register of William of Wykeham, Bishop of Winchefter, under the year 1384, an epifcopal injunction is recited, against the exhibition of SPECTACULA in the cemetary of his cathedral. Whether or no these were dramatic. SPECTACLES, I do not pretend to decide. In feveral of our old fcriptural plays, we fee fome of the scenes directed to be reprefented cum cantu et organis, a common rubric in the miffal. That is, because they were performed in a church where the choir affifted. There is a curious paffage in Lambarde's Topographical Dictionary, written about the year 1570, much to our purpose, which I am therefore tempted to transcribe. "In the dayes of ceremonial religion, they used at Wytney (in Oxfordshire) to fet fourthe yearly in maner of a fhew, or interlude, the resurrection of our Lord, &c. For the which purposes, and the more lyvely heareby to exhibite to the eye the hole action of the refurrection, the prieftes garnished out certaine fmall puppettes, representing the perfons of Chrifte, the watchmen, Marie, and others; amongeft the which, one bare the parte of a wakinge watchman, who efpiinge Chrifte to arise, made a continual noyce, like to the found that is caufed by the metynge of two flyckes, and was thereof commonly called Jack Snacker of Wytney. The like toye I myfelfe, beinge then a childe, once fawe in Poule's churche at London, at a feaft of Whitfuntyde; wheare the comynge downe of the Holy Goft was fet forthe by a white pigion, that was let to fly out of a hole that yet is to be fene in the mydft of the roofe of the greate ile, and by a longe cenfer which defcendinge out of the fame place almost to the verie grounde, was fwinged up and downe at fuch a lengthe, that it reached with thone fwepe almoft to the weft-gate of the churche, and with the other to the quyre staires of the fame; breathinge out over the whole churche and companie a most pleasant perfume of fuch fwete thinges as burned therein. With the like doome fhewes alfo, they used everie where to furnish fondrye parts of their church fervice, as by their fpectacles of the nativitie, paffion, and afcenfion, &c." This practice of acting plays in churches, was at laft grown to fuch an enormity, and attended with fuch inconvenient confequences, that in the reign of Henry the Eighth, Bonner, Bishop of London, iffued a proclamation to the clergy of his diocefe, dated 1542, prohibiting all manner of common plays, games, or interludes, to be played, fet forth, or declared, within their churches, chapels, &c." This fashion feems to have remained even after the Reformation, and when perhaps profane ftories had taken place of religious. Archbifhop Grindal, in the year 1563, remonftrated against the danger of interludes: complaining that players "did efpecially on holy days, fet up bills inviting to their play." From this ecclefiaftical fource of the modern drama, plays continued to be acted on Sundays fo late as the reign of Elizabeth, and even till that of Charles the First, by the chorifters or finging-boys of St. Paul's Cathedral in London, and of the Royal Chapel. It is certain, that these MIRACLE-PLAYS were the first of our dramatic exhibitions. But as thefe pieces frequently required the introduction of allegorical characters, fuch as Charity, Sin, Death, Hope, Faith, or the like, and as the common poetry of the times, especially . efpecially among the French, began to deal much in allegory, at length plays were formed entirely confifting of fuch perfonifications. These were called MORALITIES. The miracle plays, or MYSTERIES, were totally destitute of invention or plan: they tamely represented ftories according to the letter of fcripture, or the respective legend. But the MORALITIES indicate dawnings of the dramatic art: they - contain fome rudiments of a plot, and even attempt to delineate characters, and to paint manners. From hence the gradual tranfition to real hiftorical perfonages was natural and obvious. It may alfo be observed, that many licentious pleasantries were fometimes introduced in thefe religious reprefentations. This might imperceptibly lead the way to fubjects entirely profane, and to comedy, and perhaps earlier than is imagined. In a Myftery of the MASSACRE OF THE HOLY INNOCENTS, part of the fubject of a facred drama given by the English fathers at the famous council of Conftance, in the year 1417, a low buffoon of Herod's court is introduced, defiring of his lord to be dubbed a knight, that he might be properly qualified to go on the adventure of killing the mothers of the children of Bethlehem. This tragical business is treated with the most ridiculous levity. The good women of Bethlehem attack our knight-errant with their fpinning-wheels, break his head with their diftaffs, abufe him as a coward and a difgrace to chivalry, and fend him home to Herod as a recreant champion with much ignominy. It is in an enlightened ..age only that fubjects of fcripture hiftory would be fupported with proper dignity. But then an enlightened age would not have chofen fuch fubjects for theatrical exhibition. It is certain that our anceftors intended no fort of impiety by these monftrous and unnatural mixtures. Neither the writers nor the fpectators faw the impropriety, nor paid a feparate attention to the comic and the ferious part of thefe motley fcenes; at least they were perfuaded that the folemnity of the fubject covered or excufed all incongruities. They had no just idea of decorum, confequently but little fense of the ridiculous what appears to us to be the highest burlefque, on them would have made no fort of impreffion. We must not wonder at this, in an age when courage, devotion, and ignorance, compofed the character of European manners; when the knight going to a tournament first invoked his God, then his mistress, and afterwards proceeded with a fafe confcience and great refolution to engage his antagonist. In thefe Myfteries 1 have fometimes feen grofs and open obfcenities. In a play of the Old and New Tefiament *, Adam and Eve are both exhibited MSS. Harl. 2013, &c. Exhibited at Chester in the year 1327, at the expence of the different, trading companies of that city. The Fall of Lucifer by the Tanners. The Creation by the Drapers. The Deluge by the Dyers. Abraham, Melcbi edech, and Lot by the Barbers. Mofes, Balak, and Balaam y the Cappers. The Salutation and Natimity by the Wrightes. The Shepherds feeding their flocks by night by the Painters and Glaziers. The three Kings by the Vintners. The Oblation of the three Kings by the Mercers. The Killing of the Innocents by the Goldsmiths. The Purifisation by the Blacksmiths. The Temptation by the Butchers. The laft Supper by the Bakers. The Blindmen and Lazarus by the Glovers. Jefus and the Lepers by the Corvelarys, Chriff's Paffion by the Bowyers, Fletchers, and Ironmongers. Defcent into Hell by the Cooks and Innkeepers. The Refurrection by the Skinners. The Ajeenfion by the Taylors. The Election of S. Matthías, Sending of the Holy Ghoft, &.-by the hibited on the ftage naked, and converfing about their nakedness: this very pertinently introduces the next fcene, in which they have coverings of fig-leaves. This extraordinary fpectacle was beheld by a numerous affembly of both fexes with great compofure: they had the authority of Scripture for fuch a reprefentation, and they gave matters just as they found them in the third chapter of Genefis. It would have been abfolute heresy to have departed from the facred text in perfonating the primitive appearance of our first parents, whom the fpectators fo nearly refembled in fimplicity and if this had not been the cafe, the dramatilts were ignorant what to reject and what to retain.' For a very curious and elaborate account of the famous Chaucer and his poetry, as well as for a very great variety of particulars arifing from inquiries that have hitherto been little purfued, the Reader is neceffarily referred to the work. the Fishmongers. Antechrift by the Clothiers. Day of Judgment by the Websters. The reader will perhaps fmile at fome of these COMBINATIONS. This is the fubftance and order of the former part of the play. God enters creating the world: he breathes life into Adam, leads him into Paradife, and opens his fide while fleeping. Adam and Eve appear naked and not afhamed, and the old ferpent enters lamenting his fall. He converfes with Eve. She eats of the forbidden fruit, and gives part to Adam. They propose, according to the stage-direction, to make themselves fubligacula a foliis quibus tegamus Pudenda. Cover their nakednefs with leaves, and converte with God. God's curfe. The ferpent exit hiffing. They are driven from Paradife by four angels and the cherubim with a flaming fword. Adam appears digging the ground, and Eve fpinning. Their children Cain and Abel enter: the former kills his brother. Adam's lamentation. Cain is banished, &c. L. ART. XII. An Appendix to the "Effays on Public Worship, Patriotifm, and Projects of Reformation.' 12mo. Is. Payne, &c. 1774. N our Review for March, 1773, we gave an account of the Effays, to the fecond edition of which the tract now before us is given as a Supplement. This free-fpirited Writer has here offered an apologetical account of himself, his essays, and his zeal for reformation, with respect to certain externals in the religion of his country: I have been rather uncommonly circumftanced fince the publication of these Effays: On their first appearance they were so favora bly spoken of by fome perfons of the firft understanding and learning of the age, as not only excellent in point of compofition, but moral and useful in their tendency, that I had great fatisfaction in having published them. They have however been fo wretchedly mifunderftood, and fo wickedly mifreprefented by others, that I have fometimes regretted the pains I took to affift in what might be of fervice to fuch people. I have felt the remonftrances of my prudent friends, who wished me to be limited to the common bounds and concerns of the world; and to get as much as I could from its mistakes and prejudices; instead of attempting to rectify or remove them. People would admire if not thank me for over-reaching them; they will not forgive an attempt to make them wifer and better. But I never could 6 keep keep myself long in the cultivated vale. My haunts are among the mountains; and I love the terrific and fublime among the works of God. In moral as well as natural scenes, my delight has ever been in climbing rocks and tempting dangers. Fortune has often offered to enrich me; and I am now and probably ever fhall be what the world would call poor. Prudence has pointed to me a variety of paths, where I might have gone on to the end of life in great quietnefs and cafe; and I am almost every moment lofing myself and perplexing my friends, by roving in unfrequented places; where beafts of prey lay [lie] in wait for me, where invenomed vipers aim at me as I pafs, and where every step I take is traced by infidious crocodiles. These places however have fome enchantment which fascinate me to them; and I fhall probably break my neck at laft from fome precipice which the whole world will agree I had no bufinefs to approach. -This I mean as an answer to those who call my prudence in qucftion in publishing the Effays.' The Author proceeds to animadvert on the objections which have been made to his Effays, by a certain fpecies of Critics whom he ftyles "Saints ;" and on whom he recriminates with feverity. He then informs us of the following circumstances: Having, fays he, fuftained a public character, and continuing to fuftain it, I owe to the world fome kind of fatisfaction on a point where I am daily and maliciously traduced. I had the care of a fmall congregation in the neighbourhood of London, and was happy in its friendship and kindness. I had however for many years been in habits of fociability and expence which could not have been indulged in that fituation, and by means of my clerical income I was not fond of cards, and had no great skill in the management of them. I had no relifh for the expedient of tying myself up to a difagreeable woman for the fake of her fortune. I had recourfe to my industry, and took a few gentlemen under my care. This employment, which I first undertook as an acceffary to the other, I found likely to turn out more advantageous, if it obtained my principal attention. And as it was an employment equally good, and holy, and ufeful, with my former one, at leaft in my opinion, I had no confcientious fcruples in renouncing the less profitable for that which was more fo. This was my only motive for refigning my congregation. And when I gave the people notice, I had no more notion that I was declaring war against Christianity than against Mahometanifm. • Some good folks have in this cafe lied for God; they have said I preached a farewel fermon, and declared that I quitted my profeffion, because I had not for fome time believed the Gospel. I never preached any thing like a farewel fermon; but there is fome ground for this mifreprefentation. I prepared a fermon for that purpose, but I was confined to fo fhort a time in compofing it, (the interval between the two fervices) that being called upon by a gentleman, I was obliged to finish it in a hurry, and had no time to look it over. I did not therefore preach it. I have lent it however to feveral perfons, and this I fuppofe has given rife to the report which I complain of. To put an end to this matter, here follows the Sermon, verbatim er litteratim, as it was intended to be delivered:' For this fermon we must refer our Readers to the Tract itfelf; in which, as the Author obferves, we believe they will find nothing like a declaration of war against chriftianity'; but they will find in it things which, we are pretty fure, were never before delivered in the ears of a Diffenting, or, perhaps, any other Congregation. It contains, not the fentiments of a little pettifogging teacher (as our Author would fay), but of a truly independent and philofophical mind; Superior to all prejudices, and regardless of all prudence;-that Sneaking virtue, as fome writer has styled it. The Tract contains alfo a Letter or two relating to the Essays; and concludes with an excellent ftory of a dervife, which the intelligent Reader will be at no lofs to apply; but it is too long to be here recited,................ 40 G. Art. 13. The Cub; a Satire. Dedicated to Lord Holland. 4to. 'I s. 6 d. . "Allen: would have been strange, indeed, if the notorious, object of this fatire had efcaped the rage of authors, when his ill ftars had led him to oppofe their intereft. The Writer belabours him with might and main; and wields his weapons, fuch as they are, with his utmoft fpirit and vigour. A printer's devil is thus reprefented, alarming the delinquent at a fpirit-ftirring hour of the night: A The clock ftruck Twelve-of night the noon, Sobriety was gone to bed, Darknefs o'er all, her mantle fpread, And on his head a cap he wore O'th' Evening Poft the night before, 'Twas crown'd with th' Public Advertiser; REV. July, 1774• F Around |