PRINCESS--Alas, Alas! My Knight, I will join thee.

[_Screams, falls, dies._]

KING [_enters sorrowfully_]--Oh! 'tis but to-day that my daughter had a letter saying that her lover had died of grief. She, too, has died of sorrow, and I shall have the same fate. Woe, that I had no time to repent!

[_Falls, dies._]

THE END

The utter childlikeness of this playlet is one of its chief charms. Any one may play it--it is not copyrighted. And if it may seem forbiddingly dark in tone, perhaps in spite of the empurpled tragedies of its ending, the pang will be turned to joy when the king and the princess arise promptly from the ground and a.s.sume their proper character as father and little daughter amid the wild plaudits of the audience, consisting probably of mother only.

Nothing can be better for the children than to engage them in the making of little plays such as this. There are now many books of plays for children and young people. Of course there are not enough. There should be one hundred where there is now but one. If all the young people would go to work devising plays we would soon have more; and plays made by themselves for themselves would be better for their use than any others could ever be.

Where the life of the sixteen-year-old daughter in the home may become most useful may perhaps consist in getting the parents and the children to join her in carrying through the great endeavor of presenting a play, some winter afternoon in the kitchen, for their own delectation and education. It is easy to imagine the whole family, including the father, whatever his age may be, taking part in a play; and if the father finds it hard work to fall down dead at the proper minute, it is good enough for him for allowing himself to grow so stiff! And if he finds it difficult to feel at home in a helmet of pasteboard trimmed with gilt paper and decorated with dust-brush plumes, he may remember that he is ridiculous in his own eyes only, not in those of the enraptured boy and girl who are fellow actors with him.

An unfailing source of good plots is always at hand in the Bible; and no better way to impress these stories upon the memory could be found than by turning the incidents into little plays and tableaux for the family to show. The Sabbath School lesson could be metamorphosed into a joy and the symbolisms of Christmas and Easter could be made a reality by the legitimate use of the dramatic instinct that is innate in all of us.

A form of art akin to the play is the moving picture. This source of amus.e.m.e.nt and of education is within the reach of every country community that has learned the secret of joining hands. The men and especially the women of the community should be invariably present and should instantly and firmly object to any film that seems to them harmful. This being provided, the young people are safe and may have the pleasure and instruction that come from seeing displayed the clean, adventurous story, the doings of other lands and of historic events long past.

CHAPTER XXVI

PAGEANTRY AS A COMMUNITY RESOURCE

Truth is eternal, but her effluence, With endless change, is fitted to the hour; Her mirror is turned forward, to reflect The promise of the future, not the past.

--_Lowell._

CHAPTER XXVI

PAGEANTRY AS A COMMUNITY RESOURCE

[Ill.u.s.tration: The swiftly awakening artistic energies of the Country Girl are finding an outlet in the new national interest in pageantry.

The farm, meadow or field makes an ideal stage.]

The swiftly awakening artistic energies of the Country Girl are finding still another outlet in the new national interest in pageantry.

Now that we realize our puritanic mistake about the G.o.d-given powers for artistic enjoyment, we are taking to our heart the ravishing delight that the quick and vivid sense of beauty can yield. The pageant is one expression of this; along with Old Home week, and other celebrations of local history, it is also a blossoming of our quickening historic sense.

We see that there is a great deal of education to be found in the pageant itself, and a great deal of community spirit in the making and in the representing of this form of dramatic art.

The pageant is a form of drama in which the greatest freedom is allowed as to the dimensions of the stage, the number of the actors, and all the provisions of properties and scenery. Instead of a constricted box-like compartment such as the audience faces in the usual theater, the hillside or the village green may be the stage. In the place of a few accurately balanced characters, whole congregations of worshipers, audiences of citizens, or armies of soldiers, may a.s.semble, flocks of faeries may fly by, unreal spirits of the winds and very real spinsters or bachelors may hold conversation with each other, and throughout the whole structure of the work the fancy may have its way with the actual and disport itself freely with the romantic.

It is not many years since the pageant began to be taken up in this country as a form of artistic expression. When we began to realize how strangely romantic our course of history as an American people had been, when we viewed our past struggle to subdue the soil and overcome the difficulties of pioneering as a most tragic story, as a heart-moving tale fitted for the great epic and for the great tragic drama, then we felt the impulse to place these tales of old-time heroism in fitting artistic form before the eyes of the people.

It was not without meaning that the desire to express in dramatic form the pictures of our historic past had its earliest origins not in the metropolitan square but on the village green, with a background not of skysc.r.a.pers but of sequoia groves. Again we see rural conditions more favorable to the budding powers of human genius. There our newly awakened enthusiasm for community betterment promptly seized the pageant as a fitting means of expressing its urgent emotion. Looking forward into the future we desired to express our hopes for enlargement as we had expressed our vision of the meaning of past struggles.

There are plain reasons why this loose and easy dramatic form is especially adapted for the use of a town or village when it wishes to portray dramatically its own historic and community experiences. In fact, American pageantry has had from the earliest attempts a distinct reference to the welfare of the community and to the development of the rich resources of fellowship to be found in concerted action. This was amply shown at Thetford, Vermont, where one of the earliest and most successful pageants was given. That was as late as 1911. The author of the text frankly stated that the pageant seemed to him the expression of a movement for the general development of the resources of the town, agricultural, educational and social. The work should become, then, a study of the rural problem, and a contribution toward the effort to make the country town fulfil its ideal as a place to live. In this effort the pageant has been a success; it has proved a molding, unifying and inspiring influence; it has quickened into life the slumbering energies of the people. By awakening pride in the characteristics of the town and the region, interest in the history of their past, and hopes for the better things of the future, it has created a shoulder to shoulder feeling and a vivification of energy that have brought new ideas to life and given courage to try them.

In the pageant reality may be mingled with symbolism--the latter for pa.s.sages not susceptible of representation on so large a stage as the village green, or for certain elements of village life that could not be put into direct dramatic form. For instance, after some scenes from the early history of a town have been shown, the conditions of modern times may be symbolized by embodying the new life in a character to be called the Spirit of Pageantry or the Spirit of Putting Joy into Work. She will be radiant with hope and joy, and her motions will be stately and ritualistic. p.r.o.ne upon the ground before her may lie a character representing the Village of Time Past, clothed in a dingy dress and expressing melancholy in her whole appearance. The Spirit of Pageantry may lift her up and give her encouraging words. Following this a figure on a white horse who represents America may enter and the pageant may close with the orchestra and chorus singing "O say can you see by the dawn's early light?" Something a little like this was done at Thetford, Vermont.

The pageant at St. Johnsbury had an advantage in that its name suggested knightliness and gave opportunity for armor, processions of knights, and chivalric poems. They had also the Fairbanks' Scales as a motive suggesting an interesting symbol for their historic treatment. In Meriden, Vermont, Education for the New Country Life was taken as a theme and the founding of their Academy was the central feature. The individuality of every town may be expressed in its pageant. No two would ever be alike.

How a pageant idea may be used to illuminate a sacred or ecclesiastical subject may be seen in a masque that was written for the dedication of a chapel. The plan is very simple. One character represents the church as a whole, and another, a younger woman, stands for the Spirit of the Chapel. This character presents a model of the chapel to the Church, who in stately measures of verse, receives the gift, and asks to know what the services of the people are to be. A series of scenes are the answer.

Women and children come with their burdens of sickness and poverty and are helped. A battalion of boys show their drill and receive prizes.

Various clubs offer entertainment. Strangers of different nationalities are welcomed one after another, and before the evening is over one has seen an exhibition of model devices for making a church touch every side of the life in a community. Of course a church that has no benevolent activities in working order could not hope to provide a pageant that would have dramatic interest. A dead church could only betray its poverty. And yet--perhaps it would be salutary for some churches if they could be stung into such betrayal: it might awaken them to a sense of their own losses of the joy of giving and of doing.

A story that has been pa.s.sed down from generation to generation can be used in a pageant. This is delightfully ill.u.s.trated in a scene from _The Mohawk Trail_, a pageant given in the summer of 1914 at North Adams, Ma.s.sachusetts, in honor of the re-opening after many centuries of disuse of an old path over the Hoosac Mountain that used to be the connecting link between the Iroquois Indians of New York and the tribes of New England. Eleven hundred persons took part in this great play. There were Indians, early settlers, Quakers, Revolutionary soldiers, Spirits of the Pines and Spirits of the Waters, the Little Creatures of the Swamp, and so on. The inhabitants of several towns took part and the Muse of Cooperation (a newcomer in that select Greek group!) must have waved happy wings over the whole mountain region.

The scene referred to was based on the following story: There were many Quakers among the early settlers in that region and among them was a pretty young Quaker sister that an English officer fell in love with, thereupon asking her father to give him her hand in marriage. The old gentleman said: "If thee will give up thy fighting, thy sword and thy sinful coat of scarlet, and become a good Quaker gentleman, thee may have my daughter, sir, for she loves thee." The officer, it is said, did give up his commission, marry the pretty Quaker and adopt the Quaker garb and the Quaker principles.

In the pageant this quaint incident appears in this wise: The British officer alights on the pageant green near the meeting-house and stands waiting. The young Quakeress comes demurely along, picking flowers as she approaches. While they are conversing, the people begin to enter the church. As they pa.s.s they look with curiosity upon the two young people, who when the father and mother come near, show the very picture of woe.

The British officer however steps toward the parents, leading the maiden by the hand and says: "Friend Bowerman, may I have thy daughter for my wife? I love her, sir, and will guard her with my life. Do not, I pray thee, say me nay. My happiness and hers depend upon the decision." Here the soldier and the maiden kneel before the stern parents. Says Friend Bowerman: "Rise from thy knees, Friend, kneel only to thy G.o.d. Thee may have my daughter, sir, upon one condition. Thee must give up thy fighting, thy sword, and thy sinful coat of scarlet and become a good Quaker gentleman. Think well on this, good friend, before making thy decision."

Then Friend Bowerman and the mother go toward the meeting-house, leading the daughter sorrowfully with them. The English officer now seats himself to think and decide. Immediately thereupon things begin to happen. Enter Cupid with his little bow and dances about him. Next the Spirit of War rides across the green; the soldier sees the war-horse and runs eagerly toward it. He leads it forward as if about to mount, when presto! Cupid runs forward, and draws his bow. The officer returns to his seat, drops his face and thinks some more.

Now the people come out of the church and gather in groups shaking hands with each other. Friend Bowerman comes along with wife and daughter.

Cupid hides in the bushes. The British officer rises from his meditation, steps forward and says:

"Friend Bowerman, I have made my decision. I lay my sword, my scarlet coat and my commission at the feet of thy daughter whom I ask to be my beloved wife."

Friend Bowerman says to Rachel his wife, "What sayest thou, Rachel?" and she nods acquiescence. Then he says to the officer, "Thee may have her, Friend, for she loves thee."

Then the people gather around the couple, the wedding ceremony is performed, the officer and the pretty bride mount and ride away, the Quakers disperse, and Cupid dances gleefully about the green.

There were ninety Quakers in this scene and nearly all of them were direct descendants of the true Quakers of the earlier time. This adds, of course, immensely to the interest of the scenes. To think that one is enacting a story that our great grandparents lived, making history as they lived, is a wonderful experience. But we are living too; we are making history. And perhaps the things we do shall be thought worthy of remembrance.

The pageant in this country has an opportunity that almost no other land on the globe can afford. This is ill.u.s.trated in one of the scenes of the St. Johnsbury play, a town whose business of scale-making has called to the town many people of many different nationalities. In one of the Interludes of their pageant companies of people entered in the costumes of the countries from which they had come and danced the folk dances of their various nations. So for instance the French Canadians came in and danced the old Vintage-dance to the proper folk-music accompaniment.

Following them the Germans danced the German Hopping-dance; then the Scandinavians gave their Kulldansen, the Scotch the Scotch reel, the Irish the St. Patrick's jig, the Italians the tarantella. After these separate dances were finished, all the different companies came in together across the greensward and marched in and out in interlocking wheels, until they formed themselves into one large glorious united wheel together. The beautiful lesson is very plain.

In such scenes as these full opportunity is specially given for the young people to take part. They can be choruses; they can be pioneers or fairies; they can be flowers and birds and b.u.t.terflies; they can be spirits of waves, of breezes, of leaves and brooklets, all in appropriate costumes of tissue-paper wings or khaki Indian suits, or blue denim cloth with patterns cut out and sewed on. This gives every one a feeling of being a part of the day's great celebration and awakens the spirit of home and community in the heart.

To represent a pageant with broad historic effects one must have many characters and a great deal of perspective. But the beauty of it is that this great piece of work is one that can engage the interest of every last man, woman or child in the whole town. There are so many parts to the completed whole, there are so many kinds of ability that can be brought into play that every member of the community can be given a portion of the structure for his or her responsibility; and the final joy of achievement is gained, the sense of being a part of a great whole, the joy of the community working together.

There must be committees. All the noted and leading people of the town and county may be made into a Committee of Patrons and Patronesses. To these may be added the names of any people of note whose interest can be gained. The honor of heading the committee will perhaps not be declined by the Governor of the State, and any literary people who may live in the vicinity will be proud to give their names. The author or authors of the text, the composer of the music and the Master of the Pageant who has main charge of the dramatic presentation, will be in a distinctive group by themselves. There should be a suitable person to see that the historical matters are correctly used, a historical censor or critic.

There must be a committee to take charge of funds incoming and outgoing, one for advertising, one for costume, one for properties. Other committees will have charge of buildings and grounds, of seating and lighting, and any other matters that are likely to come up, such as care of horses or oxen; and if there are to be any eagles, ostriches, rattlesnakes or giraffes--why, safety and agreeableness would seem to require that there should be a committee for each of these! It is evident that the pageant will find use for all the tastes and abilities of the whole village, not to say the entire township. Many and many a meeting will be held and many a discussion about the olden time and what the grandparents now have to carry on their various industries and household and town activities. And every boy and girl who takes part in those discussions will have a deepened realization of the hardships that our ancestors went through to prepare the way for the blessings that we now enjoy.

The pageant not only cultivates the historic sense; it also makes us better understand ourselves in the present; and it quickens our sense of living for the things that are to be and that are to be a growth from the things that are, as what we are now has come up from the past. The picture of the heroism of our ancestors gives us the enlargement that always comes from the view of great ideals of courage and n.o.bility. So our culture and our spiritual height are enlarged, our sense of the dignity of the human race is heightened, and our determination to live highly is intensified.

It is a good thing to present any dramatic piece that has been created by the great minds and poets of earth. This should also be a part of our endeavor. To do this brings us into a closer touch with the mind of the great artistic creator than we can come in any other way. We have then held up before our mind the ideal of great artistic form and the influence of this model will be incalculable upon our education and development. But there is a certain spontaneity of self-expression, a certain arousing of the intellectual powers and of the artistic feeling, that comes with the making of our own play, that can hardly be otherwise gained. Both experiences are within the opportunity of any village or community. Both joyful means of self-expression can be mastered and experienced. The play and the pageant form the greatest means for the expression of the artistic energy of a community that can be devised.

The pageant may be the happy means of bringing the whole town together.