Tuesday, October 23, 2007

The Second Shepherds' Play - due 10/28 by 11:59pm




15 comments:

joanime7 said...

After completing The Second Shepherd’s Play , readers tend to identify Aeschylus’s title with more than just the birth of a pious savior. Deciding to present his audience with a piece of work demonstrating moderate comedy, Aeschylus breaks away from the orthodox styles of play writing; making use of literary devices such as parallel syntax structure and end rhyme. The writer also manipulates irony to heighten the play’s comic effect as well as appeal to the audience in general.

One of the most effective literary devices utilized by Aeschylus in his dramatic work is end rhyme. “We are so lamed,/ Over-taxed and shamed,/ We are made hand-tamed…” (325). End Rhyme, here, emphasizes terms that reflect the mood of the initial scene. For example words such as “lamed”, “shamed” and “tamed” illustrate the depth of the Shepherds’ fatigue. Details like these (words) allow for the audience to achieve a greater grasp of main characters. Aeschylus’s audience may even evoke a sense of sympathy for the itinerants as a result of end rhyme‘s stressing. “ Why, who wanders, who wakes, who comes, who goes?/ Who brews, who bakes? Who makes for me this hose?” (331). Parallelism is what drives the tension throughout the play. Here Mak’s wife is busy acting out her role as a sick wife in an attempt to swindle the three Shepherds. What makes this scene most significant is the woman’s method. Mrs. Mak chooses to pose a succession of brief inquiries, all uniform in sentence structure, but contrasting in subject matter. Though simple, the questions prove almost overabundant for the three men. Thus, this woman agreeably reflects the characteristics of a mentally handicapped individual; she achieves success.

Irony is an element of language that proves key to gaining Aeschylus’s audience’s interest while producing a humorous effect. “Now trust me if you will…Either Mak or Gill-was at that assent.” (332). Initially, Shepherds 1 and 2 depict the third as their counterpart; initially illustrating him with phrases such as “ He will make us both a lie,/ Unless we beware”(327) and “thou art a lazy hind” (327). Thus, the audience is led to assume that the third Shepherd’s position in the play parallels to that of an idiot; nothing practical is expected from his character. However, when a sheep is stolen, the only individual to come closest to finding out the reality is the third guardian. Hence, the audience is taken aback; for, of all the characters in Aeschylus’s play, this man was assumed to be the least rational. Awe and spectacle thus derive from irony because Aeschylus’s audience is not only fooled into false assumption, but also shown the delight in unpredictability. Surprise is what catalyzes the eagerness; the desire to view more.

Unknown said...

The Second Shepherds’ Play teaches wonderful moral lessons. Selfishness and greed will never get you ahead; they will only pull you behind. The play shows that having good morals makes you a better person. Also, these good morals help to gain respect for you from others. The story teaches readers that going through life using honesty will end up rewarding you more than going through life using deception.

The three shepherds in the play struggle with starvation and sleep deprivation throughout the story. They use their good moral judgment to do their jobs honestly, even though their jobs put immense amounts of strain on their bodies. When speaking of the strains placed upon them the 1st Shepherd states, “I am near numb of hand, so long have I napped; my legs bend and fold, my fingers are chapped” (325). The pains that they experience cause them much discomfort, but they never once resort to dishonesty. This shows their great moral integrity. Mak does not follow the moral integrity standards of the three shepherds. He uses dishonest tactics to get ahead.

Mak shows his dishonesty throughout the play. He has the same job as the three shepherds. He goes through the same strains, but ends up using dishonesty to relieve himself of some of the strains. This occurs when he steals a sheep to bring home to his family. When stealing the sheep he states, “A fat sheep, I daresay, a good fleece dare I lay, repay when I may, but this will I borrow” (329). After completing his first dishonest deed of the story, he then completes the second one by disguising the sheep up as a child, and then lying to the shepherds. The 3rd Shepherd pokes fun at Mak’s foolish attempt to lie when he states, “What the devil is this? He has a long snout” (333). Mak then attemps to cover up his lie when he states, “I tell you, sirs, hark: his nose was broken” (334). Mak’s lying gets him nowhere. Throughout the story the shepherds know that Mak lies a lot, and this makes them cautious of anything that comes out of his mouth.

Honesty creates respect between people. This shows when the shepherds lack respect for Mak because they know of his dishonest ways. The 2nd Shepherd speaks to the other two shepherds about Mac and states, “He will make us both a lie, unless we beware” (327). The 2nd Shepherd also states, “And thou hast an ill name of stealing sheep” (328). Also, the story shows the immense respect created between the three shepherds. This respects shows when the shepherds trust each other, and confide in each other.

At the conclusion of the play the shepherds get rewarded. They go to Bethlehem and get to see Mary and baby Jesus. At the sight of Jesus, the 3rd Shepherd says, “Hail, darling dear, full of godhead! I pray thee be near, when that I have need” (336). Their honesty and integrity ends up presenting to them this tremendous opportunity. The end of the story shows a perfect example of the rewards that can come from going through life using honesty. Honesty creates opportunities for people, and creates respect for people among others.

Anonymous said...

In The Second Shepherd’s Play, the author creates the story of the three shepherds present at Jesus’ birth and writes about their two days preceding their presence. The play opens with the three shepherds complaining of their lives and how poverty and bad weather are always problematic. The plot centers around the three shepherds attempting to hunt down the man, Mak, who they believe has stolen a sheep from them. When the shepherds reach his house, the 3rd shepherd offers to “give (Mak’s) bairn but sixpence” (333), which shows that despite Mak’s deceit, the shepherds are still willing to help him with his child. When he gets to the cradle, he first thinks it is an ugly baby, with a “long snout” (333). They immediately realize that it is their stolen sheep. Mak has asked his wife to disguise the sheep as a baby, pretending that she has just given birth.

The author of the play uses the sheep to directly compare it to Jesus, often referred to as a Lamb. Mak and his wife represent Joseph and the Virgin Mary, and the deceit entailing these events is a symbol of the treachery involved in Jesus’s death, acting as a precursor of what is soon to come. The author uses these biblical ties to also create a story to represent the sides of good and evil and how both are always present. The shepherds represent the side of the good. They have an honest job, work hard for their money, yet get little pay for what they do. These three men are not fully appreciated and are just seen as peasants and nothing more. Society does not think that they are contributing to their society in any way, shape, or form. Mak represents evil, for he lies and tricks others to get what he wants. He is hurtful to others and himself.

The play evokes thoughts of reflecting on the life of Jesus Christ. It seemed that throughout his life, good and evil took turns trying to be the most prevalent. The author shows that it seems that you can’t have one without the other. If good is present, evil will almost definitely show it’s smiling face. When the three shepherds are able to be present at Jesus’s birth, the author is showing that good always prevails over evil. Even though they have been tricked and used, not only did they get their sheep back, but they get the respect from anyone that has heard or seen the story of Jesus Christ.

Maria-Belen_Coral said...

In the Second Shepherd’s Play, the anonymous playwright develops a comedic twist of interpretation when incorporating the biblical story of the nativity. By contrasting the idea of right and wrong, the reader can safely assume that the writer intended for the play to mock the religious story, not to further understanding. The writer also uses end rhyme as a part of his poetic devices to further the idea of the Second Shepherd’s Play as a comedy.

In creating the conniving character of Mak and his wife, he embodies the elemental evil of man, which according to sacred scripture, inherently belongs in man since the moment of Adam and Eve’s original sin. By relating them to these ancient characters, the playwright mocks the idea the bible endorses: prevention of sin. As in the original storyline, Mak’s wife (Eve) leads Mak (Adam) into sin by convincing him to participate in the robbery: “A good trick have I spied, since thou can none: Here shall we him hide, till they be gone; in my cradle abide.” (330) The writer then shows the shepherds as equally vulnerable to the overwhelming persuasiveness of sin in their actions. Instead of forgiving Mak for his deception and thievery, they punish him physically and in a cruel, odd manner. The playwright takes the sacred idea of the shepherds, pious and obedient to the will of God, and sheds them in a negative light. Like most of mankind, the shepherds find it easy to treat Mak in such an un-Christian manner until they face the glory of the Angel who appears to them: “Lord, if they wills be, we are rude all three, thou grant us thy glee.” (335)

As the precedent for the original Nativity story, the playwright allows the nativity to follow a ridiculous and mocking comedy, therefore reducing the dignity and importance of the actual biblical story. By using literary devices such as end rhyme, he makes the lines of the play follow a sing- song rhythm comparable to that of a nursery rhyme, which already exists as juvenile and immature writing. The reader can also observe that the playwright only uses end rhyme in moments such as when the shepherds begin to speak reverently to God. This serves as an example as to how the writer ensured parodic language in instances of otherwise holy praise.

By developing his characters and language in manners characteristic of comedy, the unknown playwright creates the Second Shepherd’s Play into a mocking precedent to the original nativity story, a piece of the bible that audiences otherwise revere and respect.

Kacie Scaccia said...

Upon first glance of The Second Shepherd’s Play, a twenty-first century reader finds oneself reading a play dealing with a group of shepherds talking about the weather and complaining about roosters. Then with a closer inspection of the text, one can find that the Middle English actually tells a comedic performance of a group of grizzly shepherds complaining about being tied down to their wives in addition to the author poking fun at the crudeness of shepherds. Presented in The Second Shepherd’s Play the audience encounters a comedy infused to a religious moral. The author intends to not only entertain his audience by poking fun at the lack of sophistication of shepherds, a common figure in the Christianity, but also to educate the audience about religion.

In the opening scenes of the play, the audience views a shepherd rambling on about the cold weather and the difficult lifestyle a shepherd leads. The second shepherd then also begins to complain, but this time about married life. The second shepherd makes a comparison to chickens saying that, “Poor Capel, our hen, both to and from she cackles, but begin she to croak, to groan or to cluck, woe is him, our cock, for he is in the shackles” (Anonymous p. 326). The quote refers to how the Bible says to care for one’s spouse above all others and the shepherds speak about how this command is a burden. One must stay with their spouse, though the good times and the bad. Apparently the shepherds think the bad far out ways the good in the line of second shepherd where he states, “Mickle still mourning has wedding home brought, and griefs, with many a sharp shower, for thou may catch in an hour that shall savor full sour as long as thou liv’st” (p. 326). The author does not want his audience to forget the underlying theme of religion thus he brings in the line of the second shepherd, “Has she once wet her whistle she could sing full clear her Pater Noster” (p.327). Here the author alludes to the fact that one of the most beautiful sounds is that of the Lord’s Prayer.

The shepherds complain how they never have enough sleep in the line of the Second Shepherd, “I wot so tired watching is none in the shire: I would sleep if I took less to my hire…Nay I will lie down by, for I must truly sleep” (p. 329) The mentioned quote is an allusion to the Proverbs 20:13 in the Bible where it states, “Do not love sleep or you will grow poor; stay awake and you will have food to spare.” As the shepherd sleeps, Mak steals his sheep, and thus now has less to spare. The playwright intends to teach the audience to not trust and to not be sloth since the end result costs more than one can afford.

The strongest allusions in the play emerge through the Ten Commandments. The commandment, “Thou shalt not covet thy neighbor’s goods” (Exodus 20:17) refers to Mak wanting the shepherds’ sheep. The second allusion from the Ten Commandments, found in Exodus 20:15 states, “Thou shalt not steal.” In the play Mak’s wife says he has committed a crime and a sin in the lines, “By thy naked neck, thou art like for to hang…It were a foul blot to be hanged for the case” (p. 329-330). Mak’s wife fears that her husband will hang because of his crime and sin. The greatest commandment of all though, as said by Jesus Christ, “Love your neighbor as yourself. There is no commandment greater than this” (Mark 12:31). The greatest commandment appears throughout the play, as Mak does not love his neighbors, the shepherds. Mak goes against the greatest commandment here and the author of the play shows the audience that no good comes out of coveting another’s possessions, stealing, or not showing love and care for one’s neighbor.

In The Second Shepherd’s Play one sees an abundance of Biblical references that continuously present themselves throughout the play. Another reoccurring allusion presents itself in the references to sheep, which alludes to the Lamb of God. After the Angel Gabriel appears, the play turns more solemn, showing the importance and gravity of the birth of Christ. In the end, as the audience files out of the theater, they leave happy as they have been entertained, but also the playwright rests easy because he taught religious moral while also entertaining his audience.

michellado said...

The use of parallel within The Second Shepherds’ Play from the Wakefield Cycle written by an anonymous author is used to provide both comparisons of events within the work and comparisons of characters in order to assist the audience in understanding their true natures. A direct parallel is set up between the birth of Baby Jesus and Gill’s false labor of the stolen sheep. Another comparison of importance is the comparison of Mak, the sheep stealer, to a wolf.

The largest direct parallel in this work is found between the actual birth of Christ and the false birth by Gill, wife of the sheep stealer, for the shepherds to believe that she is in labor in an attempt to hide the stolen sheep. The playwright distinctly sets up two situations in which the same general occurrence is happening; however, one of the events is seen as honest and glorious, while the other is a shameful lie. Gill decides that “Here shall we him hide, till they be gone; / In my cradle abide. Let me alone, / And I shall lie beside in childbed and groan.” (330). Mak’s wife does not in any way attempt to tell her husband that he has committed a wrongful act. Gill instead offers a dishonest solution to the situation perpetuating the sin of theft with her lies. On the other hand, the story of the theft of the sheep is compared to the birth of Christ. Instead of using the act of birth to conceal the theft of a sheep and keep the shepherds away, the birth of Christ uses the act of birth to call to the shepherds almost requiring their presence. The First Shepherd states that “Patriarchs that have been, and prophets beforn, / They have desired to have seen this child that is born. / …We shall see him” (335). The righteous birth calls to the shepherds asking them to forget their strife and look upon a miracle.

A distinct parallel is also used by the author in an attempt to explain the character of Mak to the audience. Mak is a shepherd by profession, like the three noble shepherds; however, he steals a sheep to alleviate his economic burden. The sheep stealer directly states “A fat sheep…this will I borrow.” (329). The Mak uses that word “borrow” in order to justify his actions, but this small uses of diction does not validate this theft. The playwright uses a direct comparison to a wolf when the shepherds are confronting Mak. The 3rd Shepherd says “Methough he was wrapped in a wolf-skin.” (330). The wolf is commonly seen as a sly and untrustworthy creature, which are also characteristic of Mak. Also, a more direct comparison between Mak and a wolf exists in the fact that wolf commonly prey upon sheep just as Mak. Ironically, Mak can be seen as a bad sheep stealing away from the path of righteousness that the Good Shepherd has planned. This distinct parallel allows the audience to see the predatory Mak for the thief that he is, and does not allow Mak to convince that audience that he has noble means.

In essence, parallel can be used in various ways to provide insight into the plot and characters of The Second Shepherds’ Play . A moral lesson is taught through the comparison of the deception of Gill and the actual birth of Christ. The birth of Christ is an event that draws the shepherds from their strife, while the theft of the sheep adds to their woe. In addition to revelations in plot, parallel plays a role in the explanation of character to the audience. Mak is directly compared to a wolf. Both a wolf and Mak prey upon sheep and share the same characteristics. The author provides this parallel in order to allow the audience to fully understand the actions of Mak, while not allowing them to feel pity for the thief.

Ka$h said...

The Second Shepherds’ Play, written by an anonymous author, does not strike the average reader as a comedy when first read. However, after a more in-depth look, along with some Biblical background knowledge, one can see how humor plays an obvious role in the short piece. The absurd lies and deceit which the characters employ add to the hilarity of the play. In addition, the costumes of these characters further amuse the audience and readers. Despite the comedy in the play, lessons of virtues such as honesty and forgiveness can be found through the author’s connections between comical and religious themes.

Two nativity scenes take place in The Second Shepherds’ Play, the first occurring in the home of the protagonist Mak and his wife Gill. After stealing a sheep from one of the three Shepherds, Mak takes it back home to Gill, who decides to cover the sheep up as a newborn baby: “…Here shall we him hide, till they be gone; in my cradle abide. Let me alone, and I shall lie beside in childbed and groan” (330). The costumes of the characters, especially Gill’s, escalate the humor in this scene even more than the ridiculous lies alone. For readers who cannot see the action live on stage as an audience can, one can only laugh when picturing Gill dressed up in a bright-colored old maid’s dress, wrapped up in shawls like an old hag, trying to conceal a sheep as a human baby. When the Shepherds arrive looking for their missing sheep, they quickly catch on to the absurd attempt at deceit on Mak and Gill‘s part. Approaching to cot where Gill and her “baby” lie, the Third Shepherd remarks, “What the devil is this? He has a long snout” (333). In defense of the Shepherds’ accusations that Mak stole their sheep, Mak and Gill come up with a plethora of excuses as to why the “baby” looks abnormal. Mak pleads, “I tell you, sirs, hark: his nose was broken…he was bewitched” (334). Gill takes it even further by claiming, “He was taken by an elf; I saw it myself…was he mis-shapen” (334). This first “nativity” seems more like an impression, since the so-called birth of a baby turns out to be the cover-up of a stolen sheep, which the author uses a comedic play on religion and the actual birth of Christ.

The second nativity scene in The Second Shepherds’ Play, the traditional and religious one, takes place at the end of the play in a manger. Despite the fact that Mary gives birth to baby Jesus in rather poor circumstances and with little assistance, Gill convinces her husband to steal so they can be well-provided for even thought they don‘t have a baby to take care of. In contrast to Gill’s bright and colorful dress, Mary wears a more simple and plain white dress which signifies her purity. The baby which Mary gives birth to turns out to be Jesus, also known as the “Lamb of God,” whereas the “baby” which Gill claims to have given birth to is really a stolen sheep. The first nativity provides entertainment, in which the element of humor plays a significant role. The second nativity serves a more religious purpose, which the authors seems to include for the purpose of reminding the audience of biblical virtues, such as kindness, honesty, love, and forgiveness. The unidentified author of The Second Shepherds’ Play does an excellent job of combining sacred and secular themes through the use of comedy.

Gio Filosa said...

For every country, there exists a point where one can see the beginnings of comedy in literature. In one light, The Second Shepherds' Play can be considered the beginning of comedy for England. In this very significant play in the Wakefield Cycle, two stories combine into one fantastic work of art which not only tells a beautiful, familiar story but also combines drama and comedy in order to bring us an enjoyable experience overall. By both telling the story of a man’s attempt to steal sheep and relating the story of the nativity, this work establishes itself in stone as one of the first comedies in English literature.

In the first segment of the play, we witness the story of Mak, his wife, and three shepherds, whom Mak plots against. Of course, we as the audience can already expect comedy to come into play by the situation the writer sets up. While the Shepherds bumble along, Mak shows his true character even as he talks with his wife. In the scene where Mak comes to his wife’s door, he asks “Good wife, open the door. See’st thou not what I bring?” (329). After we see his wife open the door, we immediately see Mak tell his wife to “Go away” (329). From this scene we can see Mak in a negative light. However, we cannot forget that Mak’s wife herself also assumes a negative role. In fact, Mak might even present himself as the lesser of the two evils. Gil actually assumes a part of the whole plot to steal the sheep, and even goes so far as to suggest a hiding place for the it. When Mak replies that “thou advise well”, we can see that perhaps Gil assumes the role of organizing the crime (330). Through Mak’s exact words, we can derive that perhaps Mak’s wife is just as involved in the crime as Mak himself. In the end, however, we see an opportunity for some slapstick humor with the beating of Mak by the shepherds for his crimes. Thus, throughout this first part of the work, through the various lines and actions, we see plenty of opportunities for comedy to introduce itself in the work. As the whole action actually progresses on, the instance of the beating leads wonderfully into the humorous nativity scene.

With extremely funny instances and clever end rhyme throughout, the second story within the play involves a humorous interpretation of the nativity scene with plenty of scenes which allow for humor. Even as the shepherds talk away, we see instances of humor pop in and out. With the second shepherd saying things like “Say, what was his song? Heard ye not how he cracked it?” we cannot help but laugh (335).With this type of writing, the author offers us places where we can laugh at the many humorous instances that take place. Even when Holy praise takes place, we feel more of an urge to laugh rather than bow our heads.

By the end of the work, we as the audience can understand how this type of play in the Wakefield Cycle can come to represent the early English comedies and the starting point from which later comedies evolve. Of course, by the incorporation of two stories into one grand act, the form of drama and comedy merge together to form one of the better plays that early English literature has to offer. By the conclusion of the play, we see the origin of English comedy radiate through the lines of this remarkable work.

Charlotte said...

In the anonymous drama The Second Shepherd’s Play , there are two forms of entertainment taking place for the audience. The realistic storyline is a parody of the typical Christmas Nativity play, having bizarre occurrences that induce amusement in a medieval audience. However, the more serious theme is the religious importance of faith which includes its role in the birth of Jesus and belief in the existence of a higher power.

The three shepherds present at the beginning of Act I are a major component in representing the realistic world with its average citizens and duties. These men are no more important or special than any other men. They herd their sheep and go about their business everyday; however, they are also generous in allowing Mak, a known thief, to share their fire. There is nothing unusual in the sheep stealer predictably making off with a sheep in the night, but he chooses to conceal his prize in an unusual way. The author knows simple humor entertains a fourteenth-century audience and so Mak’s wife Gil hides the stolen sheep in a crib disguised as their child. One watching this performance would not normally read into this and would merely find amusement in the idea of a sheep looking remotely similar to a baby. Yet there is a theme present here that will be discussed later. Although Mak is steadfast in defending his story of the said baby in the crib, the third shepherd remains unconvinced, saying “What the devil is this? He has a long snout” (333). The three shepherds lack trust in Mak and therefore do not see what he says is plainly there. The latter’s subsequent beating in a sack only adds to the humor of the realistic story of the three shepherds.

A more subtle theme at work in this anonymous drama is the religious importance of faith. The suspicion directed at Mak before he gave the shepherds any reason to doubt his good name shows a lack of faith. As a result of having no trust in the tainted name of Mak, the three shepherds are disinclined to believe his innocence in any event concerning him. They immediately suspect his involvement in the disappearance of one of their sheep, and do not believe the baby in the crib to be anything but the sheep they seek. Conversely, when approached by an angel, the three shepherds do not hesitate to believe a story about another child “… in a crib full poorly, betwixt two beasts” (334). The shepherds choose to believe this story because of God’s involvement. Although He has never been seen, He is believed to exist. Thus, the definition of faith is believing in something that can not be seen.

The sub-stories in The Second Shepherd’s Play are differently themed. One has only the intention of simple entertainment for the medieval masses in the fourteenth century and the other subtly points out the effect faith has on those who choose to believe.

Rohona Rhys said...

The anonymous mystery plays that traveled through England during the 15th century provoked a great deal of interest from audiences. The Second's Shepherd’s Play happened to be one of the most famous plays from the Wakefield Cycle. This particular piece provides comedic relief, teaches lessons, and offers several biblical allusions, subtle references that are anything but. The rhyme scheme that the playwright(s) strictly adhered to impressed me. Rhyming for several pages must have been quite a task and I commend the playwright’s exemplary efforts.

Lowly views of the role of women are blatantly obvious with the author’s deliberate use of the word “wife” in the script ( pg. 329 on) rather than referring to Mak’s spouse as Gill. In the The Second Shepherd’s Play, the role of Mother Mary is also heavily downplayed which astounds me. Numerous individuals consider the birth of Christ as the single most recognized event in Sacred History, in which Mary plays the pivotal central role, and that it is from her role as Mother of Christ that her significance for human salvation derives. Mak’s sharp tongue and rude behavior toward his wife portrays the playwright’s disdain for women as seen in “Peace, woman, for God’s pain, and cry not so: Thou spill’st thy brain, and mak’st me full woe.”(333)

Audiences cannot help but laugh when Mak and Gill desperately try to convince the shepherds that the sheep the three men lost is not in the house. The couple only have a “little lamb” that is in fact their son. Does this reference foreshadow the other birth in the play, that of the "Lamb of God"? Unfortunately the shepherds don’t buy this story. They would like to see the child and when they discover the baby’s actually their stolen sheep, the men find themselves outraged! Mak and Gill come up with a bogus story claiming the baby “was taken by an elf…when the clock struck twelve.” Lies will not fool the shepherds any longer; they throw Mak in a sack and carry on.

Readers and audiences may find it unusual that the shepherds offer gifts to baby Jesus rather than the three Kings. Personally I don’t understand the significance or the underlying meaning of this switch. The gifts received include a bob of cherries, a bird and a ball. I am a fan of these simple gifts that can actually be used immediately by Mary and Jesus. While Mary bakes a cherry pie, little Jesus can amuse himself with the ball as the bird sweetly chirps. Seriously, I would like to know what the playwrights intended these gifts to mean. Being Hindu, I often miss the hidden biblical meanings that run rampantly through various works. I feel so left out!

Anders longs for Orthodoxy... said...

In the anonymously written The Second Shepherd’s Play, the audience is presented with what seems to be the shepherds who arrived at the Messiah’s nativity scene. These men deal with each other crassly, and in a worldly manner. They deal with sheep thieves and woman problems and the dilemmas of what to gift this new savior of the world. It seems that they might not actually be presently at the manger, but rather it seems as if they are old men, recalling that fateful night, when the Divine Son came into the world under the guise of a vulnerable, weak, incapacitated baby. They tend to speak words that would not have been spoken until after the death of Christ, and they utter phrases that tend towards later in time than the nativity. They also seem to be acting out the manger scene at the end with common people rather than with the Blessed Mother and with Jesus.

Throughout the play, language is used that suggests that the shepherds of the play are not at the nativity. It could also be of significance that such phrases are uttered in Latin, which was the language of Roman rule, and which would become the language of the Church. These speak of the Pater Noster (The Lord’s Prayer), and of Judas Iscariot, who would be the betrayer of Christ. For example, the Third Shepherd says, “Christ’s Cross me speed, and Saint Nicholas!”(Anonymous, 327) and they also speak of knowing already that the child Jesus was here waiting for gifts and the like. This leads the audience to believe that the shepherds already know that He has been born and that they are reliving the past.

In the mock nativity scene, the language used is quite crass, and seems to have been reenacted by people after the birth of Christ, who might be mocking his Divinity, or the holiness of the Blessed Virgin. One instance of this is when the Wife says “Ah, my middle! / I pray to God so mild, / If ever I you beguiled, / That I eat this child, / That lies in this cradle.” The Shepherds and Mak also fight over whether or not the others gave the child any gift, which does not seem so appropriate to have happened in the manger. It seems that they would be more in awe and would be not as abrasive around who they supposedly thought was the Christ child. After this scene, it seems to flash to the original scene, with the shepherds fondly praising the Child and His Mother, remembering that beautiful night.

One cannot know for sure whether or not this play is a bunch of old shepherds telling stories and keeping themselves entertained, or whether it could be the actual manger scene. The evidence leans toward the former, in the opinion of this audience. Regardless of which theory is true, this is quite the entertainment for those to sit and watch. Maybe it would come more easily to the investigator if we had an idea of who the author was, but it is kind of nice just being able to conjecture.

ttoledo said...

The Second Shepherd’s Play tells the tale of three shepherds during the two days preceding their presence at the birth of Jesus Christ. While many argue that this play seems to be mocking the biblical messages it touches upon, it is through further analysis that the play clearly displays a message that possessing good morals and having respect for one’s self and others is preferable to taking shortcuts through immorality and leads to a much better and profitable lifetime.

The three shepherds are on a journey to find a man named Mak, who they believe has stolen a sheep from them. Although he has wronged them, they plan on helping his “bairn” which is an obvious display of their good hearts and righteousness. When they arrive at Mak’s house, they find that his baby is actually the stolen sheep, disguised as a swaddling child. This is when the biblical parallels of the story become clear, with the lamb being representative of Jesus Christ himself.

The shepherd’s reaction is what fuels many to believe that this story is a mockery of the Christian faith and messages. The shepherds, instead of immediately forgiving him and moving on, punish him cruelly. This may lead one to view the shepherds as no longer vigilante and righteous, but prone to sin just like Mak.

However, the shepherds are good men. Despite terrible weather and tumultuous hardships they face, they never cave in to deception and deceit in order to make their lives easier. Mak steals a sheep to alleviate some of his problems, but the shepherds do nothing like this. The bible clearly states that in certain situations, “an eye for an eye, a tooth for a tooth”. Although the shepherds are decent men, they find it necessary to punish Mak for his sin, and they are right in doing so according to the Bible itself.

Many also find the anonymous author’s implicit use of comedy as further support of the play being a mockery, but it is only for entertainment and literary purposes that this is done. There is no commandment condemning comedy and the author’s use of it in conjunction with other literary devices such as rhyme scheme and parallelism makes no case for mockery laden within the story.

The end of the play displays a traditional nativity scene to the audience. Mary has given birth to Jesus and the three shepherds are present. Rather than the loud, ridiculous clothing worn by Gill, Mary wears plain and respectable clothes and instead of a sheep in the manger, Jesus Christ is in its place. Although comedic devices and scenes are used throughout the play, it is clear that the author’s intent is to combine religion with comedy in order to convey an entertaining yet important moral. If it is difficult to get people to listen to the story of Christ and understand the moral, one must make it understandable and captivating in order to get the point across, and that is clearly exactly what the author did in The Second Shepherd’s Play.

taylor said...

The Second Shepherds’ Play shows a day in the life of three shepherds. From the story, these shepherds are compared with the three wisemen who brought gold, frankincense, and myrrh to baby Jesus when he was born to Mary in Bethlehem. The nativity story glorifies these shepherds. The author of this play shows a typical day in the life of these three men with the intention of humanizing them to the general public. He also mocks them and makes them look like hypocrites.

For the first couple of pages in the play the shepherds complain about their lives; things they don’t have, their jobs, and their marriages. The 1st Shepherd says, “Lord…We are so lamed, Over-taxed and shamed, We are made hand-tamed, With these gentlery-men,”(325) while complaining about his profession. The 2nd Shepherd also speaks to God of the hardships of his job when he says, “Lord, these weathers are spiteful, and the weather full keen; And the frost so hideous they water mine e’en, No lie!”(326). He also says, “She is as great as a whale, She has a gallon of gall; By Him that died for us all! I would I had run till I’d lost her,” when referring to his wife. This shows his hypocrisy because, although claiming to have faith in the Lord, he talks ill of his wife and includes the phrase, “By Him that died for us all!”(327).

The author portrays these shepherds as being harsh and unforgiving when they beat Mak for steeling one of their sheep. According to Christianity, people are supposed to forgive people and show them kindness no matter what. The author compares the shepherds with the three wisemen. The wisemen in the nativity story are portrayed as saintly figures, which is the opposite of the three shepherds. Also when the angel tells them of the birth of baby Jesus, they leave their flock to bring him gifts. They bring him cherries, a bird, and a ball. The image of sheep and shepherds is commonly used to represent Jesus and his followers. Although they bring gifts to baby Jesus, they leave their flock unattended.

The author of The Second Shepherds’ Play shows what would have been going on during the day of the birth of Jesus. He shows the shepherds in their own element and what their daily activities might be. He portrays them as being greedy, hypocritical, and selfish. They are always complaining about their lives. When they meet Mary’s child and give him gifts they believe that God has sent them a savior and that their lives will become better. This is evident when the shepherds say, “What grace we have found. Come forth, now are we won. To sing are we bound. Let us sing it aloud!”(336). This shows that they believe that seeing this baby will change their lives. It makes them sound hypocritical since they have just beaten Mak for stealing a sheep.

Unknown said...

The Second Shepherds’ Play recounts not only the events leading up to Christ’s birth but also the actual Nativity. The audience learns the story of the three shepherds before they visit Christ, particularly their encounter with the deceitful Mak and his cunning wife. Familiar references the audience will recognize pepper the interactions of these character, yet they do not adhere to the chronology leading up to Christ’s birth, specifically: the second shepherd calling out “Benedicite and Dominus” (326), the third shepherd’s cries “Christ’s Cross me speed and Saint Nicholas” (327), the three shepherds singing in harmony much like Gregorian chants, and Mak’s Latin reference to Pontio Pilato (329). Mak’s wife makes the most ironic and anachronistic allusion, however, suggesting hiding the stolen sheep in a cradle nearby the bed where she will be moaning as if she had just given birth (330). Her witty and sacrilegious plans, given the context of the play, paired with her comments about the role of women in a relationship make the wife a double violation of chronology; she argues women are not equal to but rather better than men.


The wife begins her idea, “A good trick have I spied, since thou can none…” (330). Already the female antagonist plainly exerts her opinion: she can plan a good trick while Mak cannot. Her violation of chronology extends from her mimicking the Nativity to her concept of gender roles. Her attitude is reminiscent the wife in the “Get Up and Bar the Door” ballad, where a couple bickers about closing the door. The husband and wife enter a deal: whoever speaks first must bar the door. Intruders then enter and steal the couple’s food and later want to shave the man and kiss his wife, at which point the man speaks up in protest. The wife ends the dispute between them saying, “‘Goodman, you’ve spoken the foremost word, Get up and bar the door.’”


Mak’s wife, though, throws out the typical husband-wife conflict included in the medieval ballad and asserts a new argument. Aside from contributing to the play’s humor, her comments indicate that men would be lost without women. The wife contends, “And then it is pity to behold, now in hot, now in cold, full woful is the household that wants a woman” (331). Not only do her ideas invert those held by men of the era that women’s purpose is to serve men, but her guile nature also makes her a foil to Mary. Mary, regarded by all men of the medieval period as the epitome of a “good woman,” speaks only once while the scheming wife speaks as frequently as the other characters. The Second Shepherds’ Play leads the audience to reason that powerful, sly women should dominate men and obedient, meek women.

jandre05 said...

Observing the literary style of the work The Second Sheppards’ Play, a reader can quickly appreciate the formatting and structure. The author (anonymous) uses very poetic language to tell a familiar story. Immediately and all throughout the work, the rhyme scheme is prevalent. “Lord! What, these weather are cold, and I am ill-happed; ….. so long have I napped…….. my fingers are chapped” (325) This arrangement is important for the purposes of enjoyment for the audience and a display of creativity on the author’s end. It gives evidence that the original author put much thought to compose the story or the editor transposed certain words to give the story a twist. The author exemplifies the importance of language, in that, if the story was to be translated it may lose some of it’s uniqueness and effect.
To the 21st century reader, the content and meaning of The Second Sheppards’ Play is debatable. Some may read into a comedy and mockery or others may see a honest, religious perspective of a historical event that is embellished to inform the audience. Either way, the story can be applied to both.
Obvious sarcasm can be received being that there was a previous Sheppard’s play and the author decided to make another version of the story to place more emphasis on the birth of the Christ. Also the 3rd shepherd says: “Christ’s Cross me speed, and Saint Nicholas!” (327) Since this story is written as early as 1511, secular views of a saint Nicholas, which is never included in scripture, may have already been popular in the culture. The sheppards also play into the comedy to remain and embrace their character as citizens in a weary world awaiting something great.
On the other end, the story carries themes of salvation that compare well with biblical scriptures. “my part have I found, my lesson is learned, woe is him that is bound, for he must abide. But now late in our lives, - a marvel to me, that I think my hear breaks such wonders to see” (326) and “She is as great as a whale, she has a gallon of gall; by him that died for us all!” (327) relate very well with “and there were shepherds living our in the fields nearby, keeping watch over their flocks at night. An angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were terrified. But the angel said to them, “Do not be afraid. I bring you good news of great joy that will be for all the people.”” Luke 2:8-10.
Ultimately, such a performance may have been great for the fourteenth century audience allowing many to attend and enjoy, both saints and sinners alike, whether for the purposes of entertainment or to convey a popular religious story so the attendees may listen and take heed.