Орта ғасырлық және Тюдор дәуірінің нәркестік пьесалары

Genre of Medieval and early Tudor drama
the book by Barry Unsworth

The morality play is a genre of medieval and early Tudor drama. The term is used by scholars of literary and dramatic history to refer to a genre of play texts from the fourteenth through sixteenth centuries that feature personified concepts (most often virtues and vices, but sometimes practices or habits) alongside angels and demons, who are engaged in a struggle to persuade a protagonist who represents a generic human character toward either good or evil. The common story arc of these plays follows "the temptation, fall and redemption of the protagonist".

Hildegard von Bingen's Ordo Virtutum (English: "Order of the Virtues"), composed c. 1151 in Germany, is the earliest known morality play by more than a century, and the only medieval musical drama to survive with an attribution for both the text and the music. Because there are many formal differences between this play and later medieval moralities, as well as the fact that it only exists in two manuscripts, it is unlikely that the Ordo Virtutum had any direct influence on the writing of its later English counterparts. Traditionally, scholars name only five surviving English morality plays from the medieval period: The Pride of Life (late 14th century), The Castle of Perseverance (c.1425); Wisdom, (1460–63); Mankind (c.1470); Everyman (1510). The Pride of Life was the earliest record of a morality play written in the English language; the text (destroyed by fire in 1922, but published earlier) existed on the back of a parchment account roll from June 30, 1343, to January 5, 1344, from the Priory of the Holy Trinity in Dublin. However, this textual record was incomplete. The play cut off mid line, when the character Messenger, at the command of the King, called upon Death; the plot summary provided by the introductory banns, featured at the beginning of the play, indicated that the action continued. The Castle of Perseverance, Wisdom, and Mankind are all part of a single manuscript called the Macro Manuscript, named after its first known owner, Cox Macro of Bury St Edmunds. A second copy of the first 752 lines of Wisdom is preserved in MS Digby 133. It is possible that the Macro version was copied from the Digby manuscript, but there is also the possibility that both were copied from elsewhere. Two of these four sources were printed by Pynson and two were printed by John Skot. Other English moralities include the fifteenth century plays Occupation & Idleness and Henry Medwall's Nature, as well as an array of sixteenth century works like The World and the Child and John Skelton's Magnificence. Additionally, there are other sixteenth century plays that take on the typical traits of morality plays as outlined above, such as Hickscorner, but they are not generally categorized as such. The characters in Hickscorner are personified vices and virtues: Pity, Perseverance, Imagination, Contemplation, Freewill, and Hickscorner. The French medieval morality play tradition is also quite rich: for an explanation of French medieval morality plays, visit the French Wikipedia page.

Working to pinpoint a literary form that unites the moralities, the Oxford Dictionary of Literary Terms offers this definition: "Morality plays are dramatized allegories, in which personified virtues, vices, diseases, and temptations struggle for the soul of Man." The same book defines allegory as "a story or visual image with a second distinct meaning partially hidden behind its literal or visible meaning. The principal technique of allegory is personification, whereby abstract qualities are given human shape [ ] allegory involves a continuous parallel between two (or more) levels of meaning in a story." While the Oxford Dictionary of Literary Terms uses the words allegory and personification in tandem with one another, the link between the two terms is a point of debate among scholars. Walter Melion and Bart M. Ramakers indicate that literary personifications are the building blocks for creating allegory: arguing for "personification as a mode of allegorical signification," Melion and Ramakers state, "As narrative, dramatic, or pictorial characters [personifications] develop a distinct reality," specifically, a reality that connects the literal and metaphorical interpretations of an allegory. However, Michael Silk insists that there is a fundamental difference between personification and allegory, as the representational figures within literary works are personifications that retain allegorical qualities. Additionally, Silk notes that "Various medievalists correctly insist that in antiquity and the Middle Ages the connection [between allegory and personification] is not made," indirectly complicating the notion that morality plays are allegorical constructions employing personified concepts. While an allegorical literary form implies that literal and metaphorical elements must "continuously parallel" Similarly, Eleanor Johnson explains Mercy's humanity, implying his status as a personified concept: "Mercy suffers, Mercy trembles, Mercy is vulnerable; this is not an untouchable, impregnable Mercy [ ] but rather a strikingly vulnerable and human one". Additionally, scholars complicate the notion that morality plays allegorically parallel the audience with the dramatic characters, indicating that the moralities actually incorporate the audience into the dramatic community. For example, writing on The Castle of Perseverance, Andrea Louise Young argues that the implied staging of the play (which includes the positioning of characters, as well as the placement of scaffolds and banners) encourages audience members to actively engage with the drama in a physical manner: "In moving around the play space, spectators can change the meaning of the drama for themselves and the other spectators." Young notes that the play invites audience members to enter the dramatic space and consequently position themselves through both "their eyes and their bodies," through where they choose to look and move in relation to the staged characters. King, Johnson, and Young indirectly show, without explicitly stating so, how the morality plays are not simply allegorical constructions, but rather fluid forms of personification that blur the distinctions between literal and metaphorical elements, characters and audience members/readers. Still, scholarship generally adopts the literary labels allegory, personification, and personification allegory to explain the morality plays' formal depiction of the relationship between the abstract realm of concepts and everyday circumstances of human life. Pamela King notes the "broadly allegorical" form unifying the moralities. While King indicates that the plays show the dramatic action to merely parallel and imitate eternal, abstract concepts, Julie Paulson argues that the moralities use personification allegory to reunite the concrete and the abstract. Paulson writes, "in giving a word such as 'wisdom' or 'mankind' a body and a voice, personification allegory instead returns us to the lived experiences and particular circumstances that give those words their meanings". Additionally, Paulson underscores that plays such as The Castle of Perseverance and Everyman employ protagonists that personify humankind in an allegorical parallel to the audiences and readers of the play. As one can see, different authors employ the literary terms allegory and personification to argue various conclusions about the plays' separation or unification of abstract and concrete realities.

What binds morality plays together as a genre are the strong family resemblances between them. These resemblances are most strong in regard to personification allegory as a literary form. The plays also resemble each other in regard to thematic content. They feature other common characteristics that are not necessarily common to all texts within the genre. Particularly notable thematic commonalities include: the transitoriness of life in relation to the afterlife, the importance of divine mercy, the use of misprision by vice characters, and the inevitable cycle of sin and penitence found in the Macro plays and Henry Medwall's Nature (c. 1495). The emphasis on death in these plays underscores how to live a good life; in the medieval moralities and Medwall's Nature in particular, virtue characters encourage the generic human protagonist to secure a good afterlife by performing good deeds, practicing penitence, or asking for divine mercy before their death. John Watkins also suggests that the principal vices in medieval morality plays, avarice, pride, extortion, and ambition, throw anxieties over class mobility into relief. Fifteenth century plays like Occupation and Idleness and later morality plays (commonly considered Tudor interludes, like John Skelton's Magnyfycence) portray class mobility positively. Whether for or against class mobility, morality plays engage with the subject. Other, smaller commonalities include audience participation, elaborate costuming, the virtue of labour, and the governance of the body/passions by the soul/reason in the service of Catholic virtue, money management, or the proper methods of governing a state. The cohesion of the medieval morality play genre in particular is questionable as their family resemblances are loose in some instances. Despite being treated as the archetypal morality play, Everymans plot has little in common with the other plays in the genre. That said, Everymans straightforward focus on death, uninterested in the cycle of sin and penitence found in the Macro plays, resembles the Pride of Life. These two plays are less like the Macro plays than Medwall's Nature, which is not traditionally considered as a medieval morality play. Scholars such as Katherine Little, who claims that Everyman is not a medieval morality play, continue to pull at the genre's incohesive threading. There are points of distinction in morality plays, beginning with Everyman, which can generally be attributed to humanism. According to Thomas Betteridge and Greg Walker, the majority of English dramas were religious in some form. In Medwall's Nature, the opening speech prompts readings of Ovid and Aristotle. However, a strong focus on education can be found in Occupation and Idleness as well, which stages an errant schoolboy being taught to respect and learn from his teacher—this play is roughly contemporaneous with the Macro plays, suggesting that humanist trends are traceable in the morality play much earlier than Everyman. There is also a general, continuous increase in the individuation and complexity of characters. In Nature, a prostitute is given a regular name rather than the name of a concept. In Everyman, Everyman's mercantile language suggests a generic protagonist that represents a much smaller generic portion of humanity, '"every merchant," in juxtaposition to Mankind's earlier, full representation of all humanity. In Skelton's Magnyfycence, Magnificence and the vices that corrupt him represent a particular person, King Henry VIII, and his court 'minions' who were expelled for their poor behaviour.

Scholars have long noted that the medieval morality plays were written after the creation of Arundel's Constitutions in 1407, whereby the Archbishop Thomas Arundel and his legislation sought to limit the preaching and teaching of religious matters, and outlawed any biblical translations into the vernacular. His Constitutions were written in explicit response to the threat of Lollardy. Since the morality plays do contain aspects of religious doctrine, such as the importance of penance and the salvation of the soul, scholars have questioned how it is that morality plays, in both the play text and play form, continued to thrive throughout the fifteenth century. While scholars have not arrived at a satisfying conclusion, they nonetheless agree the morality plays were not seriously affected by the Constitutions, which suggests that either Arundel's Constitutions, the divide between Lollardy and orthodoxy, or the role that morality plays themselves played in society, continue to be somewhat misunderstood.

The recent trend in scholarship of the period in which morality plays were written is to admit the great degree of continuity between late medieval and Renaissance cultures of Europe. Nevertheless, although morality plays reach their apogee in the sixteenth century, religious drama of this sort and in general all but disappeared thereafter. The relationship between theatricality and doctrine was also found more troubled by Protestants. Earlier plays were criticized for their embellishments to biblical material, to which Protestant religious drama tried to adhere more closely. However, in many ways they were formally quite similar to their predecessors in ways that sat beside the tendencies they wished to resist, thus challenging any attempts by scholars to place the development of theater in the period in an evolutionary model. The Vices in post Reformation morality plays are sometimes depicted as being Catholic. At times this depiction is achieved through their physical appearance. For example, Vices in post Reformation morality plays could be dressed as cardinals, friars, monks, or the pope. Other times, the Vice comes out and states he is a Catholic, or elucidates that he is Catholic by swearing a Catholic pledge. To deceive the victim of post Reformation morality plays, the Vice typically assumes a new name to disguise what actual Vice he is.