A History of Pantomime

by R. J. Broadbent

CHAPTER VII.

Introduction of the Roman Pantomimic Art into Britain—First English reference to the word Pantomime—The fall of the Roman Empire—The sacred play—Cornish Amphitheatres—Pantomimical and Lyrical elements in the sacrifice of the Mass—Christian banishment of the Mimis—Penalties imposed by the Church—St. Anthony on Harlequin and Punch—Vandenhoff—what we owe to the Mimis.

With the advent of Julius Caesar and the conquest of Britain by the Romans, about the year 52 B.C., we have, in all probability, the first introduction of the Roman Pantomimic Art into this country. Inasmuch as we have it upon the authority of history that Caesar travelled with his Mimes, and it is, therefore, not improbable that they came into Britain with him. England, then, during the occupancy of the Romans, must have known the Dramatic Art, or else (as Dibdin observes) Pacuvius, Accius, and Livius Andronicus were ignorant of it. Martial tells us that it did, and so does Boadicea, so that we have not only Roman authorities for it, but also British.

The word "Pantomime" could not, I may say here, have been Anglicised earlier than sometime during the seventeenth century. Dr. Johnson's earliest example is from "Hudibras"—

"Not that I think those Pantomimes,
Who vary action with the times,
Are less ingenious in their art
Than those who duly act one part."

Bacon and Ben Jonson use the Latin Pantomimi—"Here be certain Pantomimi that will represent the voices of players." Again in the "Masque of Love's Triumph," etc., 1630, "After the manner of the old Pantomimi they dance over a distracted Comedy of Love."

The fall of the Roman Empire and the progress of Christianity in Europe sounded the death knell of Paganism and its attributes, of which Pantomime was deemed to be one, owing to the bad odour in which this form of entertainment had got to during the last days of the Empire. Notwithstanding this the church was only too glad to avail itself of Pantomime as a vehicle to portray before the world at large, and in order to turn attention to the great moral truths to be deduced from the death of Him on Calvary Hill. These exhibitions of religious subjects, in the form of tableaux vivants, took place in the churches, and, having regard to the sacred edifices in which they were given, they were, especially in the beginning, I conjecture, performed in dumb show, without any dialogue. Afterwards dialogue was introduced, and they began to be, not only held in the churches, but also in the church-yards, the streets, and in booths.

It is true the sacred play was not a new institution, as one is said to be mentioned about the time of the Fall of Jerusalem. In Cornwall, plays were given in the ancient times in the open air, after the fashion of the Roman Amphitheatre, with the dialogue in the Cymric tongue. Pantomimical performances might also have been given in those open-air theatres by the Romans.

Perhaps no better example of the early Sacred Drama I can give, and which is still with us, and performed daily, is the sacrifice of the Mass in all Roman Catholic Churches throughout the length and breadth of the world. In the Mass we have a dramatic action pantomimically presented, in part aided by lyrical and epical elements. I will not, however, pursue this portion of my subject further, save than to add that at the Catholic Churches' festivals, especially during Holy Week or Passion Week, what I have mentioned of the Mass becomes at these times marked in even a greater degree.

With the decline and fall of the Roman Empire, the Mimis became wanderers on the face of the earth, only appearing at festivals and the like, when they were wanted, and returning to their haunts as mysteriously as they came.