A newly identified medieval play for the Feast of Fools, with a new English translation and musical edition ready for performance.Scholars and non-scholars alike have long been fascinated by the medieval "Feast of Fools", the annual celebration on or around the New Year that came to be known for its inversion of established hierarchies, its boisterousness, and its scurrilous, even sacrilegious, clerical behaviour. However, we now know that many of the most obscene and subversive practices associated with the feast were, in fact, the misunderstandings, exaggerations, or even fabrications of overzealous ecclesiastical reformers.Our most reliable information about the Feast comes from the scant extant liturgical items that clerical communities actually used during their celebrations. This book shows that the twelfth-century Ordo Joseph from Laon, in France - a play long-known to scholars, telling the story of Joseph the patriarch and his brothers -- is in fact a drama for the Feast of Fools, long hidden in plain sight, intended for performance at Epiphany. It situates the play within the context of the cathedral community's history of biblical exegesis under its school-master Anselm of Laon, proposing "performative gloss" as an important new tool for understanding how medieval liturgical dramas generated meaning. It Includes a new Latin edition of the text, accompanied by an English translation, as well as a musical reconstruction that harnesses the music of Laon's liturgy and finally makes possible a performance of this spectacular, newly identified Feast of Fools drama.n sight, intended for performance at Epiphany. It situates the play within the context of the cathedral community's history of biblical exegesis under its school-master Anselm of Laon, proposing "performative gloss" as an important new tool for understanding how medieval liturgical dramas generated meaning. It Includes a new Latin edition of the text, accompanied by an English translation, as well as a musical reconstruction that harnesses the music of Laon's liturgy and finally makes possible a performance of this spectacular, newly identified Feast of Fools drama.n sight, intended for performance at Epiphany. It situates the play within the context of the cathedral community's history of biblical exegesis under its school-master Anselm of Laon, proposing "performative gloss" as an important new tool for understanding how medieval liturgical dramas generated meaning. It Includes a new Latin edition of the text, accompanied by an English translation, as well as a musical reconstruction that harnesses the music of Laon's liturgy and finally makes possible a performance of this spectacular, newly identified Feast of Fools drama.n sight, intended for performance at Epiphany. It situates the play within the context of the cathedral community's history of biblical exegesis under its school-master Anselm of Laon, proposing "performative gloss" as an important new tool for understanding how medieval liturgical dramas generated meaning. It Includes a new Latin edition of the text, accompanied by an English translation, as well as a musical reconstruction that harnesses the music of Laon's liturgy and finally makes possible a performance of this spectacular, newly identified Feast of Fools drama.c of Laon's liturgy and finally makes possible a performance of this spectacular, newly identified Feast of Fools drama.

For centuries, the Feast of Fools has been condemned and occasionally celebrated as a disorderly, even transgressive Christian festival, in which reveling clergy elected a burlesque Lord of Misrule, presided over the divine office wearing animal masks or women's clothes, sang obscene songs, swung censers that gave off foul-smelling smoke, played dice at the altar, and otherwise parodied the liturgy of the church. Afterward, they would take to the streets, howling, issuing mock indulgences, hurling manure at bystanders, and staging scurrilous plays. The problem with this popular account—intriguing as it may be— is that it is wrong.In Sacred Folly, Max Harris rewrites the history of the Feast of Fools, showing that it developed in the late twelfth and early thirteenth centuries as an elaborate and orderly liturgy for the day of the Circumcision (1 January)—serving as a dignified alternative to rowdy secular New Year festivities. The intent of the feast was not mockery but thanksgiving for the incarnation of Christ. Prescribed role reversals, in which the lower clergy presided over divine office, recalled Mary's joyous affirmation that God "has put down the mighty from their seat and exalted the humble." The "fools" represented those chosen by God for their lowly status.The feast, never widespread, was largely confined to cathedrals and collegiate churches in northern France. In the fifteenth century, high-ranking clergy who relied on rumor rather than firsthand knowledge attacked and eventually suppressed the feast. Eighteenth- and nineteenth-century historians repeatedly misread records of the feast; their erroneous accounts formed a shaky foundation for subsequent understanding of the medieval ritual. By returning to the primary documents, Harris reconstructs a Feast of Fools that is all the more remarkable for being sanctified rather than sacrilegious.

Along with Samuel Beckett and Eugene Ionesco, Fernando Arrabal is a major exponent of the Theater of the Absurd. In this study Arrabal's plays are seen as a contemporary expression of a festive form of theater that flourished during the Middle Ages and that had its roots in the drama of Aeschylus and Aristophanes. With this view of Arrabal's work, Luis Arata explores the nature of play in art in the light of Jean Piaget's psychology. He thus offers a new way to approach festive and playful art.

This volume seeks to address the needs of teachers and advanced students who are preparing classes on the Middle Ages or who find themselves confounded in their studies by reference to the various liturgies that were fundamental to the lives of medieval peoples. In a series of essays, scholars of the liturgy examine The Shape of the Liturgical Year, Particular Liturgies, The Physical Setting of the Liturgy, The Liturgy and Books, and Liturgy and the Arts. A concluding essay, which originated in notes left behind by the late C. Clifford Flanigan, seeks to open the field, to examine liturgy within the larger and more inclusive category of ritual. The essays are intended to be introductory but to provide the basic facts and the essential bibliography for further study. They approach particular problems assuming a knowledge of medieval Europe but little expertise in liturgical studies per se.

Ce recueil explore les relations mouvantes entre hommes et animaux, aussi bien réels que fantastiques, dans la France médiévale, dans une perspective interdisciplinaire. Les auteurs examinent la façon dont le rapport humain-animal a été imaginé, défini et remodelé dans la pensée, la culture et la production artistique du Moyen Age. La distinction entre l’humain et l’animal, fondamentale dans le texte biblique et la philosophie antique, a été remise en question au cours du XIIe siècle. Ce phénomène transparaît dans la terminologie utilisée pour désigner les animaux, dans leur représentation dans les arts et la littérature, et dans l’évolution de textes fondamentaux comme le Physiologus ou les bestiaires. Les frontières entre le monde humain et animal, fondées sur des critères comme la maîtrise du langage, la capacité à rire ou la responsabilité légale, ont profondément évolué et été remises en cause entre le XIIe et le XVe siècle. This is the first volume that explores the changing relationships between humans and animals, both real and fantastic, in medieval France, from a completely interdisciplinary perspective. The authors examine the way the human-animal rapport was imagined, defined and remodeled in thought, culture and artistic production. The distinction between human and animal, fundamental in the Bible and in Ancient philosophy, was challenged throughout the course of the 12th century. This phenomenon can be traced in changes in the terminology used to designate animals, in their representations in the arts and literature, and in the reworking of fundamental texts such as the Physiologus and the bestiaries. The borders between the human and the animal world, based on criteria such as linguistic ability, the capacity to laugh and even legal responsibility, evolved and were fundamentally reconsidered between the 12th and the 15th century. Irène Fabry-Tehranchi est enseignante en langue et littérature française et médiévale à l’université de Reading. Elle est l’auteur de Texte et images des manuscrits du Merlin et de la Suite Vulgate (XIIIe-XVe s.) (Brepols, 2014). Anna Russakoff est enseignante et co-directrice du département d’Histoire de l’Art à The American University, Paris. Elle est co-éditrice et contributrice de l’ouvrage Jean Pucelle: Innovation and Collaboration in Manuscript Painting (Brepols, 2013).

It is the variation in plainsong, its living quality, that these essays address.