Tag: mystery plays

Watch the Performance here

Location: Front Quad

Performers: Angels of Oxford

Cast

God the Father – Megan Bruton

God the Son – Carys Howell

God the Holy Spirit – Helen Dallas

Seraphyn – Matilda Houston-Brown

Lucifer – Antonia Anstatt

Cherabyn – Chloe Fairbanks

Angelus Deficiens – Wren Talbot-Ponsonby

Crew

Director – Carys Howell

Dramaturg – Matilda Houston-Brown

Producer – Antonia Anstatt

Text

The Fall of the Angels as transmitted in the York Cycle. Performed in Middle English, with some Modern English elements.

Summary

It is the beginning of the world: God creates the Universe and enjoys his own might. The two Good Angels – Seraphyn and Cherabyn – glorify him, while the two Bad Angels bask in their own beauty and power. God names one of them as Lucifer, the Bringer of Light, which further inflates Lucifer’s ego. But he becomes too confident and, supported by the other Bad Angel (Angelus Deficiens), talks about becoming even higher than God himself. God expels the two Bad Angels from Heaven, causing them to fall into Hell. There, they lament their state and blame each other for their downfall. Back in Heaven, God and the Good Angels celebrate, and God creates Day and Night.

About the Performance

This group chose a modern approach to the play. They set the biblical story in a modern office, with God, split into three as the Trinity, representing the leadership board of the company, and the angels their employees. The play was mostly presented in its original Medieval English, but with a twist: after their Fall from Heaven, the two Bad Angels switched to Modern English.

2. Adam and Eve

Watch the Performance here

Location: Front Quad

Performers: Oxford Medieval Germanists

Cast

Cherub – Carl Haller von Hallerstein

The Lord – Wilfred Lamont

Adam – Henry Nobes

Raphael – Timothy Powell

Michael – Rahel Micklich

Gabriel – Henrike Lähnemann

Eve – Courtney McNeil

Lucifer – Monty Powell

Belial – Graham Salter

Satan – Laurentien Jungkamp

Serpent – Liv Brown

Crew

Director – Timothy Powell

Text

Hans Sachs, Tragedia von schöpfung, fal und außtreibung Ade auß dem paradeyß (1548), adapted by Timothy Powell and Nina Unland. Hans Sachs was a famous German playwright and poet. Between 1548–1560, he wrote 40 religious comedies and tragedies. His ‘Tragedy of the creation, fall, and expulsion of Adam from Paradise’ is an example of a play at the threshold between ‘medieval’ and ‘early modern’ religious drama. It displays many features of emerging ‘early modern’ Protestant religious drama, drawing on the Latin religious dramas of Renaissance humanism, Martin Luther’s reflections on religious tragedy, and the language of Luther’s translation of the Biblical account of the creation and fall of humankind. These elements coexist and interact with numerous elements drawn from medieval mystery plays, especially the extra-biblical episodes involving the three chief devils that keep some of the more light-hearted aspects of ‘medieval’ religious drama alive.

Summary

God creates Adam, then leads him away to show him Paradise. The three angels Raphael, Michael, and Gabriel enter, praising God and the Creation. Once they have left, God and Adam return. God creates Eve, but as soon as the two first humans have left to explore the Garden of Even, three devils appear – Lucifer, Satan, and Belial. They decide to conspire against the humans and call the Snake, who convinces Eve to try one of the apples of the Tree of Life. Eve then gives an apple to Adam; horrified, the two recognise that they are naked. The three devils return and rejoice, followed by the three angles, who weep. Finally, God returns and punishes the wrongdoers: the Snake is made to slither on its belly, Eve is punished with painful childbirth, and Adam with hard manual labour. Then, they are expelled from the Garden of Eden by an angel with a flaming sword.

About the Performance

The entire performance was in Hans Sachs’ original German, except for an English Prologue and Epilogue delivered by the Cherub. The play was performed in Teddy Halls’ Front Quad, with the well serving as the space from where Adam and Eve were created. The Tree of Life was represented by the same cross which, later in the day, served as the cross on which Christ was crucified – an excellent example for the reuse of different props throughout the day. The angels and God were all dressed in liturgical vestments, enhancing their aura of sacrality.

3. The Flood

Watch the Performance here

Location: Front Quad

Performers: The Travelling Beavers

Cast

God – George Rowe

Noah – Oli Hardy

Noah’s Wife – Alice Walton

Ham – Ellie Hall

Shem – Gabriella Berkeley-Agyepong

Japhet – James Lewin, Adam Szep

Ham’s Wife – Madeleine Bainbridge

Good Gossips – Amy Jenkins, Rowan Wilson, Siân Grønlie, George Manning

Crew

Director – Minna Jeffrey

Music and Art – St Giles’ Choir, the children of St Giles’ and St Margaret’s churches

Text

The Chester Flood play in Middle English. The Chester cycle probably originated in the later fourteenth century, although the earliest written version dates to 1422. In later years, the Chester cycle was performed on Whitsun and took three days to perform in full. The Chester play of Noah’s flood is one of several flood plays in Middle English. It was chosen by this group because it has most on the actual animals (eight stanzas) and because of the ‘Good Gossips’. It was set to music by Benjamin Britten as Noyes Fludde.

Summary

Dissatisfied with humankind, God decides to send a great flood. The only ones to be spared are Noah and his family. Noah is tasked with the building of a great ark, on which his family and two animals of every kind will survive. Noah complies and brings the animals and his family – his wife, his three sons, and one of their wives – on board, just the Earth begins to flood. The ark is on sea for a considerable amount of time, but finally, the rain ceases. God commands Noah and his family to disembark and repopulate the Earth. So far, the story is well known, but what is special about this version is the central role of Noah’s family. Especially Noah’s relationship with his ‘crabbed’ and not at all ‘meek’ wife is a topic throughout. There is also a unique scene with the ‘good gossips’: ‘gossip’ comes from Middle English ‘godsib(be)’. Originally, this referred to either godparents or godchildren, but it came to mean one’s close friends (especially women) and did not take on its current meaning of tell-tale before the mid-sixteenth century. In this play, Noah’s wife is reluctant to leave her friends behind when the flood begins, which is framed as disobedience to God – but modern audiences might feel more sympathy.

About the Performance

Although in fifteenth-century English, this play is fairly easy to understand. The group made very few changes to the language, but read the text with Modern English pronounciation.

Among the most remarkable elements of this performance were the animals, which were portrayed by the children of St Giles’ and St Margaret’s churches, who held hand-painted cut-out animals to represent the crowd on the ark. Very helpfully for the audience, the human characters all wore T-shirts with their characters’ names. This group highlighted especially that they felt that the play has a strong contemporary message, given current concerns around extreme weather events, climate refugees, and the denial of climate change, as represented by the good gossips, who ultimately do not escape the flood.

4. Abraham and Isaac

Location: Front Quad

Performers: Shear and Trembling

Cast

Abraham – George Eustace

Isaac – Emily Porter

Angel/Servant – Hanyue Wei

Crew

Director – Miriam Waters

Script Adapter – Miriam Waters

Costume Designer – Emily Porter

Text

The version of Abraham and Isaac from the York Cycle, performed in Middle English. Specifically, taken from Clifford Davidson’s edition of the York Mystery Cycle, which closely adheres to the text in British Library, MS. Add. 35290.

Summary

To test the faith of his loyal servant Abraham, God sends an angel who commands Abraham to sacrifice his youngest and favourite son, Isaac. Despite his sorrow, Abraham resolves to follow the command. He takes Isaac up a hill under a pretense. Once there, he reveals the truth to his son, binds his hands, and gets ready to sacrifice Isaac, who accepts his fate. At the very last moment, the angel of God re-appears and stops Abraham, commending him for his obedience to God and showing him a sheep to sacrifice instead.

The York version of Abraham and Isaac diverges from other iterations of the story by having a grown-up Isaac, who is ‘thirty year and more sumdele’ – around thirty years old, the same age that Christ was believed to have been when he was crucified. The York Abraham and Isaac therefore brings the play closer to the story of the Passion, anticipating the climax of the cycle of performances. Rather than a helpless child, Abraham is asked to kill a son whom he has raised and with whom he has grown old, a strong young man who could overpower his father if he chose to fight back. This also emphasises Isaac’s own acceptance of his fate and his obedience to both God and his father.

About the Performance

This group chose to have the actor playing the angel double as a servant. As a result, God’s messenger appears to watch over – or perhaps spy on – Abraham and Isaac as they go to the mountain to perform the sacrifice. The group got particularly creative with their costumes, drawing on traditional shepherds’ clothing from a variety of times and places and showing the angel as both a messenger and a symbol. A special highlight was the sheep, which was crocheted by a member of the group and caused a round of applause upon its dramatic revelation by the angel.

THE NEW TESTAMENT

5. The Annunciation

Location: Statue of St Edmund in the garden

Performers: Low Countries Ensemble

Cast

God – Oscar de Wit

Gabriel – Johanneke Sytsema

Mary – An Van Camp

Narrator – Irene Van Eldere

Crew

Director – Irene Van Eldere

Script Adapter – Godelinde Gertrude Perk

Text

Die Eerste Bliscap van Maria (The First Joy of Mary), in Middle Dutch, based on the text preserved in Brussels, KBR, MS.IV 192. From 1348 onwards, the city of Brussels held an annual procession on the Sunday before Pentecost to honour a statue of the Virgin Mary. A century after its inception, an extra element was added to the festivities: on the Grote Markt, a seven-year cycle of Bliscap, or ‘Joy’ plays was peformed. Each year until 1566, one of the seven Joys of Mary was staged and celebrated. Of the original seven plays, only two have survived, each preserved in a manuscript in the Royal Library of Belgium.

Summary

God tells the angel Gabriel that he wants to become human and sends him to travel to Nazareth, where he will find Mary. Gabriel is astonished, but complies. He greets Mary, who is reading, and announces that she, albeit a virgin, will conceive a child who shall be called Jesus and be the Saviour of mankind. Mary, too, is astonished by the concept of the immaculate conception, but Gabriel explains that her cousin, Elizabeth, although old and barren, will also conceive a child.

About the Performance

This was the first time a Dutch play was performed in the Oxford Medieval Mystery Plays, and a wonderful addition to the cycle. A particular highlight was the merry angel Gabriel, whose travels from God to Nazareth were accompanied by a jingling bell.

6. The Nativity

Location: Churchyard; in front of the library entrance

Performers: Les perles innocentes

Cast

Joseph/Satan – Elisa Pagliaro

Marie/God – Aurélie Blanc

Host 1/Angel 1 – Anaïs Collonge

Host 2/Angel 2 – Antigoni Tasiou

Host 3/Angel 3 – Christina Morgan

Sophron, a Shepherd – Helene Wigginton

Elpison, a Shepherd – Carmen Vigneswaren-Smith

Philetine, a Shepherdess – Marta Folegnani

Cristilla, a Shepherdess – Inès Trouplin

Crew

Director – Elisabeth Dutton

Assistant Director – Aurélie Blanc

Musical Director – Antigoni Tasiou

Design, Props, and Costumes – Maria Papantuono

Producer – Helene Wigginton

With special thanks to Sandy Maillard (Université de Fribourg, Suisse)

Text

Marguerite de Navarre (1492–1549), Comédie de la Nativité de Jésus Christ, abridged and performed in the original (early 16^th century) French.

Marguerite, wife of King Henry II of Navarre, sister to Francis I, king of France, and ancestress of the Bourbon kings of France, was a patron of humanists and reformers, and herself an important writer: she composed poems, a collection of short stories called the Heptameron, and the intense mystical poem Miroir de l’âme pécheresse. She also wrote a number of plays, including dramatisations of scriptural episodes.

Summary

Joseph, travelling on orders of the Emperor, is seeking accommodation for his heavily pregnant wife Mary. Three ‘Hosts’ turn them away, but they find a stable where Mary can give birth. God sends his angels to celebrate the moment of Christ’s coming to earth: the angels praise Mary and her newborn baby, and Joseph kneels and kisses him. The angels announce the arrival of the Saviour to two shepherds and two shepherdesses, who sing on their way to the stable and offer gifts to the baby of milk, a flute, and firewood. Satan appears and laments the loss of the power he has held over mankind since Adam and Eve were expelled from Eden. The shepherds and shepherdesses tell him that they have met the Saviour; Satan argues that such an important person would not be found in a stable, but their faith remains unshaken. Satan, realising he cannot escape God’s power, calls on evil spirits to advise him ‘how to make shadows eclipse the sun’. God proclaims that the willing sacrifice of his son will overcome Satan, and the angels sing in praise of God.

Like the Comédie des Innocents, which les perles innocentes staged at the Oxford Medieval Mystery Plays 2023, the Comédie de la Nativité is both richly theological, presenting the contrast between divine authority and evil tyranny, and deeply concerned with social justice. Marguerite shows humble people challenging corrupt and bullying powers: ordinary women defied the callous soldiers who murdered their children at a tyrant’s command; humble shepherds outface Satan himself, empowered by their newfound faith in a baby who, to their own initial wonderment, has chosen not a great hall but a humble stable as his first home. Once again, Marguerite gives particular emphasis to female characters, portraying female as well as male shepherds, and emphasising the faith, strength, and wisdom of the Virgin Mary.

About the Performance

Just like their previous performances at the Medieval Mystery Plays, this performance of Les perles innocentes, who travelled from Fribourg just for the Cycle, was once again wonderfully rich and detailed. Performed in perfect, but easily understandable, 16^th-century French, their staging included such details as the three Hosts looking like proper concierges, and the angels sang beautifully in between the spoken passages. They also built on the Marguerite de Navarre’s emphasis on strong women by having an all-female cast.

7. The Wedding at Cana

Location: Churchyard

Performers: Pusey House

Cast

Angel – Elliott Clark

Bride – Matti Veldhuis

Bridegroom – Ashby Neterer

Jesus – Phillip Quinn

Mary – Ruth Danstål

Master of the Feast – Alex Christofis

Unruly Guest – Nathan Brown

Servants – Natalie Tiede, Richard Garrard

Crew

Director – Phillip Quinn

Script Writer and Adapter – Phillip Quinn, with help from Elliott Clark

Text

The Wedding at Cana was included in the York Medieval Mystery Cycle, but the original text has unfortunately mostly been lost. The script used for this performance was an original composition in Modern English (with some Middle English archaisms), written by Phillip Quinn with help from Elliott Clark and based on the one and a half known lines of the York version.

Summary

When the wine runs out at a wedding in the little Galilean town of Cana, Mary asks Jesus to step in. After some hesitation, his ultimate response is to perform the first miracle of his earthly ministry: transforming several large jars of water into fine wine. In doing so, he heralds the coming of the Kingdom of God and foreshadows the consummation of history in the heavenly banquet at which he himself will be the bridegroom.

About the Performance

Despite its foreshadowing of the Crucifixion at the end and the seriousness of Christ’s miraculous power, the Wedding at Cana is an entertaining story, and this performance brought the hilarious elements out in full. Featuring perplexed servants, drunken wedding guests, the happy couple, and a proud-mother-moment for Mary, it elicited many laughs from the audience.

8. The Crucifixion

Location: Grassy Mound

Performers: The Wicked Weights (Lincoln College Players)

Cast

Soldiers – Jess Hind, Molly Milton, Kyra Radley, Alys Young

Christ – Petru Badea

Crew

Directors – Paul Cooley, Molly Milton

Stage and Script Adapter – Paul Cooley, Molly Milton

Costume Designer – Maureen Abrokwa

Props Designer – Tallula Haynes

Music and Marketing – Anja Woosnam

Administration and Assistance – Rebecca Menmuir, Alison Ray

With special thanks to:

Mike Hawkins (Lincoln College Head Gardener) for creating a crown of thorns

Jonny Torrance (Lincoln College Chaplain) for building a cross

Lincoln College JCR for providing funding

Text

The York version of the Crucifixion (Middle English). The group used a manuscript version which was updated to sound more familiar to the modern English-speaking ear but kept as much of the original language and rhyme-scheme as possible to remain close to the original version of the play. Jesus’ speeches were entirely translated into modern English from the original Middle English, adding a sense of gravity that is wholly unique to this particular edition of the play.

Summary

The play depicts the well-known story of Christ’s crucifixion, but with a twist: despite the undeniable seriousness of the situation, the focus is not on Christ and his suffering, but on the four somewhat inept soldiers who are responsible for nailing him to the cross and erecting it. Throughout the play, they bicker with each other over trivial matters whilst Christ endures his cruficixion with solemnity and without objection. The comedic dynamic between the soldiers contrasts heavily with Jesus’ wholly serious speeches and thus creates a tense atmosphere which toes the line between dark comedy and an exploration of the mundane cruelty of the process of the crucifixion. This invites the audience to consider their own inaction during Christ’s passion.

About the Performance

The Wicked Weights were named after a particularly iconic line in the York Crucifixion. They are a group of Lincoln College undergraduates studying English and were supported by various members of college. A particular highlight of this performance was the towering cross, purpose-built for this day by Jonny Torrance, the chaplain at Lincoln College. Other comedic elements were added to the already surprisingly funny play through prop and costume choices – for instance, the soldiers all had giant inflatable hammers, and were reading their Scripts from ‘Cross Flatpack Instructions’.

9. The Lamentation

Location: Churchyard

Performers: St Edmund Consort

Cast

John – Carlos Rodríguez Otero

Mary – Montgomery Powell

Mary Magdalen – Henrike Lähnemann

Mary, Mother of John – Rebecca Schleuß

Jesus – Lucian Shepherd

Rector – Andrew Dunning

With special thanks to Fr Andreas Wenzel, the chaplain of St Edmund Hall, for permission to use the vestments.

Text

The Bordesholmer Marienklage, in Low German and Latin. The Bordesholmer Marienklage is a remarkable dramatic dialogue from the late 15^th century, written for performance at the Augustinian monastery of Bordesholm in Northern Germany by Provost Johannes Reborch. It consists of sung and chanted text for a cast of five: Christ, John, and the three Marys.

The sung dialogue is taken from the liturgy, including verses from the Stabat Mater, to which are added Middle Low German adaptations of the same, sung to similar melodies. The bulk of the action takes place in chanted Middle Low German rhyming verse. A particular feature, unique amongst German Marian Laments, is the survival of detailed instructions which specify that the work should be performed either on Good Friday or on the preceding Monday, and that it should be ‘neither a play nor amusement, but lamenting and wailing and devout compassion for the glorious Virgin Mary’. It was therefore intended to form a part in the monastery’s liturgical life during Holy week; moreover, these instructions and the ‘personae’ throughout continually insist on the necessity of the audience’s participation, through compassion, in Mary’s suffering. It should be performed either in front of the church choir, or – if the weather is fair – outdoors. The ‘personae’ should wear liturgical vestments and Jesus and John ‘dyademata de papiro’ – paper crowns, and that of Jesus was to be decorated with crosses.

Summary

After Christ’s crucifixion, the three Marys – the Virgin, Mary Magdalen, and Mary, mother of John – as well as St John the Evangelist, lament Christ’s death at the cross. At the end, Christ is taken from the cross and laid on the ground.

About the Performance

Complying with Johannes Reborch’s detailed instructions, the five figures in this performance all wore liturgical vestments from the St Edmund Hall chapel, as well as paper crowns (courtesy of Christmas crackers). Singing their lament in front of the cross from the preceding Crucifixion play, this was a wonderful contrast to the entertaining Crucifixion, emphasising the women’s grief after Jesus’ death.

10. The Harrowing of Hell

Watch the performance here and here

Location: Churchyard and Crypt

Performers: The Choir of St Edmund Hall

Cast

Angelic Hosts – Choir of St Edmund Hall

Adam – Shaw Worth

Eve – Molly Bray

Text

Latin Sequences. Sequences, complex liturgical songs with a strong poetic and narrative function, are among the most recent, and therefore truly medieval, sung elements of the Christian liturgy, staging particularly in the Easter Night the fundamental miracle of salvation history, Christ overcoming death.

The version used for these sequences was taken from the Handbook of the Provost of the Cistercian convent of Medingen, like Bordesholm located in Northern Germany. It is kept in the Bodleian Library, MS. Lat. liturgy. e. 18.

Summary

Christ descends into Hell, where he brings salvation to the captive souls there, before overcoming death and rising again.

About the Performance

The Choir of St Edmund Hall picked up seamlessly from the previous Lamentation. Accompanying Christ into hell (the crypt underneath the Teddy Hall Library), they sang the Cum rex gloriae, which tells of the host of angels breaking into hell. There, they were greeted with an Advenisti (you have arrived!) by Adam, Eve, and all the patriarchs and prophets of the Old Testament. Following this sequence, there was a short tea break, marking the significant turning point in the narrative that is Christ’s overcoming of death. After the tea break, the choir opened the third part of the Cycle with the Victimae paschali laudes, in which Mary Magdalen reports her experience of the empty tomb to the apostles.

11. The Resurrection

Location: Churchyard

Performers: St Stephen’s House

Cast

Pilate – Oliver Baldwin

Caiaphas – Lizzy Flaherty

Annas – Edward Parker-Sunderland

Centurion – Felix Trimbos

Mary 1 – Sofia Radaelli

Mary 2 – Danielle Duncan

Mary 3 – Amy Taylor

Angel – Ewan Gillings

Soldier 1 – Tobias Thornes

Soldier 2 – Ben Almond

Soldier 3 – Jonathan Thompson

Soldier 4 – Madeleine Ridout

Text

The York verison of the Resurrection (Middle English). The play fits in well with the liturgical traditions of Easter Sunday. Particularly the Angel’s song and the meeting between the Angel and the three Marys, the so-called Visitatio Sepulchri, is a common theme. It appears that this section of the play reproduces a piece of liturgical drama in use at the time. On the other hand, the representation of Pilate and the High Priests is unusual, drawing on speculations in the apocryphal writings, texts which seek to fill in the imaginative gaps left in the Biblical narrative: what did they really think, and what did they do next?

Summary

The York version of the Resurrection of Christ focuses not on Jesus himself but on three sets of characters who represent three sets of responses to the mystery of Easter Sunday. The play begins and ends with Pilate and the High Priests. To begin with, they are pleased with how the crucifixion went, but the Centurion arrives and tells them of strange occurrences which suggest all is not as it seems. To make sure Jesus stays dead, they set a guard of soldiers to watch the tomb. At the tomb, the soldiers are contrasted with the Marys, who bring oils to anoint the body and are confronted with the empty tomb. An angel arrives and tells them that Jesus is risen and now in Galilee, to which they respond with faith, hope, and love. Meanwhile, Pilate and the High Priests Caiaphas and Annas conspire to cover up the embarrassing and disturbing fact of the empty tomb with a story that the soldiers were overpowered by Jesus’ disciples, who stole the body away. The ironic framing invites the audience to question whose account they believe: is it all ‘fake news’, or is he risen indeed?

The dramatist’s range covers pious devotion, political conspiracy, and the everyday reactions of the soldiers who represent the everyman. Faced with the life-changing reality of the empty tomb, they display the full range of responses from pretending nothing has happened to embracing the truth come what may. The piece is character-driven, often emotive, and finally supremely ironic, drawing the audience in.

About the Performance

The York Resurrection, like the Crucifixion, brings out the human element surrounding the biblical narrative, reflecting the worries of the soldiers at the tomb and the High Priests. The players from St Stephen’s House chose to lean on the already existing comedic elements, turning this into a genuinely hilarious production – complete with gorgeously dressed and very camp High Priests who hand-fed Pilate grapes, and a comforting angel delivering tissues to the weeping Virgin Mary.

12. The Martyrdom of the Three Holy Virgins

Location: Grassy Mound

Performers: Clamor Validus

Cast

Emperor Diocletian/Dulcitius’ Wife – Jialin Li

Agape – Laura Laube

Chionia – Abigail Pole

Irena – Loveday Liu

Governor Dulcitius – Andrew “Stilly” Stilborn

Count Sisinnius – Laurence Nagy

Soldiers – Hillary Chua, Ivana Kuric, Alex Marshall

Angels – Elizabeth Crabtree, Marisia Czepiel

Crew

Director – David Wiles

Stage Manager – Elizabeth Crabtree

Musician – Jessica Qiao

Text

The Martyrdom of the Three Holy Virgins, by Hrosvitha of Gandersheim, performed in a mix of Latin and a new translation. Hrosvitha was an aristocratic tenth-century canoness, and her six plays are a bridge between the classical and medieval worlds. She had a ribald sense of humour and a strong feminist agenda – even this play, despite its serious plot, is a comedy with many hilarious elements. Latin was a language that Hrosvitha used in daily life, and this group sought to discover her unique style, midway between poetry and prose.

Summary

The Roman Emperor Diocletian insists that the three virgin sisters Agape, Chionia, and Irena renounce their Christian faith and marry members of his court. When they refuse, he orders them imprisoned. Governor Dulcitius, seeing their beauty, tells his soldiers to lock the sisters in the kitchen so that he can visit them. That night, Dulcitius embraces the pots and pans in the dark kitchen, thinking they are the women. He leaves covered in soot, and the soldiers think he is possessed. Not realising this, Dulcitius goes to the palace, where he is beaten and ridiculed. In retaliation for his embarrassment, he commands that Agape, Chionia, and Irena be stripped in public, but the soldiers are unable to remove the robes from the women’s bodies. Eventually, Emperor Diocletian orders Count Sisinnius to punish the sisters. Sisinnius orders Agape and Chionia burned alive – their spirits leave their bodies, but their bodies and clothes miraculously are not burned. Despite her sisters’ death, Irena continues to refuse to renounce her faith. She manages to escape the soldiers and stands on top of a mountain. The soldiers are unable to reach her there, so Sisinnius orders one of the soldiers to shoot her with an arrow. She dies, but her spirit is lifted to heaven.

About the Performance

This performance was unique among the mystery plays in several respects. It was the only play performed partly in Latin, and superbly so – the interspersing of Latin with English parts made it easy to follow the story, and the Latin elements gave an indication of how Hrosvitha of Gandersheim had written the play. The players consisted of both students and members of the Iffley community, making this a production spanning a large range of ages and backgrounds. The performance also included music played on a violin, which gave it a wonderfully emotional note. The group chose to perform the play in modern dress, in order to suggest that the impulses driving early martyrs have not vanished in the modern world. For the research behind this production, see David Wiles ‘Hrosvitha of Gandersheim: The Performance of her Plays in the Tenth Century’, Theatre History Studies 19 (1999), pp. 133-150. The group’s name, Clamor Validus, means ‘Forceful Shout’, Hrosvitha’s Latinisation of her Saxon name.

13. The Last Judgement

Location: Far Side of Churchyard

Performers: MSt English (650–1550)

Cast

Jesus – Alicia Camacho Fielding

Lucifer – Daniel Pereira

Archangel Michael – Jasmine Webster

Angel Gabriel – Alice Watkinson

Demons – Leslie Shen, Lauren Allsopp, Olivia Cook

Crew

Director – Emma Nihill Alcorta

Writer – Ruby Whitehouse

Producer – Alice Watkinson

Text

A modern English adaptation of the Middle English The Last Judgement, drawing from the Chester, N-Town, and Towneley cycles.

Summary

It’s the end of the world. God and the angels recall the Creation and the history of humankind. Then the final reckoning comes: the angels call up the dead souls from their graves. One by one, they praise God (the good souls) or lament their own wicked deeds (the bad souls). Jesus, as king of heaven, judges them. He praises the good souls, who ascend singing into heaven, and scolds the bad ones, who are dragged to hell by Lucifer and the demons.

About the Performance

Performed in modern English and with plenty of ingenious staging choices – highlights included the guitar-playing archangel Gabriel, the dead souls popping up from the ditch next to the church, the gummy worms sewn to their clothes, and a hungover Lucifer being roused by his demons to get ready for Judgment Day –, this performance was a wonderful end to the day. After the Jesus-related plays, TheLast Judgement picked up some of the characters who had appeared in the Old Testament plays earlier that morning, including God, Lucifer, and the archangels, which demonstrated the cyclical nature of world history as presented in the Bible.

The Oxford Medieval Mystery Plays 2025: Programme

by Antonia Anstatt

21/03/2025

09:39

Comments Off on The Oxford Medieval Mystery Plays 2025: Programme

events, hilary 25, mystery plays

When? 26 April 2025, from 12 noon. Where? St Edmund Hall, Queen’s Lane, OX1 4AR

Come One, Come All! Free entry, no booking required.

On Saturday, 26 April 2025, a cycle of medieval mystery plays will be performed by various troupes around St Edmund Hall’s grounds. Medieval mystery plays were performed throughout the Middle Ages by and for everyday townspeople, and we’re excited to put on quite a day of shows for you!

Worried that you won’t understand the performances done in medieval languages? Never fear! Each play will be accompanied by a modern English prologue, which will help to summarise the play.

12 noon: Old Testament Plays (Front Quad):

The Fall of the Angels (Angels of Oxford) – Middle English

Adam and Eve (Oxford German Medievalists) – Hans Sachs, German

The Flood (The Travelling Beavers) – Middle English

Abraham and Isaac (Shear and Trembling) – Middle English

1.30pm: New Testament Plays (Churchyard):

The Annunciation (Low Countries Ensemble) – Middle Dutch

The Nativity (Les Perles Innocentes) – Marguerite de Navarre, French

The Wedding at Cana (Pusey House) – Modern English, with Middle English archaisms

The Crucifixion (The Wicked Weights) – Middle English

The Lamentation (St Edmund Consort) – Bordesholmer Marienklage, Low German and Latin

The Harrowing of Hell (The Choir of St Edmund Hall) – Latin Sequence

3.30pm: New Testament Plays Continued:

The Resurrection (St Stephen’s House) – Middle English

The Martyrdom of the Three Holy Virgins (Clamor Validus) – Hrosvitha of Gandersheim, Latin and modern English

The Last Judgement (MSt English, 650–1550) – Modern English

6.15pm: Evensong (Chapel)

No tickets or booking is required, and it is free to attend. You are welcome to drop in and out throughout the afternoon. All performances will take place outside, so please dress comfortably for the weather conditions. There will be two small tea breaks, at around 1.15pm and 3.15pm.

*The Wicked Weights* admire their purpose-built cross – all ready for the Crucifixion! Picture: Rebecca Menmuir

If you have any questions about the cycle or the performances, email the co-heads of performance: Sarah Ware (sarah.ware@merton.ox.ac.uk) and Antonia Anstatt (antonia.anstatt@merton.ox.ac.uk). And look out for updates to our website, where detailed information about the individual plays will be published.

For a trailer of the type of Medieval Mystery play which awaits you, have a look at the extract from the Towneley Last Judgement play performed for a HistoryHit programme about the Apocalypse

Get Ready for the Medieval Mystery Cycle

by Antonia Anstatt

02/03/2025

09:00

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When? 26 April 2025, 12noon-5.30pm. Where? St Edmund Hall, Queen’s Lane, OX1 4AR
Preparatory Meeting: 13 March 2025, 5-6.30pm, St Edmund Hall (ask at the Lodge for directions to Henrike’s office)

The days are getting longer, the sun has come out for three days in a row (!), and the flowers in Teddy Hall are starting to blossom. That can only mean one thing: the Medieval Mystery Cycle is approaching!

Less than two months from now, on 26 April, between 12 noon and 5.30 PM, the Front Quad and churchyard of St Edmund Hall will be transformed into Paradise, Golgatha, Hell, and much more, as a selection of groups from all walks of academic life will perform a collection of twenty-minute-long medieval plays based on different Biblical stories. No tickets or registrations are required — just drop in and out of Teddy Hall.

We will start at noon with ringing the chapel bell for the Creation and Adam and Eve. Leaving Paradise and exiled to Earth, we will then see the Flood and Abraham sacrificing his son Isaac. From those Old Testament stories, we will move to the New Testament, and physically from the Front Quad to Teddy Hall’s unique graveyard. There, we will witness the Annunciation and Nativity, before seeing adult Jesus in action at the Wedding at Cana. The Crucifixion (featuring a purpose-built cross!), Mary’s Lament, Martyrdom of the Three Holy Virgins, Mary Magdalene, and Resurrection will take us through Easter. Finally, the Last Judgement will conclude this day of medieval storytelling.

As always, the selection of plays and languages will be fantastically diverse, taking us from Hans Sachs’s German to Marguerite de Navarre’s French, from Hroswita of Gandersheim’s Latin to the Middle English of the Digby Mary Magdalene. Other plays will be performed in Modern English, including the world premiere of the Wedding at Cana, based on only 1.5 surviving lines in the York cycle. But worry not: all plays will be introduced by a Modern English prologue, so no language skills are required to follow along. And of course, the language of theatre is universal …

Curious? Intrigued? We are holding a meeting for all creatives and those who’d like to be one at Teddy Hall on Thursday of 8^th Week (13^th March), 5 PM. This will be a great opportunity to meet some of the other people involved, chat to the organisers, have a look at the performance spaces, and discuss any open questions.

Alternatively, email Sarah Ware (sarah.ware@merton.ox.ac.uk) and Antonia Anstatt (antonia.anstatt@merton.ox.ac.uk) if you have any questions or are looking for a way to get involved. In the meantime, watch this space and be on the lookout for updates to our website for the 2025 cycle, which we will update periodically as our thespians prepare to take centre stage — or, in this case, quad!

The Epiphanytide Mysteries

15/01/2025

21:57

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Around Oxford

hilary 25, mystery plays, theatre

A performance of a medieval mystery play cycle, with a reconstruction of the no longer extant wedding at Cana episode. Directed by Philipp Quinn and Elliott Clark.

When: Saturday, 25 January 2025, 2pm
Where: Pusey House, Oxford

Philipp writes: We at Pusey House welcome all and sundry to join us as we continue our Epiphanytide celebrations with carefully selected mystery plays. The event is not ticketed. The runtime should be roughly an hour. We very much look forward to seeing you there!

Pusey House put on mystery plays for the first time in 2023. In that first performance, we sought to portray the Bible’s broad “narrative,” with the Creation, the Fall, the Passion, and the Final Judgement as our highlights. This time, in connection with the Epiphany Season, we’ve chosen to emphasize the Magi, Jesus’ baptism, and the Wedding at Cana. In prioritizing that theme, we’ve had to be more eclectic in our sources this year. Whereas our first performance was based largely on the York cycle, our current plays are drawn from both the Chester and York cycles. Our plays also an original, the Wedding at Cana, since the Wedding is not found in the Chester cycle and has not survived (apart from a line-and-a-half fragment) in the York cycle.

Medieval Mystery Cycle 2025 Update

12/11/2024

16:33

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We are advertising for a Head of Performance and announcing a speed dating / workshop meeting!

1. Medieval Mystery Plays Meeting of the Minds Workshop

Friday 29 November 2024 (Week 7), 5–6.30pm, at St Edmund Hall, Doctorow Hall

Join this speed dating workshop for matching up actors, directors, musicians, texts, and props for the upcoming Medieval Mystery Cycle on 26 April 2025! Whether you are interested but still unsure how to put together a play, which play to choose, or how to act, all are welcome! The focus of the workshop will be on how to produce a medieval play script in an accessible version (of up to 20 minutes), but there will also be an opportunity to match actors and directors and to discuss any other practical questions you might have on site at St Edmund Hall – and to enjoy tea and cake!

Meanwhile, we’re still looking for groups to join the Medieval Mystery Cycle: have a look at the original blog post!

Let us know if you’re interested in joining by emailing Henrike Lähnemann and Lesley Smith, the Co-Directors. Also contact us if you are a graduate student or postdoc interested in this opportunity:

2. Head of Performance sought for Medieval Mystery Plays

Are you interested in pulling the strings for a successful run of the 2025 performance of the Medieval Mystery Plays? We are looking for an enthusiastic, creative and, above all, well-organised graduate student or postdoc to

liaise with the directors, volunteers, and groups taking part
plan the logistics of the performance
run the operations on the actual performance date
coordinate the publicity
write and / or edit the programme
facilitate the documentation
head the stewarding team

There will be a reward of £300 plus the opportunity of networking closely across the medievalist and performance people of Oxford and beyond. Please apply by Monday, 25 November 2025, with a short statement of interest and your CV by emailing Henrike Lähnemann and Lesley Smith, the Co-Directors.

The Oxford Medieval Mystery Plays 2025

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07/06/2024

17:37

Around Oxford, opportunities

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Call for Actors, Directors, Costume Makers, and Musicians!

Would you like to take part in a medieval dramatic experiment? Directors, actors, costume makers and musicians wanted!

The next cycle is going to take place on 26 April 2025 at St Edmund Hall

These plays were a very popular form of drama in the Middle Ages – with different groups performing short plays telling stories from the Bible. To take part in the next performance, contact Antonia Anstatt and Sarah Ware, Co-Heads of Performance, or email Professor Henrike Lähnemann, Fellow at St Edmund Hall Fellow and Professor of Medieval German Literature and Linguistics, and Professor Lesley Smith, Fellow and Tutor in Politics and Senior Tutor at Harris Manchester College, Co-Directors of the Oxford Medieval Studies Programme at TORCH, under the address medieval@torch.ox.ac.uk.

More information and an overview of what was performed in 2019, 2022, and 2023 at https://www.seh.ox.ac.uk/mystery-cycle

Staging Marguerite des Navarre’s ‘Comédie de Innocents’

2 Comments on Staging Marguerite des Navarre’s ‘Comédie de Innocents’

03/05/2023

22:47

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French, mystery plays

Report by Elisabeth Dutton, Université de Fribourg, on the staging of the Comédie des Innocents, by Marguerite de Navarre. Presented by les perles innocentes as part of the Medieval Mystery Cycle 2023 at St Edmund Hall, University of Oxford (see there for a synopsis of the play and the cast list).

The play at first reading seemed to me a fairly conventional dramatization of the story, not so different from the story as told in the English mystery plays, for example– the idea that Herod kills his own son is found in the Golden Legend and thus well established in European tradition. But Marguerite gives particular force to female characters, not just the feisty mothers and Nurse who care for the slaughtered babies, but also most importantly Rachel, whose lengthy lament, a rhetorical tour de force, is really the climax of Marguerite’s script. In a play which shows mothers and Herod violently deprived of their children, and which foreshadows God’s loss of his own Son, the Old Testament matriarch Rachel powerfully gives voice to the grief of women, King, and ultimately God. She also raises a protest against tyranny and abuse that feels all too contemporary.

I knew that I needed an actress for Rachel who could be at once strong and feminine, and utterly absorbing to the audience, and I was delighted that Elisa Pagliaro agreed to play the role. I wanted the speech to be supported by some haunting music, and am grateful that Lucy Matheson found a medieval French setting of the Vox in Rama, and agreed to sing it for us for the performance in Oxford. The effect of Marguerite’s verse, delivered by Elisa directly to the audience, with Lucy’s haunting song underneath, was very powerful indeed, and quite unlike anything I had experienced in other dramatisations of the Innocents. Its power took us all a little by surprise.
There was a completely different reading and understanding of the Comédie des Innocents – in particular of Rachel’s lament – from the very first time I independently read it, and the way I felt and understood it on the day of the performance in Oxford.

Elisa Pagliaro on performing Rachel’s lament

The original play is 1075 lines long: in order to fit into our allotted 20 minutes, Aurélie Blanc cut more than half of its lines, while expertly maintaining a sense of the versification. Aurélie was also essential to my vision of the play from the start, as I needed her exceptional talents for the roles both of Herod and of God. As a travelling troupe, we had to keep our costs down through maximal doubling – and the structure of the various scenes required that God be doubled with the royal tyrant, as well as one of the mothers. This doubling was in fact rather pointed, as Aurélie writes:

The main challenge when participating in this play was to take on three roles: I played God, then Herod, and then one of the women whose child is killed by the soldiers. During the play, I did not have much time to go from one character to another. I struggled with those transitional moments because God, Herod, and Woman 1 seemed so different from each other. I tried to find what their main characteristics were so I could focus on these while changing roles. God and Herod are both rulers, both authoritative and confident (at least at times in the case of Herod). However, Herod is more frantic, chaotic, and changeable than God. Surprisingly perhaps, I found the character of God harder to play. It was much easier to relate to Herod with his mood swings and emotional outbursts! As for the Woman, she seemed completely unlike the other two characters. Her tender love for her child is her main concern throughout her scenes. Thinking about these characters helped me understand them, but I felt that things truly came together when I realized that all three were parents and all three lost their child.
God’s worry for his son is what prompts him to send an angel to Joseph and Mary, it is the reason motivating his first speech. Understanding this helped me relate to God: when playing him, I did not have to try to pretend to be all powerful and all knowing, I had to focus instead on thinking about saving a person that I loved. Herod’s motivations are more selfish, but he also acts with his son in mind: he wants his son rather than Jesus to rule over his kingdom after him. Once I saw this, I found it much easier to play his shock and grief when his dead son is presented to him. And Woman 1, of course, was always a character focused on her child. Understanding these connections between my three characters was really helpful to me. These people no longer seemed entirely different from each other but were united by the same love and the same grief. This love and grief could stay with me throughout the play as I moved between God, Herod, and Woman 1.
Aurélie Blanc on playing God, Herod and a grieving mother

Aurélie’s performance of all three roles was extraordinary. And the requirements of the doubling also lay behind the blocking of the piece, which came to me very early on in rehearsals. I wanted to find a way to use the whole of Teddy Hall’s front quad: early drama, I believe, always exploited its venues to the full, and it’s good to make actors do hard physical work. Then, the actors would have no ‘offstage’ space for changing, and in any case they wouldn’t have time to do anything other than change ‘onstage’; but the audience needed to recognize clearly their changes of role, so we associated role with place (an idea most clearly demonstrated in medieval drama by the extant stage plan of the Castle of Perseverance, with its ‘skaffolds’ for the God, the World, the Flesh and the Devil.)

I enjoyed the sense of empowerment that came from filling the front quad with our voices and bodies.
Helene Wigginton on performing in a medieval venue

God begins the play in a scene of heavenly harmony, commanding his angels. We established him standing on the well in the centre of the quad (scriptural associations of wells are a pleasing coincidence). In each of the four corners of the quad we placed a black storage stool, containing costume changes, and Mary and Joseph began sitting on the stools to God’s right, while Herod was to occupy the stool on God’s left. The effect was formal and stylized, which matches the verse. The angels could move freely between ‘heaven’ and ‘earth’, delivering messages and also distributing chocolates to the audience (we are a Swiss troupe, after all); when the angel actors had to become soldier-tyrants, they went to the other ‘left’ stool to swap their wings for helmets.

As the scene shifted from heaven to Herod’s court, Aurélie left her golden cape on the well and donned regal robes on Herod’s ‘throne’: since Herod then issues quick-fire commands to doctors and soldiers, frantic activity ensued as all the other actors rushed backwards and forwards across the playing area to obey his orders. The pace contrasted with the calm order of heaven, and the audience had a disconcerting sense that the focus was pulled ‘off-centre’ with Herod’s power. Tyranny pulls all things out of joint.

The babies (dolls with soft torsos) were slaughtered using a sword and two spears, mainly because I am haunted by the image of ‘naked infants spitted upon pikes’. We used this device once before, in a staging of the Middle English Digby Killing of the Children, and it provoked horrified laughter in the audience. I was fascinated that the effect in Marguerite’s play was completely different: there was no laughter, but there was genuine horror. I think this is partly because, whereas the Digby play includes a Fool character among Soldiers, who all seem rather dim, Marguerite writes her killers concisely and explicitly as Tyrants.

Carmen Vigneswaren-Smith on her role as soldier: ‘the audience flinched back from my spear, gasped and covered their mouths in surprise at the murder of the babies, and I was suddenly reminded of what the familiarity of rehearsal can make you forget — that it was in fact a brutal massacre that we were acting out.’ One woman in the audience clutched her own baby to her. Audience members commented that their stomachs were knotted.

The sense of horror was not entirely dispelled by the final song, which was a Christmas song, since the play would originally have been performed on the feast of the Innocents, December 28^th. The script states that it should be sung to “Si j’ayme mon amy”: for our performance, Sandy Maillard, founder of the all-female choir Fa Mi Cantar, adapted a tune of that name found in the songbook of Françoise de Foix, Countess of Châteaubriant, 1495-1537, celebrated beauty and lover of King Francis I (the songbook is now British Library MS Harley 5242.) It is a strangely unnerving ending to a powerfully disconcerting play.

The sixteenth-century French seemed to present no obstacle to the audience’s engagement, and we are grateful to have had such an opportunity to explore its quality. Our production was probably different in many ways from any performance Marguerite might have seen or even envisaged, but we hope that our all-female production, delivered with precise attention to the words she wrote, may have captured something of their spirit, which seems that of an almost feminist protest against tyranny.

Cf. also the blog post on the whole cycle by Alison Ray

Workshop: Voice Projection & Staging Medieval Mystery Plays

by Michael Angerer

17/02/2023

12:30

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Monday 6 March 2023 (Week 8), 4.30–6pm, at St Edmund Hall, Pontigny Room

In this workshop, we will be offering voice projection exercises and practical advice for the Medieval Mystery Cycle. All actors and directors interested in taking part are invited to attend! Beyond general exercises, there will also be an opportunity to work out staging constellations on site at St Edmund Hall (as well as an opportunity to enjoy tea and cake).

The workshop will be led by Dr Jim Harris, the Medieval Mystery Cycle’s Master of Ceremonies and Teaching Curator at the Ashmolean Museum. Let us know if you’re able to join us by emailing Michael Angerer, the graduate convenor.

Workshop: Staging & Enacting Medieval Mystery Plays

by Michael Angerer

11/01/2023

08:00