The Harrowing of Hell

The Thirty-Seventh Play of the York Cycle of Mystery Plays

 
1 Jesus Man on mould, be meek to me
And have thy maker in thy mind
And think how I have borne for thee
With peerless pains for to be pined.
The for-word (promise) of my Father free
Have I fulfilled, as folk may find
Therefore about now will I be
Those I have bought for to unbind.
The fiend them won with train (enticement)
Through fruit of earthly food
I have them gotten again
Through buying with my blood.
 
 
2 And so I shall that state restore
From which the fiend fell for sin;
There shall mankind live evermore
In bliss that shall never dim.
All that in work (pain) my workmen were
Out of their woe I will them win
And some sign shall I send before
Of grace to make their games begin.
A light I will they have
To show them I shall come soon
My body bides in grave
Till all these deeds be done.
 
3 My Father ordered in this wise:
After his will that I should wend
For to fulfil the prophecy
And so I sped my solace to spend.
My friends that in me faith confides
Now from their foes I shall defend
And on the third day right uprise
And so to heaven I shall ascend.
Then shall I come again
To judge both good and ill
To endless joy or pain:
Thus is my Father's will.
 
4 Adam My brethren, hearken to me here
Such hope of health never we had
Four thousand and six hundred year
Have we been here in this stead.
Now see I sign of solace dear
A glorious gleam to make us glad
Wherefore I hope our help is near
And soon shall cease our sorrows sad.
Eve Adam, my husband kind
This means solace certain
Such light as we shall find
In Paradise full plain.
 
5 Isaiah Adam, we shall well understand;
I, Isaiah, as God inspired
I preached in Nephthalim, that land
And Zabulon, even to my end.
I spoke of folk in murk walking
And said a light should on them bend
This learned (taught) I whilst I was living
Now see I God this same will send.
This light comes all of Christ
That seeks to save us now
Thus is my point published;
But Simeon, what says thou?
 
6 Simeon Yes, my tale of wonders feel (many)
For in this temple his friends me found;
I had delight with him to deal
And held him homely in my hand.
I said "Lord, let thy servant leal (loyal)
Pass now in peace to life lastand (everlasting)
For now myself has seen thy heal
I list no longer to live in land."
This light thou hast purveyed
To folk that live in need
The same that I them said
I see fulfilled in deed.
 
7 John Baptist As a voice crying to folk I told
The ways of Christ, as I well can;
I baptised him with both my hands
Even in the flood of flume Jordan.
The Holy Ghost did from heaven descend
As a white dove down on him then;
The Father's voice, my mirth to mend
Was made to me even as a man:
"This is my son" he said
"In whom I am pleased full well."
His light is on us laid
He comes our cares to quell.
 
8 Moses Of that same light, learning have I
To me, Moses, he mustered his might
And also to another, Hely (Elias)
Where we were on a hill on height.
White as snow was his body
And his face like to the sun to sight
No man on mould was so mighty
Straight to look against that light.
That same light see I now
Shining on us certain
Wherefore truly I trow
We shall soon pass from pain.
 
9 1 Devil Help! Beelzebub! to bind these boys
Such harrow was never ere heard in hell.
2 Devil Why roar thou so, ribald, what noise?
What is betide, can thou ought tell?
1 Devil What! hearest thou not this ugly noise?
These lurdans that in Limbo dwell
They make meaning of many joys
Among them great mirth muster well.
2 Devil Mirth? nay, nay, that point is past
More help shall they never have.
1 Devil They cry on Christ full fast
And say he shall them save.
 
10 Beelzebub Yea, if he save them not, we shall
For they are sparred in special space;
Whilst I am prince and principal
Shall they never pass out of this place.
Call up Astaroth and Anabal
To give their counsel in this case
Bael, Berith and Belial
To mar them that such masteries make.
Send to Satan our sire
And bid them bring also
Lucifer lovely of lyre (face)
1 Devil All ready, lord, I go.
 
11 Jesus ATTOLLITE PORTAS, PRINCIPES
Open up, ye princes of pains severe
ET ELEVAMINI ETERNALES
Your endless gates that ye have here
Satan What page is there that makes a press
And calls him king of us all here?
David I learned in living, without lies
He is a king of virtues clear
Ah! Lord so great of might
And strong in every stir (conflict)
In battles fierce to fight
And worthy to win honour.
 
 12 Satan Honour? In the devil's way, for what deed?
All earthly men to me are thrall
The lady that calls him lord indeed
Had never yet harbour, house nor hall.
1 Devil Hark, Beelzebubl I have great dread
For hideously I hear him call.
Belial (Beelzebub) Whau! Spar our gates, all ill might thou speed
And set forth watches on the wall.
And if he call or cry
To make us more debate
Lay on him then hardily
And make him go his gate.
 
13 Satan Tell me what boys dare be so bold
For dread to make so much affray.
1 Devil It is the Jew that Judas sold
For to be dead, the other day.
Satan Out! This tale in time is told
Look that he pass not I thee pray.
2 Devil Nay, nay, he will not wend
Away if I beware
He shapes him for to rend
All hell if he go far.
 
14 Satan Nay, liar, thereof shall he fail
For all his deeds I him defy
I know his tricks from top to tail
He lives with gauds and guilery.
Thereby he brought out of our bail
Now lately Lazar of Bethany
Therefore I gave to the Jews counsel
That they should always make him die
I entered into Judas
That for-word to fulfil
Therefore his hire he has
Always to dwell here still.
 
 
15 Beelzebub Sir Satan, since we hear thee say
That thou and the Jews did all assent
And knew he won Lazar away
That to us was taken to tent
Know thou that thou mar him may
To muster mights as he has meant?
If he now deprive us of our prey
We will ye wit when they are went.
Satan I bid you be nought abashed
But boldly make your bound
With tools on which ye trust
And ding that dastard down.
 
16 Jesus PRINCIPES, PORTA TOLLITE
Undo your gates, ye princes of pride
ET INTROIBIT REX GLORIE
The king of bliss comes in this tide.
Satan OutI harrow what harlot is he
That says his kingdom shall be cried.
David That may thou in my psalter see
For that point of prophecy.
I said that he should break
Your bars and bmnds by name
And on your works take wreak:
Now shall ye see the same.
 
17 Jesus This stead shall stand no longer stocked
Open up and let my people pass
(1)Devil Out! Behold: our bailey is broken
And burst are all our bands of brass.
Tell Lucifer all is unlocked
Beelzebub What then, is Limbo lorn, alas?
Give, Satan, help for we are rocked
This work is worse than ever it was.
Satan I bade ye should be bound (ready)
If he made masteries more
Do ding that dastard down
And set him sad and sore.
 
 
18 Beelzebub Yea, "set him sore" - that is soon said
But come thyself and serve him sore
We may not bide his bitter raid
He will us mar, though we were more.
Satan Whatl cowards, wherefore are ye afraid?
Have ye no force to flit him fro?
Myself shall to that gadling go.
How! bel ami, abide
With all thy boast and cheer
And tell to me this tide
What masteries make thou here?
 
19 Jesus I make no masteries but for mine
Them will I save, I tell thee now
Thou had no power them to pine
But as my warder for their prow. (good)
Here have they sojurned, not as thine
But in thy ward, thou wot well how.
Satan And what the devil hast thou done since that time
Who never would come them nigh, ere now?
Jesus Now is the time certain
My Father ordained before
That they should pass from pain
And live in mirth evermore.
 
20 Satan Thy father knew I well by sight
He was a wright his meat to win
And Mary I mean thy mother hight (so-called)
The uttermost end of all thy kin.
Who made thee be so mickle of might?
Jesus Thou wicked fiend, let be thy din
My Father lives in heaven on height
With bliss that shall never dim.
I am his only son
His for-word to fulfil;
And always shall we reign
And together, when we will.
 
21 Satan God's son, then should thou be full glad:
After no chattels need thou crave
But thou has lived aye like a lad
And in sorrow as a simple knave.
Jesus That was for hearty love I had
Unto man's soul it for to save;
And for to make thee mazed and mad
And by that reason thus duly to have
My godhead here I hid
In Mary, mother mine
For it should not be known
To thee nor to none of thine.
 
 
22 Satan Ah! This would I were told in every town
So since thou says God is thy sire
I shall thee prove by right reason
Thou puts his men into the mire.
To break his bidding were they bound
And, for they did at my desire,
From paradise he put them down
In hell here to have their hire.
And thyself day and night
Has taught all men among
To do reason and right
And here works thou all wrong.
.
23 Jesus I work nor wrong, that shall thou wit
If I my men from woe will win;
My prophets plainly preached it
All these things that now begin
They said that I should be obit (dead)
To hell that I should enter in
And save my servants from the pit
Where damned souls shall sit for sin.
And each true prophet's tale
Must be fulfilled in me;
I have them brought with bale
And in bliss shall they be.
 
24 Satan Now since ye will allege the laws
Thou shalt be attainted, ere we twin
For those that thou to witness draws
Full even against thee will begin:
Solomon said in his saws
That whoso enters hell within
Shall never come out, thus clerkish laws
-And therefore, fellow, leave thy din.
Job, thy servant also
Thus in his time did tell
That neither friend nor foe
Should find release in hell.
 
25 Jesus He said full sooth, that shalt thou see
That in hell may be no release
But of that place then preached he
Where sinful care shall ever increase.
And in that bale aye shall thou be
Where sorrows sore shall never cease
And for my folk therefrom were free
Now shall they pass to the place of peace.
They were here with my will
And so shall they forth wend
And thyself shall fulfil
Their woe without an end.
 
26 Satan Oh! then see I how thou moves among
Some measure with malice to mel! (mix, sweeten)
Since thou says all shall not gang
But some shall alway with us dwell.
Jesus Yea, wit thou well, else were it wrong
Such cursed Cain that slew Abel
And all that haste themselves to hang
As Judas and Achitophel
Dathan and Abiron
And all of their assent
And tyrants everyone
That me and mine torment.
 
27 And all that list not to learn my lore
That I have left in land now new
That is, my coming for to know
And to my sacrament pursue.
My death, my rising, read by row,
Who will not trow they are not true
Unto my doom I shall them draw
And judge them worse than any Jew.
And all that like to learn
My law and live thereby
Shall never have harms here
But wealth as is worthy.
 
28 Satan Now here my hand; I hold me paid
This point is plainly for our prow (benefit)
If this be sooth that thou hast said
We shall have more than we have now!
This law that thou now late hast laid
I shall learn men not to allow
If they it take they be betrayed
For I shall turn them sharp, I trow.
I shall walk east and west
And goad them work worse far
Jesus Nay, fiend, thou shall be fast
That thou shalt flit not far.
 
29 Satan Fast! that were a foul reason
Nay, bel ami, thou must be smit (crazy)
Jesus Michael, my Angel, make thee bound (ready)
And fast yon fiend, that he not flit.
And devil, I command thee, go down
Into thy cell where thou shalt sit.
Satan Out! ah! harrow! help Mahound! (Mahomet)
Now wax I wood (grow mad) out of my wit.
Beelzebub Satan, this said we ere;
Now shall thou feel thy fit!
Satan Alas! for dole and care
I sink into hell pit.
 
30 Adam Ah! Jesu lord, mickle is thy might
That meeks thyself in this manner
Us for to help as thou has hight (promised)
When both were forfeit, I and her.
Here have we lived without a light
Four thousand and six hundred year.
Now see I by this solemn sight
How thy mercy hath made us clear.
Eve Ah! Lord, we were worthy
More torments for to taste
But mend us with mercy
As thou of might is most.
 
31 John the Baptist Ah! Lord, I love thee inwardly
That me would make thy messenger
Thy coming in earth for to cry
And teach thy faith to all folk here.
And then before thee for to die
And bring the good news to them here
How they should have thy help on high;
Now see I all thy points appear.
As David, prophet true
Oft times told unto us
Of this coming he knew
And said it should be thus.
 
32 David As I have said, yet say I so:
NE DERELINQUAS, DOMINE,
ANIMAM MEAM IN INFERNO
Leave not my soul, lord, after thee
In deep hell where damned shall go
Nor suffer souls never from thee be
The sorrow of them that dwell in woe
Aye full of filth, that may not flea (Towneley)
Adam We thank his great goodness
He fetched us from this place
Make joy now more and lass
Omnis (together) we laud God of his grace.
 
33 Jesus Adam and my friend together
From all your foes come forth with me
Ye shall be set in solace dear
Where ye shall never of sorrows see.
And Michael, my angel clear
Receive these souls all unto thee
And lead them as I shall thee know
To Paradise with play and plenty.
My grave I go to till
Ready to rise upright
And so shall I fulfil
What I before have plight.
 
34 Michael Lord, wend we shall after thy law
To solace clear they shall be sent
But that the devils no draught us draw
Lord, bless us with thy holy hand.
Jesus My blessing have ye all in row
I shall be with you where ye wend
And all that truly love my law
They shall be blessed without an end.
Adam To the Lord, be loving
That us has won from woe
For solace will we sing
LAUS TIBI CUM GLORIA
_____________________________
The Harrowing of Hell
In the York Cycle, between the Butchers' Crucifixion and the Carpenters' Resurrection comes the play of the Saddlers, Sellers, Glaziers and Fewsters. It is the Harrowing of Hell (Descent into Hades, Deliverance of Souls). Today the theme is less than familiar. Within the period of the plays it was a regular part of the Passion sequence. It can be seen, for example, in the glass of York Minster and of All Saints', Pavement. In the York Last Judgement, God rehearses it thus:
Then afterwards he harried Hell
And took out those wretches that were therein
There fought them free with fiends fell
For them that were sunken for sin
It is the ultimate triumph of good over evil. Epstein's treatment of the theme dominates the entrance at Coventry.
The York Harrowing opens with a prospective speech for Jesus which immediately sounds the note of prophecy about to be fulfilled. This is taken up by the righteous souls in Limbo, the region which holds the just who died before Christ's coming. Their stirring affrights the attendant devils, who appeal to Beelzebub, their 'prince and principal'. He in turn appeals to his superior, Satan. Instructions are passed back down the chain of command, by which time Jesus has broken in at gates. (The play is a devastatingly comic commentary on military mismanagement.)
The heart of the play is the verbal confrontation between Jesus and Satan. This is part parley, part debat; largely flighting and raillery. It is magnificently conceived. Satan's hubris at the Fall is recalled, with echoes of Herod and Pilate. All three can be regarded as types of each other in tone and function. The episode is terminated abruptly by Jesus summoning Michael to bind Satan who sinks to hell-pit. The Souls set up a steady chorus of praise as they are led out of Hell. Michael is charged to lead them to Paradise as Jesus returns to the grave.
The story as presented here is a masterly recasting of the written accounts as found, for example, attached to the apocryphal Acts of Pilate. Broadly, the whole context comes to be one of siege-warfare. Imagery of warded places, prisons and castles abounds. There is a plan of campaign, an assault on the gates, defensive countermeasures, defection from the ranks, negotiations about surrender and status, etc. Everything, in fact, which must have attended the supplanting of an old lord with a new. As ever with the York Plays, the most sublime themes are accommodated to the scale of Man through homely expression and without strain or incongruity.
This version of the play is based on Toulmin Smith's edition of the Ashburnham Manuscript. I have tried to retain the stanzas' elaborate rhythms and rhymes, resisting the urge to regularise. Some of the many archaisms retained are explained in parentheses. A minimum of punctuation has been supplied, though not in a consistent manner. 
Mystery Plays
The only surviving manuscript of the York Cycle dates from the mid 15th Century. It is probably the original register book kept by the corporation of York, set down when the plays were already about a century old. Performances continued till 1572. During the period 'Mystery' had the following meanings: 'a doctrine of faith involving diff'iculties which human reason is incapable of solving', 'a religious rite', 'an incident in the life of our Lord regarded as an object of commemoration in the Christian church', 'a hidden or secret thing', 'a secret or highly technical operation in a trade or art', 'a trade, profession or calling'. (OED)
York is known to have had three cycles of religious plays. The Paternoster Cycle of thirteen plays based on the Lord's Prayer and the Creed Play, also of thirteen plays, are lost. So are a number of individual plays belonging to churches and fraternities. What survives is the 'Great' Cycle.
 This Cycle was produced by the craft Guilds of York on or around Corpus Christi Day, under the supervision of the City Council. (The term 'craft' includes selling as well as skill in making.) Each guild, or small group of guilds, performed one play and was responsible - on pain of fines to the corporation - for all aspects of 'bringing forth'. The guilds levied among their masters and apprentices for the production expenses, and imposed fines on members who did not come up to scratch. One of the reasons the system maintained its stability for so long was because one could be fined for objecting to it!
 The main method of staging was on more or less elaborate pageants taken around the city to a number of 'stations'. The wagons in use today may have a passing resemblance to these.
Plays were allocated to appropriate guilds. The Sellers (Fr. salle-saddle) were obviously associated with the Saddlers, perhaps to the point of identity. Fewsters seem to have been workers in felt. Why did the Saddlers have the Harrowing? Hides may have been needed for the Devils. (Did the Skinners use a live ass for their Entry into Jerusalem?) It may also have been an emblematic association of saddles and salaciousness. The Glaziers then come as no surprise - witness Bosch's glass-blowing devils, or John Webster’s 'an itch in's hams like the fire at the glass-house'.
K.D.
 _____________________________
York Festival and Mystery Plays 1984
President HRH The Duchess of Kent
 _____________________________
The Harrowing of Hell
The Thirty-Seventh play of the York Cycle of Mystery
Plays performed on a Pageant Wagon in the streets of
York during the York Festival, 1984.
 
Persons of the Play:
Jesus Tim Lamont
Michael (Archangel) Grace Ayer
Angels Andrew Hamer, David Wykes
Adam John Atkin
Eve Robert Drysdale
Moses Brian Mitchell
David Nick Currey
Isaiah Miles Lockwood
John the Baptist Lincoln Taylor
Simeon Matthew Hunter
Satan Frank Beckwith
Beelzebub (Belial) Simon Renton
Devils Andrew Young,
Craig McWilliam, Adam Reid,
Stuart Anderson, Leigh Jackson,
Richard Mook, Fred Peebles,
Glen Pinder, Sean Ramsdale,
Paul Wardell
Setting designed, constructed and painted by Alan Taylor,
Tim Marvell, Keith Daggett, Michael Clarke and
Stephen Arksey.
Costumes from the Festival Wardrobe, Wardrobe
Mistress Kay DeLittle, with additions by Hazel Baker.
Devil's costumes and properties by Tim Marvell.
Music by Barry Russell and performed by members of the
school.
The Pageant Wagon is used by permission of Bretton Hall
College of Higher Education School of Drama and Theatre
Studies, director John Hodgson.
Transportation of the wagon by kind co-operation of
J.& E. Bartram Ltd.
Cover photograph reproduced by kind permission of the
Dean and Chapter of York. Photograph and historical
notes by Peter Gibson, Superintendent of the York
Glaziers' Trust.
The cast is drawn from the staff and pupils of Archbishop
Holgate's Grammar School, York by kind permission of the
Headmaster, Dr. J. M. Frost, B.A.
The play produced by Keith Daggett.
Cover photograph
York Minster: North Nave Clerestory – 2nd Window from East The Harrowing of Hell – c.1845
This scene is one of a series of nineteen panels painted in 1845 by John Barnett and Son of York for the East Window and Chapter House and were copies of the medieval glass that was formerly in the window. The panels were removed from their position in the Chapter House Window in 1959, and have since been re-positioned in the four Easternmost windows of the Nave Clerestory.
Peter Gibson F.S.A.
Superintendent of the York Glaziers’ Trust
Printed by Herald Printers Limited, York