[26] _Geschichte des
Teufels_
1.
Ben Jonson - The Devil's Association
In the Virgilius legend the fiend
is cheated of his reward by stupidly putting himself into the physical
power of the wizard. In the Friar Bacon legend the necromancer delivers
an Oxford gentleman by a trick of sophistry. [27] In the story upon
which the drama of _The Merry Devil of Edmonton_ was founded, the devil
is not only cleverly outwitted, but appears weak and docile in his
indulgence of the wizard's plea for a temporary respite. It may be said
in passing, in spite of Herford's assertion to the contrary, that the
supernatural machinery in this play has considerably less connection
with the plot than in _The Devil is an Ass_. Both show a survival of
a past interest, of which the dramatist himself realizes the obsolete
character.
[22] Cf. also _Love Restored_, 1610-11, and the
character of Puck Hairy in _The Sad Shepherd_.
[23] _Hierarchie of the Blessed Angels_ 9.
[24] Part 3. Cant. 1, l. 1415.
[25] Cf. _Devil in Britain and America_, ch. 2.
[26] _Geschichte des Teufels_ 1. 316, 395.
[27] Hazlitt, _Tales_, pp. 39, 83.
4. _Friar Rush and Dekker_
It was the familiar legend of Friar Rush which furnished the groundwork
of Jonson's play. The story seems to be of Danish origin, and first
makes its appearance in England in the form of a prose history
during the latter half of the sixteenth century. It is entered in
the _Stationer's Register_ 1567-8, and mentioned by Reginald Scot in
1584. [28] As early as 1566, however, the figure of Friar Rush on a
'painted cloth' was a familiar one, and is so mentioned in _Gammer
Gurton's Needle_. [29] The first extant edition dates from 1620, and has
been reprinted by W. J. Thoms. [30] The character had already become
partially identified with that of Robin Goodfellow,[31] and this
identification, as we have seen, Jonson was inclined to accept.
In spite of many variations of detail the kernel of the Rush story is
precisely that of Jonson's play, the visit of a devil to earth with
the purpose of corrupting men. Both Rush and Pug assume human bodies,
the former being 'put in rayment like an earthly creature', while the
latter is made subject 'to all impressions of the flesh'.
Rush, unlike his counterpart, is not otherwise bound to definite
conditions, but he too becomes a servant.
is cheated of his reward by stupidly putting himself into the physical
power of the wizard. In the Friar Bacon legend the necromancer delivers
an Oxford gentleman by a trick of sophistry. [27] In the story upon
which the drama of _The Merry Devil of Edmonton_ was founded, the devil
is not only cleverly outwitted, but appears weak and docile in his
indulgence of the wizard's plea for a temporary respite. It may be said
in passing, in spite of Herford's assertion to the contrary, that the
supernatural machinery in this play has considerably less connection
with the plot than in _The Devil is an Ass_. Both show a survival of
a past interest, of which the dramatist himself realizes the obsolete
character.
[22] Cf. also _Love Restored_, 1610-11, and the
character of Puck Hairy in _The Sad Shepherd_.
[23] _Hierarchie of the Blessed Angels_ 9.
[24] Part 3. Cant. 1, l. 1415.
[25] Cf. _Devil in Britain and America_, ch. 2.
[26] _Geschichte des Teufels_ 1. 316, 395.
[27] Hazlitt, _Tales_, pp. 39, 83.
4. _Friar Rush and Dekker_
It was the familiar legend of Friar Rush which furnished the groundwork
of Jonson's play. The story seems to be of Danish origin, and first
makes its appearance in England in the form of a prose history
during the latter half of the sixteenth century. It is entered in
the _Stationer's Register_ 1567-8, and mentioned by Reginald Scot in
1584. [28] As early as 1566, however, the figure of Friar Rush on a
'painted cloth' was a familiar one, and is so mentioned in _Gammer
Gurton's Needle_. [29] The first extant edition dates from 1620, and has
been reprinted by W. J. Thoms. [30] The character had already become
partially identified with that of Robin Goodfellow,[31] and this
identification, as we have seen, Jonson was inclined to accept.
In spite of many variations of detail the kernel of the Rush story is
precisely that of Jonson's play, the visit of a devil to earth with
the purpose of corrupting men. Both Rush and Pug assume human bodies,
the former being 'put in rayment like an earthly creature', while the
latter is made subject 'to all impressions of the flesh'.
Rush, unlike his counterpart, is not otherwise bound to definite
conditions, but he too becomes a servant.
