these dramas is what we should naturally expect it to be, if we take into account the character of the text. The subjects of the dramas were always incidents from the Bible and the plays were represented in churches by priests or those close to them.

It is certain that the educational drama of the church continued in the state of its infancy for several centuries. Even after the birth of the "Sacra Rappresentazione" in the fourteenth century the old-fashioned liturgical drama survived in Italy and was preserved in activity in other parts of Europe. Several interesting manuscripts in great libraries attest the consideration accorded to it at a period much later than that of which we have been speaking. Nevertheless the era of the origin of the plays as a rule will be found to antedate that of the manuscripts. For example, in the royal library of Berlin there is a fifteenth century manuscript of a liturgical drama entitled, "Die Marienklage." Dr. Frommann, of Nuremberg, after careful study, has decided that the play was of middle German (perhaps Thuringian) origin in the fourteenth century. This play is in part sung and in part spoken.3 It begins with this bit of Latin chant by Mary:

MIDI file

The rest of the text is in old German. Here is a specimen of the recitative or chant with the German text:

MIDI file

These recitatives are in a style exactly like that of the early French church plays.

As Coussemaker notes, one does not find in these plays the passions, the intrigues nor the scenic movement found in the secular drama. What we do find is calm simplicity of statement, elevation and nobility of thought, purity of moral principles. The music designed to present these ideas in a high light necessarily has an appropriate character. We do not find here music of strongly marked rhythm and clearly defined measure, suitable to the utterance of worldly emotions, but a melody resembling the chant, written in the tonalities used in the church, but containing a certain kind of prose rhythm and accentuation, such as exists in the Gregorian music.

This was the inevitable march of development. The liturgical drama originated, as has been shown, in the celebration of certain offices and fêtes, for which the music assumed a style of delivery clothed in unwonted pomp. Characters and costumes and specially composed music soon found their way into these ceremonies. The new music followed the old lines and preserved the character of the liturgical chant. Gradually these accessories rose to the importance of separate incidents and finally to that of dramas. But they did not lose their original literary and musical character.

In studying the development of a secular lyric drama, it is essential that we keep in mind the nature of the music employed in the dramatic ceremonials, and later in the frankly theatrical representations of the church. The opera is a child of Italy and its direct ancestors must be sought there. The first secular musical plays of France far antedated the birth of the primitive lyric drama of Italy, and it requires something more than scientific devotion to establish a close connection between the two. But the early French ecclesiastical play is directly related to that of Italy. Both were products of the Catholic Church. Both employed the same texts and the same kind of music. They were developed by similar conditions; they were performed in similar circumstances and under the same rules.

For these reasons it is proper to discuss the early French religious drama and that of Italy as practically one and the same thing, and to pass without discrimination from the first performances of such plays outside the church to the establishment of that well-defined variety known in Italy as the "Sacre Rappresentazioni." This form, as we shall see, was the immediate outgrowth of the "laud," but one of its ancestors was the open-air performances. The emergence of the churchly play into the open was effected through the agency of ecclesiastic ceremonial. Pagan traditions and festivities died a hard death in the early years of Christianity, and some of them, instead of passing entirely out of the world of worship, maintained their existence in a transformed shape. Funerals, as Chouquet4 pointedly notes, "provided the occasion for scenic performances and certain religious fêtes the pretext for profane ceremonies."

The fête of the ass, celebrated on January 14 every year at Beauvais, was an excellent example of this sort of ceremony. This was a representation of the flight into Egypt. A beautiful young woman, carrying in her arms an infant gorgeously dressed, was mounted on an ass. Then she moved with a procession from the cathedral to the church of St. Etienne. The procession marched into the choir, while the girl, still riding the ass, took a position in front of the altar. Then the mass was celebrated, and at the end of each part the words "Hin han" were chanted in imitation of the braying of the beast. The officiating priest, instead of chanting the "Ite missa est," invited the congregation to join in imitating the bray.

This simple procession in time developed into a much more pretentious liturgical drama called "The Prophets of Christ." But this appearance in the open streets was doubtless the beginning of the custom of enacting sacred plays in the public squares of cities and small towns. The fête of the ass dates from the eleventh century, and we shall see that open-air performances of religious dramas took place in the twelfth, if no sooner.

Other significant elements of the fête of the ass and similar ceremonials were the singing of choruses by the populace and dancing. In the Beauvais "Flight into Egypt" at one point the choir sang an old song, half Latin and half French, before the ass, clothed in a cope.

"Hez, sire Asnes, car chantez!
Belle bouche rechignez;
Vous aurez du foin assez
Et de l'avoine a plantez."

This refrain was changed after each stanza of the Latin. The people of Limoges, in their yearly festival, sang:

"San Marceau, pregas per nous,
E nous epingarem per vous."

In the seventeenth century these good people of Limoges were still holding a festival in honor of the patron saint of their parish, and singing:

"Saint Martial, priez pour nous,
Et nous, nous danserons pour vous!"

This choral dance formed in the church, and continued to the middle of the nave, and thence to the square before the edifice, or even into the cemetery. At a period later than