The Growth of English Drama | Page 8

whose conduct and speech are unassailably above earthly taint,
who is, amongst men, Divine.
Observe the impressive note struck in the opening verse. God stands
amidst his angels, prepared to exercise his sovereign wisdom in the
work of creation.
My name is knowyn, God and kynge, My werk for to make now wyl I
wende[3], In myself restyth my reynenge, It hath no gynnyng ne non
ende; And alle that evyr xal have beynge[4], It is closyd in my mende,
Whan it is made at my lykynge, I may it save, I may it shende[5], After
my plesawns[6]. So gret of myth[7] is my pousté[8], Alle thyng xal be
wrowth[9] be me, I am oo[10] God in personys thre, Knyt in oo
substawns.
But before the world can be made, a rebellion has to be stamped out,
and the same scene presents the overthrow of Satan--not after days of
doubtful battle as Milton later pictured it, but in a moment at the word
of the Almighty, 'I bydde the ffalle from hefne to helle'. At once
follows the creation of the world and man.
Scene 2 brings Adam and Eve before us, rejoicing in the abundant
delights of Eden. The guiding principle of the scene is the folly and
wickedness of the Fall. Here is no thought of excuse for silly Eve. With

every good around her, and with God's prohibition unforgotten, she
chooses disobedience, and drags Adam after her. But Adam's guilt is no
less than hers. The writer had not Milton at his elbow to teach him how
to twist the Bible narrative into an argument for the superiority of man.
Adam yields to the same sophistry as led Eve astray; and sin, rushing in
with the suddenness of swallowed poison, finds its first home not in her
breast but in his. The awful doom follows. In the desolation that
succeeds, the woman's bitter sorrow is allowed to move our pity at last.
Eating at her heart is the thought, 'My husbond is lost because of me',
so that in her agony she begs Adam to slay her.
Now stomble we on stalk and ston, My wyt awey is fro me gon,
Wrythe on to my necke bon, With hardnesse of thin honde.
Adam says what he can to console her, but without much success. The
scene ends with her lamenting.
The foul contagion, spreading over the earth, has been washed out in
the Flood and a fresh start made before Scene 5 introduces Abraham. In
an earlier paragraph we have spoken of the pathos of which these plays
were capable. Here in this scene it may be found. Abraham is, before
all things else, a father; Isaac is the apple of his eye. When as yet no
cloud fills the sky with the gloom of sacrifice, the old man exults in his
glorious possession, a son. Isaac is standing a little apart when his
father turns with outstretched arms, exclaiming
Now, suete sone, ffayre fare thi fface, fful hertyly do I love the, ffor
trewe herty love now in this place, My swete childe, com, kysse now
me.
Holding him still in his arms the fond parent gives him good counsel, to
honour Almighty God, to 'be sett to serve oure Lord God above'. And
then, left alone for a while, Abraham, on his knees, thanks God for His
exceeding favour in sending him this comfort in his old age.
Ther may no man love bettyr his childe, Than Isaac is lovyd of me;
Almyghty God, mercyful and mylde, ffor my swete son I wurchyp the!
I thank the, Lord, with hert ful fre, ffor this fayr frute thou hast me sent.

Now, gracyous God, wher so he be, To save my sone evyr more be
bent.
'To save my sone'--that is the petition of his full heart on the eve of his
trial. Almost at once the command comes, to kill the well-beloved as an
offering to his Giver. And Abraham bows low in heartbroken
obedience. Well may the child say, as he trots by the old man's side
with a bundle of faggots on his shoulder, and looks up wonderingly at
the wrinkled face drawn and blanched with anguish, 'ffayr fadyr, ye go
ryght stylle; I pray yow, fadyr, speke onto me.' At such a time a man
does well to bind his tongue with silence. Yet when at last the secret is
confessed, it finds the lad's spirit brave to meet his fate. Perhaps the
writer had read, not long before, of the steadfastness with which
children met persecution in the days of the Early Christian Church. For
he gives us, in Isaac, a boy ready to die if his father wills it so, happy to
strengthen that will by cheerful resignation if God's command is