Let us begin with that kind of festival which is perhaps the oldest of all -- the Mysteries. They resembled in their main features those performed in the rest of Europe. In the public squares, in the churches and in the cloisters, extensive scaffolds were constructed, the upper story of which served as a Paradise to open and shut at will, and the ground-floor often as 8 Hell, while between the two lay the stage properly so called, representing the scene of all the earthly events of the drama In Italy, as elsewhere, the biblical or legendary play often began with an introductory dialogue between Apostles, Prophets, Sibyls, Virtues, and Fathers of the Church, and sometimes ended with a dance. As a matter of course the half-comic 'Intermezzi' of secondary characters were not wanting in Italy, yet this feature was hardly so broadly marked as in northern countries. The artificial means by which figures were made to rise and float in the air -- one of the chief delights of these representations -- were probably much better understood in Italy than elsewhere; and at Florence in the fourteenth century the hitches in these performances were a stock subject of ridicule. Soon afterwards Brunellesco invented for the Feast of the Annunciation in the Piazza San Felice a marvelous apparatus consisting of a heavenly globe surrounded by two circles of angels, out of which Gabriel flew down in a machine shaped like an almond. Cecca, too, devised mechanisms for such displays. The spiritual corporations or the quarters of the city which undertook the charge and in part the performance of these plays spared, at all events in the larger towns, no trouble and expense to render them as perfect and artistic as possible. The same was no doubt the case at the great court festivals, when Mysteries were acted as well as pantomimes and secular dramas. The court of Pietro Riario and that of Ferrara were assuredly not wanting in all that human invention could produce. When we picture to ourselves the theatrical talent and the splendid costumes of the actors, the scenes constructed in the style of the architecture of the period, and hung with garlands and tapestry, and in the background the noble buildings of an Italian piazza, or the slender columns of some great courtyard or cloister, the effect is one of great brilliance. But just as the secular drama suffered from this passion for display, so the higher poetical development of the Mystery was arrested by the same cause. In the texts which are left we find for the most part the poorest dramatic groundwork, relieved now and then by a fine lyrical or rhetorical passage, but no trace of the grand symbolic enthusiasm which distinguishes the 'Autos Sacramentales' of Calderon.
In the smaller towns, where the scenic display was less, the effect of these spiritual plays on the character of the spectators may have been greater. We read that one of the great preachers of repentance of whom more will be said later on, Roberto da Lecce, closed his Lenten sermons during the plague of 1448, at Perugia, with a representation of the Passion. The piece followed the New Testament closely. The actors were few, but the whole people wept aloud. It is true that on such occasions emotional stimulants were resorted to which were borrowed from the crudest realism. We are reminded of the pictures of Matteo da Siena, or of the groups of clay-figures by Guido Mazzoni, when we read that the actor who took the part of Christ appeared covered with welts and apparently sweating blood, and even bleeding from a wound in the side.
Continued on page four.
The Civilization of the Renaissance in Italy
by Jacob Burckhardt
Part Five: Society and Festivals
Chapter 9 - Festivals: 1 2 3 4 5 6 7 8 9
Chapter 8 <<< Contents >>> Part Six
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