Some Forerunners of Italian Opera

by W. J. Henderson

Here, then, we find a significant difference between the liturgical drama and the sacred representations. The chant, which was the musical garb of the former appears to have had no position in the latter. We shall perceive later that this difference marked a point of departure from which the entire lyric drama of the fourteenth, fifteenth and sixteenth centuries, prior to the invention of dramatic recitative by the Florentines, proceeded to move in a musical world of its own.

The sacred representations built up a method complex and pregnant without chancing upon the defining element of opera. And this result was reached chiefly, if not solely, because the ecclesiastic chant was not employed. In its stead the musical forms practised by composers of secular music and adopted by musicians of such small education as hardly to be worthy of the title of composers, makers of carnival songs and frottole, predominated and determined the musical character not only of the Sacre Rappresentazioni, but also of the secular lyric plays which succeeded them and which continued to exist in Italy even after the "stile rappresentativo" had been introduced in the primitive dramma per musica of Caccini and Peri.

A closer examination of the songs of this period and of the manner in which they affected the lyric character of the sacred plays and the succeeding secular dramas may be postponed until we have permitted ourselves a glance at the character of the sacred plays as literary products and have taken into account the manner of their performance.

The Disciplinati di Gesu began by intoning their lauds before a crucifix or the shrine of some saint. Presently they introduced antiphonal singing and in the end dialogue and action. By the middle of the fourteenth century the laud came to be called "Divozione." After being written in a number of meters it finally adhered to the ottava rima, the stanza generally used in the popular poetry of the fifteenth century. It was the custom to sing these dramatic lauds or "Divozioni" in the oratories. Every fraternity had a collection of such lauds and that they were performed with much detail is easily ascertained.

Records of the Perugian Confraternity of San Domenico for 1339 show that wings and crowns for angels, a crimson robe for Christ, black veils for the Maries, a coat of mail for Longinus, a dove to symbolize the Holy Ghost and other properties had been used. By 1375 the "Divozioni" were acted in church on a specially constructed stage, built against the screen separating the choir from the nave. The audience sat in the nave, and a preacher from time to time made explanations and comments. The stage had two stories, the upper of which was reserved for celestial beings.

The "Divozione" appears to be, as Symonds declares it to be, the Italian variety of liturgical drama. The Sacra Rappresentazione, which was developed from it, was a very different affair. Just when these representations took definite individual form is not known, but the period of their high development was from 1470 to 1520. It was precisely at this time that their entire apparatus was adapted to the dramatization of secular stories and the secular lyric drama came into existence.

This whole subject has been exhaustively treated by John Addington Symonds in the fourth volume in his great work "The Renaissance in Italy." He examines briefly, but suggestively, D'Ancona's theory, that the "Sacre Rappresentazioni" resulted from a blending of the Umbrian divozioni with the civic pageants of St. John's Day in Florence. Civic pageants were common and in them sacred and profane elements were curiously mingled. For example, "Perugia gratified Eugenius IV in 1444 with the story of the Minotaur, the tragedy of Iphigenia, the Nativity and the Ascension."

In the great midsummer pageant of St. John's Day there were twenty-two floats with scenery and actors to represent such events as the Delivery of the Law to Moses, the Creation, the Temptation, etc. The machinery of those shows was so elaborate that the cathedral plaza was covered with a blue awning to represent the heavens, while wooden frames, covered with wool and lighted up, represented clouds amid which various saints appeared. Iron supports bore up children dressed as angels and the whole was made to "move slowly on the backs of bearers concealed beneath the frame."

We are justified in inferring that ability to supply an elaborate scenic investiture for the sacred drama was not wanting. When the sacred plays began to be written, their authors were for the most part persons of no distinction, but Lorenzo de Medici wrote one and Pulci also contributed to this form of art. The best writers, according to Symonds, were Feo Belcari and Castellano Castellani.

The sacred plays were not divided into acts, but the stage directions make it plain that scenes were changed. The dramas were not very artistic in structure. The story was set forth baldly and simply, and the language became stereotyped. The "success of the play," says Symonds, "depended on the movement of the story, and the attractions of the scenery, costumes and music."