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REVIEW of REVIEWS » Mowsaav House* London

THE PASSION PLAY

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THE STORY THAT TRANSFORMED

THE WORLD

Cf?e Passion ptag at (Dkr ^mmergau in 1890

■y

WILLIAM 17 STEAD

THK I hiKA'lkK. CHORUS A.ND AUL-IKNCE, WITH HILLS IN THB BACKGROUND.

THE COMPLETB
OERMAB AND ENGLISH

text or

THE PASSION PLAY

IW
PARALLEL COLUMNS

COPIOUSLY ILLUSTRATED

' FROM ORIGINAL

PHOTOGRAPHS BY

SVHCIAL PERMISSION

ANT. FROM PICTURES

BY THE OLD MASTERS

LONDON: OFFICE OF THE "REVIEW OF REVIEWS,'
MOWBRAY HOUSE, NORFOLK STREET, STRAND, W.C.

NEW YORK: "REVIEW OF REVIEWS," ASTOR PLACE.
SYDNEY AND MELBOURNE: R. A. THOMPSON & CO.

oUQ

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PREFACE.

■WAYSIDE SCENE, OBEE AltMEEGATJ.

"TTTHEN I published " The Passion Play as Played
To-Day," a local preacher in the North wrote
me, saying, " I never realised before that the people who
crucified Jesus were animated by the same feelings as
ourselves." Another correspondent said, "I never
before realised the Passion as a whole." I need no
other justification than these two remarks for the
appearance of the present volume.

" The Story that Transformed the "World " is a new
and revised edition of " The Passion Play as Played
To-Day at Ober Ammergau," which was published in
July, 1890, of which some 24,000 copies have been
sold, and which is now out of print. It is republished
to-day in response to numerous demands for an
authentic text of the last surviving miracle play of
Christendom. The quarto pictures which appeared in
the earlier edition have been withdrawn, and their place
is taken by quartos of 1880 and reproductions of some
of the more famous pictures of the Passion by the old
masters and of modern painters.

In addition to these, the new edition contains
several views of Ober Ammergau and the neighbourhood, taken especially for this work, and the reproduction of
several instantaneous Kodak photographs of the Play, which give a very faithful idea of the incidents depicted in the
sacred drama. This is especially the case with the picture of " Christ before Pilate," on p. 106. The figure of Maier as
" Christus " comes out more faithfully there than in any of the other pictures.

In order to secure a version of the Passion Play so complete and accurate as to entitle this edition to rank as the
classical edition of the text, I sent Miss Werner to Ober Ammergau with instructions to obtain a faithful stenographic
report of every syllable uttered on the stage. A competent German stenographer was engaged, but at the last moment
everything was stopped by the intimation that any one who was caught attempting to take a shorthand note of the Play
would be instantly arrested. Miss Werner was therefore compelled to revise the text by the collation from the manu-
script parts of the leading performers, and by following word by word their utterances on the stage with the book in
hand. By this means, I think I may fully claim that the present edition contains a text as nearly authentic as the
circumstances permit. Even the unrevised text of the earlier edition was very close to the original. Slight variations
are inevitable when there is no authentic complete text in existence even in manuscript, and where the performers, with
the exception of the " Christus," do not hesitate to vary from time to time the precise form of the words of their parts.

The photographs of the Play of 1890 are from the officially stamped cabinet photographs published by Messrs. Fuller,
Buchmuller, and Stockmann, who contracted to pay 37,500 marks to the Gemunde for the exclusive privilege. Their
superiority to the photographs of 1880 is considerable, although some of the quartos of ten years ago which I have
selected for reproduction are very fair representations of the Play as it was played in 1880.
The following extract from the preface to the earlier edition explains itself.

Vlll PREFACE.

When I went to Ober Ammergau to obtain a little rest and to witness a performance which was being somewhat warni'y
discussed throughout Christendom, nothing was further from my thoughts than to write a book about it. An article for my
Review — yes. A book, certainly not.

But here is my book after all, and the best preface is a brief explanation of how it came to be written.

On arriving at Ober Ammergau on June 7th, I asked, as probably every one else does, for the text of the play in German
and in English. In a short time I was furnished with a small library in both languages. Official guides, authorized texts, the
only authentic version, complete descriptive accounts, illustrated editions, and so forth. Armed with specimens of the best, I
made my way to the Passion Play, on Sunday, June 8th.

Imagine then my astonishment on discovering that not one of all the versions sold has the faintest claim to give an account
of the Passion Play as it is played to-day ; that all of them describe the play as it was presented ten years ago ; that in all the
mass of Ober Ammergau literature there is not a single German-English edition with the German text printed in parallel
columns to the English translation, and that none of the published books about the Passion Play contain any illustrations either
of the play as it is played or of the performers as they appear.

I went to see the Passion Play a second time on Monday, and decided there and then that as there was no one else who
seemed to be preparing to supply the need I would do it myself. Not being a stenographer, and not being able to command on
the spot a German shorthand writer who would take down the ipsissima verba of the performers, I cannot profess to present in
the following pages in all cases a full verbatim report of the whole play. But by taking all the existing versions to the Theatre
and collating them as the play progressed, I am able to produce a version which, although here and there imperfect by reason of
my being unable to take down passages omitted in the hitherto published editions, nevertheless does give a fairly complete and
faithful account of what is actually to be seen to-day on the stage at Ober Ammergau.

The only original printed basis for the text of the Passion Play is the prose version taken down in shorthand ten years ago bj
Mr. W. Wyl and published by him in " Maitage in Ober Ammergau," a work which has been through three editions, and which
still remains the only German text that is of the slightest use to those who wish to follow the Play book in hand. The two
English versions which are useful are both tranlations from the " Maitage" : onebythe author of " Charles Lowder," published
by Messrs. W. H. Allen & Co., the other by Mary Frances Drew, published by Messrs. Bums & Oates. The book which if
usually sold at Ober Ammergau as the text of the Play is a poetical version written by the Geistlicher Bath Daisenberger, th<
parish priest of the village. He endeavoured in vain to secure the adoption of his poetic version. The villagers refused to
abandon their traditional prose. Here and there, however, the omissions in Mr. Wyl's " Maitage," due chiefly to the difficulty of
following in shorthand the exceedingly rapid speeches of some of the performers, can be supplied not textually but with sufficient
accuracy as to meaning from Father Daisenberger' s drama. In one scene which I could not restore by the combination of
the "Maitage" and Daisenberger, I was kindly furnished with the manuscript of his "Bolle" by the principal performer.
Add to this the additions which I was able to make as I followed every sentence spoken by the performers, pencil in hand, on
the second and third occasions on which I witnessed the performance, and you have the materials on which the present
edition is based. I think I may say that its only faults are those of omission. Nothing is printed that is not actually
spoken on the stage, and where omissions occur I have indicated the hiatus in the usuil manner. It will be seen that the hiatus
seldom or never occurs in the part of the Christ, and very seldom in those of any of the leading performers, except occasionally
in the case of Caiaphas. Those who witness that extraordinary personation will not, however, marvel at the impossibility of
catching every word of his rapid and vehement discourse. Altogether, I do not think the omitted passages if printed consecutively
wouid more than fill half a page of the present volume.

As to the English version which I have printed in parallel columns to the German text, it will be observed that I have
departed from the usual method of giving a merely textual translation. While translating as closely as possible the actual text
I have thrown the speeches of the performers into a narrative, so that while following the movement of the play the accompanying
description will enable the spectator at any moment to find his place. Where so much depends upon the action that takes place
on the stage, the mere words contain little or no idea of what actually takes place, and the only alternatives were cither to per-
petually interrupt the text of the drama by numerous stage directions, or to throw the whole of the dialogue into the form of
a narrative. I have adopted the latter course, not only because it is most simple but because it will enable thousands who will
never visit Ober Ammergau to read the whole story without the difficulty that invariably attends the reading of a drama. I
have in all cases collated my translations with those made by the author of "Charles Lowder" and by Mary Frances Drew, and
have submitted the result to the revision of one whose knowledge of German is much more profound than mine can pretend
to be. The metrical translations of the prologues and the songs have been kindly undi Ttaken for me by Miss Werner.

In presenting the complete and revised edition to the public I have only to add that I hope those who gave the
earlier book so cordial a welcome will find " The Story that Transformed the World " a permanent memorial of a
performance the inspiring influence of which has been felt throughout the whole Christian world.

WILLIAM T. STEAD.
Lucerne, November 2nd, 1890.

THE REPENTANCE OF PETER.

CONTENTS.

PAGE

Preface. Why this Book was Written . ■ 7

Chap. 1. The Story that Transformed the World 13

Chap. II. Ober Ammergau and its Vow , 17

Chap. III. The Theatre of the Passion Play 23

Chap. IV. The Passion Play — Text in German and English . . . . . . . .31

Act 1. The Entry of Cheist into Jerusalem: . . . . . . . . .31

Act 2. The Sanhedein ............ 40

Act 3. The Leave-Taking at Bethany .......... 47

Act 4. The Last Joueney to Jerusalem ......... 55

Act 5. The Last Supper ............ 64

Act 6. Judas, the Traitor . . . . . . . . . . . .71

Act 7. In Gethsemane ............ 77

Act 8. Jesus before Annas ............ 86

Act 9. Jesus before Caiaphas ........... 90

Act 10. The Despair of Judas ........... 97

Act 11. Christ before Pilate ........... 103

Act 12. Cheist befoee Heeod . . . . . . . . . . .111

Act 13. Cheist Scourged and Crowned with Thorns. ....... 118

Act 14. Cheist Condemned to Death . . . . . . . . . .122

Act 15. The Way of the Ceoss ........... 132

Act 16. The Ceucifixion ............ 140

Act 17. The Resuerection ............ 150

Act 18. The Ascension ............ 152

Chap. V. The Gospel according to St. Daisenberger 15G

Chap. VI. Some General Eeflections 153

M134018

LIST OF ILLUSTRATIONS.

Tub Theatre, Choeus and Audience, with Hills

the Background Vignette

Ecce Homo ! Guido iv

Wayside Scene, Obee Ammebgau . . . . vii

The Repentance op Peteb .... . ix

The Crucifixion (1880) 12

Maby, the Mothee op Jesus . . . . .14

Cheistus 15

View op Obee Ammergau ...... 17

Ettal Monasteby ........ 18

The Kofel 18

Dome op Chuech, Obee Ammebgau . . . .19
Inteeioe of Chuech, Obee Ammebgau . . .19

The Rtveb Ammeb, with the Hills Beyond . . 21

Main Steeet, Obee Ammeeoau 21

The Stage Ebont 23

Choragus , . 24

The Entey into Jerusalem. Shokoreff ... 30

Expulsion feom Paeadise 32

The Adoration of the Ceoss . . . . . 32

Adoration of the Ceoss (1880) 33

" Sitting upon an Ass and a Colt the Eoal of an

Ass" 35

Jesus driving the Teadees out of the Temple (1880) 37
Members of the Sanhedrln. — Ezechlel, Nathanael,

and Sadok 39

James, Peter, and John 41

James the Less, Thomas, Simon, and Matthew . . 43

Andrew, Phtt.tp, Bartholomew, and Thaddeus . . 45

The Departure of Tobias 19

The Lament of the Beidk 49

Jesus and Maby Magdalene 51

Jesus takes leave op His Mothee . . .51

Martha, Maby, and Maby Magdalene ... 53

The Rejection op Vashti 57

Ordering the Passover . . 69

Judas GO

Member s of the Sanhedbin. — Nathan, Meeerle, and

Dabiabas Gl

The Manna is the Wilderness 65

The Last Supper (1880) .... .67

The Last Supper. Bt Leonabdo da Vinci . . G9

Joseph w>ld by his Brethren 73

_ PAQB

The Sanhedrin 75

Adam under the Curse 79

In Gethsemane (1880) 81

Jesus in the Garden 83

The Betrayal 85

Caiaphas and Annas 89

Members of the Sanhedbin. — Rabinth, Samuel, and

Rabbi Aechelaus 96

The Despaie of Cain 99

The Despaie op Judas 101

NlCODEMUS AND JOSEPH OF AeIMATHEA .... 105

Cueist before Pilate 106

CnEisT befoee Pilate (Gay) 107

Caiaphas and Annas waiting fob Pilate . . .109

Daniel befoee Daeius 109

Pilate and Heeod 113

Samson Avenging himself on the Philistines . .115

Petes and John seeking Jesus 117

On theie way to Pilate's House .... 117

Jesus behoved undee Guaed 117

The Mocking 121

The Scourging 121

The Crowning with Thoens 121

Joseph proclaimed Grand Vizier . . . .123

Ecce Homo! 125

Ecce Homo ! Correggio 127

Ecce Homo ! 129

Barabbas 129

Christ or Barabbas? 131

The Sacrificed Isaac : 133

The Brazen Seepent 133

The Way op the Cross 135

Veronica, The Ceniurion, Slmon op Cyrene . .137

On Calvary 139

The Elevation op the Cross. Rubetu . . . 144

The Descent from the Cross. Rubens . . . 145

Mary, the Mother op Jesus 147

The Descent from the Cross 149

Chbist in the Bosom of Mart 149

The Burial op Jesus 151

Jesus Rising from the Tomb 151

The Resurrection. Neff 153

The Ascension 165

■ .

THE PASSION PLAY AS IT IS PLAYED TO-DAY.

I.— THE STOEY THAT TBANSFOEMED THE WOELD.

Ober Ammergau, June 9th, 1890.

This is the story that transformed the world !

Yes, and will yet transform it !

Yes, thank God, so the answer comes ; and will yet transform it, until Thy Kingdom comes !

This is the story that transformed the world. I awoke shortly after midnight, after seeing the Passion Play at Ober
Ammergau, with these words floating backwards and forwards in my head like a peal of bells from some distant spire.
Backwards and forwards they went and came, and came and went !

This is the story that transformed the world !

This is the story that transformed the world. And then in the midst of the reiterated monotone of this insistent
message came this glad response from I know not where. — Yes, and will yet transform it ! And then the two met and
mingled, strophe and antistrophe, one answering the other, " This is the story that has transformed the world. Yes,
and will yet transform the world ! "

I tried to sleep, but could not. It was as if church bells were pealing their sweet but imperious music within my
brain. So I got up and wrote.

All is silent save the ticking of the watch by my bedside ; silent as the stars which gleam down from the blue sky
above the cross-crowned crag, which stands like some gaunt sentinel keeping watch over the village at its foot. Herod,
our host, sleeps soundly, and Johannes, wearied by his double service of waiter at the hotel and his r6le in the sacred
play, is oblivious of all. The crowded thousands who watched for hours yesterday the unfolding of the Passion of
Christ Jesus of Galilee have disappeared, and I am alone.

But not alone. For as real and as vivid as that same crowd of yesterday seem to me the thronging memories of
other days, of the centuries that rise between the time when Jesus really lived on earth and to-day. Nearly nineteen
hundred years have gone since all that we saw represented yesterday was no mere mimic show but deadly tragic fact ;
nineteen hundred years during which the shaping power of the world has been that story. The old, old story, never
before so vividly realised in all its human significance and its Divine import.

Its human significance, for, thank God, we have at last seen Jesus as a man among men, a hnman being with no halo
round his brow, no radiance not of this world marking him off apart from the rest of us his fellow-men, but simply Jesus
the Galilean, gibbeted on the gallows of his time, side by side with the scum of mankind.

And it was this story that transformed the world ! "Thou hast conquered, O pale Galilean ! " Over how many tribes
and nations and kindreds of men '? On this very spot, by the side of the swift-flowing Ammer, what strange rites were
being celebrated long centuries after the cry of victory over death burst from the lips of the Crucified, and yet here we
stand to-day.

Oh, the wonder of it all, the miracle of miracles surely is this ! That this story should have transformed the world.
For after all, what was the Passion 1 Looked at as we looked at it yesterday, not from the standpoint of those who see
the sacred story through the vista of centuries that have risen in splendour and set in the glory of the Cross, but from the
standpoint which the actors on the stage assumed yesterday, what was the Passion 1 It was merely a passing episode in
the unceasing martyrdom of man. Think you that of the thirty thousand Jews whom the humane Titus by a mere
stroke of his stylus condemned to be crucified round the walls of Jerusalem forty years after that scene on Calvary, none
suffered like this ? For them also was reared the horrid cross, nor were they spared the mockings and the scourgings,

'"D

THE PASSION PLAY AS IX IS PLAYED TO-DAY.

the cruel thirst, and the slow-drawn agony of days of death.
And among all that unnamed multitude how few were there
but had some distracted mother to mourn for him, some
agonised Mary to swoon at the news of his death 1 Jews
they were ; as was he. Hero souls, no doubt faithful unto
death, and now, let us hope, wearing a crown of life ;
patriots who knew how to die in the service of the land
which their fathers had received from God, and of the
Temple in which
was preserved His
Holy Law,^ But
their self-sacrifice
availed not even to
save their names
from oblivion.
Their martyrdom
was as powerless to
avert the doom of
the chosen people as
the bursting of the
foam-flakes on the
sand is to arrest the
rush of the return-
ing tide.

/"" Why, then,
should the death of
one Jew have trans-
formed the world,
while the death of
these uncounted
thousands failed
even to save the
synagogue 1

Why? That is
the question that
the Passion Play
forces home — a
question which
never even comes to
the mind of those
who are accustomed
from childhood to
regard this Jew as
mysteriously Di-
vine, not so much

man as God, cut off from us and our daily littleness by the outcast, and the vagabond.
immeasurable abyss that yawns between the finite and the
Infinite. This greatest of all the miracles, the coming of
Christendom into being, has become so much a matter of
course that we marvel as little at it as we do at the
sunrise — which, also, in its way, is wonder-worthy enough.
Think, for a moment, of how many myriads of fierce

Kunit mid VerlagB Anstalt. Oberammergau.)

KAET, THE MOTUEE Or JBStTS.

heathen, worshipping all manner of proud ancestral gods,
have gone down before the might of that pale form.
Civilisations and empires have gone down into the void ;
darkness covers them and oblivion is fast erasing the very
inscriptions which History has traced on their tombs. But
the kingdom which this man founded knoweth no end.
The voice that echoed from the hills of Galilee is echoing
to-day from hills the Romans never trod, and the story of

that life is rendered
in tongues unknown
at Pentecost. The
more you look at it
from the standpoint
of the contempo-
raries of the Car-
penter of Nazareth,
the more incredibly
marvellous it ap-
pears.

And that is the
great gain of the
Passion Play. It
takes us clear back
across the ages to
the standpoint of
those who saw Jesus
the Galilean was but
a man among men.
It compels us to see
him without the
aureole of Divinity,
as he appeared to
those who knew
him from his boy-
hood and who said
—Are not his breth-
ren still with us ?
It is true that it is
still not real enough.
The dresses are too
beautiful ; every-
thing is conven-
tional. We have
here not the real
Christ, the Jew, the
For him we must wait till
Vereschagin or some other realist painter may bring us
reality. But even behind all the disguises of conven-
tional Christian art, we have at least a sufficiently human
figure to elicit sympathy, compassion, and love. We get
near enough to Christ to hear the blows that fall upon
his face, to appreciate the superior respectability of the

[Carl Stockrannn, Photo.

THE STORY THAT TRANSFORMED THE WORLD.

high priests, and to understand the contempt of Herod
for " the king of fools." Not until we start low enough
do we understand the heights to which the Crucified has
risen. It is only after realising the depth of his humilia-
tion we can even begin to understand the miracle of the
transformation which he has wrought.

Nor is that all. It is the greatest thing, but it does
not stand alone. For besides enabling us to realise the
story which trans-
formed the world, it
enables us to under-
stand the agency by
which that story
effected its benefi-
cent revolution. I
learned more of the
inner secret of the
Catholic Church in
Ober-Ammergau
than ever I learnt
in Rome. Yet there
is nothing distinc-
tively Roman about
the Passion Play.
With the exception
of the legend of St.
Veronica, with
which Gabriel Max's
picture has famili-
arised every Protes-
tant who looks into
a photograph-shop,
and sees the strange
face on the handker-
chief, whose eyes
reveal themselves
beneath your gaze ;
there is nothing
from first to last to
which the Protes-
tant Alliance could
take exception. And
yet it is all there.
There, condensed „

, ~« v**, »>,v* ji.uu Sl una verlags Anstait, Oberammergau.)

into eight hours and cheistus.

less, is the whole stock-in-trade of the Christian Church.
It was in its effort to impress that story upon the heart of
man that there came into being all that is distinctively
Roman. To teach truth by symbols, to speak through the
eye as much as the ear, to leave no gate of approach un-
summoned by the bearer of the glad tidings of great joy,
and, above all, in so doing to use every human element of

pathos, of tragedy, and of awe that can touch the heart or im-
press the imagination — that was the mission of the Church ;
and as it got further and further afield, and had to deal with
rude and ruder barbarians, the tendency grew to print in still
larger capitals. The Catholic Church, in short, did for reli-
gion what the new journalism has done for the press. It has
sensationalised in order to get a hearing among the masses.
Protestantism that confines its gaze solely to the

sublime central
figure of the Gospel
story walks with
averted face past the
beautiful group of
the Holy Women.
Because others have
ignorantly wor-
shipped, therefore
we must not even
contemplate. But
plant Mr. Kensit or
Messrs. Morgan and
Scott in the theatre
of Ober-Ammergau,
let them look with
dry eyes — if they
can — upon the
leave-taking at Be-
thany, and then as
the universal sob
rises from thousands
of gazers, they will
realise, perhaps for
the first time, how
intense is the passion
of sympathy which
they have sealed up,
how powerful the
emotion to which
they are forbidden
to appeal. The most
pathetic figure in
the Passion Play is
not Christ, but His
mother. There is in
Him also sublimity.
She is purely pathetic. And after Mary the Mother
comes Mary the Magdalen. Protestantism will have
much leeway to make up before it can find any influence
so potent for softening the hearts and inspiring the imagi-
nations of men. Even in spite of all the obloquy of
centuries of superstition, and of the consequent centuries
of angry reaction against this abuse, these two women

[Carl Stockman i]. Photo.

16 THE PASSION PLAY AS PLAYED TO-DAY.

stand out against the gloom of the past radiant as the angels of God, and yet the true ideals of the womanhood of
the world.

Yes, this was the story that transformed the world ! This and no other. This it was which, to make visible, men
carved it in stone and built it in the cathedral, and then, lest even the light of Heaven should come to the eye of man without
bearing with it the Story of the Cross, they filled their church windows with stained glass, so that the sun should not shine
without throwing into brighter relief the leading features of the wonder-working epic of His life and death. Wherever
you go in Christendom you come upon endless reproductions of the scenes which yesterday we saw presented with all the
vividness of the drama. The cross, the nails, the lance have been built into the architecture of the world, often by the
descendants of the men who crucified their Redeemer — not knowing what they did. For centuries Art was but an
endless repetition in colour or in stone of the scenes we witnessed yesterday, or of incidents in lives which had been
transformed by these scenes. The more utterly we strip the story of the Passion of all supernatural significance, the more
irresistibly comes back upon the mind the overwhelming significance of the transformation which it has effected in the
world.

Why 1 — I keep asking why ? If there were no divine and therefore natural law behind all that, why should that
trivial incident, the crucifixion of one among the unnumbered host of vagabonds executed every year in the reign of
Tiberius and the Caesars that followed him, how comes it that we are here to-day ? Why are railways built and special
trains organized and six thousand people gathered in curiosity or in awe to see the representation of this simple tale 1
How comes it, if there were no dynamo at the other end of that long coil of centuries, that the light should still be shin-
ing at our end to-day? Shining, alas ! not so brightly as could be wished, but to shine at all, is that not in itself
miraculous ?

Through all the ages it has shone with varying lustre. And still it shines. The dawn of a new day as I write is
breaking upon this mountain valley. The cocks are crowing in the village, recalling the Apostle who, in the midst of
the threatening soldiery, denied his Lord. And even as Peter went out and wept bitterly, and ever after became the
stoutest and bravest disciple of his Master, may it not yet be with those of this generation who also have denied their
Redeemer 1

Who knows 1 The transformation would be far less startling than that which converted the Colosseum from the
shambles of Imperial Rome into the gigantic monument of triumphant martyrdom, far less violent than that which
made the German forbears of these good Ammergauers into Christian folk.

But if the transformation is to be effected, and the light and warmth of a new day of faith, and hope, and love are
to irradiate our world, then may it not be confidently asserted that in the old, old story of the Cross lies the secret of the
only power which can save mankind ?

II.— OBEE AMMEKGATT AND ITS YOW.

Obek Ammergau lies in the heart of the Bavarian highlands distant from London about 48 hours, if you travel
without breaking your journey, post-haste across the Continent. I went by the Rhine in leisurely fashion, as befits one
who has to travel for rest and health. The following notes of the journey to the Passion Play may be of service to those,
and there will be many, who will pay a visit to Ober Ammergau in the coming year.

"When I went to Ober Ammergau I travelled by the Rhine and came back by Lucerne. I would strongly advise all who can
afford the time to do the same. In any case do not go by Lucerne and come back by the Rhine. To go up the Bhine after
leaving England and journeying across Holland is to take the great German river in the best way. To take it after Switzerland

Kunst- und Verlags-Austalt. Oberan

VIEW OF OBEB AMMEKOATT.

is to take it in the worst possible mood. Going, the Rhine is a romantic and noble stream winding round the base of precipitous
and vine-clad cliffs ; returning, after the eye has been accustomed to Alpine heights and Swiss loveliness, the Rhine is but a
great arterial drain passing through a plain studded here and there with dwarfish hills.

If you leave London via Harwich at night, Rotterdam is reached at nearly two hours before the train leaves for
Cologne. Go down by the tender to the station, leave your bag with the portmanteau, and then take either a drive in an open cab
or landau (cost 2s., and 6d. tip) through the city, or if it is not too hot, prowl round the old city and the canals until it is time for
the train to start. The train leaves at 10.20 a.m. You cross the Rhine by a floating bridge, an incident which agreeably diversifies
a ride that is not particularly interesting. You pass Cleves, with its reminiscences of Anne of Cleves who married Henry VIII.
and survived, traverse the flat but prosperous manufacturing district of Elberfeld, and reach Cologne at 4.40 p.m. We stayed at
the Victoria Hotel, and after table d'hote, served within half an hour of our arrival, went to the Cathedral. The great Dom, the
more romantic St. Peter's of northern Europe, is open till eight. But although the setting sun irradiates the western windows

THE PASSION PLAY AS PLAYED TO-DAY.

with the glories of a celestial vision, you have not time to visit
the Cathedral at night. You had better go and see the western
windows and the sunset, and then revisit the Dom early next
morning before
breakfast.

We arrived on the
eve of Corpus Christi
Day. Everything
was beflagged as if
for a great festival.
Next morning crowds
filled tho Cathedral,
and an immense pro-
cession after Mass
obstructed traffic in
a way that would
have made Mr. Monro
wild. The Cathedral
is open in the morning
at seven, so that there
is time to visit it be-
fore the Rhine boat
leaves at nine. On
Corpus Christi Day,
however, solemn ser-
vice was going on,
and the Dom, closed
to sightseers, was
only accessible to wor-
shippers. There was

thus a curious and not unwelcome association that linked to-
gether the celebration of Corpus Christi in the Cathedral and
the Passion Play at Ober Aaimergan. In my native district,
nearly every guild in Newcastle-on-Tyne used to perform a
mystery or miracle
play at Corpus
Christi. Now the
very festival has so
utterly disappeared
from our midst, that
probably not nine
Englishmen in ten
know when Corpus
Christi Day is, or
why it is celebrated ?
It has gone under
like the miracleplays.
But now we were in
a land where strange
survivals lingered,
and it seemed not
inappropriate that on
the threshold of Ca-
tholic Germany, whi-
ther wo were hasten-
ing to witness the
Passion Play, we
should hare been
reminded of the
ancient splendour of
Corpus Christi.

Tho bells in the Cathedral spire were ringing merrily out
over tho festive town when we steamed off up tho Rhino.
The bells that gavo forth such sweet music roused strange

ETTAL MONASTERY.

echoes. For, according to Baedeker, they were cast from the
cannon captured from the French in the last war. Even in
the melody that peals from heaven-piercing belfry there seems

to linger some remi-
niscence of the cannon
thunder. Yet as we
steamed slowly up
the wide and winding
Rhine and noted
castle after castle
crumbling into ruin,
whose destruction
dated with almost
wearisome monotony
to the devastating
presence of the
French invaders, it
seemed very natural
that the Germans
should sling up the
French cannon in
their church towers.
If French cannon
never found them-
selves in worse places
it would be well for
the world. Nor could
we wish them better
employment than in
summoning the Ger-
mans to praise and prayer. At Mayence, where we arrived in
the midst of a magnificent thunderstorm after sunset, we found
good quarters at the Englisher Hof . Here also the festival
had been well observed. How many hundreds of years have

passed sinco our good
St. Boniface con-
verted the heathen
Teuton to the Chris-
tian faith, and in the
flags overhead and
the crowded streets
we have living con-
temporary evidence
of the deepness of the
dint which that pro-
pagandist English-
man made on the
character of Europe.
As you arrive in
Mainz at about nine
o'clock there is not
much opportunity of
■Ming the town till
next morning. If
you can get a back
room in the hotel, for
tho streets are very
noisy, you had better
go to bed, and bo up
the kofel. betimes next day.

Mainz is one of the
most ancient and famous towns in the r'atliorluud, an.' erlo-
brated, moreover, as having been the birth-place of tho inven-
tion of printing. The Cathedral, which is now being repairs!

OBER AMMEHGAU AND ITS VOW.

1\)

1IOMK OV CHUEOH, OBEE AMMEEGAT/.

and redecorated internally, although not for a moment to bo
compared to the Dom of Cologne, has a great deal of interest
of its own. The frescoes on the wall and the monumental
tombs are well worth closer examination than you will be able
to spare, seeing that your train starts for Munich at 10.27.
From Mainz to Munich is a run of about ten hours, and as the
German arrange-
ments for feeding
the travellers en route
are most barbarous,
you had better pro-
vide yourself with a
lunch basket before
leaving Mainz. We
stopped at Darm-
stadt, Aschaffen-
burg, Wurtzburg,
and then the lino
runs right across
Western Bavaria,
crossing the Danube
at Ingolstadt, and
reaching Munich at
about half-past
eight, after a run of
280 miles. The only
place between
Darmstadt and Mu-
nich at which any-
thing can be got to eat is Anspach. The scenery is varied,
and you pass many small fortified towns surrounded by crum-
bling towers and ancient walls, bearing mute witness to the
wars which, only two hundred years ago, were the normal
condition of German life.

On arriving at Munich, by the time you have washed and
got something to eat
you are about ready
to go to bed. You
will have a good
long morning next
day, during which
you can see the Mu-
seum, which is the
glory of Southern
Germany, the old
and new art gal-
leries, returning in
time to have an
early lunch — not at
the table d'hote, for
that is too late for
the train — and then
start from Munich
Station by the spe-
cial train to Oberau,
leaving at 2 o'clock.

It is usually a
very long train, and

it is just as well to be there in good time if you want to get a
seat by the window. It is worth while doing this, as the
country through which the line passes is very pretty. The
journey takes three hours and a half, and the line rises up-
wards into the mountains, passing on the way two beautiful
lakes, the Wiirm See, usually known as the Starnburger See,

IXTEEIOE OF CHTJECH, OBEE ASTMEEGAT/.

and the Staffel See. As the train approaches Oberau you
reach the higher mountain scenery of tho Bavarian High-
lands.

As soon as the train stops you have no time to think about
scenery, as there is a general rush for vehicles. But if you
have lost your train, and arrive at an hour at which no one

expects you, you
will have to take a
carriage to Ober
Ammergau or walk
ten miles. The seat
in the 'bus only costs
2 marks 40, but a
one-horse carriage
costs 10 marks, and
a two - horse 16
marks, a shilling
or one-and-six extra
for the driver. The
road from Oberau to
Ober Ammergau is
one long ascent, un-
til you come close
to Ettal. The road
winds up the side
of the hill, and en-
ables you to have
a beautiful view of
the valley below.
Ettal is the first place of interest. It contains a wonder-work-
ing image and a large monastery, now turned into a brewery.
But you press on to the village, and learn where you will be
billeted for the night.

And so we found ourselves one drizzling Saturday

night in Ober Am-
mergau. For bring-
ing me to Ober
Ammergau I felt
grateful to Caspar
Schuchler. Poor
Caspar Schuchler !
He deserved well
of posterity, al-
though he played
a scurvy trick to
his contemporaries,
for which the fates
promptly exacted
capital punish-
ment. Caspar
Schuchler was a
humble day la-
bourer of Ober
reigns of our Queen

the

Ammergau, who lived in
Elizabeth and King James.

In old days, as far back, it is said, as the twelfth
century, there had been a Passion Play performed in
the little village, but towards the close of the sixteenth

20 THE PASSION PLAY AS PLAYED TO-DAY.

century, the wars that wasted Germany left but little time even to the dwellers in these remote highlands for
dramatic representation. Gustavus Adolphus and his Swedes, good fellows, no doubt, who were fightin" on the
right side, nevertheless played dreadful havoc with the homes and fortunes of the German folk who were on the othe r
side. Among these unfortunates were the Bavarians of the Tyrol, and as one of the remote after-consequences of that
wide-wasting thirty years' war, a great pestilence broke out in the villages surrounding Ober Ammergau. Whole families
were swept off. In one village only two married couples were left alive. It was a visitation somewhat similar to our
Black Death. While village after village fell a prey to its ravages, the people of Ober Ammergau remained untouched,
and enforced a vigorous quarantine against all the outside world. Their preventive measures were for a while successful.
But then, as always, the blind instinctive promptings of the human heart broke through the most necessary sanitary
regulations in the person of Caspar Schuchler. This good man, who was working in the plague-stricken village of Eschen-
lohe, felt an uncontrollable desire to return to his wife and children, who were living in Ober Ammergau. Whether it was
that he felt the finger of death upon him, and that he wished to see his loved ones before he died, or whether he merely
wished as Housefather to see that they had bread to eat and a roof to cover them, history does not record. All that it says
is that Caspar Schuchler evaded the quarantine and returned to his wife and little ones. A terrible retribution followed.
In two days he was dead, and the plague which he had brought with him spread with such fatal haste from house to
house that in thirty-three days eighty-four of the villagers had perished. At this moment the Ober Ammergauers in their
despair assembled to discuss their desperate plight. Unless the plague were stayed there would soon not be enough living
to bury the dead. Sanitary preventive measures had failed. Curative measures were utterly useless. Where the plague
struck death followed. It was as men looking into the hollow eye-sockets of Death that the Ober Ammergauers cried aloud
to God. They remembered their sins that day. They would repent, and in token of their penitence and as a sign of grati-
tude for their deliverance — if they were delivered — they would every ten years perform the Passion Play. And then, says
the local chronicler, from that hour the plague was stayed. Those who were already smitten of the plague recovered,
nor did any others fall victims to the pestilence. Since Moses lifted up the brazen serpent in the wilderness, there had
not been so signal a deliverance from mortal illness on such simple terms. Thus it was that the Passion Play became a
fixed institution in Ober Ammergau, and has been performed, with a few variations due to wars — such as that which
summoned the Christ of 1870 to come down from the cross to serve in the Bavarian artillery — ever since. The perform-
ance of the Passion Play, like the angel with the drawn sword which stands on the summit of the Castle of San Angelo,
is the pious recognition of a miraculous interposition for the stay of pestilence, a kind of dramatic rainbow set in the hills
to commemorate the stay of the pestilential deluge. But for Caspar Schuchler it would have gone the way of all other
Passion Plays, if, indeed, it had not already perished even before his time. His offence saved it from the general wreck.
He sinned, no doubt, and he suffered. He died, and it is probable that his own family were the first to perish. But
out of his sin and of their sorrow has come the Passion Play as we have it to-day, the one solitary survival of what was
at one time a great instrument of religious teaching, almost universal throughout Europe. Hence I feel grateful to Caspar
Schuchler.

And after Caspar, who was the guilty cause of this unique survival, our gratitude is due chiefly to the good parish
priest, Daisenberger, to whom more than to any other man is due the conversion of the rude mystery or miracle play
of the Middle Ages into this touching and tragic unfolding of the greatest drama in history. For thirty-five years he lived
and laboured in the village, presiding as a true father in Israel over the mental, moral, and spiritual development of his
parishioners. A born dramatist and a pious Christian, he saw the opportunity which the performance offered, and lie
made the most of it. Stripping the play of all that was ignoble or farcical — and nothing is more curious than the way in
which all miracle plays ran to farce ; even at Ober Ammergau, before Daisenberger's time, the Devil excited uproarious
hilarity, as he tore open the bowels of the unfortunate suicide, Judas, and produced therefrom strings of sausages —
he produced a wonderfully faithful dramatic rendering of the Gospel story. Thus the Geistlicher Rath became the
Evangelist of Ober Ammergau. The play which we have been witnessing is the Gospel according to St. Daisenberger.
His beatification has not been declared at Rome, and his version is not entitled to rank with the canonical Scriptures ;
but none the less, generations yet to come may rise up and call him blessed, and his version, unauthorised though it be,
enables all who see it to realise more vividly than ever before the human side of the Martyrdom of Jesus.

Ober Ammergau is a beautiful little village standing in a level valley almost on the water-shed of the Bavarian Alpi
A mile or two on one side the streams run east towards Munich, but here in the village itself the Aunuer runs Mrtward
towards the Planer See. Looked at from above, it forms an ideal picture of an ideal village. The clean white walls
of the bouses, with their green window-shutters, are irregularly grouped round the church, which, with its mosqlM-Hkf
minaret, forms the living centre of the place. It is the rallying point of the villagers, who used to perform their play in

ODER AMMERGAU AND ITS VOW.

the churchyard — architecturally as morally the keystone of the arch. Seen at sunset or at sunrise the red-tiled and grey-
slated roofs which rise among the trees on the other side of the rapid and crystal Ammer seem to nestle together under

THE EIVEE A5QIEE WITH THE TTTT.T.a BEYOND.

the shade of the surrounding hills around the protecting spire of the church. Hign overhead gleams the white cross on
the lofty Kofel crag which guards the entrance to the valley.

In the irregular streets Tyrolese mountaineers are strolling and laughing in their picturesque costume, but at the
solemn Angelas hour, when the music of the bells swings out in the upper air, every hat is raised, and bareheaded all

MAIN STREET, OBEE AMMEEOAU.

remain until the bells cease to peal. It is a homely, simple, unspoiled village, and that they have been unspoiled by
the flood from the outer world which submerges them every week all summer through every ten years is in itself almost

22 THE PASSION TLAY AS PLAYED TO-DAY.

as the miracle of the burning bush. The student of social economics might do worse than spend some days observing
how life goes with the villagers of Ober Ammergau. They are more like Swiss than Germans. They inhabit the
northern fringe of the great mass of mountains which divide the flat lands of Germany from the plains ol Italy, and have
most of the characteristics of the mountaineers who, whether they be called Swiss or Tyrolese, is one of the most respect-
worthy species of the human race. Isolation begets independence, and the little community, secure amidst its rocky
ramparts against the intermeddling despotism of distant governments, develops the most simple and the most sound
system of democratic government. There is a burgomaster, but he is elected, and the government is vested in the hands
of the householders. Nearly every man is a landholder — the poorest have about three acres, the richest about sixty.
But over and above that they have the inestimable privilege of pasturage on the Alp. Talk about three acres and a cow !
That ideal has been more than realised ever so long ago at Ober Ammergau. Never was there such a place for cows.
Every night and morning a long procession of cows, each with her tinkling bell hanging from her neck, marches sedately
through the principal street to and from the milking shed. They wander on the hills all day, but come home to be
milked every evening, and the continuous tinkling of their bells fills the valley with delightful music. The whole popu-
lation of Ober Ammergau is not more than thirteen hundred, but they own between them some five or six hundred cows.
Few more pleasant sights will you meet in all your travels than the coming home of the cows at milking time. The
goats also and the horses all have bells, but the cows so far outnumber all the rest that the others pass unnoticed.

The various wayside shrines that pious souls have reared along the public road, wherever accident befell a drunken
waggoner or careless woodman, are touching mementoes of the tragic incidents in the uneventful annals of the valleys.
Ettal used to be a famous place of pilgrimage before its monastery was transformed into a brewery, and even now its
miraculous Madonna is an object of reverence to all the country side. The story goes that the image is invisible to the
very reprobate, is as heavy as lead to the impenitent sinner, but as light as a feather to all those who are of a contrite
heart. It is natural that all the roads leading to such a pilgrim haunt should be studded with these little shrines. We
should be none the worse for a few similar memorials in this country.

It is often wet in Ober Ammergau when the sun is shining all around. Of this I had a curious experience the day
I drove over to the Bad Anstalt at Kohlgrub. Kohlgrub is but one hour from Ober Ammergau, but it lies much higher.
It stands on the other side of the hill, and commands an excellent prospect over the lakes and mountains of Bavaria. The
season was just commencing, and there were therefore but a few of the hundreds of visitors who in a week or two would
crowd the roomy and airy establishment which Messrs. Faller and Buchmuller have built on the famous iron spring of the
Kohlgrub. The air was most invigorating. The blue waters of the lakes that lay in the valley at the foot of the
hills, the quaint old church of St. Martin, the village that clambered up the hillside, the dark green woods that clothed
the mountain, all stood out distinct and clear in the brilliant sunlight. But one hour after leaving Kohlgrub we drove
right into a horrible pelting rain that had never ceased all the afternoon in the valley of the Ammer. Hence if it rains
in Ober Ammergau the visitor never need despair. He may find perfect weather within an hour's drive.

Very quaint and curious is the effect produced by the appearance of the actors in the Passion Play in their every-day
costume. Maier, the Christ, an excellent family man, makes his living by carving crucifixes. Leclmer, the most famous
Judas of our time, lives in this house. Over yonder 6tands the Burgomaster's, where if you ask for Caiaphas, you will be
told by his daughter, the Virgin Mary, that he has just gone across to the inn to drink beer with the village doctor.
That is King Herod driving the Zweispanner that just passed us, and that long-haired lad, who is lighting his cigar in
the middle of the street, is the Apostle John. I was lodged in the house of Herod, and we were waited upon at table by
St. John. " Johannes, Johannes ! " you could hear from the kitchen, and thither Johannes would hasten, bringing back
the bottles of beer or plates of meat for which hungry guests were clamouring. All is so strange and simple. As I write
it is now two days after the Passion Play. The crowd has departed, the village is once more quiet and still. The
swallows are twittering in the eaves, and blue and cloudless sky overarches the amphitheatre of hills. All is peace, and
the whole dramatic troupe pursue with equanimity the even tenor of their ordinary life. Most of the best players are
woodcarvers ; the others are peasants or local tradesmen. Their royal robes or their rabbinical costumes laid aside, they
go about their ordinary walk in the ordinary way as ordinary mortals. But what a revelation it is of the mine of latent
capacity, musical, dramatic, intellectual, in the human race, that a single mountain village can furnish, under a capable
guidance, and with adequate inspiration, such a host competent to set forth such a play from its tinkers, tailors, plough-
men, bakers, and the like. It is not native capacity that is lacking to mankind. It is the guiding brain, the patient
love, the careful education, and the stimulus and inspiration of a great idea. But, given these, every village of country
vokels from Dorset to ( 'nithness might develop artists as noble and as devoted as those of Ober Ammergau.

Kunst- und Verlags-Anstalt, Oberarnmergau.]

THE STAGE FBONT.

[Carl Stockmann, Photo,

III.— THE THEATEE OF THE PASSION PLAT.

The theatre in which the Passion Play is performed stands in a meadow at the far end of the village, and from all
parts of the auditorium you see a background of blue sky and fir-crowned hills. Half of the seats are in the open air, half
under cover. If it rains the performance goes on, and half the audience is drenched. If the sun blazes the spectators
in the open are roasted. But there is no help for it — " rain or shine," the play goes on. Umbrellas are not allowed.
The seats are all numbered. If the weather is at all chilly, rugs are almost indispensable. In wet weather you shiver on
your seats, and, as you occupy them for four hours at a stretch, you have leisure for regretting your neglect to bring the
necessary wrappings. Even with an ample fur rug I felt miserably cold on Sunday morning ; yet, on Monday after-
noon, in the open I was nearly broiled in the blaze of afternoon sun. Opera-glasses are allowed, and are a necessita-
te all near-sighted persons. Lunch baskets are not forbidden. But against photographic camera, kodaks and the like
the regulations are very severe. Not knowing this, I took in a kodak. Caiaphas spied me from the stage, and despatched
a messenger to forbid its use ; then another to insist upon the confiscation of the plates, and finally, I was at the close
of the performance marched off under arrest to the burgomaster's office to render an account to his highness of my
misdeeds. I found Caiaphas in quasi-private, or rather, in his local official capacity, very courteous and dignified. He
explained that they had sold the monopoly of photographing the play and the performers to three enterprising gentlemen
— Messrs. Faller, Buchmuller, and Stockmann, of the Kunst- und Verlags-Anstalt, Oberammergau — and it was, therefore,
his duty to prevent any other photographs being taken. As I had already received permission to reproduce their photographs
from the gentlemen in question, I was released. The experience of being brought up before Caiaphas was, however, a novel
and unexpected pleasure— a pleasure enhanced by the opportunity which it afforded me of seeing Caiaphas and the
Virgin off the stage in their every-day dress, and of expressing to them the admiration which every one feels who has enjoyed
the opportunity of seeing their wonderful performance. What would have happened to me if I had not had permission
I do not know. Other visitors who wish to take snap-shots from the auditorium had better trust to small detective
cameras, otherwise they may get into serious trouble.

As a rule, most people come early, and stay till the close of the performance. Some, however, behave abominably,
arriving late, leaving in the middle of a scene, and generally disturbing all those who are unfortunate enough to be
in their neighbourhood.

THE PASSION PLAY AS PLAYED TO-DAY.

The play begins at eight, and the first part ends at quarter
' to twelve. After an hour and a half allowed for luncheon it
is resumed at quarter-past one, and closes about half-past five.
The good priest Daisenberger has left on record that
he "undertook the production of the play for the love of
my Divine Redeemer, and with only one object in view, the
edification of the Christian world."
In order to attain this end he deemed
it necessary to follow the scriptural
method. Instead of simply setting
forth the Gospel story as it stands
in the New Testament, he took
as his fundamental idea the connec-
tion of the Passion, incident by
incident, with the types, figures and
prophecies of the Old Testament.
The whole of the Old Testament is
thus made as it were the massive
pedestal for the Cross, and the course
of the narrative of the Passion is
perpetually interrupted or illustrated
by scenes from the older Bible,
which are supposed to prefigure the
next event to be represented on the
stage. Thus in Daisenberger's words,
"The representation of the Passion
is arranged and performed on the
basis of the entire Scriptures."

In order to explain the meaning
of the typical tableaux and to pre-
pare the audience for the scene
which they are about to witness,
resource is had to an ingenious ar-
rangement, whereby the interludes
between each scene are filled up
with singing in parts and in chorus
by a choir of Schutzgeister, or
Guardian Angels. The choragus or
leader of the choir first recites some
verses clearly and impressively, then
the choir burst out into song, ac-
companied by an orchestra concealed
from view in front of the stage. The tinkle of a little
bell is heard and the singers draw back so as to reveal
the tableau. The curtain rises and the tableau is dis-
played, during which they sing again. The curtain falls,
they resume their old places, and the singing proceeds.

Kims:, mill Vcrlngj-Anstnlt] [Carl Stockmaiui. Photo

CHORAGUS.

Then when they come to the end half file off to the
right, half to the left, and the play proper begins. When
the curtain falls they again take their places and resume
their song. The music is very simple but impressive, and
the more frequently it is heard the more you feel its
force and pathos. The chorus occupies the stage for
fully half the time devoted to the
piece.

Their dress is very effective.
From the choragus in the centre
in bright scarlet, all wear coronets,
with the cross in the centre,
and are habited in white under-
tunics, with golden edging, in
yellow leather sandals, and stock-
ings of the same colour as the robe
which falls from their shoulders.
These robes, held in place by gold
decorated cords and tassels round
the breast and round the waist,
are arranged very artistically and
produce a brilliant effect, especially
when the wearers are leaving the
stage by the wings. Twice, however,
these brilliant robes are exchanged
for black — immediately before and
immediately after the Crucifixion.
The bright robes, however, are re-
sumed at the close, when the play
closes with a burst of hallelujahs
and of jubilant triumph over the
Ascension of our Lord.

When Miss Werner called upon
the Choragus to ascertain the exact
wording of one of the songs, she
found him studying his part from
the earlier edition of this book —
the text being more complete than
that of any printed or manuscript
version procurable. The music has
never been published anywhere.
All that can be printed are the
following meagre specimens of part of the score. The
orchestra is concealed from view by a screen immediately
in front of the stage below the level of which they are
Mated. Their music is quaint and simple, and the very
reverse of noisy.

SPECIMENS OF THE MUSIC.

HOSANNA TO THE SON OF DAVID.

Act I. Sc. 1.]

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THE JOURNEY TO CALVARY.

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THE PASSION PLAY AS PLAYED TO-DAY.

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THE PASSION PLAY AS PLAYED TO-DAY.

NAMES OF THE PERFORMERS.

Christits (wiedergewiihlt zum 3. Male)

JonAXXES (neugewiihlt)

Peteus (wiedergewiihlt zum 4. Male)

Maria (neugewiihlt)

Maodalexa (neugewiihlt)

Martha (neugewiihlt) .

Josef vox Aeimathaea (wiedergewiihlt)

Nicodemus (wiedergewiihlt) .

Kaiphas (wiedergewiihlt)

Ajtxas (neugewiihlt)

Nathaxael (wiedergewiihlt)

Rabbi (wiedergewiihlt)

Judas (neugewahlt)

Pilatus (wiedergewiihlt)

Herodes (neugewiihlt) .

Jakobus (wiedergewiihlt)

Rechter Schaecher (Dismas, neugewiihlt)

Lixker Schaecher (neugewiihlt)

Barabbas

Philippus

Thaddaeus

SlMOX .

Jakobus min

Thomas

Matthaeus

baetholomaeu3

Moses .

Ezechiel

Sadok .

Josue .

Mererie

Samuel

RABi>-rn

Hauptmaxx

Veroxika

Nathax

Dariabbas

Simox vox Ctrexe

Proloo03 ode

Josef Mayer .
Peter Rendl .
Jacob JUett .
Rosa Lang
Amalie Deschhr .
Helena Zany .
Martin Oppenriethr
Franz Steinbachcr .
Bib-germeister Lung
Franz Itutz, sen. .
Sebastian Lany. jha.
Sebastian Bauer
Johann Ztvink
Thomas Rendl
Johann Diemer
Andreas Braun
Peter Lang .
Eduard Bicrl'nj .
Joh. Oswald .
Tobias Zwink
Josef Ktirz
M. Hohenleit ncr .
Josef Klucker
Andreas Lang
Alois Gerold .
Martin Albl .
Tobias Zwink
Itoehus Lang .
Scb. Dcsehler
Andr. Wolf .
Anton Gastl .
G. Schallhammer
Eduard Albl .
Anton Bartl .
Elis. Zundtcrcr
Frz. Paul Lang
Joh. Lang,jun.
Michael Bauer

Schnitzwaarenverlegcr

Schnitzer

Biirgermeisterstochter

Schnitzerstoehter

Schnitzerstochter

Schnitzer .

Fiirbormeistor

Biirgermeister

Schneidenneister

Messner .

Schnitzer .

Maler

Haushofmeister (

Privatier .

Schnitzer .

Maurer

Taglijhner

der Prau von Hillem

alt 47
19
67
22
23
20
32
38
54
1.)
49

30
52

Schnitzer .
Chorfuehrer (iiengcuiihlt) Jacob Rutz, lluf- und Wagenschmied.
Leiter der Spiele ist Herr Biirgermeister Lang. — Leitep. der lebenden Bilder, Herr Zeichenlehrer Lang.
Das Oechester, desscn ausgezeichneter Diligent Joseph Gruber (Obcrlehrcr in Oberammcrgau) itt, wild :
torziigliche Ancrkennung finden.

Hauptsaexoer uxd Proloo-Deklamator ist Jakob Itutz, Wagenschmied.
Jm Ganzen werden ca. 750 Personen (125 sprechende) mitwirken, darunter 50 Frmten und 230 Kinder.

wcifellos

Sopran.

Josepha Breitaammtcr.
Ludovica Gindhart.
Anna Korntheuer.
Luzie Lang.
Aloima Mayr.
Regina Wolf.
Maria Samm.

SCIIUTZGEISTER.

Alt

Antonia Albl.
Creaeenz Bierling.
Johanna Keller.
Crewenz KIsiiiht.
Magdalena Kopf.

Alt.

Maria Lute.
Josepha Steidle.

Tmor.
Otto Anderl, Hilfslohror.
Korbinian Christa.
Alois Lang.
Anton Lechner.
Dominikus Schilcher.

•mi.

JoBeph Gabler.
Anton Lutz.
Otto Mangold.
Korbinian Rutz.

THK ENTBY INTO JKEVSALEH (8HOKOUEFF).

IV.-THE PASSION PLAY.

ERSTE ABTHEILUNG.

Vom Einzuge Christi in Jerusalem bis zur Gefangen-
nehmung im Olivengarten.

FIRST DIVISION.

From the entry of Jesus into Jerusalem until His arrest
in the Garden of Gethsemane.

I. VOKSTELLUNG.
PROLOG.

Chora gus. — Itecil.
"VVirf zum heiligen Staunen dich nieder,

Von Gottes Fluch gebeugtes Geschlecht !
Fnede dir ! aus Sion Gnade wieder !

Nicht ewig ziirnet Er,

Der Beleidigte, ist sein Ziirnen gleich gcrecht

Ich will," so spricht der Herr,
"Den Tod des Sunders nicht, — vergeben
Will ich ihm— er soil leben ! "

Und opfert seinenSohn, die Welt von Sunde zubcfreien
Breis und Dank dafiir wir weihen
Ew'ger, Dir!

Tableau.— Die Yertreibung aus dent Taradies.

DIE VEETEELBUNG.

[Dieses erste Bild dient als Einfiihrung in das eigentlichc
Passionssp.el und ls t so allgemein bckannt, dass es eincr
Ermnerung nicht bedarf.]

Die Menschheit ist verbannt aus Edens Au'n,
Von Sund' umnachtet und von Todesgrau'n
Zum Lebensbauni ist ihr der Zugang, ach ! versperrt.
Es drohet in des Cherubs Hand das Flammenschwert
JJoch von feme, von Kalvaria's Hbhen
Leuchtet durch die Nacht ein Morgengliih'n
Von dem Baum des Kreuzes milde wchen
-tnedensliifte durch die Welten hin.

Chorus.
Gott! Erbarmer! Sunder zn begnaden,

Die verachtet frevelnd Dein Gebot,
Gibst Du, sie vom Fluehe zu entladen,

Deinen Eingebornen in den Tod.

Tableau. —Die Anbetung des Kreuzes.

DIE ANEETTJNO.

[Das zweite Bild zeigt die Anbetung des Kreuzes durch als
ingel gekleidete Kinder.]

Choragus — Recit.
Ew'ger ! hore Deiner Kinder Stammeln '

Weil ein Kind ja niehts als Stammeln kann •
Die beim grossen Opfer sieh versammeln,

Beten Dich voll heil'ger Ehrfurcht an.

Chorus.
Folget dem Versohner nun zur Seite,

Bis er seinen rauhen Domenpf ad
Durchgekampfet, und im heissen Streite

Blutend fur uns ausgelitten hat.

CHAPTER I.

PROLOGUE.— Act I.
Cast thyself down in adoring love,

Race bowed down by the curse of God !
Peace and grace out of Zion above !

He is not wroth for ever,
Though His wrath be just— though uplifted His rod.

Thus saith, Who changeth never—
" I will not the death of a sinner, I will for<*ive—

Let him live ! "
And He gave up His Son, the world from sin to free •

Praise and thanks we give,
Eternal ! to Thee !

[The first tableau is emblematic of the Fall. When the curtain
is drawn up, Adam and Eve, a man and woman of the
village, habited very decently in white sheepskin, are flvinir
from the Garden of Eden, where stands the tree with the for-
bidden fruit while from its branches hangs the Serpent, the
tempter An angel with a sword painted to look like flame
iorbids their return.]

Mankind are banished from fair Eden's glades
Darkened around with sin and Death's grim shades
Unto the Tree of Life the way, alas ! is barred,
Where the dread cherubim, with flaming sword keep
guard. e

Yet afar, from Calvary's height,
Shines a ray of morning through the night
From the Cross, the Tree of Love, there blow
Winds of peace through all the world below.

God ! All-Merciful ! Thou, Pardon-Giver—
Though men held Thy law as idle breath—

Irom the curse the guilty to deliver,
Gavest up Thine only Son to death.

[The second tableau represents the Adoration of the Cross
A cross of wood planted on a rock occupies the centre of the

It 8 ^ y.9?? glrl St '? ds With one hand round ^ Cross, the
other holding a palm branch, while another kneels at its
toot Around are grouped fourteen smaller cherubs All
point to or gaze at the Cross.]

H 2T' ,° Lord . Thy children's voices tremble,

Children only stammering Thee can praise
J- hey, who at the sacrifice assemble, '

Hands of reverent adoration raise
Follow now the path that He, despising

Thorns and steepness, trod unflinchingly
And, in fiercest conflict agonisino- '

Won, at last, eternal victory.

THE PASSION PLAY AS PLAYED TO-DAY.

Kunst-unil Verlags-Anstalt.Oberammergau.]

(Curl Stockmann, Photo.

TABLEAU — EXPULSION FROM PARADISE.

Kunst- und Verlaffk-AiuUlt. Obemmmcrjinn ]

IfnrlStockmiinn I'lmtu.

TABLKAU — THE ADOUATIOX OF THE CK0S8.

THE ENTRY INTO JERUSALEM. ACT 1.

THE 1'ASSIUX TLAY AS IT. AY ED TO-DAY.

Haxdlung.

dee eenzug in jerusalem.

Chbisttts zieJit toiler dem Jubel des Volkes in Jerusalem ein und
vertrtibt die Eiiufcr und Yerkaufer aus den Tempelhallen.

ERSTE SZEXE.

Manner, Frauen. Kinder, dann Cheistus, und die Apostel, nach
ihren icieder Volk, — aus dem Hinlerrirunde dutch die ree/ite
Seitenszene auf das Proscenium ziehend.

Chor.
Hcil Dir, Heil Dir, o Davids Sohn !
Heil Dir, Heil Dir, der Vater Thron

Gebiihret Dir !
Der in des Hochsten Namen kommt,
Dem Israel entgegenstriimt,

Dich preisen wir !

Hosanna ! Der im Himmel wohnet,
Der sende alle Huld auf Dich !

Hosanna ! Der dort oben thronet
Erhalte uns Dich ewiglich !

Chor.
Heil Dir, Heil Dir, &c., &c.

Gesegnet sei, das neu auflebet,
Des Vaters David Volk und R eich.

Ihr Vcilker ! segnet, preiset, hebet
Den Sohn empor, dem Yater gleieh !

Chor.
Heil Dir, Heil Dir, &c, ic.

Hosanna unserm KiJnigssohne
Ertiine durch die Lufte weit !

Hosanna ! auf des Vaters Throne
Regiere Er voll Herrlichkeit.

Chor.
HtU Dir, Heil Dir, &c, &c.

ZWEITE SZEXE.

CnBiSTus, die Apostel und Volk. Prlagter, Diarisiier, und
Handler, in der Tempe'lialte.

Christus. Was sehc ieh hier? So wird das Hans m. in h
Vaters vcrunehrt ! 1st das Gottes Haus? Oder fat M eta
M uktplatz? Die Fremdlinge, die aus denLiindem der Hi Idea
komiuen, Gott anzubeten, in diomu (Jcwiihle des Wuehcrs
hicr Bollen sie ihre Andacht verriehten? Und Ilir, I'ri. at) r.
Wachter des Heiligthnmes ! Ihr sehct den Griinel an und
duldetihn? Weh'Euch! Der dii' Ibrzen erfors 'lit, \v>
warum Ihr aelbst solehen Unfng ffirdeft !

Handler. AVer ist iraU <li

Volk. El ist der grossc Prophet aus Xaz ir.th in Galiliia.

Chorus.

Hail to Thee ! Hail ! David's Son !
Hail to Thee ! Hail ! Thy Father's throne

Belongs to Thee !
Thou who comest in the name of the Lord,
"Wit li the throngs of Israel to meet Thee outpoured,

Thy praise sing we !

Hosanna ! May He in the heavens dwelling
Send all His blessings down on Thee !

May He whose glory the angels are telling
Keep Thee for us eternally !

Choeus— Hail to Thee ! &c.

Blest be the realm and folk of David,

Living again after long disgrace.
Fraise Him and bless, ye nations saved,

Exalt the Son to the Father's place.

Choeus— Hail to Thee ! &c.

Hosanna to our Prince ! The Story

Re-echo throtigh the air again !
Hosanna ! let Him come in glory

Upon His Father's throne to reign.

Choeus— Hail to Thee ! &c.

THE EXTRY IXTO JERUSALEM AXD THE
CLEANSIXG OF THE TEMPLE.

And lo, there was heard a noise of singing and of joyful accla-
mation. A great multitude came pouring down the narrow
street that runs past Pilate's house, chanting as they came,
" Hail to Thee, O Son of David ! " Little children, old men,
and maidens ran forward, some raising palm-branches, but all
ever looking backwards to one who should come. More and
ever more streamed down the street into the open space in front
of the Temple, but still the Hosanna song went on. At last, in
the midst of the jubilant throng, Jesus appeared, clad in a long
garment of grey, over which was cast a flowing robe. His
face was composed and pensive. His long black hair and lieard
surrounded features somewhat swarthy from the rays of the
hot sun, and he rode on the side of an ass's colt that ""H
almost too small to support his weight. John, the beloved
disciple, dressed in green raiment with a red mantle, led the
little ass, carrying iu his hand a long pilgrim staff. The mob
pressed tumultuously around, singing and crying, "Hosanna
to the Son of David ! " Jesus blessed them as he rode through
their midst. After passing the house of Pilate he suddenly
dismounted. Then Jesus advanced to the front of the Temple.
The hosannas died away and he contemplated the busy scene.
There were the priests busily engaged with the money-changers.
Nathanael, chief orator of the Sanhedrim, stood conspicuous
among the chaffering throng. There were baskets with pigeons
for sale as sacrifices. There were the tables of the dealers.
Buying and selling, haggling and bargaining were in full
swing in the market-place. For a moment Jesus, who was
above the average height, and whose mien was dignified and
commanding, stood as if amazed and indignant, and then sud-
denly burst out upon the astonished throng of priests and
nicivliaiits with the following protest: —

"What see I here? Shall my Father's house bo thus dis-
honoured ? Is this the house of God, or is it a market-place ?
How can the strangers who come from the land of the Gcniil. m
to worship Gfod paifulIU their di votions tfl this tumult of usury [
And you," he continued, advancing a step towards the priests,
who stared at him in amazement, "You priests, guardians of
the Temple, cm you see this abomination and permit it to
continue: \\ < \, unto you! He who searches the heart
knows why you encourage such disorder." The crowd, silent
now, watched witl interest tho money -changers tad

priests, who l.ut bnpsrfeotlT nnderstandinir what had been said
lo them, ataMd at toe intruder. " WhoceathUmnibef " they

And then from the lips of all the multitude there wer.t

THE ENTRY INTO JERUSALEM. — ACT I., SCENE 2.

3 5

Kunst- unci Yerlags-Anstalt, Oberammergau.]

"sitting upon an ass and a colt the foal of an ass.'

[Carl Stocknuuin, Photo.

THE PASSION PLAY AS PLAYED TO-DAY.

Christus. [Zu den Hiindlera.] Fort von liier, Diener des
Mammons ! Ich gebiete es Euch. Nehmet was Euer ist und
verlasset die heilige Statte !

Ephraim. Kommt, lasset uns gehcn, dass sein Zom uns
nieht vernichte.

Die Prioster. Was stiirst da diese Leute? — Dieses Alles ist
zum Opfer bestimmt. — Wio kannst du verbieten, was der Hohe
Eath erlaubt ?

Handler. Darf m;n nieht mehr opfern ?

Christus. Ausserhalb des Tempels sind der Pliitze genug zu
Eurem Geschafte. Mein Haus, so spricht der Herr, soil ein
Bethaus genannt werden fur alio Vulker ! Ear aber babt es zu
einer Rauberhuhle gemacht. [SHJsst die Tisehc «/«.] Hinweg
mit diesem Allen !

Rabbi. Das geht nieht an. das darfst du nieht.

Handler. Mein Geld, ach mein Geld ! — Meine Tauben !
[Die Tauben Jiicjen dtwon.~\— Wer ersetzt mir den Schaden ?

Christus. [Jlit einer Geissclaus Stricken. ~\ Hinweg ! Ieh will,
das3 diese entweihte Statte der Anbetung des Vaters wieder
gegeben werde !

Sadok. Sag uns, aus welcher Vollmaelit thust du das?

Priester. Durch welches Wunderzeichen beweisest du, dass
dn die Macht hast, dieses zu thun ?

Christus. Thr verlaugt Wunderzeichen ? Ja, eines wird
Euch gegeben werden : Zerstiiret dicsen Tempel hier, und in
•drei Tagen werde ich ihn wieder aufgebaut haben.

Priester. Welche prahlerische, freche Rede ! Sechsundvierzig
-Jahre hat man an diesem Tempel gebaut und du wolltest ihn
in drei Tagen wieder aufbauen ?

Kinder. Hosanna ! Heil dem Sohne Davids !

Volk. Gepriesen sei der da kommt im Namen des Herrn !

Priester. Hurst du was diese sagen ? Verbiete es ilmen !

Christus. Ich sage Euch : Wenn diese schweigen wiirden,
so wiirden die Steine reden.

Kinder. Hosannah dem Sohne Davids !

Pharisaer. Wollt Ihr schweigen, Ear Einfaltigen !

Christus. Habt Thr nie gelesen : Aus dem Munde der
Kinder und Sauglinge hast du dir dem Lob bereitet ? Was den
Stolzen verborgen ist, den Kleinen ist es geoffenbart. Und es
wird sich die Schrift erfiillen: Der Stein, den die Bauleute
verworfen haben, ist zum Ecksteine geworden : Das Reich
Gottes wird von Euch genommen werden, und es wird eincm
Volke gegeben werden, welches dessen Friichte bringt. Jener
Stria aber, — wer auf ihn fallt, wird sich an ihm zcrstossen,
und auf wen er fallt, den wird er zermalmcn. Kommt, meine
J linger! Ich habe gethan, was der Vater mich geheissen hat,
Ich habe seines Ilauses Ehrc vertheidiget. Die FbutaniM
blribt Fiiistemiss ; aber in vielcn Herzen wird es bald Tag
werden. Lasst uns in das Innere des Heiligthumes gehen, urn
dort den Vater anzubeten ! [Ab.

up the simultaneous response, as if the whole throng had but
one voice, " It is the great Prophet from Nazareth, in Galilee ! "

Jesus then moving forward into the midst of the astonished
merchants in the Temple, exclaimed, in words of imperious
authority : ' ' Away with you from here, servants of Mam-
mon ! I command it. Take what belongs to you and quit the
Holy Place!"

One of the Traders exclaimed in terror, " Come, let us go,
that his wrath destroy us not."

Then the Priests, recovering somewhat their self-possession,
stepped forward to remonstrate. ''Why troublest thou this
people ?" they asked. " Everything here is for sacrifice. How
canst thou forbid that which the Council has allowed ? " And
then the Traders, led by one Dathan, chimed in, in eager chorus,
" Must there then be no more sacrifices ? "

For answer Jesus stood forth, and exclaimed: "There is
room enough outside the Temple for your business. 'My
House, ' says the Lord, ' shall be called a House of Prayer for
all nations ; ' you have made it a den of thieves." And then,
crying, "Away with all this ! " with one vigorous movement
he overturned the tables of the money-changers. A Rabbi
exclaimed : " This must not be — thou darest not do this ! "
■ — but his voice passed untended in the tumult. The
earthenware vessels fell crashing to the ground, the money
was scattered over the floor. Some of the dismayed merchants
crying, "My money, oh ! my money," scrambled for the glit-
tering coins. Others stared, in fury at the unceremonious
intruder. Half-a-dozen doves, released from their wicker
baskets, took to flight, amid the despairing lamentation of their
owners, " Oh, my doves, who will compensate me for this
loss?"

Their lamentations were rudely cut short. A small rope
was hanging near by. Seizing it in the middle and twisting
it once or twice round his hand, Jesus converted it into a whip
of cords, with which he drove out the traders. " Away ! get
you hence. I will that this desecrated place be restored to the
worship of the Father ! " The traders fled, but the Priests re-
mained, and, after muttering together, they asked, in angry
tones : " By what miraculous sign dost thou prove that thou hast
the power to act in this wise ? " Jesus answered them : " You
seek after a sign ; yea, a sign shall be given unto you.
Destroy this Temple, and in three days I will have built it up
again."

The Priests replied, contempt mingling with indigna-
tion in their tones, ' ' What a boastful declaration ! Six-and-
forty years was this Temple in building, and thou wilt build
it up again in three days ! " At this point the Children, who
had been standing around watching the altercation with the
dealers, cried out in unison with their elders, ' ' Blessed be he
that cometh in the name of the Lord ! "

The Priests, shocked at their homage, were sore displeased
and appealed to Jesus, saying : " Hearest thou what they say ?
Forbid them ! " They paused for his reply. Then Jesus
answered and said unto them : " I say unto you, if they Wen
silent the very stones would cry out." Encouraged by this
emphatic approval, the Children cried out once more louder than
ever, the sound of their childish voices filling the Temple.
" Hosanna to the Son of David ! " Then the Pnarisees, who
stood by the overthrown tables of the money-changers, spoke
up and said angrily to the little ones, " Silence, you silly chil-
dren ! "

Jesus turned to them and said, ' ' Have you never read, ' Out of
tho mouths of babes and sucklings thou hast perfected
praise. That which is hidden from the proud is revealed unto
babes' P" And as the priests and Ph&rianea muttered in indig-
nation among themselves, he continued. ' ' l'i >r the Scripture must
be fulfilled. Tho stone wliich the builders rejected is 1
the headstone of the corner. The Kingdom of God shall bo
taken from you and it shall be given to a peoplo which shall
bring forth the fruits thereof. But that stone, whosoever shall
fall upon it shall bo broken, but on whomsoever it shall fall
it shall grind liim to powder. Come, my disciples, I have done
what tho Father has commanded me, I have vindicated the
honour of his house. Tho darkness remains darkness, but in
many hearts it will soon be day. Let us go into tho inner
court of the Temple that we may there pray unto the Father ! "

THE ENTRY INTO JERUSALEM. — ACT I., SCENE 2.

THE PASSION" PLAY AS PLAYED TO-DAY.

Volk. Gepriesen sei der Gesalbte ! Hosanna !
Priester. Schweigt, Nichtswiirdige !
Pharisaer. Ihr sollt Alle mit ihra zu Grande gehen !
Volk. Gesegnet sci Davids Reich, das wieder crscheint !

DRITTE SZENE.
Priester und Volk.

Nathanael. War es noch mit unseren Viitern Abraham,
Isaak und Jacob halt, der stehe zu uns ! Allen andern sei
der Fluch des Moses !

Rabbi. Er ist em Verfiihrer ! Ein Eeind von Moses. Ein
Eeind wider' s heilige Qesetz !

Volk. "VVarum liabt Ihr ihn nicht ergriffen ? Ist er nicht
ein Prophet? \_Ein Theil des Volkes gent JLesu nach.

Ptolemaus. Fort mit dem Propheten.

Priester. Er ist ein Irrlehrer, ein Eeind Mosis, ein Feind
der Satzungen unserer Viiter.

Nathanael. O du Terblendetes Volk ! Du willst dem
Neuerer nachgehen, willst Moses, die Propheten und deine
Priester verlassen ? Fiirehtest du denn nicht dass der Fluch,
den das Gesetz dem Abtriinnigen entgegenschleudert, dieh zer-
malme ? Wollt Ear aufhurcn, Jehovas auscrwiihlte Volk zu
sein?

Volk. Das wollen wir nicht. Das sei ferne von nns.

Nathanael. Wer hat zu wachen iiber die Reinheit der
Lehre ? Ist es nicht das heilige Synedrium des Volkes Israel?
Wan wollt Ihr horen, uns oder ihn, der sich zum Verkiindiger
einer neuen Lehre auf gcworfen hat ?

Volk. Wir hiiren Eueh, wir folgen Euch !

Sadok. Der Gott der Vater wird Euch daf iir segnen !

Nathanael. Wohlan ! Dieser Menschvoll Trug unlliT-
thum — er geh' zu Grande !

Volk. Ja, wir stehen zu Euch ! Ja, wir sind des Moses
Jiinger !

VIERTE SZENE.

Die Handler, den " Oberhiindler " Dathan an der Spitze,
kommen larmend.

Die Handler. Es bleibe dieser Schimpf nicht ungestraf t.
Kommt, eilt znr Rache ! Die Verwegenheit soil ihm theuer zu
stehen kommen ! Geld, Oel, Salz, Tauben, Alles muss er ver-
giiten ! Wo ist er ? er soil unsere Rache fiihlen !

Priester. Er hat sich entfernt.

Handler. Wir wollen ihm nach.

Nathanael. Bleibt, Freunde ! Der Anhang dieses Men-
schen is noch zu gross ; es kOnnte ein gefiihrlicher Kampf ent-
stehen, dem das Schwcrt der RiJmer oiu Ende machen wiirde!
Vertraut auf uns : Er wird Miner Strafe nioht cntgehen.

Die Priester. Mit uus, fur uns, das ist Euer Ileil !

Alle. Nahe ist unser Sieg !

Nathanael. AVir gehen jetzt hin, den ganzen Ilohcn Rath
von den heutigeu Vorfiillen in Kenntniss zu setzrn.

Handler. Wir gehen mit Euch, wir wollen Genugthuung.

Nathanael. Kommt nach einer Stuude in den Vorhof des
HohenptieststS, Ich werde im Rath Eure Beschwerdo vor-
tragen und kriiftig befiirwortcn. Ist es Zeit, so werde ich Rnoh
rufen. [Priester ab.

Handler und Volk [abgehemt]. Wir haben Moses! Fort
mit jodem Andern ! Fiir Moses Lohro geh'n wir in den Tod !
Gepriesen scien unsre Viiter ! Gepriesen unsrer Vater Gott !

Thereupon Jesus, followed by his disciples, disappeared in the
interior of the Temple, while the People cried aloud as with
one voice : "Praise be to the Anointed One ! " and the Priests
said angrily, " Silence, rabble ' " The Pharisees adding, "Ye
shall all be overthrown with your leader." To which the
Crowd responded by crying louder than ever, "Blessed be the
Kingdom of David which again appears ! " Then Nathanael,
a leading man in the Sanhedrin, tall and well favoured,
wearing a horned mitre, and possessing the tongue of
an orator, stood forth, and seeing that Jesus had departed
and that there was now no one to withstand him in
the hearing of the people, lifted up his voice and cried,
' ' Whoso holds with our fathers, Abraham, Isaac, and Jacob,
let him stand by us ! The curse of Moses upon all the
rest ! " Then a Babbi in blue velvet apparel, sprang forward
and declared with a loud voice, ' ' Ho is a deceiver of the
people, an enemy of Moses, an enemy of the Holy Law ! "
The People answered mockingly, "Then, if so, why did
not you arrest him? Is he not a prophet?" Several of the
multitude followed Jesus into the Temple, but the rest remained
listening to the Priests, who cried more vehemently than ever,
' ' Away with the prophet ! He is a false teacher ! ' ' But
Nathanael, seizing the opportunity, thus addressed the re-
mainder of the multitude : " Oh, thou blinded people, wilt thou
run after the innovator, and forsake Moses, the prophets, and
thy priests ? Fearest thou not that the curse which the Law
denounces against the apostate will crush thee ? Would you
cease to be the chosen people ? ' '

The Crowd shaken by this appeal, responded sullenly, "That
would we not."

Nathanael pressed his advantage. "Who," he asked, "has
to watch over the purity of the law? Is it not the holy
Sanhedrin of the people of Israel ? To whom will you listen ;
to us or to him ? To us, or to him who has proclaimed himself the
expounder of a new law ? ' ' Then the Multitude cried all to-
gether, "We hear you! we follow you!" Nathanael:
' ' Down with him then, this man full of deceit and error !
People : " Yes, we stand side by side with you ! yes, we are
Moses' disciples ! ' ' and the Priests answered, speaking all
together, " The God of your fathers will bless you for that."

At this moment loud and angry voices were heard approaching
down the narrow street that led to the house of Annas the high
priest. The priests and Pharisees listened eagerly. As they
caught the word "Revenge," they turned to each other with
exultant looks. Meanwhile Dathan, a merchant, the chief
of the Traders who had been driven from the Temple, was
seen to be leading on his fellow merchants, who were
lifting up their hands and weeping as they recounted their
losses. They shouted confusedly as they came, "This insult
must be punished ! Revenge ! Revenge ! ! He shall pay
dearly for his insolence. Money, oil, salt, doves— ho must
pay for all. Where is he, that he may experience our
vengeance ? " The Priests replied, "He has conveyed himself
away." Then, cried the Traders, " We will pursue him." But
Nathanael, seeing what advantage might result from the
discontent of the merchants, arrested their pursuit. "Stay,
friends," said he; "the faction that follows this man is at
present too large. H you attacked them, it might cause a
dangerous fight, which the Roman sword would finish. Trust
to at. lie shall not escape punishment." And the Priests who
Stood around Nathanael cried," Willi us and for us, th ,t is \ our
salvation!" Then Dathan and his friends exclaimed tri-
umphantly, "Our victory is near." Nathanael, assured of the
control of the multitude, continued, " Wears now going to
inform the Council of the Sanhedrin of to-day's events." The
Traders impatiently exclaimed. " We will go with you. \\ a
must have satisfaction!" But Nathanael dissuaded them,
taring) "Come in an hour's time to the forecourt it il
priest. I will plead your cause in tho council, and bring for-
ward your complaint." And as Nathanael and tho priests ;,ud
the Pharisees went out, tho Traders and the People cheered
them, crviug aloud. " We have Mos, - ; Down with every other I
We no for Moses' law to tho doath ! Praise be to our fathers !
praise to our fathers' God ! "

THE ENTRY INTO JERUSALEM. ACT I., SCENE I.

W
H

O
CQ

W
H

THE PASSION PLAY AS PLAYED TO-DAY.

H. VORSTELLUXG.

Die Anschlliijc des Ho/ien Itathcs.
PROLOG.
Alle seien gogriisst, welohe die Liebe hier
Um den Heiland vereint, trauerad ihm nachzugeh'n

Auf dem Wege des Lei lens

Bis zur Stiitte dcr Grabosruh.

Die von nahe und fern heute gekommen sind,
Alle fiihlen sich hier Eines in Brudcrsinn,

Als die J linger des Eincn
Der fur Alle gelitten hut !

Dor sich hingab f iir uns, treuer Erbarmung voll,
In den bitteretea Tod. Ihm seien zugewandt

Unsre Blieke und Herzen

In einmiithigem Dankgefuhl.

Seht ! sehon f iillet sich ihm nahe der Leidenskeleh ;
Denn der bittere Groll neidischer Sehlangenbrut,

Mit dem Geize verschworen.

Briitet Tod und Verderben ihm.

Was zum Mordesgeliist Josephs Gebriider
Einst antrieb, dass sie alsbald sich verbiindcten

Zu dem Tode des Bruders

In wahnsinniger Frevelwuth.

Das seheu wir auch jetzt spornen den Priestorrath
Zu unheiliger Wuth, um zu vertjlgeii

Din, den Verkiinder der Wahrheit

Aus der Zahl der Lebendigeu.

Chorag-us. — IRecit.

Sie sind nun fort, zur Frevelthat verbiindet,
Was sich vorbarg im Herzen, hat dcr Mund verkiindet,
Die Maske haben sie sich selber abgerissen,
Getrieben von dem Stachel im Gewissen.

Chor.

"Auf! Lasst uns" — schrei'n sie wild — " auf Raehe sinnen,
Das liingst geplante Werk beginnen."

VORBILD.

Die SOhne des Patriarchen Jakob beschlieasrn, ihren jiingercn Bruder
Joseph aus dem Wege zu riiumen.— 1. Moses, 37, 18.

[Joseph ist dasVorbild der Erniedrigung und ErhbhungChristi.
Er ist, wie Jesus, der geliebte Sohn seines Vaters, er wird
gleich ihm zu seinen Briidern gesandt, von diesen gehasst,
beschimpft, seiner Kleider beraubt und dann um einige Silber-
linge an Fremde verkauft.]

Chorag-as.

Eriiffne Gottheit uns das Heiligthum ! —

Den bbsen Plan malt uns das graue Alterthum.

Wie Jakobs Siihne gcgen Joseph sich verschwiircn,
So werdet ihr von dh-scr Xatternbrut
Den Rachr ruf nach Jesu Blut

Blindwiithend anegeetoeien hr.reu.

Solo. — Tenor.

Sehet dort. der Trimmer kiirnmt,
Er will, schrei'n sie imvorsrhamt,

Als ein Ivaiig uns regieren.
Fort init dies ■in Bohwarmer, fnrt !
Ha ! in der Ziaterne dort

Mag er seinen Plan ausfiihrcn.

Solo. — Bass.

80 nach del Gerechten Blut
M Natteriibrut.

Kr ist. schrei'n hIc, mis cntgegcn
UnuT'' 1 'lit<- liegt daran,
Allct i-t Dun zugethan

Wand. It iii. lit nai h unscrn Wegcn.

CHAPTER II.

PROLOGUE.— Act II.

Salutation to all here united by love,

Gathered around the Saviour, mourning, to follow Him,

On the pathway of sorrow,

To the place of His burial-rest.

Those who from near and far have come to-day,
All feel themselves here as one in brothers' love; —

As the disciples of one

Lord, who has suffered for all ;

Who gave Himself up for us, full of unfailing pity,
Even to bitterest death. To Him be turned now

Our eyes and our hearts

In unity of thankfulness.

See ! even now the eup of sorrow is filled for Him, —
For the bitter hate of the envious serpent-race

Conspires with greed of gain

Together, Him to destroy.

That which to murderous impulse Joseph's brethren.
Spurred, of old, uniting them thus to compass

Then the death of their brother

In mad passion of lawlessness ;

This same spirit we now see rousing the Council
To unhallowed rage, that they may destroy Him —

Him, the proelaimer of truth.

Out of the ranks of the living.

Caoragrus.

Now they are gone — leagued for the deed unnamed :
What the heart hid the mouth has now proclaimed.
Themselves the mask that hid the evil thing
Have torn away — driven by conscience' sting.

Chorus.

" tip ! " they cry wildly, "let us vengeance brood—
The long-planned work make good ! "

[The third tableau shows us the children of Jacob in the plain,
of Dothan conspiring how to kill Joseph, who, in his coat of
many colours — in this caso plain white with red facings or
stripes — is approaching from behind. His brethren are leauing-
against the well into which they decide to fling their unfortu-
nate victim.]

Chora g-us.

God open unto us the sacred shrine.
The days of old can show us, as a sign,
The evil plan set forth. As Jacob's sons
Conspired 'gainst Joseph, so this riper*! brood
Ye will hear raging after Jesus' blood—
" Vengeance ! " their shriek of fury runs.

BOlO.— Truer.

Bet I the dreamer oomee, (hi y say !
He would— unabashed cry they —
Be tlie ruler of our elan —
But away with hint, nnav I
Ha ! within the cistern there.
Let him carry out his plan I

Solo. — Ituss.

E'en thus, for the rightaoui blood
Thirttetn now this riper 1 ! brood.

He. they clamour, is our foe.

All our honour' 1 now laid low, —
None u|kiii nur ways will follow —
After him the people go.

THE SANHEDRIN. ACT II.

1 3

THE PASSION PLAY AS PLAYED TO-DAY.

Duett.

KVimmet, lass -t uns ihn tiidten !
NI* uKiiul karni und mag; ihn rettcn,
Lasst uns fest darauf bestehen.
Port ! er soil zu Grunde gehen !

Chor.

Gott vertilge dieser Frcvlor Rotto

Die sich wider Dich empiirt,
Und den Miirderbund zum Spotte

Deines Eingebomen schwort.

Lasse deiner Allmacht Donner briillen,

Deiner Rechte Blitze gliihn,
Dass sie deiner Rache Schreeken f ulilen —

Schmett're in den Staub sie bin.

Aber nein ! er kam nieht zum Verderbcn

Von des Vaters Herrlicbkeit,
Alle Sunder sollen durch ibn erben

Gnade, Huld und Seligkeit.

Voll der Demuth beten dann
Deiner Liebe grossen Plan,
Gott, wir Deine Kinder, an.

Handluxg.

Tier Hohe Rath leschliesst Cheistcm: gefangen zu nehmen.

ERSTE SZENE.
Die Versammlung des Ilohcn Bathes.

Kaiphas. Ehrwiirdige Briider, Viiter und Lehrer des Volkes !
Eine ausserordentliehe Begebenheit ist der heutigen Berathung
ausserordentlicher Gegenstand. Vemelimt ihn aus dem Mucde
unseres ehrwiirdigen Bruders.

Nathanael. Ist es mir erlaubt, weise Viiter, das "Wort zu
f iihren ?

Alle. Ja, rede, wiirdiger Priester !

Nathanael. Wundert Euch nicht, Viiter, dass Hr noch in
bo spiiter Stunde zur Verhandlung berufen worden seid. Es
ist Euch nur zu bekannt, was wir heute zu unserer Schando
mit eigenen Augen ansehen mussten. Lhr habt gesehen den
Triumphzug des Galiliiers durch die Gassen der heiligen Stadt.
Ihr habt gehort das Hosannah des bethorten Volkes. Ihr habt
vernommen, wie der Hochmiithige sich die hohenpriesterliche
Wiirde angemasst und sich erfrecht hat, als Herr zu schalten in
Jehovas Tcmpel. Was fehlt noch zum Sturze aller staat-
lichen und kirchlichen Ordnung ? Noch einigc Schritte weiter
und das heilige Gesetz Mosis ist vcrdriingt durch die Neue-
rungen dieses Irrlehrers. Die Satzungen unserer Viiter sind
verachtet, die Fasten und Reinigungen aufgehoben, die Sab-
bathe cntweiht, die Priester Gottcs ihres Amtes entkleidet, die
heiligcn Opfer zu Ende. Das steht bavor.

Alle. Wahr, leider wahr, sehr walir.

Kaiphas. Ja wohl, noch mehr ! Es wird bald dieser
Mensrh, durch seiner Strebungen Erfolg ermuthigt, aufwerfen
sii h als Kiinig Israels. Dann wird im Lando Zwiespalt sein
und Aufruhr. Dann wird mit Hccresmacht der Riimer kora-
men, und wird verdorben Land und Leute. Wohe den Kiudem
Israels! Weh der hcil' gen Stadt ! Wche dem TempclJehovas

Duet.

Come, oh ! come, and let us slay !

Save him no one can and may.
Let us keep our steadfast purpose—

He must perish now — away !

Chorus.

God ! annihilate this impious band
Who have risen up defying Thee,

And in murderous' cov'nant joined the hand
'Gainst Thine only Son in mockery.

Let them crash— the thunders of Thy might,
Let Thy right hand's lightnings glow,

Let Thy terrors on the guilty light,
In the dust to lay them low.

Nay ! — not to destroy — whate'er our merit—
Came He from His Father's place,

Sinners through His mercy shall inherit
3Iercy, blessedness, and grace.

Worshipping in lowliness

The great purpose of Thy grace,

Thee, O Lord, Thy children bless !

THE SANHEDRLN.

Then were the high priests and the rulers and the elders
gathered together late in the night in tho Council of the San-
hedrim In the highest place sat Caiaphas, with his jewelled
breast-plate, in robes of white embroidered with gold. A
vestment of green and gold covered his shoulders, and on
his head he wore a white horned mitre adorned with golden
bells, which added to the majesty of his aspect. Annas, the
aged high priest, sat on his left. Nathanael, also on the
raised dais, was on the right. Below him sat the Rabbis, in
blue velvet, while seated around were Pharisees, Scribes, and
doctors of the law.

Caiaphas, whose white hair and beard showed that he was
well stricken in years, was still in the full vigour of life. As
president of the Sanhedrin, he briefly opened the session.

' ' Honoured Brothers, Fathers, and Teachers of the People, an
extraordinary occurrence is the occasion of the present extra-
ordinary assembly. Listen to it from the mouth of our worthy
brother."

Then Nathanael arose, and standing on the right hand of
Caiaphas, said, " Is it allowed, fathers, to say a word? " All
answered, "Yes; speak! speak!" Then said Nathanael,
' ' Marvel not, O fathers, that you should be called together
at so late an hour for the transaction of business. It moat
be only too well known to you what we have with shame
been compelled to see to-day with our own eyes. You have
seen the triumphal progress of the Galilean through the
Holy City. You have heard the Hosannas of tho befooled
populace. You have perceived how this ambitious man
arrogates to himself the oflico of the high priest, What
now lacks for the destruction of all civil and ecclesiastical
order? Only a few steps further, and the law of Mo ses is
upset by the innovations of this misleader. The sayings
of our forefathers are despised, the fasts and puriflflationg
abolished, the sabbath desecrated, tho priests of God deprived
of their office, and the holy sacrifices are at an , id."

As Nathanael concluded, all the title is of the Council
exclaimed with one voice, "True— mist true." As he had bu n
speaking they had been interchanging notes of appreciative
and sympathetic comment. But it was not until Caiaph is
spoke that the Sanhedrin was roused to tho highest pitch of
excitement. Caiaphas, who spoke with great fire and fervour,
thus addressed the rnlan 'if Israel: —

" And more than all this. Encouraged by the success of his
efforts, he will proclaim himself Kinu' of Israel (murmurs of
alarm and indignation), then tho land will bo distracted with
civil war and revolt, and tho Romans will eomo with their armies
and bring destruction upon our land and our people Woo is me
for the children of Israel, for the Holy City, and for tho Temple

THE SANHEDRIN. ACT II., SCENE 1.

Kunst-Iund Verlags-Anstalt, Oberam merman.]
JA3IES TIIE IE£r

[Carl StochmanD, Thoio.

Kunst- und Verlags-Anstalt, Oberammergau.]

[Carl Stockmann, Photo.

THE PASSION PLAY AS PLAYED TO-DAY.

wenn nicht dem Uebel ein Damm entgegengesctzt wird, da es
noch Zeit ist ! Es ist auch die hiJehste Zeit. Die Verant-
wortung liegt auf uns. Noch heute werde eiu kraftiger Be-
schluss gefasst, und was beschlossen ist, rticksiehtslos durch-
gefiihrt werden. Wollt ihr, o Vater, cure Hand dazu mir
bieten ?

Alle. Ja, wir wollen es ! Es muss dem Treiben des Volks-
verf uhrers ein Ende gesetzt werden.

Kaiphas. Sprecht unverholen enre Meinung ans, wis das
geschehen soil !

Babbi. Ist es mir erlaubt, unumwunden meine Gedanken
anszusprechen, so muss ich geradezu erklareu, wir selbst
die Mitschuld daran tragen. diss es so weit gekommen ist.
Gegen das hereinbrechende Verderben wurdeu nur zu gelinde
Mittel angewendet. Was haben unsere Disputationen mit ihm
geholfen, was hat es gefruchtet, dass wir ihn durch Fragen
in Verlegenheit setzten ? dass wir die Abweichung seiner Lehre,
dass wir seine Gesetzesiibertretung naehgewiesen haben ? . . .
Was hat selbst der Bannfluch gewirkt, der ausgesprochen ward
iiber Jeden, der ihn als Mcssias anerkennen wiirde ? Alles
war verlorene Miihe. Uns kelirt man den Riicken, und alio
Welt lauft ihm nach. Soil Ruho werden, so muss geschehen
was schon, liiugst hiitte geschehen sollen, wir miissen uns seiner
Person versichern und ihn in's Gefangniss bringen. Das ist
das einzige Mittel, ihn unsehiidlich zu machen.

Alle. Ja ! dem stimmen wir vollkommen bei !

3. Priester. Ist ereinmal im Kerker, wirddasleichtglirabige
Volt nicht mehr durch seine einnehmende Gestalt und den
Zauber seiner Rede gefessalt, hat es keine Wuuder melir zu
begaffen, so wird er bald vergessen sein

4. Priester. Im Dunkel des Gefiingnisses mag er sein Idoht
leuohten lassen, und sich den Kerkerwiinden als Messias an-
kiindigen

1. Pharisaer. Lange genug hat er das Volk irre gefiihrt,
die strenge Tugend des heiligen Ordens der Pharisaer als
ScheinheiUgkeit gebrandmarkt. Er biisse seine Missachtung
in Banden !

2. Pharisaer. Das wird die Schwiirmerei seiner Anhiinger
abkiihlen, wenn er, der ihnen die Freiheit verheissen, in Banden
liegt!

Annas. Jetzt, ehrwiirdige Priester und Lehrer, senkt sich
wieder ein Strahl des Trostes und der Freude in mein Herz, da ich
euro einstimmige Entschlossenheit sehe. Ach, ein unaussprech-
licher Kummer lastete auf meiner Secle, beim Anbliek der
reissenden Fortschritte der Irrlehren dieses Galilaers ! Sollte
denn ich ungliicklicher Greis nur darum so lange gelebt haben,
um selbst noch den Untergang des heiligen Gesetzes zu
schauen? Doch nun will ich nicht verzagen. Der Gott
unserer Viiter lebt noch und ist mit uns. Wenn ihr, o Freunde,
euch jetzt ermannet kraftig einzuschreiten, treu und fest
zusammensteht, und das vorgesetzte Ziel standhaft verfolgt, so
ist die Rettung nahe. Fasst den Muth, die Retter Israels zu
sein ! Unsterblicher Ruhm wird euch zum Lohne werden.

Alle. Wir und cines Siiuies!

Priester. Israel muss gerettet werden !

Kaiphas. Ehre Eurem einmiithigen Entschluss ! Wiirdige
Briider! Nun abcr stent mir l>"i mir Eurem wci- n Rath",
wie wir den Verfuhrer am richersten in unsere Gewalt be-
kommcn kijnnen.

Babinth. Ihn jetzt zu fangen, in der Zeit des l-'estcs, diirfte
zu gi fahrlich sein. Auf der Strasse und im Tempcl, iibcrall
von ciner Schaar begeisterter Anhiinger umgeben — es
kunnte lcicht ein Aufruhr veranlasst werden.

Ezechiel. Und doch muss es jetzt geschehen, die Saoho
leidet kcincn Aufschub. Vielleicht kiinnto er zur Zeit des
Fortes eincn Auflauf errcgen und dann kiinnto es koinmrti,
dan wir den Platz einnehmen, din wir ihm bestimmt
haben ....

Andere Priester. Seine Zogerung ! KeJnen Aufsihuh!

Josue. Mit off i inr Gewalt diirfen wir jetzt allcrdings nicht
zugnifen. Wir mttwon uns seiner in der Stille beniaahtigan,
■nit List. Man musstc auakundschuftcn, wo cr gewiihnlieh die

of the Lord, if no barrier is opposed to the evil while there
is yet time ! It is, indeed, high time. We must be the saviours
of Israel. To-day must a resolution be passed, and whatever
is resolved upon must be carried out without regard to any
other consideration. Do we all agree to this ? "

And all the Sanhedrin as one man cried out, " We do."

Up sprang a Priest to emphasize his vote : "A stop must be
put to the course of this misleader."

Caiaphas then said, " Give your opinion without reserve as
to what should be done."

And then the Babbi arose and said : " If I may be permit ted
to declare my opinion unreservedly, I must assert that we ourselves
are to blame that things have come to such a pass. Against this
onrushing ruin much too mild measures have been employed.
Of what avail have been our disputations with him, or what
has it profited that we have, by our questionings, put liim in
a dilemma ; that we have pointed out the errors m his teach-
ing, and his violations of the law? Nay, of what use has been
even the excommunication pronounced on all who acknowledged
him as the Messiah? All this was labour in vain. Men turn
their backs on us, and all the world runs after him. To restore
peace to Israel, that must be done which ought to have been
done long ago— we must arrest him and throw him into prison.
That is the only way to put an end to his evil influence."

The suggestion was hailed with enthusiasm, and springing to
their feet they cried, " Yea, that must be done ! "

Then a third Priest stood up and said : ' ' Once that he is in
prison, the credulous people will no longer be attracted by
the fascination of his manner or the charm of his discourse.
When they have no more miracles to gape at, he will soon bo
forgotten."

And a fourth Prie3t exulted as he added : "In the darkness
of his dungeon let him make his light shine and proclaim his
Messiahship to the walls of his gaol."

Then it was the turn of the Pnarisees. The first said : " He
has been allowed long enough to lead the people astray and to
denounce as hypocrisy the strict virtue of the Holy Order of the
Pharisees. Let him suffer for his contempt in fetters."

A second Pharisee added, complacently : " The enthusiasm
of his hangers-on will soon cool down when he who promised
them freedom is himself in chains."

By this time it was evident all the Council was of one mind.
Then Annas, the venerable high priest, arose and addressed the
Sanhedrin with much emotion.

" Now, venerablo priests, a ray of confidence and joy pene-
trates to my breast when I see your unanimous resolution. .Mas !
an unspeakable grief has weighed down my soul at the
sight of the onward progress of the false teachings of this Gali-
lean. It seemed as If I had lived to old age but in order to
have the misfortune of seeing the downfall of our Holy Law.
But now I will not despair. The God of our fathers still lives,
and he is with us. If you have the courage to act boldly, and
to stand firmly and faithfully together, there is safety at hand.
Take courage, steadfastly pursue the aim in view, and be the
deliverers of Israel, and undying fame will lie your reward."

With one accord all answered and said : ' ' We are all of one
mind;" while the Priests added, shouting eagerly, •• Israel
must be saved."

Then Caiaphas began, ' 'All honour to your unanimous reso-
lution, worthy brethren, but now let me have the benefit of
your wise counsels how we oan most safely bring this
deceiver into OUT power." "It might be dangerous.*' remarked
the first Pharisee, " to seize him now at the time of the 1\ ist.
In the streets or in the Temple he is evi iv where surrounded by
a mob of infatuated followers. It could easily lead to an up-
roar."

Then cried all the Priests together with a loud voice, as if
impatient that one should speak at a time :

" But something must be done at once. The matter brooks no
delay. Perhaps, :it the I'east, hemighl raise ft commotion, and
then it might come to p;i-s that we should he consigned to the
place which we have destined for him."

"No delay ! " i riinl some other priests. " no delay ! "

Then the second Pharisee stood up and saiil. " We cannot
now seize him openly with the ■tang hand. We must oarrr
out our scheme cunningly ami in si ret. Let us find out

THE SANHEDKIN. ACT II., SCENE 1.

Kunst- und Verlaga-Anstalt, Oberammergau.
AXDEEW.

LCarl Stockmann, Photo.

Kunst. und Verlaga-Anstalt, Oberammergau.]
BAETHOLOLTEW.

[Carl Stockmann, Photo.

THADDEUS.

THE PASSION PLAY AS PLAYED TO-DAY.

Niichte zubringt, da kiinntc er uberfallen und ohne Aufsehen
in festen Gewahrsam abgefiihrt werden

Nathanael. Den Fuchs in seiner Hcihle aufzuspiiren, dazu
wiirde sich bald Jemand finden lassen, wenn es dem Hohen
Rathe gef allt, einen ansahnlichen Preis dafiir auszusetzen.

Kaiphas. Wenn Ihr, versammelte Viiter, es gut heisst, so
will ich im Namen des Hohen Rathes den Befehl ausgehen
lassen, dass Jeder, der seinen nachtlichen Aufenthalt weiss,
denselben angeben soil ; auch soil dem Angeber eine Belohnung
zugesichert werden.

Alle. Wir sind ganz einverstanden.

Nathanael. Als Kundschafter kcinnten uns ohne Zweifel
jene Manner dienen, die der Galiliier heute vor allem Volke
schwer gekriinkt hat, da er sie mit einer Geissel aus dem
Tempel getrieben. Sie waren von jeher eifrige Anhiinger
des Gesetzes, und jetzt diirsten sie nach Eache gegen den, der
einen so unerhiirten Angriff auf ihre Privilegien gemacht hat.

Kaiphas. Wo sind die Handler anzutrefl'en ?

Nathanael. Sie befinden sich bereits im Vorhofe. Ichhabe
ihnen versprochen, der Verfechter ihrer Rechte vor dem
heiligen Synedrium zu sein, und sie warten auf Bescheid.

Kaiphas. Wiirdiger Priester, verkiindige ihnen, dass der
Hohe Rath geneigt sei, ihre Beschwerden zu vernehmen, und
fuhre sie ein.

Nathanael. Es wird ihnen zur Freude und uns zum Nutzen
sein. \_Ab.

ZWEITE SZEXE.

Kaiphas. Noch hat also der Gott unserer Viiter seine Hand
nicht ganz von uns abgezogen. Noch wacht Moses iiberuns.
Gelingt es, einen Kern von Miinnern aus dem Volke um uns zu
sammeln, so ist mir nicht mehr bange. Freunde und Briider !
Lasst uns guten Muthes sein, unsere Viiter sehen auf uns herab,
aus Abrahams Schoss.

Priester. Gott segne unsern Hohenpriester !

DRITTE SZENE.

Nathanael. Hoherpriester und ersviihlte Lehrer ! Diese
Manner, wiirdig unscres Segens, erscheinen vor dieser Ver-
sammlung, um Klage zu f iihren gegen den bekannten Jesus
von Nazareth, der sie heute im Tempel auf unerhorte Weise
beleidigt und zu Schaden gebracht hat.

Dathan. Wir bitten den Hohen Rath, uns Genugtliunng
zu verschaffen. Der Hohe Rath muss unsere gerechte Forde-
rung begiinstigen.

Priester und Pharisaer. Eir sollt Genugthuung haben ;
wir stehen Euch dafiir.

Die Handler. Hat nicht der Hohe Rath uns erlaubt, Alles
zum Opfer Niithige offentlich in den Hallen zum Verkaufe
auszustellen ?

Priester. Ja, das haben wir erlaubt, wehe dem, der Euch in
diesem Rechte stort !

Handler. Und der Galiliier hat uns mit einer Geissel ver-
trieben ! — Und die Wechseltische hat er umgestossen und die
Taubeubehalter geleert ! — Wir fordern Genugthuung !

Kaiphas. Dass Euch Genugthuung werde, will das Gesetz.
Euer Verlust soil Euch einstweilen aus dem Tempelschatz
vergiitet werden. Dass aber der Frevler selbst gebiihrender
Massen gestraft werde, dazu bediirfen wir Eurer Mitwirkung.
Was k ''nun n wir ihm thun, so lango er nicht in unserer Gewalt
ist?

Handler. Er geht ja taglich in den Tempel, da kann er
lcicht gefangen und weggef iihrt werden.

Kaiphas. Das geht nicht an. Ihr wisst, dass er eine
Menge erhitzter Anhiinger hat, da ko'nnte ein gefiihrlicho Auf-
lauf entstehen. Es muss im Stillen gcschehen. . . .

Handler. Das ginge am bcsten zur Nachtzeit.

Kaiphas. Wenn Ihr auskundschaftct, wohin er sich znr
Nachtzeit zuriickzieht, so wird er bald und ohne Geriinsch in
nnsirn Handen sein. Dann wcrdet Ihr nicht nur die Freude
haben, inn geziichtigt zu sehen, sondem es soil Euch auch
eine ansehnliche Belohnung zu Theil werden.

Nathanael. Ja. Auch um das heilige Gesetz Mosis werdct
Ihr Euch ein grosses Verdienst erwerben, wenn Ihr dazu bei-
trngt.

where he usuaUy spends the night, then we could fall upon
him and, unobserved, take him into custody."

Nathanael sprang to his feet, for the auspicious moment had
come, — the furious merchants from the Temple were without in
the courtyard. " To track the fox to his lair will not be diffi-
cult. We could then soon find some one to help, if it should
please the High Council to offer a larger reward."

Caiaphas at once put the resolution to the Sanhedrin. Ris-
ing from his seat he said, "If you, assembled fathers, agree,
then, in the name of the High Council, I will issue notice that
whoever knows of his nightly resort, and will inform us of the
same, will be rewarded for his pains."

With one voice the rulers and chief priests and scribes cried
out, rising from their seats, " We are all agreed ! "

Then said Nathanael, "Without doubt we could secure the
services, as informers, of those men whom the Galilean to-day
has injured so deeply in the sight of all the people, driving
them with a scourge out of the Temple. From of old they were
zealous of the Law, but now they are thirsting for revenge
against him who has made so unheard-of an attack upon their
privileges."

"But where," asked Caiaphas, "are these traders to bo
found ? "

"They are waiting," said Nathanael, " in readiness in the
outer court. I have promised them to be the advocate of their
cause before the holy Sanhedrin, and they await our decision."

" Worthy priest," said Caiaphas, " inform them that the
High Council is disposed to listen to their grievance, and bring
them in."

Nathanael, as he went, said, " This will be a joy to them,
and of great use to us."

When Nathanael left the hall, Caiaphas addressed the council
with words of cheer: " The God of our fathers has not with-
drawn his hand from us. Moses still watches over us. If only
we can succeed in gathering around us a nucleus of men out of
the people, then I no longer dread the result. Friends and
brethren, let us be of good courage, our fathers look down upon
us from Abraham's bosom." " God bless our High Priest 1"
rang through the hall, as Nathanael, followed by Dathan and
the other traders, returned to his place. He introduced tin m
thus : ' ' High priests and chosen teachers ! These men, worthy
of our blessing, appear before this assembly, in order to lodge
a complaint against the notorious Jesus of Nazareth, who has
to-day insulted them in the Temple in an unheard-of fashion
and brought them to grief."

Then with one voice the Traders, led by Dathan. cried out,
' ' We beseech the Council to procure us satisfaction. The Council
ought to support our righteous demands." The priests and
Pharisees responded eagerly, "You shall have satisfaction, we
will answer for that."

Then ensued the following dialogue between the traders and
the Sanhedrin :

The Traders. Has not the Council authorised us to display
openly in the Court of the Temple all things needful for tho
sacrifice ?

A Priest. Yes, that has been sanctioned. Woe be to those
who disturb you in the exercise of this right !

The Traders. And the Galilean has driven us out with a
scourge. And tho tables of the money-changers has he over-
turned, and released the doves. We demand satisfaction.

Caiaphas. That you should have satisfaction the law decrees.
Your losses will bo made good in the meantime out of the Templo
treasury (joy among the traders). But that tho offender himself
may be duly punished, it is necessary for us to have your help.
What can wo do, so long as he is not in our power P

The Traders. He goes daily to the Temple ; there he can
easily be arrested and carried off.

Caiaphas. That will not do. You know that as he has a mul -
titude of excited followers, such a course might lead to a dan-
gerous uproar. Tho thing must bo done quietly.

The Traders. That could be done best at night-time.

Caiaphas. If you could find out where he retires at night,
he would soon be without tumult in our hands. Then would
you not. only have tin' delight of seeing him chastised, but also
a considerable reward would fall to your lot.

Nathanael. And you would also have rendered good service to
the law of Moses if you assist in this. Then nil tin traders cried

THE LEAVE-TAKING AT BETHANY. ACT III.

Handler. An una soil es nicht fehlen.

Ephraim. Wir wollen keine Miihe seheuen.

Dathan. Ich kenne einen seiner Anhiinger, durch den ich
wohl etwas erfahren kann, wenn ich ihm einen entsprechenden
Lohn bieten kann.

Kaiphas. Wen Ihr immer auffindet, dem maoht alle Ver-
sprechungen in unserem Namen. Nur siiurat keinen Augen-
blick, dass wir noch vor dem Feste an's Ziel komraen.

Annas. Und beobaehtet tiefes Schweigen.

Handler. Wir geloben es.

Kaiphas. Wollt Ihr aber, liebe Manner, dass das Gefiihl
der Rache vollkommen befriedigt werde, so gebt Each auch
sonst alle Miihe, mit der heiligen Glut, die in Euch lodert, noch
viele Andere zu entztinden.

Handler. Wir habeu seit jenem Vorfalle jeden Augenblick
dazu beniitzt, und bereits mehrere unserer Freunde und Ver-
wandten auf unsere Seite gebracht. — Wir werden nicht ruhen,
bis alles Volk wider ihn aufsteht !

Annas. Dadureh werdet Ihr Each den Hohen Rath zum
grossten Dank verpflichten.

Kaiphas. Oeffentlich sollt Ear dann vor allera Volke geehrt
werden, wie Ihr von diesem anmassenden Menschen offentlich
besehimpft worden seid. . . :

Handler. Wir setzen unser Leben daran fur das Gesetz
Mosis und das heilige Synedrium.

Kaiphas. Der Gott Abrahams geleite Euch !

Handler. Es lebe Moses, es lebe der Hohenpriester und das
Synedrium !

Ein Handler. Heute noch mag der Galiliier seine Rolle
ausgespielt haben ! \_Ab.

VIERTE SZENE.

Kaiphas. Wie vom siissen Schlummer gestarkt, lebe ich
wieder auf. Mit solchen Mannern liisst sich Alles durchf iihren.
Nun wollen wir sehen, wer obsiegt : Er mit seinem Anhang,
dem er ohne Unterlass Liebe vorpredigt, eine Liebe, die selbst
Siinder und Zollner, ja sogar die Heiden umfassen soil — oder
wir, mit dieser Schaar des Hasses und der Rache, die wir gegen
ihn aussendeu. Auf welcher Seite der Sieg sein wird, kann
nicht zweifelhaft sein.

Annas. Den Sieg verleihe uns der Gott unserer Vater !
Wie wird in memen alten Tagen die Freude mich verjiingen !

Kaiphas. Lasst uns aufbrechen und der Siegesfreude
getrost entgegensehen. Geprieseu seien die Vater !

Alle. Gepriesen sei der Gott Abrahams, Isaaks und Jakobs !

III. VORSTELLUNG.

Der Abschied zu Bcthania.

PROLOG.

Der mit hellem Blicke durchschaut der Zukunft
Schleier, sieht schon nahen das TJngewitter,
Das sich drohend sammelt, oh seinem Haupte
Sieh zu entladen.

Weilend noch im Kreise der Seinen, kiiudet
Er den lieben Freunden»das Wort des Scheidens,
Ach ! ein Wort, das schmerzlichst der treuen Mutter
Seele verwundet.

Seht, wie tiefbetriibt des Tobias Mutter
Nachblickt noch dem scheidenden Herzenssohne
Und in Thranenstromen ergiesst den Kummer
Zartlicher Liebe !

So a\ich weint die Mutter des Gottessohnes
Dem Geliebten nach, der entschlossen hingeht,
Durch der Liebe siihnenden Tod der Menschheit
Siinde zu tilgen.

VORBILD.

Derjunge Tobias nimmt Abschied von seinen JLltern.

[Das Bild erinnert an den Abschied Christi von seiner Mutter,
um nach Jerusalem zu gehen.]

outtogether: "Toucan depend on us, we will spare no trouble."
And all the priests and Pharisees congratulated themselves that
the business was going well. Dathan, conspicuous by his
apparel, then volunteered a statement. He said, ' ' I know
one of his followers, from whom I could easily gain some
information if I could offer him a sufficient reward."

Caiaphas at once authorised him, " If thou findest such a
one make all necessary promises in our name. Only don't
loiter ; we must attain our end before the feast."

Annas enjoined the strictest silence, to which with one voice
the traders responded, "We swear it," and then Caiaphas
proceeded to urge upon them the need of creating a party on,
their side among the people. " If, my good fellows, you really
desire fully to glut your longing for revenge, then take care
and use every means to kindle in others the same holy zeal
which glows in you.' '

They answered that they had not waited for his prompting,
but had already brought several others over to their side.
"We will not rest until the whole populace is roused against
him." Annas and Caiaphas applauded their zeal. " You will
thereby merit the greatest gratitude from the council," said
Annas, and Caiaphas chimed in, " Openly will ye then be
honoured before all the people as you have been to-day put to
shame before them by this presumptuous man."

"Our life for the law of Moses," then cried the traders,
"and the holy Sanhedrin." "The God of Abraham guide
you," said Caiaphas, dismissing them, and they left the hall
crying aloud, " Long live Moses, long live the high priests and
the Sanhedrin. Even to-day may the role of the Galilean be
played out."

Then Caiaphas addressed these parting words to the council.
" As though refreshed by sweet slumbers, I live once more.
With such men as these we can put everything through.
Now we shall see who will triumph — He with his followers to
whom he is always preaching love, a love which is to include
publicans and sinners and even the Gentiles also, or we with
this troop inspired by hate and revenge which we are sending-
against him. There can be no doubt to which side the victory
will incline."

" The God of our fathers give us the victory!" said Annas ;
"joy in my old age will renew my youth."

Then said Caiaphas, ' ' Let us now break up, looking forward
with confidence to the joy of victory. Praised be our fathers."
And all the assembly with a deep sonorous voice exclaimed,
"Praised be the God of Abraham, of Isaac, and of Jacob."

CHAPTER III.

PROLOGUE.— Act III.

He who clear-eyed looks through the future's mystery,
Sees the lowering tempest which, threatening, gathers,
Sees the clouds approaching, which o'er His head will
Burst with their thunders.

Lingering yet while in the midst of His loved ones,
He hath said to those friends the word of parting —
Word — ah, me ! — the soul of His faithful mother
Cruelly wounding.

See how, deeply grieving, Tobias' mother
Gazes after the son of her heart in parting,
And pours forth the sorrow of love so tender
In tears down-streaming.

Thus, too, weeps the Mother of our Redeemer,
Gazing after her loved One, who goes unflinching
In His love, to blot out men's sins for ever
By His death's ransom.

[The fourth tableau, taken from the Apocrypha, represents the
departure of Tobias, who, with his little dog, takes leave of
his parents before setting forth with the angel Raphael, who
is in undress, with a staff instead of wings. The little dog
stands like a stuffed animal, if indeed it is not.]

THE PASSION PLAY AS PLAYED TO-DAY.

Solo.

Freunde ! welch ein herber Schmcrz
Folterto das Mutterherz,
Als Tobias an der Hand
Raphaels in f remdes Land
Auf Befehl des Vaters eilte !

Unter tausend Weh und Ach
Ruf t sie dem Geliebten naeh :
Komnie, ach ! verweile nicht,
Meines Herzens Trost und Licht !
Bald und gliicklich kehre wieder !

Ach, Tobias ! Theuerster !
Eil' in meine Arme her !
Theurer Sohn ! bei dir allein
Wird mein Herz zufrieden sein,
Freuen sich der schcinsten Freude !

Chor.

Trostlos jammert sie nun so,
Is immer ihres Lebens f roh,
Bis ein sel'ger Augenblick
An das Mutterherz zuriick

Den geliebten Solin wird fiihren.

Seht die Braut in Salomons hohem Liede,
Wie sie klagt, der Briiutigam ist entflohen,
Wie sie ruft und sucht, sich nicht Ruhe gebend
Bis sie ihn findet.

Grosser noch ist der Schmerz in Marias Seele
Zwardas Herz dnrchhohrehd, gleich einem Schwerte,
Doch gemildert auch durch des Gottvertrauens,
Fromme Ergebung.

Die liebende Braut beklagt denVerlust ihres Brliutigams.— Hohcl, 5, 17.

[In einem wunderliebliehen Blumengarten sehen wir in einer
Rosenlaube die Braut des hohen Liedes, umgeben von ihren
treuen Freundinnen in weissen Gewiindern und mit Blumen
geziert, eine Anspielung auf die Kirche als jungfrauliehe
Braut. Oder aueh ein Bild des Abschieds Christi Ton den
Seinen, — oder Marie bedauert den Abzug ihres geliebten
Sohnes, ihrer einzigen Freude.]

Solo.

Wo ist er hin ? Wo ist er bin,

Der Schone aller Schiinen ':
Mein Auge, weinet, ach ! um ihn

Der Liebe heisse Thriinen.

Ach ! komme doch ! Ach ! komme doch !

Sieh iiese Thranen fliowten '.
Geliebter ! Wie ? du ziigerst noch

Mich an dein Herz zu schlie— n.

Mein Auge forschet iiberall

Naeh Dir auf alien Wcgen :
Und mit der Sonne suiUuu Strahl

Kilt Dir mein Herz entgcgi -u.

sbterl ach, was fiihle ii'li?
Wie ist mein Herz beklommen !

Chor.

I Mundin ! triiste Dich.
Dein Frcund wird wieder kommen.

O harrc. I'mmdin ! bald komnit er,

Bchmiegrl dob an Heine iSiit^.
Daan trutet kaine Wolke mehr

Des Wiedenehens Freude.

O konun' in nuine Anne her!

O wcil' an mi'iner Seite,
Dann trulxt keinc Wolke mehr

1 1 - \\ i 1' rsehens Freude.

Solo.

Friends, what bitter pain and woe
Had a mother's heart to know
When her son by Raphael's baud
Led into a foreign land,

Hastened at his father's hest.

With " Alas! " and " Woe is me ! "
Gazing after him, cries she,
" Tarry not, but soon return,
Leave me not in vain to mourn,
Light and comfort of my breast."

"Ah! Tobias! dearest one,
Haste thee back, mine only son,
To my arms ! In thee alone
Can my heart forget her moan
And rejoice with fairest joy ! "

Chorus.

So she mourns, and will not be
Comforted — no joy can see
In her life — till one glad day
To her heart, no more to stray,
Brings again her best-loved boy.

See the Bride in Solomon's Song, lamenting —
How she weeps and wails for the vanished Bridegroom,
How she calls and seeks, and rest she knows not
Till she shall find Him.

Greater yet is the pain in the heart of Mary,
Piercing through her soul indeed like a sword-thrust,
But even then relieved by sweet, submissive
Trust in the Father.

[The fifth tableau shows us the Bride in the Song of Solomon ,
WOO is lamenting the lost and absent Bridegroom. She is
gorgeously arrayed in the midst of a bevy of four companions
in the traditional flower garden ; and while it is displayed
the chorus sings a lament as ardent in its passion as the
original in Canticles. Christ, of course, is prefigured by the
absent bridegroom ; the lamenting bride, who appeals to the
daughters of Jerusalem, is the Church, the Lamb's Bride of
the Apocalyp- 1. ]

Solo.

Oh ! where is He, the Beautiful,

All glorious ones above f
My weary eyes they weep for Him

The burning tears of love.

Oh ! come to mo ! Oh ! come to mo !

Look on these tears that fall !
Beloved, dost Thou linger yet?

Oh ! answer when I call.

Mine eyes are searching everywhere

For Thee upon all ways, —
My heart to meet TheeJorfh doth haste,

With daylight's earliest rays.

Beloved ! what is it I feel ?

Hew sinks my heart with pain!

Chorus.

Beloved frirml. lie comforted !
Thy Friend shall come again.

Oh ! wait, dear heart, for soon He comes
To take tl to His side :

And then no elon.l shall dim the joy,
When He shall meet His bride.

Oh ! come ! Oh ! come into mine arms !

< Hi ! stay but by my side !
And then BO cloud shall dim our joy

When Thou shall meet Thy bride I

THE LEAVE-TAKING AT BETHANY. ACT HI.

Kunst- uud Vcrlags-Anstalt, Oberammergau.)

TABLEAU IV. THE DEPABTUBE OE TOBIAS.

[Carl Stockmann, Photo.

Kunst- uatl Yerlags-Anstalt, O'oenunmergmi.]

(.Carl Stockmann, Photo.

TABLEAU V. THE LAMENT OF THE BRIDE.

THE TASSION PLAY AS PLAYED TO-DAY.

Han-dluno.

CnmsTUS zu Bethania wird von Maria ijesalbt, worii'ier Judas
murrt. Chbistcs nimmt Abschied ton seiner Mutter und von
den Ficunden zu Bethania.

ERSTE SZENE.
Chbistus und die Zwiilfe.

Christus. Ihr wisset, liebe Jiinger, dass nach zwei Tagen
Ostern ist. So lasst uns nun unsere letzte Einkehr nehmcn bei
unsern Freunden zu Bethania, und dann hingehen nach Jeru-
salem, wo in diesen Tagen Alles sich erfiillen wird, was durch
die Propheten vom Menschensohne geschrieben ist.

Philippus. So ist denn wirklich der Tag gekommen, da du
das Reich Israel wieder herstellen wirst ?

Christus. Da wird der Menschensohn den Heiden iiber-
liefert, verspottet und verspieen werden, und sie werden ihn
kreuzigen ; er aber wird am dritten Tage wieder auferstehen.

Johannes. Meister, welches dunkle, schauervolle Wort
sprichst du zu uns ! "Wie ist es zu verstehen ? Erkliire es uns.

Christus. Die Stunde ist gekommen, dass des Mensehen Sohn
verherrlichet werde ! Wahrlieh, wahrlich, sage ich Euch :
Wenn das Weizenkornlein nicht in die Erde f iillt und stirbt, so
bleibtes allein, wenn es aber stirbt, dann bringt es viele Frucht.
Jetzt ergeht das Gericht iiber die Welt ; jetzt wird der Fiirst
dieser Welt hinausgestossen. Und ich, wenn ich von der Erde
. erhbht sein werde, so werde ich Alles an mich Ziehen.

Thaddaus. Was meint er wold mit dieser Rede?

Simon. Warum vergleicht er sioh mit dem Weizenkornlein ?

Andreas. Herr, du redest zugleich von Schmach und Sieg.
Ich weiss das in meinen Gedanken nicht zu vereinigen.

Christus. Was Euch dunkel ist wie die Nacht, wird Euch
hell werden wie der Tag. Ich habe es Euch gesagt, damit
Thr nicht verzaget, was immer auch kommen mag. Glaubet
und hoffet ! Ist die Triibsal vorbeigezogen, dann werdet Dir
.-i In ii und verstehen.

Thomas. Das geht mir nicht ein, was du vom Leiden und
vom Sterben sagst. Haben wir denn nicht von den Propheten
gehiirt, dass der Messias ewig lebt ? Was konnen deine Feinde
dir thun ? Ein Wort von dir zermalmt alle.

Christus. Thomas ! Bete die Rathschliisse Gottes an, die du
nicht ergriindest ! Noch eine kurze Zeit ist das Licht bei Euch.
Wandelt, so lange Ihr das Licht habet, damit Euch die Fin-
sternisa nicht iiberf alle.

Die Vorigen.

ZWEITE SZENE.

Simon, dann Lazaeus, Maetha, Maeia
Magdalen a.

Simon. Bester Lehrer ! sei mir gegriisst ! O welche Freude,
dass Du mem Haus begliickst mit Dciner Einkehr ! Seid,
liebe Frsunde, alle mir gegriisst !

Christus. Simon, zum letzen Male nehme ich mit den
Meinigen <1< ine (Jastfreundschaft in Anspruch.

Simon. Rede uicbt so, Herr. Oft noch soil Bethania dir
fine kurze Rust gewahren.

Christus. Siehe da, unser Frcund Lazarus.

Lazarus. O TikIimiIx rwindcr ! Lehennpender I O Herr !
D'uli sch' ich wilder! Und die Stimmc vernehmo ich, die aus
ill in Grab mich rirf !

[Ilirgt tein Angetieht an der Bruit det Uerrn/

Maudalena. Rabbi I
. Martha. Babbi, sei mir gegriisst.

THE LEAVE-TAKING AT BETHANY.

Jesus, accompanied by all his disciples, set out to pay his last
visit to Bethany. Peter, with his staff in hand, walked with
John beside the Master. Judas was present, with dishevelled
locks and haggard look, James the Greater and James the
Less, and Andrew and Thomas, and the rest of the disciples.
Then Jesus spoke unto them, and said, "You know, dear
disciples, that after two days is the feast of the Passover. So
now let us make one last visit to our friends in Bethany, ami
then go to Jerusalem, where in these days all will be fulfilled
which has been written by the prophets concerning the Son of
Man."

The disciples understood not his saying, and after some
questioning among themselves Philip ventured to address Jesus.
saying unto him, •' Has the day then really come at last when
thou wilt restore the kingdom to Israel ? " Jesus looked upon
Philip with tender compassion, and said unto him, ' ' Tnen
shall the Son of Man be delivered up to the Gentiles, and shall
be mocked and spat upon, and they will crucify him; but on the
third day he will rise again." Then said John, in a voice that
trembled with emotion, as the other disciples gazed at each
other in horror, " Dear Master, what dark and terrible words
thou speakest. What are we to understand by them ? Make
it clear unto us."

Then Jesus answered and said unto him, " The hour is now
come when the Son of Man shall be glorified. Verily, verily,
I say unto you, if a corn of wheat does not fall into the ground
and die it abideth alone, but if it die it bringeth forth much
fruit. Now is the judgment of the world. Now shall the prince
of this world be cast out. And I, if I be lifted up from the
earth, will draw all men unto me."

Then were the breasts of the disciples troubled, for they could
not understand what these things meant. Thaddeus said to
Simon, " What does he mean by this speech f "

Simon replied with a puzzled air, ' • Why does he compare
himself to a grain of corn ? "

Then said Andrew unto him, " Lord, thou speakest at once
of shame and of victory. I know not how to reconcile those
ideas in my mind."

Jesus said, " That which is now dark to you as the night
will be as clear as the day. I have told you before, that you
may not lose courage whatever may happen. Believe and
hope. When the tribulation is past, then you will see and
understand."

Thomas answered and said unto bun, "What I cannot
understand is that thou shouldst speak of suffering and of
death. Have we not heard from the prophets that the Messiah
shall live for ever ? What can thine enemies do unto thee ?
One single word from thee would annihilate them all."

Jesus said unto him, ' ' Thomas, reverence the secret counsels
of God which thou canst not fathom."

Then, turning to the others, he said, " Yet a little while is
the light with you. Walk while you have tho light, lest dark-
ness overtake you."

By this time they had approached near the village of Bethany,
and there met them one Simon, after whom there came Lazarus.
who was raised from the dead, with Martha, his sister, and
Mary Magdalene, the latter tall, dark, with long black hair, in
dark blue dress with a yellow mantle.

Simon pressed forward ; lie was an old man. and he hastened
to meet Jesus. "Welcome, best of teachers. w i
that thou shouldst honour my house with thy entrance. 1 >rar
friends, be also welcome," he exclaimed; but lie was startled
to hear the reply, "Simon, for the last time 1. with my dis-
ciples, lay claim to thy hospitality."

Simon replied in grief, " Say not so, Lord. Often still shall
Bethany afford thee a brief repose."

By this time Lazarus drew near: lie was of less than middle
stature, and silent, as if his sojourn in the other world lift him
little to speak of in this. " See," said Jesus, " thin is our friend
Lazarus." "My Lord," cried Lazarus, embracing him, " the
Vanquisher of Death, Lifegiver and Lord, I see thee once
again, and hear the voice that called me from the grave."

Then liast.mil the Matrdalen to his ride, ami. Imftnllng
down, " Rabbi," bIic-cmI linn .1 : Martha also said, " Wi Iconic,
Rabbi."

THE LEAVE-TAKING AT BETHANY. — ACT IIL, SCENE '_>.

THE PASSION PLAY AS PLAYED TO-DAY.

Christus. Gottes Segen iiber Euch !

Martha. Wirst du, Herr, des Gliicks mich wiirdigen, dich
bedienen zu diirfcn ?

Mag-ialeua. Wirst du auch yon mir ein Zeichen der Liebe
und Dankbarkeit nicht verschmahen ?

Christus. Thut, gute Seelen, was Ihr zu thun vorhabt.

Simon. Bester Meister, gehe unter mein Dach ein und
erquicke dich und die Deinen.

DRITTE SZENE.

Spcixrzinimcr ihs SlMOX.

Christus. Der Friede sei diescm Hause.

Junger. Und Allen, die darin wohnen.

Simon. Herr, es ist Alles bereitet. Setze dich zu Tische
und erlaube es auch deinen Jungern.

Christus. So lasst uns denn, liebe Jiingcr, mit Dank die
Gaben geniessen, die der Vater vom Himmel uns durch Simon,
seinen Diener, gewahrt. Ach Jerusalem ! Mbchte dir meine
Ankunft so lieb sein, wie sie es diesen meinen Freunden ist !
Aber du bist mit Blindheit geschlagen.

Lazarus. Bester Meister ! Dort droh'n Gefahren. Voll
Erwartung steh'n die Pharisiier, ob Du kommen werdest zum
grossen Festc. Gierig lauern sie auf Deinen Untergang.

Simon. Bleibe hier, hier bist du sicher.

Petrus. Herr, hier ist gut sein. Bleibe hier, in dieses
Hauses Verborgenheit, bedient von treuer Liebe, bis der Sturm
vertobt hat, der sich erheben will !

Christus. Bleibe von mir, Versucher ! Du hast keinen Sinn
f iir das, was Gottes ist, sondern f iir das, was des Menschen ist.
Darf der Schnitter im Schatten ruhen, wiihrend die reife Ernte
winkt ? Des Menschen Sohn ist nicht gekommen, dass er sich
bedienen lasse, sondern dass er diene und sein Leben hingebe
als Lbsegeld fiir Viele.

Judas. Aber Meister, was wird aus uns werden, wenn du
dein Leben hingiebst ?

Apostel. Ach, alle unsere Hoffnungen sind dann vernichtet.

Christus. Beruhiget Euch ! Ich habe Macht, mein Leben
hinzugeben, und ich habe Macht, es wieder zu nehmen. Diesen
Auftrag habe ich von meinem Vater erhalten.

Magdalena. [Kommt und gieaat Salbe auf Christi JIaupt."}
Rabbi!

Christus. Maria !

Thomas. Welch' kbstlicher Geruch !

Bartholomaus. Das ist kostbares, echtes Nardenbl.

Thaddaus. Eine solche Ehre i«t unserem Meister niemals
widerfahren.

Judas. Wezu solcher Aufwand ? man hiitte das Geld daf iir
besser verwenden kbnnen.

Thomas. Mich diinkt es fast anch so. [Maodalexa kniet
und tattd Cheisti Fiiue.']

Christus. Was rcdet Dir unter einandcr ? Warum tadelt
Ihr, was nur aus dankbarer Liebe geschah ?

Judas. Die theuro kostbare Salbe auszugiessen ! Welcho
Verschwcndung !

Christus. Freund Juda ! Sieh' mich an ! Auch an mir,
an deinem Meister, Verschwendungl

Judas. Ich weiss, dass du uiiiiiitzeii Aufwand nicht liebst.
Man hiitte die Salbe verkaufcn und die Armen unterstiitzeu
kbnnen.

Christus. Juda, die Hand aufs Hens! Ist es nur dag
Mitleid fur die Armcn, was dich so sehr bewogt ?

Judas. Wenfgstena 800 Denare hiitte man damit gewinnen
kbnnen. Walaher V. rlust fur die Anyi u uud fur iuie I

Then Jesus blessed them, saying, " God's blessing be upon
you I "

Then Martha asked, ' ' Wilt thou, Lord, grant me the
happiness of serving Thee?" while the Magdalen timidly
inquired, " Wilt thou not despise a token of love and gratitude
from me? "

And Jesus replied with tenderness, " Do, good souls, that
which you purpose to do."

Then said Simon, " Best of masters, come under my roof,
and refresh thyself and thy disciples."

So Jesus entered into Simon's house, exclaiming, " Peace be
upon this house ; " to which the disciples added, speaking to-
gether, "And to all that dwell therein." Then said Simon.
" Lord, all is ready, set thee down at table and bid thy disciples
sit down also."

Then Jesus sat down to meat, saying, "Let us now, beloved
disciples, enjoy with thanks the gifts which our Father in
heaven bestows upon us through Simon his servant. O
Jerusalem, would that my coming were as dear to thee as it is
to these my friends ! But thou art stricken with blindness. "

" Yes, Lord," remarked Lazarus ; "0 best of masters,
dangers threaten there. The Pharisees stand anxiously expert inir
whether thou wilt come up to the Passover. They are eagerly
watching for thy destruction." Simon said, " Stay here, Lord ;
here thou art safe."

Then Peter interposed with an entreaty, " Lord, it is good to
be here. Remain here, in the seclusion of this house, served by
faithful love, till the gathering storm be passed."

But Jesus rebuked him sternly, saying, " Get thee behind
me, tempter. Thou savourestnot of the things that are of God.
but those that be of men. Can the reaper tarry in the shade
while the ripe harvest awaits him? The Son of Man cam.
not to be ministered unto, but to minister, and to give his life
a ransom for many."

Then the dark-browed Judas spoke, uttering this time the
thought of all. " But, Master, what will become of us if
thou givest up thy life ? "

A chorus of approval burst from all the disciples, " Ah, all
our hopes would then be destroyed."

" Trouble not yourselves," said Jesus, " I have power to
lay down my life and I have power to take it again. This
commandment have I received of my Father."

And lo, wliilo they were yet speaking, Mary Magdalene
silently approached Jesus, carrying in her hand a bottle of
ointment of spikenard, very precious, which she poured pre*
his head as she murmured but one word, ' ' Rabbi." And Jesus
also said but one word, "Mary; " but his tone was full of
tenderness and love.

As the perfume of the ointment filled the room, the disciples
spoke among themselves. " What an exquisite odour ! " said
Thomas, leaning past the others to look. " It is real oil of
spikenard, very costly," said Bartholomew. Thaddeus
added, " Such an honour has never been shown to our Master. "
But Judas could not contain himself. He growled from his
distant seat, "To what purpose is this waste? The money
might have been much better expended." "Yes," said
Thomas, " I almost think so too."

Then Magdalen, heedless of the murmurs of the disciples,
knelt down and anointed Jesus' feet and wiped them with
her long black tresses. Jesus, after a little while, noticing
the mattering down the table, asked, " What are you saying to
each other? Why do you condemn that which is done only
from grateful love?" The Magdalen knelt back, sheltering
herself as it were behind her I,ord. Judas blurted out bnpste-
ously his dissatisfaction. "To pour out so much costly oitit-
ment, what wasteful extravagance ! "

"Friend Judas." said Jesus, " look at mo. Is what is done
for me, thy matter, waste :- "

Judas said, " I know that thou lovest not useless expense ;
tin- ointment might have' been sold and the i«>or helped with the
money ! " Hearing Judas' answer, he half turned away, tad
looked wearily onward, folding his hands.

"Judas," said Jesus, somewhat sternly, "hand upon thy
heart now ! Is it only pity for the poor which moves thee so
much i"

Judas replied, " At least three hundred pence could huve
been got for it. What a loss both for the poor and for us."

THE LEAVE-TAKING AT BETHANY. ACT III., SCENE 3.

THE PASSION FLAY AS PLAYED TO-DAY.

Christus. Die Armen habt Ihr immerum Euch, abcr mich
habt Ihr nioht imraer. L asset sie ! Sie hat ein gutes Werk
an mir gethan. Denn dass sie diese Salbe iiber meinen Leib
ausgoss, das hat sie im Voraus zu meinem Begriibniss gethan.
Fiirwahr, fiirwahr, ich sage Euch : Wo ram immer in der
ganzen Welt dieses Evangelium verkiinden wird, da wird man
auch zu ihrem Andenken sagen, was sie gethan hat ! Lasset
uns aufstehen. [Zu Simon.] Dank dir, wohlthiitiger Mann fiir
die Bewirthung ! Der Vater wird dir's lohnen.

Simon. Sage nichts von Dank, Meister. Ich weiss, was
ich dir schulde.

Christus. Es ist Zeit, ron hinnen zu gehen. Dir Be-
wohner dieses gastlichen Hauses, lebet alle wohl ! Meine
Jiinger, folget mir !

Petrus. Herr, wohin du willst, nur nicht nach Jerusalem !

Christus. Ich gehe, wohin mich mein Vater raft. Petrus,
gefiillt es dir, hier zu bleiben, so bleibe !

Petrus. Mein Herr und Meister, wo du bleibst, da bleibe
auch ich, wo du hingehest, da gehe auch ich bin.

Christus. So komme !

VIERTE SZENE.

Christus. [Zu Magdalena und Martih.] Bleibet, Ihr
Lieben ! Nochmals : Lebet wohl ! Liebes, stilles Betbania ! Ich
werde nie raehr in dcinem friedlichen Thale weilen.

Simon. So willst du wirklich auf immer von hier scheiden,
Meister ?

Mag-dalena. Ach, ich ahne schreckliche Dinge. Freund
meiner Seele ! Mein Herz, ach mein Herz, es liisst dich nicht.

Christus. Stehe auf, Maria ! Die Nacht bricht ein, und
die winterlichen Stiirme brausen heran ! Doch — sei getrost !
In der Morgenfriihe, im Friihlingsgarten wirst du mich wieder
sehen.

Lazarus. O mein Freund ! mein Wohlthiiter !

Martha. Aeh, du gehst und kommst nimmermehr ?

Christus. Der Vater will es, Bar Lieben ! Wo ich bin,
trage ich Euch in meinem Herzen, und wo Ihr seid, wird mein
Segen Euch begleiten. Lebet wohl !

[Indent er gehen xcill, kommt Maria mil ihren Begleiterinncn.

FUENFTE SZEXE.

Maria. Jesus, liebster Sohn. mit S?hnsueht eilte ich dir
nach mit meinen Frenndinnen, dich nochmals zu sehen, ehe du
hingehst, ach !

Christus. Mutter, ich bin auf dem Wege nach Jerusalem.

Maria . Nach Jerusalem — dort ist der Tempel Jehovas. wo
ich dich einst auf meinen Armen trug, um dich dem Herrn zu
opfern.

Christus. Mutter ! Jetzt ist die Zeit gckommen, da ich
nach dem Willen des Vaters selbst mich opfern soil. Ich bin
bcreit, dus Opfer zu vollbringen, das der Vater von mir fordert.

Maria. Ach, ich ahne es, was fiir ein Opicrdiess sein wird !

Mag-dalena. O liebste Mutter, wie sehr wiinschtcu wir,
den besten Meister bei uns zuruckzul>chalten.

Simon. Sein Entschluss ist gefasst.

Christus. Meine Stunde ist gekomraen.

Alle Jiinger. Bitte doch den Vater, dass er sie voriibcr-
sende !

Alle Frauen. Der Vater wird, wie immer, Dich crhiiren.

Christus. Meine Seele ist jetzt betriibt. Doch was soil ich
sagen: Vater! Kctto mieh von dicscr Stundo t Dcnn dii m r
Stiindc wcgen bin ich ja in die Welt gekommen.

Maria. Simeon, Simeon, ehrwiirdiger (Jrcis. jetzt wird
sich erfullcn. was du mir einst geweissagt hast : " Ein S. hunt
■wird dciue Seele durehdringen ! "

Christus. Mutter ! Der Willo des Vatere war auch dir
stctsheilig.

Then Jesus answered and said, ' ' The poor you have always
with you, but me ye have not always."

Then he said, " Let her alone, she has wrought a good work
on me, for in that she has poured out the ointment upon me,
she has anointed me for my burial. Verily I say unto you,
wheresoever this gospel will be preached through the whole
world, there shall also this which she hath done be told for a
memorial of her."

He then said to the disciples, " Let us arise," — and, then
turning to Simon his host, he said, "I thank thee, benevolent
man. for thy hospitality. The Father will repay it unto thee."

"Say nothing of thanks, Master," said Simon ; "I know
what I owe to thee."

Then Jesus arose and said, " It is time to go hence. Fare-
well, all ye dwellers in this hospitable house. My disciples,
follow me."

Peter said unto him, " Lord, wherever thou wilt, only not
to Jerusalem."

Jesus answered, "I go where my Father calls me. If it
please thee to remain here, Peter, do so." Then Peter declared,
" Lord, where thou abidest there will I also abide ; whither
thou goest, there go I also."

Jesus said, "Come, then." The disciples arose, and, clasping
their staffs, were ready to depart. Then Jesus turned to Mary
Magdalene and Martha, and said, "Remain here, beloved!
Once more, fare ye well. Dear, peaceful Bethany, never more
shall I tarry in thy quiet vale."

Simon, sore troubled in speech as he heard these words, said
unto him, "Then thou wilt really depart hence for ever?"
Mary Magdalene threw herself at his feet, and said, "Alas,
I am filled with terrible forebodings. Friend of my soul ! My
heart — oh ! my heart — it will not let thee go."

Jesus said unto her, " Stand up, Mary. The night Cometh
and the winter storms come blustering on. But be co mf orted.
In the early morning, in the garden of spring, thou wilt sec me
again."

Lazarus exclaimed, " Oh ! my friend, my benefactor ! "

'• Alas," cried Martha, " thou art going ; and comest thou
back never more P ' '

Jesus said, "The Father wills it, beloved. Wherever I am, I
bear you ever with me in my heart, and wherever you are, my
blessing will follow you. Farewell."

And behold as they turned to go, there met them Mary the
mother of Jesus with her companions. Mary had a white mantle
round her head, from beneath which her long dark hair hung
down. She hastened to her son, crying : " Jesus, dearest son,
I hastened after thee with my friends, in eager longing to see
thee once more before thou goest, ah — whither '! "

Jesus clasped her hands gently and replied, " Mother, I am
on the way to Jerusalem."

'• To Jerusalem," said his mother. " There is the Temple of
Jehovah, whither I once carried thee in my arms to offer thee
to the Lord."

" Mother," said Jesus, in solemn sadness, " the hour is
come when according to the will of the Father I shall offer my-
self. I am ready to complete the sacrifice which the Father
demands from me."

"Ah," cried Mary, with a bitter and piteous cry, " I fore-
see what kind of a sacrifice that will be " John and Mary
Magdalene had joined the mother of Jesus, and the two Maries-
standing together united their lament. •• How much wo had
wished," said the Magdalen, "to keep back the Htilrtw
and make him remain with us." " It is of no use," said
Simon, gloomily, "his purpose is fixed."

Then said Je<us to his mother, tenderly beholding her, " My
hour is come." All the disciples cried, " Oh, ask the Father
that he should let it pass by." Then all the women said, "The
l'a t her has always listened to thee." But Jesus said. " Now is
tii \ seal troubled, and what shall I say r Father, deliver me
from this hour ! Hut for this ho-r came I into the world."

But Mary, hearing him, exclaimed as in a trance, "Oh,
venerable Simeon, now will l>c fulfilled that which thou once
prophesied to me, 'A sword shall pierce through thine own
soul.' " And as she spoke the Magdalen gently supported her
from falling.

Jesus said in terms of gentle reproach, "lfnthf the w id
of the Father was also ever sacred to thee." His word rallied

THE LAST JOURNEY TO JERUSALEM.' — ACT. IV.

Maria. Eristmir's. Ich bin eine Magd des Herrn. "Was er
mir auferlegt, will ich geduldig tragen. Abex urn Eines, mein
Sohn, um Eines bitte ich dich.

Christus. Was begehrst da, meine Mutter?

Maria. Dass ich mit dir in den heissen Kampf der Leiden,
ja in den Tod gehen diirfe.

Johannes. Welche Liebe !

Christus. Du wirst, liebe Mutter, mit mir leiden, wirst
meinen Todeskampf mitkiimpfen, dann aber auch meinen Sieg
mitfeiern. Darum triiste dich !

Maria. O Gott, gieb mir Stiirke ! dass mein Herz nicht
breche ....

Die heil. Frauen. Beste Mutter, wir weinen mit dir.

Maria. So gehe ich, mein Sohn, mit dir nach Jerusalem.

Die Frauen. Beste Mutter, wir gehen mit dir.

Christus. Ihr moget spiiter dahin gehen ; fur jetzt bleibet
bei unsem Freunden zu Bethania ! Ich empfehle Euch, Ihr
treuen Seelen, meine liebe Mutter nebst denen, die sie hieher
begleitet haben.

Magrdalena. Nach dir ist uns nichts theurer als deine
Mutter.

Lazarus. Wenn du, o Meister, doch verbleiben kbnntest !

Christus. Trbstet Euch unter einander ! Nach zwei Tagen
aber miiget ihr gemeinsam den Weg nach Jerusalem antreten,
um auf den grossen Festtag dort zu sein.

Maria. Wie du willst, mein Sohn.

Frauen. Ach, wie traurig werden uns fern von dir die
Stunden verfliessen !

Christus. Mutter ! Mutter ! fur die ziirtliche Liebe und
mutterliche Sorgfalt, die du mir in den dreiunddreissig Jahren
meines Lebens erwiesen hast, empfange den heissen Dank
deines Sohnes ! Der Vater ruft mich. Lebe wohl, beste Mutter.

Maria. Mein Sohn, wo werde ich dich wiedcr sehen ?

Christus. Dort, liebe Mutter, wo sich das Wort der Schrift
erfullt : Er ward wie ein Lamm, das zur Schlachtbank gefiihrt
wird und seinen Mund nicht bffnet.

Maria. Jesus ! deine Mutter — ach ! Ach Gott ! — mein
Sohn—

Frauen. \Zur Mutter Maria ei/eud, um sie zu i:nterstiitzen.'\
liebe, treue Mutter !

Jiinger. \_Im Abgehen.~\ Wir halten es nicht aus. Was wird
das werden ?

Alle. Welche Triibsal steht uns Allen bevor !

Christus. Unterlieget nicht beim ersten Kampfe ! Haltet
Euch fest an mich ! \_Geht ab.

Lazarus und Frauen. [Cheisto nachseliend.~\ unser lieber
Lehrer!

Simon. Begliicker meines Hauses ! \Zu Maeia.] Komm,
Mutter, und wurd'ge mich auch du, es zu betreten !

Mag-dalena. Ein Trost ist in der Triibsal uns geblieben. —

Martha. Die Mutter unsers Herrn bei uns zu haben.

Lazarus. \_Zu den Frauen.'] Auch ihr Geliebte, kommt mit
uns ! Wir wollen Wehmuth und Thriinen mit einander theilen.

[Sie gehen in das Haus.

her courage, and she replied, " It is so to me still. I am the
handmaid of the Lord. What Ho requires of me I will bear
patiently. But one thing I beg of thee, my son."

" What desirest thou, my mother ? ' "

" That I may go with thee into the fierce conflict of suffering
— yea, even unto death ! "

"Oh, what love!" exclaimed John, who stood tearfully
beside the two Maries, wistfully looking for some ray of hope
to illuminate the darkness beyond.

Jesus embraced her lovingly. "Dear mother, thou wilt
suffer with me, thou wilt fight with me in my death-struggle,
but thou wilt also rejoice with me in my victory, therefore be
comforted."

"Oh, God," she cried in heartrending accents, "give me
strength, that my heart may not break ! "

"We all weep with thee, thou best of mothers," said the
Holy Women, addiug their tears to those of the Mother of
Jesus.

" I go then with thee, my son, to Jerusalem," said Mary.

And the Holy Women declared they also would go with her.

But Jesus, holding her hand, tenderly forbade her : ' ' Later
you may go thither, but not now. For the present stay with
our friends at Bethany. I commend to you, faithful souls,
my beloved mother, with those who have followed her here."

Eagerly the Mag-dalen accepted the charge.

"After thee," she exclaimed, " there is no one dearer to us
than thy mother."

But even at the eleventh hour Lazarus interposed one last
word of entreaty : " If only thou, O Master, couldst remain ! "

Not noticing this, Jesus said, " Comfort ye ODe another.
After two days you may come up together to Jerusalem, to be
there on the great day of the feast."

Mary said, "As thou wilt, my son."

But the Holy Women said, " How sadly will the hours pass
when thou art far from us."

Then Jesus spoke to his mother and said, " Mother, mother,
for the tender love and motherly care which thou hast shown
to me for the three and thirty years of my life, receive the
warmest thanks of thy son." And stooping down he kissed
her. Then raising his head he said, ' ' The Father calls me.
Fare thee well, best of mothers."

Mary asked him, " My son, where .shall I see thee again? "

And Jesus replied, ' ' There, beloved mother, where the
Scripture shall be fulfilled : ' He was led as a lamb to the
slaughter, and he opened not his mouth.' "

Mary, sobbing, cried aloud, ' ' Jesus, thy mother, oh. O
God, my son ! "

Half fainting she was held up by the Holy Women, who
exclaimed, " O beloved, faithful mother ! "

The Disciples departing muttered, "We cannot endure it.
What will be the end of all this ! : '

Then burst from their lips the despairing cry, " Alas, what
affliction lies before us all ? "

But Jesus said, " Sink not in the first combat. Hold fast
by me."

All the Disciples repeated, "Yea, Master, fast by thee."

Lazarus and the women looking back after Christ as he
passed out of sight, exclaimed, " Ah ! our dear teacher," while
Simon said, " fie brought happiness to my house."

Simon then turned tenderly to Mary, and said, "Come,
mother, and condescend to enter in." "One consolation
remains to us in tribulation," said Mary Magdalene, and
Martha added, " To have the mother of our Lord with us."
Turning to the other women, Lazarus said, " And you, beloved
ones, come with us, we will share our woe and tears together."

All then together went into the house, Mary Magdalene
supporting the mother of Jesus.

IV. VORSTELLUNG.

Der lelzte Gang nach Jerusalem.

PROLOG.

Volk Gottes ! sieh' ! dein Retter ist nahe dir ;
Gekommen ist der liingst dir Verheissene.

O hor' ihn ! folge seiner Fiihrung !

Segen und Leben wird Er dir bringen.

CHAPTER IV.

PROLOGUE.— Act IV.

People of God ! behold ! thy Saviour is nigh to thee !
He is come who was promised thee long ago.

Oh ! hear Him, follow His guidance !

Blessing and life will He bring to thee.

THE PASSION PLAY AS PLAYED TO-DAY.

Dooh bliul im 1 taub erzeigt sich Jerus dem ;

lis stSsat die dargebotene Hand zuriick.

D'rum kehrt sich auch von ihm der Htiehsta,
Liisst ea reramken in sein Verderbon.

D.-^r Vastlii Sbols v.rs -amiihet das Kiinigsmahl ;

D'rob schwer erziirnt. wn\ -i-is.-t dcr Kunig sie
Aus peinen Augen, wahlt sich cinj
Edlei i Fran zur Eh'genossin.

So wird die Synagog:; verstossen auch ;

Voa ihr tunwegvenommen, wird Gottes R^ich
Aa and're Vailker hingegeben,
Die der Gerechtigkeit Friichte bringen.

Choragus. — Recit.
Jerusalem ! Jerusalem ! crwache !

Eikenue, was zum Frieden dir noeh werden U-inn !
Dooh ziigerst du, so fiingt die Zeit der Itiche

Unselige ! mit f lirehterlichen Schliigen an.

Chor.

Jerusalem ! Jerusalem !
Bckehre dich zu deinem Gott !
Verachte nicht mit Frevelspott.

Den Mahnungsruf der Gnade !
Dass nicht, UnseTge, iiber dich
Hereinst in vollen Sehalen sich

Des Hochsten Grimm entlade !
Doch ach ! — ach ! die Prophetenmordorin —
Sie taumelt fort in ihrem biiseu Sinn

Darum, so sprieht der Herr,

Dies Yolk will irh nicht mehr.

Youbild.

KonigAssuer verstiast die Vastlil und erhebt die Esther — Eath. 1. n 2.
[Die stolze Kunigin Vasthi ver>inubildlicht Jerusalem und das
Judenthum, wahrend Esther das Christenthum bedeutet.
Wir Vasthi vom Kunig verstossen wurde. bo wendet sich
Christus vondenJuden zu den Heiden and las<t ihnen durch
seine Jiinger dieS ignungen desGlaubens, wel -hen die Judon
vcrse.hmahcii, zu Tiieil werden.]

Choragus. — Recit.
S kht Yasthi— seht ! Die Stolze wird verstossen !
Bin Bild, «u mit der Synagog der Hen- besehlossen.
" Bntferne dich von mvinem Tin-one —
Du Btolzes Weib, unwerth dcr Krone."

So sj)i-i ht Aasnertu ganz ergrimmt;

" Du Esther, tritt an meine Seite,

Dutch's Leben gib mir das Gcleito,

. . t Throu hier ist fur dich bestimmt ! "

•• Die Zeit der Gnade ist verflossen ;
Dies stolze Yolk will ich mir verstossen ;

So wahr ich lebe," sprieht der llerr.
" Ein besseres Yolk will ich mir wuhlen,
Mit ihm auf ewig mich vermiihlen,

Wie mit der Esther Assuer."

Chor.
Jerusalem, Jerusalem !
Ihr Bonder, buret Gottes Wort:

Wollt ihr nocli Gnade finden.
So schatfl aus eurem Herzen fort.

Dan Banarteig dar BQnden I

Handluno.

Ciieistus geht mil uinen Jungera wisdtr naek Jtrmabm, want

I. ,i r tiindiftH Stadt, uhicki ttoti "m <l'u

Jungcni ii.irilii.um :'i hcreitcn, — JmAS fiust dm

/;■ ,/■/„/., a, - I i ., '/ ■■■■ i " M ■ I'i'liiii.

BESTE szilNK.
Omjuhw in"! ii'' ZwOU ■ auf A "' Wtg* naeh .1, > n
Johannes, nteistor, slab.', irolob berrUohe Amctohi vou

■ S'i'llc anf Jerusalem '
Mtttthaus. I'nld: i mp 1. wile!:* I'r.n-ht-

g l.iudo !

But blind and deaf Jerusalem has shown herself ;
She has thrust back the Hands held out to her in love.

Therefore also the Highest has turned away His face,

And lets her sink to destruction.
Queen Vashti, in her pride, despised the royal feast ; —
The king, in his grievous wrath, hath banished her

Out of his presence, and chosen

A nobler soul to be his mate.
Thus also the synagogue has been east away,
And the kingdom of God, taken away from her,

Is given to other nations

Who shall bring forth fruits of righteousness.

Jerusalem ! Jerusalem ! awake !

Know what belongs unto thy peace, ere the day come
When, if thou lingerest, God will vengeance take,

Unhappy one, in fearful strokes of doom.

Jerusalem ! Jerusalem !

Oh ! turn unto thy God again ;
Despise thou not with mockery vain,

His mercy's warning call.
Lest on thee, cursed of the Lord,
In fulness measureless outpoured,
The wrath Almighty fall.

But she, alas ! she who the prophets slew,
Reels on in her mail course to outrage new :
Therefore, thus saith the Lord,
This people is abhorr'd.

[The sixth tableau, which is supposed to typify the doom of
Jerusalem for the rejection of the Saviour, presents us with'
a picture of the Court of Ahasuerus at the moment when
Vashti the Queen is falling before the wrath of her Royal
consort, who is welcoming Esther to the vacant throne.
.Judging from the tableau. AhaMiirus could not be congratu-
lated upon the change. Poor Yashti's beauty is all exposed
to the assembled banqueters, but exposed in shame and
disgrace instead of being exhibited as the glory of her lord's
harem. Her fate is declared by the chorus to foreshadow
that of the Synagogue.]

See Vashti — see the haughty one, outcast —
Symbol of what befell the Synagoguo at last.
■• Depart thou from before my throne,
haughty woman, of the crown

Unworthy ! " spake the king in wrath.
" Thou, Esther, come unto my side.
This throne's for thee, my chosen bride ;
Through life our feet shall tread one path."

Even so, the day of grace is past —
" This haughty people is outcast

From me," so doth the Lord declare.
A better nation He will choose
Eternally to be His spouse,
As Ahssuerus Ksther fair.

Jerusalem ! Jerusalem !

Ye sinners ! hearken to God's word

If ye would mercy win,
And put away from out your hearts

The leavened bread of sin.

0hb18t and his disciples on the way
to jbbi sm.k.m.

Mow as tliev earn* nigh onto Jerusalem •'"'> looked down upon

the whole e'itv which lay before then. Hi. o said John unto
.liv.nr., ■' Master, behold what a splendid vi. •«• of Jemnlsm than
this ipoi ! " Matthew said. "Tli. Majestic Temple, how splen-
didly it is built ! " Jesus was trouble! iii spirit, and aftor

THE LAST JOURNEY TO JERUSALEM. — ACT IV., SCENE 1.

Kunst- und Verlflgs-Anstalt, Qberammergr.u ]

[Carl shx-kiuiuui, Photo,

TABLEAU VI. THE REJECTION OF VASHTI.

THE PASSION PLAY AS PLAYED TO-DAY.

Christus. Jerusalem, Jerusalem ! dass du es doch
erkennetest und zwar an diesem Deinem Tage, was Dir ziun
Frieden dient .' Aber es ist vor Deinen Augen verborgen.

[ IFeint.

Petrus. Meister, warum betriibst du dich so sehrf

Christus. Mein Petrus ! Das Schicksal dieser ungliicklichen
Stadt geht mir zu Herzen.

Johannes. Herr, sage es uns, was wird diess fiir ein
Schicksal sein f

Christus. Tage werden kommen, da die Feinde rings urn
sie Wblle aufwerfen, sie einschliessen und von alien Seiten
iingstigen werden. Sie werden sie und ihre Kinder, die in
ihren Mauern sind, zu Boden schmettern und keinen Stein auf
dem andern lassen.

Andreas. Warum wird die Stadt ein so trauriges Schicksal
haben?

Christus. Weil sie die Zeit ihrer Heimsuchung nicht erkannt
hat. Ach ! die Prophetenmbrderin wird selbst den Messias
tbdten.

Alle. Welch' schreckliche That !

Jakobus der Aeltere. Verhiite Gott, dass die Stadt Gottes
solchen Fluch auf sich lade !

Johannes. Meister, urn der heiligen Stadt willen, um des
Tempels Jehovas willen bitte ich Dich, gehe nicht hin, damit
den Bbsen die Gelegenheit fehle, das Sehrecklichste zu voll-
bringen.

Fetrus. Oder gehe hin und offenbare Dich ihnen in Deiner
ganzen Herrlichkeit, dass die Guten jubeln und die Bbsen zit-
tern.

Alle. Ja, dasthue.

Ptilippus. Schmettcre Deine Feinde nieder !

Alle. Und richte Gottes Reich unter den Menschen auf !

Christus. Kinder, was Ihr wiinschet, wird gescheh'n zu
seiner Zeit. Aber meine Wege sind mir von meinem Vater vor-
gezeichnet und— so spricht der Herr : Meine Gedauken sind
nicht Eure Gedanken, und Eure Wege sind nicht meine Wege.
Petrus !

Petrus. Was willst du, Herr?

Christus. Es ist heuteder erste Tag der ungesiiuerten Brode,
an welchem das Gesetz befiehlt, das Ostermahl zu halten. Ihr
Beide, Du Petrus und Johannes, gehet voraus und bereitet uns
das Osterlamm, dass wir in der Abendstunde es essen kbnnen.

Petrus und Johannes. Wie willst du, Herr, dass wir es
zurichten ?

Christus. Wenn ihr in die Stadt hineinkommt, so wird
euch Jemand begegnen, der einen Krug mit Wasser triigt.
Diesem gehet nach in das Haus, wo er hineingeht und saget
zum Hausvater : Der Meister liisst dich f ragen : Wo ist das
Zimmer, da ich mit meinen Jiingern das Osterlamm essen
kann? Er wird euch dann einen zugerichteten Speisesaal
zeigen ; da bereitet es zu.

Petrus. Deinen Segen, bester Meister !

[Petrus und Johannes knicen.

Christus. Gottes Segen sei mit Euch !

[Die beiden Apostel ab.

ZWEITE SZENE.

Christus. Ihr Uebrigen begleitet mich zum letzten Malo in
das Haus meines Vaters ! Heute geht Ihr noch mit mir dahin.
Morgen —

Judas. Aber Meister, erlaube mir, wenndu wirklich uns ver-
lassen willst, so triff doch wcnigstens Anstalten fiir unsero
ktinftige Versorgung. Siehhier [zeii/t den lieckcl], dieses reicht
keinen Tag mehr hin.

Christus. Juda ! sei nicht mehr besorgt als nbthig ist !

Judas. Wie gut liige jetzt der Werth jenes unniitz ver-
schwendeten Oels, da drinnen ! Dreihundert Deuare ! Wie
lange kbnnten wir ohne Sorgen leben !

Christus. Es hat euch nie an etwas gemangelt, und —
glaubet mir— es wird euch zu keiner Zeit etwas mangeln.

Judas. Ja, Meister, wenn du nicht mehr l>oi uns bist,
dann werden sich die guten Freunde bald zuriickziehen, und
dann —

Christus. Freund Juda ! sieh zu, dass nicht der Versueher
Dish ulxTfulli' !

Alls. Beunruhige doch, Juda, den Meister nicht so sehr.

gazing for a moment over the city, clasped his hands in grief
and cried, " O Jerusalem, Jerusalem, O that thouhadst known
even in this thy day the things that belong unto thy peace !
but now they are hidden from thine eyes ! " Jesus wept.

His disciples, beholding him weep, were amazed. At last
Peter ventured to say, " Master, why grievest thou so sorely ? "
Jesus answered, ' ' My Peter, the fate of this unhappy city goes
to my heart." Then said John, " Lord, tell us, what shall this
fate be ? " Jesus answered and said unto them, ' ' The days
will come when her enemies will make a trench about her
walls, and close her in on every side, and lay her even with the
ground. She and her children within her walls will be dashed
to the earth, and not one stone will be left upon another."
Andrew, giving expression to the general consternation, asked,
" Wherefore shall the city have so sad a doom t" Jesus said,
' ' Because she hath not known the day of her visitation. Alas !
she who hath slain the prophets will kill the Messiah himself."
Then spoke all the disciples together, ' ' What a terrible deed ! ' '
James the Elder said, " God forbid that the city of Jehovah
should bring such a curse upon herself." And John, with
pleading voice, added, ' ' Dearest Master, for the sake of the Holy
City and the Temple, I beg of thee go not thither, so that the
opportunity may be wanting to those evil men to do the
worst." " Or," said Peter, " go thither and display thyself in
all thy majesty, so that the good may rejoice and the evil
tremble." "Yes," cried all the twelve eagerly, "do that."
Philip said, " Strike down thine enemies!" and all added ear-
nestly, "And set up the kingdom of God among men." Jesus
answered, ' 'Children, that which you desire shall come to pass
in due time, but my ways are appointed to me bynvy Father, and
thus saith the Lord, My thoughts are not as your thoughts,
and my ways are not as your ways."

Then as if to cut short a useless discussion, he said "Peter !"
Peter replied, ' ' What wilt thou, Lord ? ' ' and the Lord con-
tinned, "It is now the first day of unleavened bread, in
which the law commands that we should eat the Passover; you,
both Peter and John, go forward and prepare the Passover that
we may eat it in the evening." Peter and John, who stood
the one on his left and the other on his right, asked, " How
wilt thou, Lord, that we preparo the Passover ':" Jesus
said, "When you come into the city there shall meet
you a man bearing a pitcher of water, follow ye him, and
wheresoever he shall go in, say ye to the good man of the house,
' The Master says, Where is the guest -chamlier where I may
eat the Passover with my disciples ? ' and he will show you
a large upper chamber, furnished and prepared : there make
ready the Passover." "Thy blessing, O best of masters ! "
said Peter. He and John knelt down on either side of their
Lord, Jesus placed his right hand on the head of John and
his left on the head of Peter, exclaiming, " God's blessing bo
with you."

Peter and John having departed, Jesus said to the others,
" Accompany me for the last tune to the House of my Father.

To-day you will go with me thither; to-morrow — " Then

Judas, who had for some time past stood apart, came forward
and said, ' ' But, Master, allow me ; if thou wilt really leave us,
make some arrangement for our future support. Look here,"
he added, pointing to the small bag almost empty of coin,
which he carried in his girdle, ' ' there is not enough hero for
one day more." Jesus looked upon him, and said, "Judas,
do not be more anxious than is needful." But Judas wi ad "n
muttering, and looking, not at his Lord, but at tho Iwg,
" How well the value of that uselessly wasted oint-
ment would have lain therein ! how long wo could have
lived on it without care ! " Jesus reproved him, saying,
"You have never lacked anything hitherto and, believe
me, that what is necessary will not fail you in time
to come." Judas said. " Hut, Master, when thou art
no longer with us our good friends will soon draw l>aek,

and then " Jesus said unto him, " Friend Judas, l»\vare

lest thou fall into temptation." The other Disciples who
had listened to this DOOTsnation then interrupted, saying
all together, "Judas, trouble not the Master so much." Judas

THE LAST JOURNEY TO JERUSALEM. — ACT IV., SCENE 2.

Kunst- und Vei-lags-Anstalt, Oberammergau.]

[Car] Stockmann, Photo.

ORDERING THE PASSOVER.

THE PASSION PLAY AS PLAYED TO-DAY.

Judas. Wer sorgt, wenn ich nicht sorge ? Bin ich nieht
zum Seckclmeister vom Lehrer bestellt ?

Christus. Das bist du, aber ich fiirehte

■Judas. Auch ich fiirehte, dass es bier bald leer sein und
leer bleiben wird.

Christus. Juda ! Vergiss nicht meiner Warming ! Nun
lasst uns weiter gehen ! Mich verlangt es, im Hause meines
Vaters zusein. \Gcht ab mil den Jiingern, Judas bleibt zuriick.

DRITTE SZEXE.
Judas ailein.
Soil ieh ihm noch nachgeh'n ? Ich habe wenig Lust dazu.
Das Benehmen des
Meisters ist mir un-
erklarbar. Seine
grossen Thaten lies-
sen hoffen, er werde
<las Reich Israels
wiederherstellen.
Aber er ergreift die
Gelegenheiten nieht,
die sich darbieten,
und jetzt redet er
bestiindig von Schei-
den und Sterben und
vertrostet uns in
geheimnissvollen
Worten auf eine Zu-
kunf t, die mir zu weit
und in dunkler Feme
liegt. Ich bin des
Hoff ens und Harrens
miide. Ich sehe wohl,
esstehtbei ihmnic lits
in Aussicht, alsin f ort-
wahrender Armuth
und Niedrigkeit,
das Leben hinschlep-
pen, und anstatt der
erwarteten T h e i 1 -
nahme an seincm
herrlichcn Reich, viel-
leicht gar mit ihm
verfolgt und cingi -
kerkert werden. Ich
will mich zuriiek-
ziehen. Zum Gliick
war ich immer klug
\ind vorsichtig und
habe aus dem Seckel
hie und da eine
Kleinigkeit fiir den
Fall der Noth bei
•Seite gelegt. Wie
gut stiinden mir jetzt
jene 300 Dcnare
welche die Thiirin in
einer unniitzen
Ehrenbezeugung
weggeworfen hat. So
wiirden jetzt, wenn
«ch die Gesellschaft
— wie es scheint — ju

aufloscn muss, die

drcihundert Denare in rncinon Handen bleiben. . . Daun ware
ich geborgen auf long* Zcit I So abet muss ich auf Mittel
Muiii'ii. wo oder wie ich ciucu Erwerb Bnden konnle,

[tilcibt tiiiiieiiil tteliCn.

Kuust- und Tiihiji flii»liil. Uiisrsinnmrflm ,

retorted, " Who will take thought if I do not? Have I not
been appointed by the Master to carry the bag?" "Thou
hast," said Jesus, "but I fear " " And I also fear," in-
terrupted Judas, "that soon it will be empty and remain so."
Then Jesus went close up to him, and said gravely and gently,
"Judas, forget not my warning. Arise, now let us go hence,
1 desire to be in the house of my Father." Jesus then, followed
by his disciples, excepting Judas, passed on to the city.
Judas, being left alone, said to himself —
' ' Shall I follow him any longer ? I do not much care to do
so. The Master's conduct to me is very inexplicable. His great
deeds allowed us to hope that he would restore again the king-
dom to Israel. But he does not seize the opportunities that

offer themselves, and
now he constantly
talks of parting and
dying, and puts us
off with mysterious
words about a future
which lies too far off
in the dim distance
for me. I am tired
of hoping and wait-
ing. I can see very
well, that with him
there is no prospect
of anything but con-
tinued poverty and
humiliation, — • and
instead of the
sharing, as we ex-
pected, in his glorious

kingdom, we shall
perhaps beperseonted
and thrown into pri-
son with him. I will
draw back. It is a
good thing that I
was always prudent
and cautious, and
have now and then
laid aside a trifle out
of the bag, in oase
of need. How useful
I should find those

yoo pence bow,
which that foolish
woman threw away

on a useless murk of
respect. If. as seems
likely, the society Is
about to dissolve,
they would have re-
mained in my hands
— then I should have
been safe for a long
while to come. A -
it is. I must consider
the question, where
anil DOW I eun Bad
tnbsiste

A> lie stood alone
under the Ueut, per-
plexed and troubled,

Dathan appeared In

spying Juda-. said to himself , " The
I le is alone ins much

kiiKimi, Photo,

VII.KTK SZKNK.
Jl'IiAS. Il'i Handler Dathax.
Dathan. Juda giinstig. er ist ailein. Fr

wheint in grower Vatwimiiig. Ieh muss Alios iiuwen leu,
Dm zu gowiniion. I nund Judas!
Juda*. Werruft!

the background, and
occasion is favourable

ted, I must try everything in order 1 . > seeure him."

Then stepping forward he laid his hand upon the shoulder

of Judas, exclaiming. " Friend Judas!" Judas started as

if a serpen! bad stung him. .and striking his head with his
band cried, " Who calls ? " " \ friend." said Dathan ; "has
anything sad happened to thee; Then art n absorbed in

thought*" Judas, staring wildly, asked, " Who art fcboul
" Thy trieiid. thv brother?' said Dathan. Judas, starting

backward, sxolaimed, "Thou my (Hand, my broth fr" v

i Dathan, " I wish to l> so. How is it with the

THE LAST JOURNEY TO JERUSALEM. ACT IV., SCENE 4.

a
a

O
00

-
&

THE PASSION PLAY AS PLAYED TO-DAY.

Dathan. Ein Freund. 1st dir etwas Trauriges begegnet ?
Du dcnkst so tief nach.

Judas. AVerbistdu?

Dathan. Dein Freund, dein Bruder.

Judas. Du P ilein Freund, mein Bruder ?

Dathan. Wenigstens wiinsche ich es zu werden. Wiesteht
es mit dem Meister ? Auch ich nibehte in seine Gesellschaft
kommen. I

Judas. In seine Gesellschaft ? . . .

Dathan. Hast du ihn etwa Terlassen ? Steht es schlimm
mit ihm ? Sage es mir, damit ich mich darnach richte.

Judas. Wenn du schweigen kannst —

Dathan. Sei versichert.

Judas. Es steht nicht mehr gut mit ihm. Er sagt es selbst,
seine letzte Stunde sei gekommen. Ich will ihn verlassen denn
er bringt uns noch alle ins Verderben. Ich bin Seckehneister —
sieh' her, ivie es hier steht.

Dathan. Freund, dann bleibe ich wie ich bin.

FUENFTE SZENE.
Dathans Genossen aehliichen herbei.

Judas. "Wer sind diese ? Ich will nicht weiter reden.

Handler. Bleibe, Freund, es wird dich nicht gereuen.

Judas. Wozu seid ihr hiehergekommen ?

Handler. Wir wollen nach Jerusalem zuriick und dir Gesell-
schaft leisten, wenn es dir gefallt.

Judas. Wollt ihr vielleicht dem Meister naehgehn ?

Handler. 1st er nach Jerusalem ?

Judas. Zum letzten Male, wie er sagt.

Handler. Zum letzten Male ? Wird er sich denn gar nicht
mehr aus dem Judenland entfernen ?

Judas. Was fragt ihr so eifrig F Wollt ihr seine Anhiinger
werden ?

Handler. Warum nicht, wenn giinstige Aussichtendasind?

Dathan. Erkliire naher, Juda, was du vorhin sagtest, dass
er euch ins Verderben bringe.

Judas. Er sagt uns immer, sorgt nicht fiir morgen — wenn
ihm aber heute oder morgen etwas widerfahrt, stehen wir
Alle bettelarm da. Sorgt ein Meister so fiir die Seinen?

Handler. Da sieht es freilich schlimm aus.

Judas. Dabei liess er erst heute die unsinnigste Versehwen-
dung zu, die ihm ein thorichtes Weib zu Ehren machte, und da
ich es missbilligte, traf ich auf vorwurfsvolle Blicke und Reden.

Dathan. Und du kannst ihm noch gut sein?

Booz. Und willst noch liinger bei ihm bleiben?

Dathan. Du solltest selbst fiir deine Zukunft sorgen, es
ware an der Zeit.

Judas. Darauf sinne ich eben. Aber wo gleich ein gutes
Fort kommen fiuden ?

Dathan. Da brauchst du nicht lange zu suchcn, die
schiinste Gelegenheit bietet sich dar.

Judas. Wo? wie?

Handler. Hast du nichts gehiirt von dem Ausschreiben
das Hohen Rathes ?

£phraim. Eine solche treffliche Gelegenheit dein Gliick zu
machen findest du dein Leben lang gewiss nicht mehr.

Judas. Welches Ausschreiben ?

Handler. Wer den naehtlichen Aufenthalt des Jesus von
Nazareth angiebt dem soil eine ansehnliche Belohnung zu Theil
werden.

Judas. Eine Belohnung!

Handler. Wer kann sie leichter verdienen als du?

Dathan. [fiir tick'] : Wir sind nahe am Ziel.

Handler. Bruder, verscherze dein Gliick nicht !

Judas . Eine sehone Gelegenheit — soil ich sie aus den Hiinden
lassen ? . . .

Dathan. Und bedenke : mit der Belohnung ist es nicht
abgethan. Der Hohe Rath wird weiter fiir dich sorgen. Wi r
weiss, was aus dir noch wird !

Handler. Freund sago zu ! Schlag ein, Freund !

Judas. Wohln

Datban. Komm, Juda, wir f iihren dich sofort zum Hohen
Rath.

Judai. Fiir jetzt muss lob dan ICebtat nach. Ich will
zuerst sni-lcttit<l— <-li; it'll ii. win siclur en gehen.

Dathan. Nun, so gehen wir jetzt zum hohen Ruth, und

Master ? I also would like to become one of his disciples."
Judas said, " One of his disciples ?" " Why ? " said Dathan ;
" hast thou then forsaken him ? Are things not well with
him ? Tell me, that I may know how to act." Then Judas
said unto him, "Canst thou keep silence?" "Be assured
of that," said Dathan. "Then," answered Judas, "it is
no longer going well with him. He says himself his last hour
has come." And then Judas rapidly ran over the various
predictions of disaster which he had heard from the lips of Jesus.
"I intend to forsake him, for ho will yet bring us all to ruin.
See here," said he, producing the almost empty purse? "I
am treasurer, — seo how it stands with us." "Friend,"
said Dathan, shrugging his shoulders, "I shall remain as I
am." At this moment six of Dathan's companions came up.
Judas, alarmed, asked, "Who are these? I will not say
another word." " Stay, friend," said one of the new comers,
" you will not regret it." Judas said, " Why have you come
here?" "We were going back to Jerusalem, and we will
bear thee company if it please thee." Judas, suspiciously
eyeing them, asked, " Do you also, perhaps, wish to go after
the Master?" Then said the Traders, "Has he gone to
Jerusalem?" " For the last time, " said Judas ; "sohesays."
"What?" said they, " for the last time ? Is he then never
going to leave the land of Judsea again ? " " Why do you ask
me that so eagerly ? " said Judas. "Do you wish to become
his followers?" "Why not," said the Traders with a laugh,
"if the prospects are good;" and Dathan added, "Explain
to us, Judas, the meaning of thy words that he would bring
you all to ruin." And Judas replied: "He tells us always
to take no thought for the morrow ; but if to-day anything
happened, we should all be as poor as beggars. Doth a master
care thus for his own?" "Truly," said the Traders, "tho
look-out is bad." Then Judas related once more the story of
Mary Magdalene's waste of precious ointment : "And at tho
same time, this very day, he permitted the most senseless waste,
which a foolish woman was guilty of, thinking to obtain
honour ; and when I found fault with this, I only met with
reproachful words and looks." "And thou canst still care for
him after that," said the Traders, contemptuously, "and art
still willing to remain with him ? Thou shouldst take thought
for thine own future; it is high time." "So I have been
thinking," said Judas, " but how can I find a good opening ': "
Then said Dathan, "Thou hast not long to seek, for the
fairest opportunity is awaiting thee." " Where ? how ? " said
Judas, eagerly. "Hast thou not heard," said the Traders,
' ' of the proclamation of the Council ? Such a good oppor-
tunity of making thy fortune wilt thou never find again
thy whole life long." Judas' s eyes gleamed. "What
proclamation?" he asked. Tho Traders said, "Whoso-
ever gives information as to the nightly resort of Jesus
of Nazareth shall receive a largo reward." "A large
reward ! " said Judas. " Now who," said they, " MB earn it
easier than thou ? " Dathan muttered to himself, "Wehavl
nearly attained our end." The Traders press, d Judas new,
"Brother, don't neglect this good fortune." Judas said,
hesitatingly, " A fair opportunity. Shall I lit it slip':'' Then
struck in Dathan, " The reward is not all. The Council will
look after thee in the future. Who knows what might not yet
come of it for thee!" " Consent, friend ! Strike the bar-
gain," Cried all the Traders together. Judas hesitated one
moment and then clasped Dathan's hand M] big, "Well, licit SO."
'« Dome, Judas." sail I Dathan. " we will bring that st tl i fl it way
to tin Council." But Judas said. "No, I must first go after tho

Heater, and so obtain Information In order to malm things

sure." Dathan said, " Well then, we will go to the Ci.un.il
and report you in the meantime. But wliou and where shall

THE LAST JOURNEY TO JERUSALEM. — ACT IV., SCENE 7.

melden dieh vorlaufig an. Wann und wo aber treffen wir
einander ?

Judas. Nach drei Stuuden werde ich mich in der Tempel-
gtragae einfindeu.

Dathan. Bnider, cin Mann —

Judas. Ein Wort ! {Die Handler ab.

SECHSTE SZENE.
Judas allein.
Das "Wort ist gegeben. Es wird mich nicht reuon. Soil ich
etwa dem entgegenkommeuden Gliicke aus dem Wege gehen P
. . . Ja, mein Gliick ist gemacht ! Ich thue, was ich ver-
eprochen, lasse mich aber im Voraus bezahlen. Gelingt es
dann der Priesterschaft, ihn gefangen zu setzen, geht es zu
Ende mit ihm, so habe ich meine Schaflein im Trocknen, und
noch dazu werde ich beruhmt werden im ganzen Judenland
als Einer, der geholfen hat, das Gesetz Mosis zu retten, und
ernte Dank und Lohn. Siegt aber dor Meister .... dann
werde ich mich ihm reumuthig zu Fiissen werfen. Er ist ja
gut; ich habenie gesehen, dass er einen Reumiithigen von
sieh gestossen. Er wird mich wieder aufuehmen und ich habe
dann das Verdienst, dass ich die Entscheidung herbeigefiihrt
habe. Ich will mich nicht ganz lossagen und die Briicke
hinter mir nicht abbreehen, damit ich zuriick kann, wenn es
vorwiirts nicht mehr gehen will. Judas, du bist ein kluger
Mann .... aber bange ist mir doch, vor den Meister zu
treten. Ich werde seinen durchdringenden Blick nicht ertragen
kiinnen, und meine Gef iihrten sie werden es mir, ich f iirchte, am

Gesicht ansehen, dass ich ein nein ! das will ich nicht

sein, ich bin kein Verrather! Was thue ich denn, als dass
ich den Juden anzeige, wo der Meister zu treffen ist ? das ist
doch kein Verrath, dazu gehiirt mehr. Weg mit diesen GriUen !
Muth, Judas, es handelt sieh um deine Versorgung !

SIEBENTE SZENE.

e. — Baeuch. Gteich darauf Petkus und Johannes.
Dann Maekus.

Baruch. {Geht mit dem Wasserkruge aim Brunncn.~\ Es
driingen heute die Geschiif te sehr. An diesem Osterfeste wird
es nicht an Arbeit fehlen ; denn der grosse Zudrang der Pilger
liisst nichts Anderes erwarten. Es muss mein Herr auf viele
Giiste rechnen, da er sich so geschiiftig stets im Hause herum-
treibt. {Er schopft Waiter.

Johannes. [jlf<7 Petkus von derandem Heilc kommend.~] Sieh' I
hier ist Jemand am Brunnen !

Baruch. {Noch schopfend."] Es muss Besonderes fur dieses
Osterfest im Werke sein, indem die Herren des Rathes so hin
und wieder laufen. {Geht mit dem Kruge seinem Manse zu.

Petrus. Dieser ist's. Er triigt den Wasserkrug, wie uns der
Meister das Zeicheu gab.

Johannes. So wollen wir ihm folgen. {Gehen nach.

Baruch. {Umsehend vor der Thiire des llauses.~\ Wollt ihr mit
mir, o Freunde ? Seid willkommen !

Johannes. Wir wunschten mit deinem Herm zu sprechen.

Baruch. Gedenket Ihr vielleicht das Ostermahl bei uns zu
halten ?

Petrus. Ja, der Meister gab uns den Auftrag, bei deinem
Herm die Bitte d'rum vorzutragen.

Baruch. Kommet nur mit mir ! Denn meinem Herrn wird's
eine Freude sein, Euch in sein Haus aufzunehmen. Doch
sieh' ! [Maekus kommt."] Da ist er selbst. — Sieh', Herr! hier
bring' ich Giiste.

Markus. Willkommen, Fremdlinge ! Womit kann ich Euch
dienen ?

Petrus. Unser Lehrer liisst dir sagen : Meine Zeit ist nah.
Wo ist der Saal, dass ich das Osterlamm mit meinen Jiingem
essen kann ? Denn nahe ist meine Zeit. Bei dir will mit den
Meinen ich Ostern halten.

Markus. der Freude ! Jetzt erkenn' ich euch. Ihr seid
die Jiinger des Wunderthiiters, der das Augenlicht mir wieder
gab ! Wie hab' ich es verdient, dass er uuter alien Hiiusern
in Jerusalem mein Haus sieh auserwiihlt, das heil'ge Mahl
darin zu feiern ? ich Gliicklicher ! Gesegnet ist dies Haus,
das er beehrt mit seiner Einkehr ! Kommet, liebe Freunde !
Ich will sogleich den Speisesaal euch weisen.

Petrus und Jphannes. Guter Mann, wir folgen dir.

we meet ? " "In three hours you will find me in the street
of the Temple," replied Judas. Dathan said, "Brother,

one word " Judas then shook hands all round with the

trailers. "Done!" exclaimed Judas, as Dathan and the
traders left him.

Judas was now alone. He walked to and fro under the
trees and said to himself : —

"My word is given; I shall not repent of it. Shall I avoid
the good fortune which is coming to meet me ? Yes, my
fortune is made. I will do what I promised, but will make
them pay me in advance. If, then, the Priests succeed in
taking him prisoner, — if his reign is over, — I have assured my
own prospects, and will, besides, become famous through all
Judsea, as a man who has helped to save the law of Moses, and
shall reap praise and glory. But if the Master should gain
the victory, then — yes, then — I will cast me down repentant at
his feet, for he is good. I have never seen him drive the
penitent from him. He will take me back again, and then I
shall have the credit of bringing about the decision. Anyhow,
I'll take good care to leave a bridge behind, that, should I
be unable to go forward, I can return. This plan is well
thought out. Judas, thou art a prudent man ! And yet I
feel a little afraid to meet the Master, for I shall not be able to
bear his keen, searching look, and my comrades will see by

my face that I am a No ! I will not be that ! I am no

traitor ! What am I going to do but let the Jews know
where the Master is to be found? That is no betrayal.
Betrayal is something more than that. Away with these
fancies ! Courage, Judas, thy future is at stake ! "

Judas, who had started with horror when he first mentioned
the word traitor, resolved to play his appointed role and
departed to find Jesus.

And it came to pass that when Peter and John were still on
their way to Jerusalem, Baruch, the servant of Mark, came
out into the street with a pitcher of water which he went to
get filled at the well.

As he went he said to himself, "There is a great deal of
business to-day, there will be no lack of work this Passover ;
from the great crowd of pilgrims, we can expect nothing else.
My master must expect many guests, as he is already making
so much to-do in the house." When he was drawing the
water, John and Peter came upon him. "See," said they,
" there is someone at the well." Baruch not noticing
them went on drawing the water, saying, "There must be
something exceptional at this Passover, seeing the way in
which the Rulers of the Council hasten about hither and
thither." As he lifted the pitcher and turned to go, Peter
said, " This is he who carries the pitcher of water that our
Master gave us for a sign." Then said John, "Let us
follow him." Baruch looked round as he came to the door of
his master's house, and seeing the disciples said, "Will you
come in with me, friends ? you are welcome." "We wish,"
'said John, "to speak with your master." "Perhaps," said
Baruch, "you desire to take the Passover with us?" " Yes,"
said Peter, ' ' the Master desired us to bring this request to your
master." Then said Baruch, "Come with me. It will be
a joy to my master to take you into his house. There see,"
he said, as Mark came out of the house, "there he is himself."
"See, master, I bring guests." "Welcome, strangers," said
Mark, "how can I serve you?" Then said Peter unto
him, " Our Teacher sent us to say unto thee, 'My time is at
hand. Where is the hall where I can eat the Passover with raj-
disciples, for my time is at hand. I will keep the Passover in thy
house with my disciples.'" " Oh, joy !" exclaimed Mark, " now
I recognise you as the disciples of the miracle- worker who
restored to me the light of my eyes. How have I deserved
that he should choose my house before all others that are in
Jerusalem in which to celebrate the Passover ? Oh, fortunate
man that I am, that it should be my house which he honours
with his presence. Come, dear friends, I will at once show you
the hall." Peter and John replied, " Good friend, we follow
thee." And they went into the house and found all things
as Jesus had said unto them.

THE PASSION PLAY AS PLAYED TO-DAY.

V. VORSTELLUNG.

Has heilige Abendmahl.

PROLOG.

EV der gbttliche Freund hin in sein Leiden geht,
Gibt, von Liebe gedriingt, Er sich den Seinigen

Hin znr Speise der Seelen

Auf der irdischen Pilgerfahrt.

Sich zn opfern bereit, weiht er ein Opfermahl,
Das Jahrtausende fort bis zu der Zeiten Schluss

Der geretteten Menschheit

Seine Liebe verkiinden soil.

Mit des Manna Genuss sattigte wunderbar
In der Wiiste der Herr Israels Kinder einst,

Und erfreute die Herzen

Mit den Trauben aus Kanaan.

Doch ein besseres Mahl, wahrhaft vom Himmel her
Bietet Jesus uns dar. Aus dem Geheimnisse

Seines Leibes und Blutes

Quillt uns Gnade und Seligkeit.

Solo. — Rent.

Nun nahert sich die Stunde

Und die Erf iillung f angt sich an
Was langst in der Propheten Munde

Der Herr der Menschheit kund gethan.
An diesem Volke, spricht der Herr,
Hab' ich kein Wohlgefallen mehr.
Ich will nun keine Opfergaben
Von seinen Hiinden wieder haben.
Ich stifte mir ein neues Mahl,
Dies spricht der Herr,— und uberall
Soil auf der ganzen Erdenrunde '
Ein Opfer sein in diesem Bunde.

VoRBlLD.
Der Herr gifct dem Volke das Manna.— 2. Mos, 16.
TDas Manna ist Vorbild des allerheiligsten Altarsakraments.
Wie Gott die Israeliten auf ihrera muhevollen Zuge durch die
Wiiste, so nahrt Jesus die Christen durch die Wuste dieses
Lcbens mit seiner heiligen Liebe.]

Das Wnnder in der Wiiste Sin

Zeigt auf das Mahl des neuen Bundes hin.

Vorbild.

Die Weintrauocn aus Kanaan.— 4. Mos., 13.

[Dasselbe wie im vorigen Bilde— ein schiines Gleichniss auf
das Brod und den Wein des neuen Bundes.]

Chor.
Gut ist der Herr ! Gut ist der Herr !
Das Volk, das hungert, siittigt Er

Mit einer neuen Speiae

Auf wunderbare Weisc.

I)cr Tod doch raffte alle hin,
Die MM in der Wiiste Sin

Dies Brod im Uebcrflusse.
De» neuen Bundes hcilig Brod
Bewahrt die Seele vor dem Tod

Beim wiirdigen Gcnusse.

Gut ist der Herr ! Gut ist der Herr I
Dem Volke einstenB hatte Kr

Den Denton Saft der Reben

Aus Kanaan gegeben.

CHAPTER V.

PROLOGUE.— Act V.

Ere the Heavenly Eriend hence to His Passion goes,
To His own He Himself, urged by constraint of love,

Gives, as food to their spirits

On their pilgrimage here on earth.

Ready to offer Himself, here He doth consecrate
A sacrificial feast that shall last to the end of time,

And proclaim His love ever

Unto the ransomed of Adam's race.

In the desert of old, the Lord fed wondrously,
With the manna from heaven, Israel's children once,

And with grapes out of Canaan

Made He their failing hearts rejoice.

But a better food, and truly the bread of heaven,
Jesus offers to us. Out of the mystery

Of His Body and Blood

Flow for us grace and salvation.

Solo. — Tenor.

Now doth the hour draw near

When all shall be fulfilled
Which God, by mouth of many a seer,

Of old to man revealed.
" This people " — thus, O Lord, saidst Thou—
" In them I have no pleasure now.
From sinful hands I will not take
The gifts and offerings that they make.
I consecrate a Banquet new."

(Thus saith the Lord) : " The whole earth tkrough,
One sacrifice this feast shall be
In the new Covenant with me."

[The seventh and eighth tableaux foreshadow the Last Supper.
Both are marvellous displays of artistic skill in grouping
hundreds of persons in a comparatively small space. The
first is the gathering of the manna in the wilderness ; the
second the return of the spies from the Promised Land with
a bunch of grapes so colossal as to cause two strong men to
stagger beneath its weight. The whole of the stage is a
mosaic of heads and hands. Four hundred persons, including
150 children, are grouped in these two great living pictures,
and so motionless are they that you might almost imagine
that they were a group in coloured marble. The tableaux
are conventional enough. Moses has his two gilt rays like
horns jutting out of his head, the manna falls from above
upon the stage like snow in a theatrical winter piece, and
there is no attempt to reduce the dimensions of the bunch of
grapes to credible proportions. The reference to the manna
and to the land that flowed with milk and honey lead up to
the institution of the Last Supper.]

The wonder in Sin's wilderness befell
Is svmbol of this blessed feast as well.
The' Lord is good ! Tho Lord is good !
The hungry He provides with food, —

With heav'nly food to-day,

In new and wondrous way.

But death all those away has swept
Who in the wilderness were kept.

And with that bread relieved.
But the New Cov'nant's sacred Broad
Preserves the soul that else were dead,

If worthily received.

The Lord is good ! The Lord is kind !
For when with thirst His jxHiplc pinod,

He gave the vine's best juice

That Canaan could produce.

THE LAST SUrPER. ACT V.

Kunst- und Ver

i-Anstalt Oberammer^au,

TABLEAU VTII. THE MANNA IN THE WILDEBNESS.

Carl Stockinann, Photo.

THE PASSION PLAY AS PLAYED TO-DAY.

Doch dies Gewachse der Natur
War zum Bedarf des Leibes nur

Bestinimt nach Gottes Willen.
Des neuen Bundes heil'ger Wein
Wird selbst das Blut des Sohnes sein,

Der Seele Durst zu stillen.
Gut ist der Herr ! Gut ist der Herr !
Im neuen Bunde reichet Er

Sein Fleisch und Blut im Saale

Zu Salem bei dem Mahle.

But this fair fruit the earth hath grown
God for the body's need alone

Provided for our sake ;
While the New Cov'nant's blessed wine
Shall be the sacred Blood Divine —

The soul's deep thirst to slake.
The Lord is good 1 The Lord is good !
He in the Covenant renew'd

Doth give, in Salem's hall,

His Flesh and Blood for all.

Handlung.

Jests halt mit seinen Jiingern das letzte Paschamahl und stiftet
das Mahl des neuen Bund.'s zu seinem Andenhen.

ERSTE SZENE.

Im Speisesaale. Christus mid die Zwolfo.
[Stehend an der Tafel."]

Christus. Sehnlichst habe ich darnach verlangt, dieses
Osterlamm noeh mit Eueh zu esssn, ehe ich leide. Demi ich
sage Euch : Von nun an werde ich es nicht mehr essen, bis
es erf ullt sein wird im R ;iche Gottes. Vater ! Ich danke
dir fiir diesen Trank der Reben. [Trinkt und rcicht den Jiingern
den Becher.] Nehmet hin und theilet ihn unter Euch, denn
ioh sage Euch, ich werde von. nun an von dem Gewachse des
AYeinstockes nicht mehr trinken, bis das Reich Gottes kommt.

Die Apostel. Ach Herr, so ist dieses das letzte Osterfest ?

Christus. Einen Trank werde ich im Reiche Gottes,
meines Vaters, mit Euch trinken, wie geschrieben steht : Aus
dem Strome der Seligkeit wirst du sic tra'nken.

Petrus. Meister, wenn dieses Reich erscheinen wird, wie
werden dann die Platze ausgetheilt ?

Jakobus der Aeltere. Wer von uns wird den Vorrang
haben?

Thomas. Wird etwa Jedem ein besondres Land zur Herr-
schaf t zugetheilt ?

Bartholomaus. Das diirfte wohl das beste sein ; so wiirde
rich kein Streit mehr unter uns erheben.

Christus. So lange schon bin ich unter Euch und Tin seid
noch so sehr im Irdischen befangen ! — Allerdings bereite ich
Euch, die Dor meine Versuchungen mit mir ausgehalten habt,
das Reich zu, wie es mir mein Vater zubereitet hat, dass Thr in
meinem Reiche an meinem Tische esset und trinket, und auf
Thronen sitzet, die zwolf Stamme Israels zu richten. Merket
aber wohl, die Kilnige der Volker herrschen iiber sie und die
Gewalthaber werden Wohlthiiter gonannt. Bei Euch aber soil
es nicht so sein. Sondern der Grcissto unter Euch sei wie der
Geringste, und der Vornehmste, wie Euer Diener ! Denn wer
ist grosser, der am Tische sitzet, oder der beim Tische dient ?
Nicht wahr, der am Tische sitzt ? Ich aber bin mitten unter
Euch, wie einer, welcher dient. \_Legt das Oberkleid ab, nmgiir-
tet sich mit einem weissen Tuehe, yiesit Waiter in ein Bccken.~\
Nun sctzt Euch, licbe Jiinger.

Die Apostel. Was will er wohl thun ?

Christus. Petrus ! Reiche mir deinen Fuss !

Petrus. Herr, die Fiisse willst du mir waschen ?

Christus. Was ich thue, verstehst du jetzt nicht, du wirst
es aber nachher verstchen.

Petrus. Herr ! In Ewigkuit sollst du mir dio Fiisso nicht
waschen !

Christus. AViiiii tab dtab nicht wasche, so wirst du keinen
Antheil an mir halien.

Petrus. Herr. mini da* ist, nicht allein die Fii9»e, gondern
BU'-h die Handi' und das llaupt !

Christus. Wer gewaschen ist, bedarf mehr nicht, als dass
it die r'iiiwe wasche, so Ut er ganz rein. [ Wihchl alien Jiingern die
I'uiu; naclidem er du ObfUeid tcieder angtthtm hat, itehter im

THE LAST SUPPER.

In the upper chamber which Mark had prepared for the
Passover, Jesus and his disciples stood round a long table.
Jesus stood in the centre, with Peter on his right and John
upon his left. Judas, sullen and scowling, sat next to Peter,
and the other disciples were arranged in their order. The
table was covered with a white cloth with embroidered edges.
On the cloth stood a flagon of wine and several cups, and a
plate on which lay a loaf of bread. Jesus, standing in the
midst, said unto them, "With longing have I desired to eat
this Passover with you before I suffer, for I say unto you I
will not any more eat thereof until it bo fulfilled in the king-
dom of God." Jesus then took the cup, and lifting it with
both hands, looked up to heaven and said, " I thank thee for
this fruit of the vine." Then drinking of it he passed the
cup to Peter, who also drank and passed it to Judas, who in
his turn, after drinking, passed it to the next disciple, and so
on until it went all round. "Take this," said Jesus, as he
passed the cup to Peter, "and divide it amongst yourselves,
for I say unto you, I will not drink henceforth of the
fruit of the vine until the kingdom of God comes." Then
exclaimed all the disciples together, "Alas, Lord, is this
then the last Passover?" Jesus said unto them, ••There
is a cup which I will drink with you in the kingdom of
God my Father. As it is written, ' Thou shalt make
them drink of the river of thy pleasures.' " Then
said Peter unto him, " Master, when this kingdom shall
appear, how will the offices be portioned out?" "Who
amongst us," said James the Elder, "will have the first
place?" Then Thomas said, "Will each one of us have
lordship over a separate land ? " "That would be much the
best," said Bartholomew; "then no dispute would arise
amongst us." Then Jesus looked upon them and said. " So
long a time have I been amongst you, and are you' still en-
tangled in earthly things ? Verily, I appoint unto you, which
have continued "with mo in my temptations, the kingdom
which my Father has appointed unto me, that you may eat
and drink with me in my kingdom, and sit on thrones judging
the twelve tribes of Israel. But remember, the kings of the
Gentiles exercise lordship over them, and they that exercise
authority over them are called benefactors, but ye shall not be
so. He that is greatest among you let him be as the least, and
the chief as your servant. For whether is greater he that
sitteth at meat or he that serveth ? Is not he that sittcth at
meat ; but I am among you as one that serveth."

Thereupon John removed the long purple rob? from the
shoulders of Jesus, and handed him a white linen towel with
which he girded himself round the middle. Then MUM
Baruch in, carrying a ewer of water and a basin. As
they looked in BTnflWmwnt ono at another. Jesus said unto
them, " Now sit down, beloved disciples." Then said the dis-
ciples ono to another, " What is ho going to do?" Jesus,
turning to Peter, said, "Peter, reach mo thy foot ! " Peter.
starting backward in amazement, said, " Lord, dost thou wash
my feet?" Then said Jesus. " What I do thou knowest not
now, but thou shalt know lien-after." Peter replied stoutly,
" Lord, thou shalt never to all eternity wash my feet." But
Jesus said, " If I wash theo not thou shalt have no part with
me." Peter said, "Lord, if it 1h> so, then not my feel only,
but also my hands and my head." But Jesus answered, " He
that is iv'n ill not save to wash his feet, but is

clean every whit." Then, stooping down, Baruch poind tha
water over the feet of Peter, and Jesus dried them with I

THE LAST SUPPER. ACT V., SCENE I.

i'-jiu

THE PASSION PLAY AS PLAYED TO-DAY.

Kreise umheraehendj] Ihr seid jetzt rein — aber nieht alle !
[Setzl sich.] "Wisset Ihr, was ich Euch gethan habe ? Ihr
nennt mich Meister und Herr und Ihr redet recht, denn ich bin
es. Wenn nun ich Euch die Fiisse gewaschen habe, — ich,
der Herr und Meister, so sollt auch Ihr, einer dem andern, die
Fiisse waschen. Denn ich habe Ench ein Beispiel gegeben,
dass auch Ihr so thuet, wie ich Euch gethan habe. Fiirwahr !
Fiirwahr ! Der Diener ist nicht grosser als Derjenige, der ihn ge-
sandt hat. Da Dor dieses wisset, selig seid Djr, wenn Bar es thut.
[Nachdem er wieder aufyestanden »»(.] Kinder ! Nicht mehr lango
werde ich bei Euch sein. Damit aber mein Andenken niemals
unter Euch ersterbe, will ich Euch ein ewiges Denkmal hinter-
lassen und so iromer bei Euch und unter Euch wohnen. Der
alte Bund, den mein Vater mit Abraham, Isaak und Jakob
geschlossen, hat sein Ende erreicht. Und ich sage Euch :
Ein neuer Bund fangt an, den ich heute feierlieh in meinem
Blute stifte, wie der Vater mir aufgetragen — und dieser wird
dauern bis alles vollendet sein wird. \_Er niinmt das Brod,
segnet und bricht es."] Nehmet hin und esset ! Diess ist mein
Leib, der fur Euch hingegeben wird. \_Er yiebt jcdcm der
Jiinger einen kleinen Theil.~\ Thut das zu meinem Gediicht-
niss ! [Ximmt den Kelch mit TFein und set/net ihn.'] Nehmet
hin und trinket Alle daraus, denn diess ist der Kelch des
neuen Bundes in meinem Blute, welches fiir Euch und fiir
Viele wird verg03sen werden zur Vergebung der Siinden. [Er
reieht alien den Kelch."} So oft Ihr dieses thut, thut es zu
meinem Gediichtniss ! [Setzt sich.

Enoels-Chok waehhen'd dem deiugex Abe:jdmahle.

O der Demuth ! o der Liebe !

Sehet dort den Heiland knie'n,
Zu den Fiissen seiner Jiinger

Knechtesdienste zu voUzieh'n.
O gedenket dieser Liebe !

Liebet auch, wie Er geliebt !
Uebet auch die Liebesdienste,

Die der Heiland hat geiibt.

Johannes. Bester Lehrer, nimmer will ich deiner Liebe
vergessen, du weisst es, dass ich dich liebe !

[Sinkt an Cnitisn Brust.

Die Apostel. O Liebe vollster, ewig wollen wir mit dir
Tereinigt bleiben.

Petrus. Dieses heilige Mahl des neuen Bundes soil nach
deiner Anordnung immer so unter uns fortgesetzt werden.

Matthuus. Und, so oft wir es feiern, werden wir deiner
gcdenken.

Alle. Geliebtester Lehrer! guttlicher, o bester Freund und
Lehrer!

Chriatus. Mcine Kindet ! Bleibet in mir. und ich bleibe in
Euch. Gleich wie der Vater mich geliebt hat, so habe auch ich
Euch geliebt. Bleibet in meiner Liebe ! Wenn ihr meine Gebote
haltet, so bleibet ihr in meiner Liebe. Aber — ach ! Muss ich
<•* sagen? — Die Hand meines Verriithers ist mit mir auf dem
Tisch.

Mehrere Apostel. "Wie, ein Verriithcr zwischen uns?

Petrus. Ist es miiglich?

Christua. Wahrlich. wahrlich sage ich Euch: Einer aus
Euch wird mich verrathen.

Andreas. Hi it. einer von uns Zwiilfcn?

Chriatus. Ja, abler vim den Zwiilfeii! Kincr. der mit mir
die Hand in die Schiissel tuiikt. wird ndob verrathen. Bi « inl
die Schrift erfulli warden: Der d:is Brod mit mir isst, wird
kcincn Fuss gegen mich aufh

towel. The other disciples took the sandals off their feet, whis-
pering to themselves in wonder as to what this might mean.
Jesus washed the feet of Judas as those of the others. Last of
all he washed the feet of John also. Then he washed his hands,
Baruch pouring the water over them. After which le took off
the towel, and John placed his mantle once more upon his shoul-
ders. Looking around upon the twelve, he said, " Ye are now
clean, but not all." Jesus then seated himself in the midst of
them.

Then said Jesus unto them, "Do you know what I have done
unto you ? Ye call me Master and Lord, and ye do well, for so I
am. If I then, your Lord and Master, have washed your feet.
ye also ought to wash one another's feet. For I have given
you an example that ye should do as I have done unto you.
Verily, verily, the servant is not greater than he that sent him.
If ye know these things, happy are ye if ye do them."
Then Jesus stood up again and said, • • Children, but for a little
while shall I bo with you. That my memory may never perish
from among you, I will leave behind an everlasting memorial,
and so I shall ever dwell with you and amongst you. The old
Covenant which my Father made with Abraham, Isaac, and
Jacob has reached its end, and I say unto you, a new Covenant
begins, which I solemnly consecrate to-day with my blood, as
the Father has commanded me, and this Covenant will last
until all be fulfilled." Jesus then took the bread, lifted it up
before him, and replacing it on the table, looked up to heaven
and blest it. Then lifting it up again, he broke it in two, saying,
"Take, eat, this is my body which was broken for you." Then
passing round the table, he placed a morsel of bread with his
own hand into the mouth of each of the disciples. All took it
reverently, but Judas bit at it almost as a dog snateheth meat
from itsmaster's hand. After Jesus had returned to his place,
he said, "This do in remembrance of me." In like manner he
took the cup and blest it, and said, " Take this, and drink ye
all of it ; for this is the cup of the New Testament in my blood,
which is shed for you and for many for the remission of sins."
Then passing round the table again he gave each of them to
drink, and, returning to his place, he said, " As often as yo do
this, do it in remembrance of me." During the time Jesus
went round the table administering the bread and wine to his
disciples, there was heard in the distance a chorus of angels
singing.

Chokus op Asoels.

Oh ! the lowly love and tender !

See the Saviour kneeling still
At the feet of His disci] ilea,

Loving service to fulfil.
Oh ! this Love remember ever !

Love as He has loved, and do
Unto others loving service

As your Lord has done to you.

Then John in an ecstasy of affection exclaimed, "Oh, best of
masters, never will I forget thy love ! Thou knowest that I love
thee," and leaning forward he laid his head on the breast of
Jesus. The rest of the twelve, who were sitting with clasped
hands, with the exception of Judas, who sat apart moody and
sullen, exclaimed together, ' ' O Master, who art so full of love
for us, over will we remain united with thee." Then said
Peter, "This holy meal of the New Covenant shall ever be cele-
brated amongst us according to thy commandment." And
Matthew added, " And as often as we shall keep it. we will
remember thee!" Then cried they all, "O list teacher, O
divine one ! O best friend and teacher ! " And Jesus look-
ing upon them, said, " My children, abide in Be, and I in
yon | As tin- lather has loved me, so have I also Loved
you, continue ye ill my love. But, alas, must I say it '.
the hand of him « ,'S me is with mo at tlio

table I" Juilas Btartoil, but the confusion of the disciples
caused his guilty look to lie unnoticed. Several of the disciples
exclaimed. •• What ! atraitor amongst oil " "Isitpossi 1
said Peter. Then Jesus said, " Verily, verily. 1 say unto
\.ii. one of you shall betray me." "Lord," said Andrew,
"one of us twelve:-" "Yes," replied Jesus, "one of the
twelve, wlm dipped his hand in the dish with me. shall betray
me. So the Scriptures shall be fulfilled, He that eateth bread

THE LAST SUPPEll. ACT V.. SCENE 1.

THE PASSION PLAY AS PLAYED TO-DAY.

Thomas und Simon. Wer sollte diescr Trculose sein?

Matthaus. Herr, du siehst in aller Herzen, du weisst auch,
dass ich es nicht bin.

Die beiden Jakobus. Nenne ihn Uffentlich, den Schiind-
li c 1 ii 'ii !

Judas. Herr, bin ich es ?

Thaddaus. Liebar uiein Leben fiir dich, als soleh einen
Schritt!

Bartholomaus. Licbor wurde ich vor Scham in die Erde
versinken.

Christus. [Zu Judas.] Du hast es gesagt. [Zu Allen.'] Der
Menschensohn geht z war hin, wie es beschlossen ist ; wen aber
demjenigen, durcb welchen der Menschensohn verrathen wird !
Besser ware es diesem Menschen, wenn er nie geboren ware !

Petrus. [Leise zu Johannes.] Wer ist es, von dem er redet?

Johannes. [Leise zu Jesus.] Herr, wer ist es?

Christus. [Leise zu Johannes.] Der ist's, dem ieh das ein-
getunkte Brod •reichen werde.

Mehrere Apostel. Wer mag es doch sein?

Christus. [Nachdcm er Judas das Brod gereicht hat.~] Was du
thust, das thue bald ! [Judas eilt aus dem Saale.

Thomas. [Zu Simon.] Warum geht Judas fort?

Simon. Vermuthlich schickt ihn der Meister, etwas einzu-
kaufen.

Thaddaus. Oder ein Almosen an die Armen auszutheilon.

ZWEITE SZENE.

Christus. Jetzt wird des Menschen Sohn verherrlichet und
Gott durch ihn. Wenn nun Gott durch ihn verherrlicht ist, so
wird ihn auch Gott bei sich verherrlichen und bald wird er ihn
verherrlichen. — Kindlein ! Eine kleine Weile bin ich noch bei
Euch. Ear werdet mich suchen, aber, wie ich den Juden gesagt
habe : Wo ich hingehe, dahin kiinnt Ihr nicht kommen, so sage
ich jetzt auch Euch.

Petrus. Herr, wo g?hst du hin?

Christus. Wohin ich gehe, dahin kannst du mir jetzt nicht
folgen ; du wirst mir aber spiiter folgen.

Petrus. Warum kann ich dir jetzt nicht folgen ? Fiir dich
gebe ich mem. Leben !

Christus. Du willst dein Leben fiir mich geben ? Simon !
Der Satan hat verlangt, Euch sieben zu diirfen, wie man den
Waizen siebt. Ich habe aber fiir dich gebeten, damit dein Glaube
nicht sinke. Und wenn du einst bekehrt sein wirst, so stiirke
deine Briider ! In dieser Nacht werdet ihr Alle Euch an mir
iirgern, denn es steht geschrieben : Ich werde den Hirten
schlagen und die Schafe der Heerde werden zerstreut werden.

Petrus. Wenn sich auch Alle an dir iirgerten, ich werde es
nicht tliun. Herr, ich bin bereit, mit dir in den Kerker und in
den Tod zu geh'n.

Christus. Wahrlich, wahrlich sage ich dir, Petrus ! Heute,
in dieser Nacht, noch ehe der Hahnzweimal gekraht hat, wirst
du mich drei Mai verleugnen.

Petrus. Und wenn ich mit dir sterben miisste, so wiirde ich
dich doch nicmals verleugnen.

Alle. Meister, auch wir bleiben dir ewig treu ! Keiner aus
uns wird dich jemals verleugnen.

Christus. Hat Euch etwas gemangelt, da ich Euch ohne
Seckel, Tasche und Schuhe aussandte ?

Alle. Nein! Nichts.

Christus. Jetzt aber nchme jeder seinen Seckel, dessgleichen
auch die Tasche ! Und wer es nicht hat, der verkaufe seinen
Rock und kaufo ein Schwort. Denn es beginnt die Zeit der
Priifung, und ich sago Euch : Es muss an mir noch erfiillt
werden, was geschrieben steht : Er ist unter die Uebelthiiter
gerechnct worden.

Petrus und Philippus. II' rr, ftlehe da, SWei S Inverter.

Christus. Genug ! — Lasst uns aufstehn und das Dankgcbet
sprechen. [Mit den Jiingern.] Lobet den Herrn, alle Volker ! —
Lobet ihn, alle Nationen ! denn brstatigct ist iiber uns seine
Barmhcrzigkcit ; die Wuhrhcit (lis Ilerru bleibet in Ewigkcit !

5 Geht in den Vtriergrund und bltibt dart tine H'eile mit zwn
limmel crhnbencm Mick itch ItthtH mil

Seiten,tttruit aufihn hiuuh-ud.'] Kinder: Wiiniin wid Ihr mi
traurig und Heht mich so bekummcrt an? Boer Hen betruba
nch nicht. Dir gluubet an Gott, glaubct auch an mich ! I in

with me hath lifted up his heel against me." Thomas and
Simon, speaking together with the same thought and same
words, asked, " Who can this faithless one be?" while Matthew
said, "Lord, Thou seest all hearts, Thou knowest that it is
not I," — and the two Jameses cried, "Name him publicly,
the traitor!" Then while these words were on their lips,
Judas, fearing lest his silence should be observed, started
forward and asked furtively, "Lord, is it I?" but, ex-
cepting by Jesus, his words passed unnoticed. Thaddeus
exclaimed, "I would rather give my life for thee than that such
a deed should be done;" and Bartholomew, " I would rather
sink into the earth with shame." Jesus looking towards
Judas said, " Thou hast said it." Turning to the rest Jesus
continued, ' ' The Son of man goeth indeed, as it is written of
him, but woe unto that man by whom the Son of man is be-
trayed ; better were it for him that he had never been born ! "
Peter leaning over to John, whispered to him to ask Jesus why
it was. Then John whispered to Jesus, saying, " Lord, who
is it?" Jesus answered, speaking so low as to be heard by
John alone, " He it is to whom I shall give a sop after I have
dipped it." The other Apostles, who had not heard this, kept
on asking, "Who can it be F " Jesus, taking a piece of bread,
dipped it in the cup, placed it in the mouth of Judas, saying,
"What thou doest, do quickly." Then Judas arose and hurried
from the room. The disciples seeing his departure wondered
among themselves, and Thomas said to Simon, "Why does
Judas go away ? " Simon replied, ' ' Probably the Master has
sent him to buy something," while Simon added, " Or to dis-
tribute alms to the poor."

Judas being now gone, Jesus spoke to the eleven, Baying,
"Now is the Son of man glorified, and God is glorified in him.
If God be glorified in him, God shall also glorify him in him-
self, and shall straightway glorify him. Little children, yet a
little while I am with you. Ye shall seek me ; but as I have said
to the Jews, whither I go ye cannot come, even so now I say
unto you." Then said Peter unto him, "Lord, whither
goest thou?" Jesus answered, "Whither I go thou canst
not follow me now, but thou shalt follow me later."
Peter passionately cried, " Why can I not follow thee
now? I will lay down my life for thy sake." Then
Jesus looked upon him with compassion and said, "Wilt
thou lay down thy life for my sake ? Simon ! Simon !
Satan hath desired to have thee that he may sift thee as wheat,
but I have prayed for thee that thy faith fail not ; and when
thou art converted, strengthen thy brethren ! This night ah ye
shall be offended because of me, for it is written, ' I shall smite the
shepherd, and the sheep of his flock shall be scattered abroad.' "
Peter answered, ' ' Although all shall be offended, yet will not
I. Lord, I am ready to go with thee to prison and to death."
Jesus said unto him, " Verily, verily, I say unto thee, Peter,
to-day, even this night, before the cock crow twice thou shalt
deny me thrice." Then said Peter, rising and clasping his
hands, " Even if I should die with thee, I would never di nv
thee," and the other ten disciples said altogether with a loud
voice, "Master, we also will always remain faithful to thee;
none of us will ever deny thrr.''

Then said Jesus unto them, " When I sent you out without
purse, or scrip, or shoes, lacked ye anything?" All replied
with one voice, "No, nothing." Then said Jesus, " But now
I say unto you, let everyone take his purse and likewise his
scrip, and whosoever hath not a sword, let him sell his coat
and buy one, for now begins a time of trial ; and I say unto you
that thus it is written, and it must yet bo accomplished in me,
' Andhewasreckonedamongtlittnm-^ii Nsnrs ! ' " Peter then
and Philip each drew a sword from the scabbard which hung
at his side under his cloak, exclaiming, "Lord, see hers
are two swords ! " Then said Jesus. "It is enough. Let
us stand up and give thanks." Thin, standing, Jesus
and all the disciples said together with a loud voice, "Praiaa
the Lord, all ya people! DCUM him, all ye nation* I b>r his
tnrniiul Kiiidin m is everlasting; the truth of tho Lord eudurcth
for ever. ' '

Then Jesus, leaving the table, advanced to the foreground and
stood for sonic time with Lis eyas raised to heaven, the disciples
standing on either side watching him with troubled faces.
Then Jesus said unto them, "Children, why are ye so sad, and

JUDAS BEFORE THE SANHEDRIN. ACT VL

Hause meines Vaters sind viele Wohnungen, und ich gehe jetzt
hin, Euch einen Ort zu bereiten, und dann werde ioh kommen
und Euch zu mir nehmen, damit aueh Ihr acid, wo ich bin. Ich
lasse Euch nicht als Waisen zuriick. Ich hinterlasse Euch den
Frieden, meinen Fricden gebo ich Euch ; nicht wie die "Welt
ihn giebt, gebe ich ilm Euch. Haltet mein Gebot ! Das ist
mein Gebot, dass Ihr einander liebet, wie ich Euch geliebt
habe. Damn sollen Alle erkennen, dass Ihr meine Jiinger seid,
wenn Ihr einander liebet.— Nun werde ich nicht mehr viel mit
Euch reden : denn der Fiirst dieser Welt naht heran, obgleich
er nichts an mir zu suchen hat. Aber damit die Welt erkenne,
dass ich den Vater liebe und so handle, wie es mir der Vater
befohlen hat, so lasst uns von hinnen gehen ! [Gehen ab.

VI. VOKSTELLUNG.

Der Verriilhcr.

PROLOG.

Ach ! den offnen Feinden gesellt der falsche
Freund sich bei, und etliche Silberlinge
Tilgen aus dem Herzen des Thoren alle
Liebe und Treue.

Ruchlos geht er hin, dieser Undankbarste,
Abzusehliessen schiindlichen Seelenhandel ;
Feil ist ihm um schnbden Verriitherlohn der
Beste der Lehrer.

Gleicher Sinn verhiirtete Jakobs Sbhne,
Dass sie unbarmherzig den eignen Brader
Um fluchwurd'gen Preis in der fremden Wuch'rer
Hande verkauften.

Wo das Herz dem Gbtzen des Geldes huldigt,
Da ist aller edlere Sinn getbdtet,
Ehre wird verkiiuflich und Manneswort und
Liebe und Freundschaft.

Solo.

Bist Judas du denn ganz verblendet
Von ungezahmter Gier nach Gut ?
Fur schnodes Geld des Meisters Blut
Verkauf en willst du ? Schaudert dir die Seele nicht ?

Zum Unheil schon dein Loos sich wendet,
Schon brieht herein das Strafgericht.

" Von euch wird Einer Mich verrathen,"

Und dreimal sprach der Herr das Wort,
Der sinnt die schlimmste aller Thaten ;

Doch sein Gewissen hbrt es nicht.
Der Satan horrscht in seiner Brust,
Nach Siindengeld die bbse Lust.

Chor.
" Juda ! Juda ! welche Siinde !

Vollende nicht die Missethat ! " —
Doch nein — vom Geize taub und blinde

Eilt Judas fort zum hohen Rath,
Und wiederholt mit bbsem Sinn,
Was einst geschah zu Dothain.

VORBILD.

Die Sohne Jakobs verkaufeu ihren Bru.ler Joseph um zwanzig Silberlinge.

1 Mos., 37, 29.
[Dieses Bild deutet auf den Verrath Judas', welcher seinen
Herrn an die Pharisacr um 30 Silberlinge uberlieferte.]

Solo.
Was bietet fiir den Knaben ilir,
So sprachen Briider, wenn ihn wir

Euch kiiuflich iibergeben ?
Sie geben bald um den Gewinn .
Von zwanzig Silberlinge hin

Des Bruders Blut und Leben.
Was gebt ihr mir ? Wie lohnt ihr mich,
Spricht der Iskariot, wenn ich

Den Meister euch verrathe ?
Um dreissig Silberlinge schliesst
Den Blutbund er, — und Jesus ist

Verkauft dem Ilohen Rathe.

why look ye on me so sorrowfully? Let not your heart be
troubled ; ye believo in God, believe also in me. In my
Father's house are many mansions. I go to prepare a
place for you ; and I will come again and receive you unto
myself, that where I am there ye may be also. I leave you not
as orphans. Peace I leave with you, my peace I give unto you.
Keep my commandment. This is my commandment, that ye love
one another as I have loved you ! By this shall all men know
that ye are my disciples, if ye love one another. Hereafter I
will not talk much to you, for the Prince of this world cometh,
although he hath nothing in me. But that the world may know
that I love the Father, and as the Father gave me commandment
so do I. Let us go hence."

CHAPTEE VI.

PROLOGUE.— Act VI.

Unto open enmity now is added,
Woe is me, false friendship ; pieces of silver
Do away, in the heart of the fool, all traces of
Love and devotion.

In his infamy goes he, this most ungrateful,
Selling a soul, to conclude a shameful traffic ;
He for base reward consents to betray the
Noblest of teachers.

Such a spirit hardened the hearts of Jacob's
Sons, that they, unpitying, their own brother,
For a shameful price and worthy of curses,
Sold to the stranger.

Where the heart pays homage to Mammon's idol
There all nobler feeling is dead and vanished —
Honour's bought and sold — and a man's word also,—
Love, too, and friendship.

O Judas ! art thou blinded quite

By untamed greed of gold and gear ?

And wouldst thou sell thy Master dear
For base gain ? Shudders not thy soul in dire affright ?
Thy lot has passed into the night.

Already doth thy doom appear.

" 'Tis one of you that shall betray " —
Three times the Lord thus spoke to him—

Who 's purposed Ms own soul to slay —
Yet is his conscience dull and dim,

For Satan rules his heart within,

And lust for gold that's won by sin.

" Oh ! Judas ! but one moment stay

Oh ! finish not this foulest deed ! "

But no ! — for, deaf and blind with greed,
To the Council Judas hastes away,

And there repeats, in evil trade,

The bargain once at Dothan made.

[The ninth tableau brings us back to Joseph, whose sale to the
Midianites for twenty pieces of silver naturally leads up to
Judas' s bargain with the Sanhedrin for the betrayal of his
Master for thirty.]

Solo.

" What will ye give for him ? now tell,"
Said Joseph's brethren, "if we sell

The lad to you to-day ? "
They gave their brother's life and blood
For twenty silver pieces good,

And went upon their way.

"What will ye give me ? how reward,
If I to you betray the Lord ? "

Iscariot demands.
For thirty shekels he hath made
The covenant, and Christ 's betrayed

Into the Council's hands.

THE PASSION PLAY AS PLAYED TO-DAY.

Chor.
Was hier sich u:i< vor Augen stellt,
1st ein getreues Bild der Welt.
Wie oft habt ilu- durch eure Thaten
Auch euem Gott vcrkauft, verrathen ?
Vor Josephs Briideni graut euch hier
Und einem Judas fluchet ihr.

Und wandelt doch auf ihren Wegen ;
Denn Neid und Geiz und Bruderhass
Zerstiiren ohne Unterlass

Der Menschheit Frieden, Gliiek und Seg2n.

Haxdlung.

Judas hommt in das Sijnedriutn und versprieht urn dreissig Silber-
linge Hun Meister in die Hiinde der Pharisaer zu lie/em ;
diese beschliessen den Tad Jesu.

ERSTE SZENE.
Der Mohe Rath.

Kaiphas. Eine erfreuliche Kunde, versammelte Vater, habe
ich Euch mitzutheilen. Der vermeintliche Prophet aus Galiliia
wird hoffentlich bald in unseren Hiinden sein. Dathan, der
eifrige Israelit, hat einen von den vertrautesten Gefahrten des
Galilaers gewonnen, welcher sich als Wegweiser zura niicht-
lichen Ueberfalle gebrauchen lassen will. Beide siud bereits
hier und harren nur des Rufes der hohen Versammlung.

\Send<t einen Priester, Dathan und Judas hereinzuj'iihren.

Mehrere. Man hole sie herein.

Josue. Ich will sie rufen.

Kaiphas. Ja, rufe sie ! [Josue geht <?}.] Nun will ich
aber noch Euren Rath vernehmen iiber den Preis, der f iir die
That gegeben werden soil.

Nathanael. Das Gesetz Mosis giebt uns selbst Anweisung
dazu. Auf 30 Silberlinge ist ein Sklave gewerthet.

Priester. Ja, ja, solchen Sklavenpreis ist der falsche Mes-

gias werth !

ZWEITE SZENE.

Dathan und Judas ror dem llohcn Rathe.

Dathan . Hochweiser Rath ! Hiermit entledige ich mich
meines Auftrages, und stelle den Viitern einen Mann vor, der
entschlossen ist, gegen eine gebiihrendo Belohnung Euren und
unsern Feind in Eure Gewalt zu liefern. Er ist ein Vertrauter
jenes Galilaers, und weiss dessen Wege und geheinien Aufen-
thalt.

Kaiphas. \Zu Judas.] Kennst du den Mann, den der Hohe
Rath aufsucht ?

Judas. Ich bin schon lange in seiner Gesellschaft und kenne
ihn und weiss, wo er sich aufzuhalten pflegt.

Kaiphas. Wie ist dein Name ?

Judas. Ich heisse Judas und bin Einer von den Zwiilfen.

Die Priester. Ja, ja, wir sahen dich oft urn ihm !

Kaipbas. Bist du nun fest entschlossen, nach unserem
Willen zn liandeln ?

Judas. Darauf gebe ich mein Wort.

Kaiphas. Wird es dich nicht reuen? Was hat dich zu
diesem Schritt bewogen ?

Judas. Die Freundschaft zwischen ihm und mir ist seit
einiger Zeit erkaltet und jetzt habe ich ganz mit ihm ge-
brochen.

Kaiphas. Was hat dich dazu vcranlasst ?

Judas. Es ist nichts mehr init ihm .... und iiberhaupt
bin iah BIWlllllllll. mich an meine gesetzmiissige Obrigkeit zu
halten, das ist immer das Beste. Was wollt ihr mir geben,
wenn ich ihn Euch iiberliefere ?

Kaiphas. Dreissig Silberlingo und sie sollen dir sogleich
ausbezahlt werden.

Dathan. Hore, Judn, 30 Silberlingo ! welch' ein Gewinn !

Nathanael. Und merke, Juda, das ist noch nicht Alles.
Wenn du dcin Wirk gut ausfiihrst, so wird wciters auf dich
Bedacht j TIHWIItvni werden.

Priester. Du kannst noch ein reicher und angesehcner
Mann werden.

Judas. Ich bin zufrieden. \_Fur sich.~\ Jctzt geht der rcchto
Ilnffnungiwtcrn mir auf.

Kaiphas. Rabbi, hole die 30 Silberlingo aus dem Schatz-

Chorus.

In this, that's set before our eyes,

A picture true of this world lies ;

How often, through your deeds, have yon

Betrayed and sold your God anew !

On Judas ye can curses pour,

And Joseph's brethren evermore.

Yet in their ways ye will not cease
To walk — for envy, greed and hate
Destroy unsparing, soon or late,

All blessing, happiness, and peace.

JUDAS BEFORE THE SANHEDRIN.
The Sanhedrin was again in session. Caiaphas presided,
Annas as before sat on his left hand and Nathanael on his right.
No sooner had all the lembers of the assembly taken their
seats than Caiaphas rose and with radiant countenance began,
" Assembled fathers, I have a joyful piece of news to impart to
you. The supposed prophet from Galilee will soon, we hope, be
in our hands. Dathan, the zealous Israelite, has won over one
of the most trusted companions of the Galilean, who will let him-
self be employed as a guide, so that we may surprise him by
night. Both are here, only waiting a summons to appear
before us." "Bring them in," cried with eager voices the priests
and Pharisees. Josue volunteered, "I will call them."
"Yes, call them!" said Caiaphas. When Josue left the
room, Caiaphas asked their counsel as to the price which
should be given for the betrayal of Jesus. Nathanael stood
up and said, " The law of Moses gives direction for such a
case : a slave is valued at thirty pieces of silver." The
priests laughed thereat and said, "Yea, yea, it is just the
price of a slave that the false Messiah is worth."

Then came in 1. a than and Judas, Josue conducting them
into the presence of the Sanhedrin. Dathan stood forward and
said, ' ' Most learned council, I here fulfil the task entrusted to
me, and present to the fathers a man who is determined, for a
suitable reward, to deliver your and our enemy into our
power. He is a trusted friend of the notorious Galilean, and
knows his ways and his secret abiding places." Then said
Caiaphas to Judas, " Knowest thou the man whom the council
seeks?" Judas answered, "I hav; now been a long time
in his company, and know where he is accustomed to abide."
Then said Caiaphas, "What is thy name?" He replied,
"My name is Judas, and I am one of the twelve." "Yes,
yes," cried several of the priests, "We saw thee often with
him." Caiaphas asked him, " Art thou steadfastly resolved to
do our will? " Judas answered firmly, " I give you my word ! "
"But," continued Caiaphas, "wilt thou not repent of UP
What induced thee to take this step ?" Judas answered, "The
friendship between him and me has been cooling for some time,
and now I have quite broken with him." " What has led to
this?" asked Caiaphas. Judas replied, "There is nothing
more to be got from him, and, indeed, I am resolved to
remain loyal to lawful authority, that is always the best.
"What will you give me if I deliver him up to you ? " Then
Caiaphas, speaking as if they wore promising great things,
said. "Thirty pieces of silver, which shall be at once paidover
to theo ! " " Hoar that, Judas ? " cried Dathan. " thirty pieces
of silver, what a gain ! " Before Judas could reply, Nathanael
sprang to his feet, saying, " And mark well. .hulas, this is not
all ! If thou executest thiswork right well, tbuu sh;ilt lie cared
for still further." " And thou mayest become a rich and famous
man," added a priest. Judas said aloud, " I am contented,"
and added to himself, "Now the star of hopo is rising for
me!" Then said Caiaphas to the RiU.i, who sat arrayed
in bine velvet and gold below the judgment seat, "Bring
tho thirty pieces of silver out of the treasury, and pay it

JUDAS BEFORE THE SANHEDRIN. ACT VI., SCENE 2.

Kunst- und Verlags-Anstalt, Oberammergau.]

JOSEPH SOLD BY HIS BRETHREN.

THE PASSION PLAT AS PLAYED TO-DAY.

kasten und ziihle sie in Gegenwart des ganzen Rathes vor.
1st es so Euer Wille ?

Priester. Ja, er ist's.

Nicodemus. Wie, einen so gottlosen Handel mogt Ihr
8ohliesscn ? [Zu Judas.] Und du, Niedertriichtiger, du erro-
thest nicht, deinen Herrn und Meister zu verkaufen, du Gott-
vergessener, Treuloser, den die Erde verschlingen soil? Um
30 Silberlinge ist dir dein liebevollster Freund und Wohlthater
feil? O warte nur ! dies Blutgeld wird um Rache gen Himmel
schrei'n, und heiss wird's dir dereinst auf die in Geiz versunk'ne
Seele brennen. f Judas steht zitternd und wie vernichtet da.

Josue. Kummere dich nicht, Judas, um die Rede dieses
Eiferers. Lass ihn einen Jiinger des falsohen Propheten sein,
du thust deine Pflicht als jiinger Mosis, indem du deiner
rechtmassigen Obrigkeit dienst.

Rabbi. [Kommt mit dein Gelde."] Komm, Juda, nimm die
30 Silberlinge und maehe einen Mann ! [Zahlt sie ihm auf ein
steinernes Tischchen hin, dass sie litstig klingen ; Judas strcicht
sie gierig ein~\.

Judas. Auf mein Wort kijnnt Ihr Euch verlassen.

Saras. Aber noch vor dem Eeste musst du das Werk aus-
fiihren.

Judas. Eben jetzt bietet sich die schiinste Gelegenheit.
Noch in dieser Nacht wird er in Euren Hiinden sein. Gebt
mir bewaffnete Mannschaft rait, damit er gehijrig umstellt
und ihm jeder Ausweg zur Flucht versperrt werde.

Annas. Lassen wir sofort die Tempelwache mitgehn.

Ezechiel. Ja, ja, ordnen wir sie ab !

Kaiphas. Es diirfte auch rathsam sein, einige Mitglieder
dea heiligen Synedriums abzuordnen.

Kaiphas. Wenn mir die Wahl iiberlassen wird, so bestim-
me ich dazu, Nathan, Josaphat, Salomon, und Ptolomiius.

\_Die vier erheben sich.

Priester. Wir sind bereit.

Kaiphas. Aber, Juda, wie erkennt die Rotte im niicht-
lichen Dunkel den Meister ?

Judas. Sie sollen mit Fackcln tmd Laternen auszieh'n,
auch werde ich ihnen ein Zeichen geben.

Priester. Vortrefflich, Juda !

Judas. Jetzt eile ich voraus, Alios auszuspahen. Dann
komme ich wieder, die Bewaffneten abznholen.

Dathan. Ich gehe mit dir, Juda, und nicht von deiner
Seite, bis dein Werk vollbracht ist.

Judas. Am Thore von Bethphage erwarto ich Eure Leute.
[Judas ab mit Datilax und den vier Abgeordneten.

DRITTE SZENE.
Der Sohe Hath. '

Kaiphas. Alles geht vortrefflich, ehrwurdige Valer. Nun
aber heisst es, die Hauptfrage in's Auge fassen. Was soil mit
diesem Menschen gescheh'n, wenn Gott ihn in unsere Hande
gegeben haben wird ?

Sadok. Man soil ihn in den tiefsten und finsterslen Kerker
werfen und halte ihn, beschwert mit Ketten, wohlverwahrt !
Dort sei und bleibe er ein lebendig Begrabener !

Kaiphas. Wer von Euch getraut sich, als Biirge dafiir
einzustehen, dass seine Freunde nicht einen Volksauflauf
crregen, und ihn befreien, oder dass sie die Wiichter be-
stechen? Konnte er nicht durch seine verruchteu Zauber-
kiinste seine Fesseln sprengen ? [Die Priester schtceigen.'] Ich
sehe wohl, Ihr wisset und verstehet es nicht. So hurt denn
den Hohenpriester ! Es ist bessor, dass Ein Mcnsch sterbe,
als dass das ganze Volk zu Gruude gehe. Er muss sterben !
Bevor er nicht todt ist, ist kein Frieda in Israel ! Keine
Stab) rheit fiir das Gesetz Mosis, koine ruhige Stunde fur uns !

Rabbi. Gott hat durch soim n I lolieiipriester gesprochen !
Nur durch den Tod des Jesus von Na/anth kann und muss das
Volk Israel gcrettct werden.

Nathanael. Liingst lug mir das Wort auf der Zunge.
Jetzt ist es ausgesprochen. Er stcrbo, der Feind unserer
ViiUff!

over in the presence of the Council." "Is this your will?"
he added, putting the question to the Sanhedrin. A great
shout went up of "Yes, yes, it is!" But some there were
present who did not join in that cry. One of these,
Nicodemus . stood up, and asked the Sanhedrin, ' • How can
you conclude so godless a bargain 'r " Then turning to Judas.
he said, "And thou, abject wretch, dost thou not blush to sell
thy lord and master, thou God-forgetting traitor whom the
earth shall swallow up ? For thirty pieces of silver wouldst
thou sell that most loving friend and benefactor ? O pause while
yet there is time ! That blood-money will cry to high heaven
for vengeance, will burn like hot iron thy avaricious soul ! "
Judas, surprised by this sudden outburst, stood trembling and
amazed ; Dathan, Caiaphas, and the rest of the Sanhedrin dis-
played unmistakable indignation at this unexpected interven-
tion on the part of Nicodemus. Josue said, " Don't trouble
yourself, Judas, about the speech of this zealot, let him go and
be a follower of the false prophet. Thou dost thy duty as
a disciple of Moses in serving the rightful authorities."
Then came in the Rabbi with the silver in a dish. ' ' Come,
Judas," said he, " take the thirty pieces of silver and play the
man," counting the coins out on a stone table so that they
chinked merrily as they fell. Judas snatched them up eagerly,
testing them now and then to see if they wore genuine, and then
transferred them piece by piece with feverish haste to his bag,
which he tied up when filled, and replaced in his girdle. Then,
resuming his place on the left of the judgment seat, he ex-
claimed, "You can rely upon my word." "But," said the
Priests, " the work must be accomplished before the Feast."
Judas answered and said, " Even now the fairest opportunity
offers itself. This very night he shall be in your hands.
Give me an armed band so that he can be duly sur-
rounded and every way of escape cut off." Then said
Annas, who up till now had not broken silence, ' ' Let us
send with him the Temple Watch." "Yes! Yes!" cried
all the Priests, "let us order them to go." Caiaphas
said, ' ' It would also ba advisable to send some members of the
Holy Sanhedrin with them." Half the assembly sprang to
their feet crying, " We are ready." Caiaphas said, " H
the choice is left to me, I appoint Nathan, Josaphat, Solomon,
and Ptolomiius." Each of the four, as he was named, rose
and bowed low. Then, Caiaphas turning to Judas, said,
' ' But, Judas, how will the band be able to distinguish the
Master in the darkness?" Judas answered, "They must
come with torches and lanterns, and I will give them a sign."
"Excellent, Judas," cried the Priests in approving chorus.
"Now," said Judas, "I will hasten away to spy out every-
thing. Then I will come back to fetch the armed men." " I
will go with you, Judas," said Dathan, " and will not leave
your side until this work is finished." "At the gate of Beth-
phage I will meet your people, "said Judas, as he departed,taking
with him Dathan and the four priests told off to accompany him.
When they had left the Sanhedrin, Caiaphas addressed the
assembly, ' ' All goes admirably, venerable fathers, but now we
are called to look the great question frankly in the face. What
shall we do with this man when God has delivered him into our
hands?" Then said Zadok, " Let us throw him into the deep-
est and darkest of dungeons, and keep him well watched and
laden down with chains. Lot him be buried while still alive."
This, however, did not please Caiaphas, so using the full
might of his eloquence and authority he continued, ' ' Which
of you would guarantee that his fiiinds would not raise a
tumult and free him, or that the guard might not be corrupted ?
or could he not break his fetters with his abhorred magic arts ?"
Tho priests were silent. Caiaphas replied in tones of devprst
conviction, "I see well that ye neither know nor understand.
Thin listen totho high pri' st. It is hitter that one man should die
and tho whole nation perish not. Ho must die ! " And as the
fatal words fell from the lips of Caiaphas tho whole Sanlicdrin
wasmovod. Caiaphas oontinui'il, " L'ntil he is dead there is no
peace in Israel, no security for the l>w of Moses, and no quiet
hours for us." Hardly had Caiaphas ended, than tho Rabbi
sprang to his feet exclaiming in exalted tones, " God has spoken
through our liigh priest! Only by the death of Jesus of
Nazareth can and must the people of Israol be' delivered! "
Nathanael exclaimed, " Long has tho word lain upon
my tongue .' now it is uttered. Lot him die, tho foe of

JUDAS BEFORE THE SANHEDIUN. ACT VI., SCENE 3.

THE PASSION PLAY AS PLAYED TO-DAY.

Priester. [Durchcinander.'] Ja, er sterbe ! In seinem Tod ist
unser Heil.

Annas. Bei meinen grauen Haaren sei es geschworen : ich
will nicht ruhen, bis in dem Blute dicsos Yerfiihrera unsere
Schmaeh getilgt ist !

Nicodemus. Vater ! ist's erlaubt, ein Wort zn reden ?

Alle. Ja, rede, rede.

Nicodemus. Also ist iiber diesen Mann das Urtheil schon
gesprochen, ehe er selbst Ternommen, ehe eine Untersuchung,
ein Zeugen verh or stattgefunden ? Ist diess ein Verfahren
wiirdig der Vater des Volkes Gottes [

Nathanael. Was? du willst den Rath beziichtigen der
Engerechtigkeit ?

Sadok. Kennst du das heilige Gesetz ? vergleiche —

Nicodemus. Ieh kenne das Gesetz ; drum weiss ich auch :
Eh' Zeugen sind vernommen, darf der Richter nicht Urtheil
sprechen.

Josue. "Was bedarf es hier der Zeugen noch? Wir waren
oft genug selbst Zeugen seiner Bcden, seiner Thaten, durch
die er frevelnd das Gesetz Terletzte.

Nicodemus. Ihr seid Alles zugleich, Kliiger, Zengen und
Richter. Ich habe seine erhabenen Lehren gehort, seine
grossen Thaten gesehn. Sie verdienen Glauben und Bewun-
derung, nicht Verachtung und Strafe.

Kaiphas. Was, der Biisewicht verdient Bewunderung ?
Du willst Moses anhiingen und doch vertheidigen, was das
Gesetz verdammt ? Ha ! Vater ! auf ! der Frevel schreit um
Rache !

Priester. Fort mit dir aus unserm Kreise, wenn du auf
dieser Rede besteht !

Joseph von Arimathia. Ieh muss dem Nicodemus beistim-
men. Man hat Jesus keine That naehgewiesen, die ihn des
Todes schuldig machte. Er hat nichts als Gutes gethan.

Kaiphas. Auch du redest so ? Ist es nicht iiberall bekannt,
wie er den Sabbath geschiindet, wie er das Volk durch
aufruhrerische Reden verfuhrt hat ? Hat er nicht als Betriiger,
seine angeblichen Wunder durch Belzebub gewirkt ? Hat er
sich nicht selbst f iir einen Gott ausgegeben, da er ein blosser
Mensch ist?

Alle Priester. Hcirst du?

Joseph v. A. Ja, Neid und Bosheit haben seine Reden ver-
dreht, seinen edelsten Handlungen biise Motive angedichtet.
Dass er aus Gott sei, haben seine giittlichen Thaten bewiesen.

Nathanael. Ha, man kennet dieh ! Schon seit lange last
du ein geheimer Anhiinger dieses Galiliiers, nun hast du dich
vtillig entlarvt.

Annas. So haben wir sogar in unserer Mittc Verrathcr am
heiligen Gesetze und bis hieher hat der Verfiihrer seine Netze
ausgeworfen ?

Kaiphas. Was thut Hir hier, Abtriinnige? Geht hin und
lanft Eurem Bropheten nach, ihn nochmals zu sehen, ehe seine
Stunde schliigt, denn er muss sterben ! Das ist unabanderlich
beschlossen.

Priester. Ja, sterben muss er, das ist unser Beschluss !

Nicodemus. Ich verfluche diesen Beschluss. Keinen An-
theil will ich haben an diesem sehandlichen Blutgerichte.

Joseph v. A. Auch ich will den Ort meiden, wo man die
Unschuld mordet. Ich schwiire es bei Gott: Rein ist mein
Herz .' [Nicodemus und Joseph ab.

VTERTE SZENE.
Der Eohe Rath.

Josue. Endlich sind wir diese Verriither los. Wir kiinnen
uns nun frei aussprechen.

Kaiphas. Es wird allcrdings, Briider, niithig scin, dass wir
iil»r diesen Menschen formlieh zu Gericht sitzen. ihn verhiiren
und Zeugen gegen ihn vorfuhron, sonst wird das Volk glauben,
dass wir ihn uur aus Neid "nil Ilass verfolgten.

Jakob. Zwci Zeugen wcnigstcns will das (icsctz.

Samuel. An Zeugen wirdeenii lit fehlen, die will ich bosorgen.

Dariabban. Dan Urtheil stent fest. Wir wollen aber. damit
die Sclnvach » si> li nicht iirgcrn, die gerichtliehen Ftinm n
wohren.

Ezechi*l. SoOtOU rli.s,. I'.inn'ii nicht ausreichen, so wird

nnscrc Wfflenakrufl den ICeagri enetMn.

Babbi. Etn-a* mchr Oder weniger schuldig, darauf kommt

our fathers ! ' ' Then sprang all the priests from their
seats, and with uplifted hands and eager voices, exclaimed,
"Yes, he must die; in his death is our salvation!" When
they sat down Annas, the aged high priest, arose, and speaking
with intense bitterness, declared, "By my grey hairs let it be
sworn, I will never rest until our shame is washed out in the
blood of this deceiver ! "

Then stood up Nicodemus, and said, " fathers, is it al-
lowed to say one word ? " And all cried, "Yes, speak, speak ! "
Then said Nicodemus, " Is the sentence already pronounced
upon this man before ho has been heard in his defence, before
there has been an examination or hearing of the witnesses ? Is
this a proceeding worthy of the fathers of the people of God? "
Nathanael said, ' ' What ! wilt thou accuse the Council of in-
justice?" Zadok exclaimed, "Dost thou know the Holy Law?
Compare — " Nicodemus replied, " Iknow the Law : therefore
also I know that the judge may not pass sentence before wit-
nesses are heard." " What need we any further witnesses ? "
cried Josue. " We ourselves have often enough been witnesses
to his speech and his actions, by which he blasphemously out-
raged the Law." Nicodemus answered, unmoved by the
clamour of the assembly, " Then you yourselves are at once
the accusers, the witnesses, and the judges. I have listened to
his sublime teachings, I have seen his mighty deeds. They
call for belief and admiration, not for contempt and punish-
ment." "What!" exclaimed Caiaphas indignantly, "this
scoundrel deserves admiration ! Thou wilt cleave to Moses and
yet defendest thou that which the law condemns ? Ha ! Fathers
of Israel, the impious words call for vengeance ! " The priests
shouted, "Out with thee from our assembly, if thou persist
in this way of speaking ! " when another voice was heard.
Joseph of Arimathea stood forth on the opposite side of the
hall, and said, ' ' I must also agree with Nicodemus. No one has
imputed any deed to Jesus which makes him worthy of death ;
he has done nothing but good." Then said Caiaphas, "Dost
thou also speak in this wise ? Is it not known everywhere how
he has desecrated the Sabbath, how he has misled the people
by his seditious speeches. Hath he not also as a deceiver
worked his pretended miracles by the aid of Beelzebub ?
Has he not given himself out as a God, when he is nothing
but a man?" "You hear that," cried the priests to Joseph.
He remained standing, and continued saying, ' ' Envy and
malico have misrepresented his words and imputed evil
motives to the noblest acts. That he is a man come from
God his godlike acts testify." "Ha!" cried Nathanael, with
a laugh of scorn, ' ' now we know thee. Already for a long time
hast thou been a secret follower of this Galilean ! Now thou hast
shown thyself in thy true colours ! " Aged Annas, without
leaving his seat, remarked, " So then we have in our very midst
traitors to our holy law, and even here has the deceiver cast his
net ! " " What do you here, apostates ? " cried Caiaphas ; " be
off to your prophet, to see him once more, before the hour strikes
when he must die, for thatis irrevocably determined." " Yes ! "
cried all the priests, "yes! die he must, that is our
resolve." Then said Nicodemus, " I curse this resolution; I
will neither have part nor lot in this shameful condemnation."
"And I also," said Joseph of Arimathea, "will quit the
place where the innocent are condemned to death. By God I
swear that my hands are clean ! ' ' Gathering their robes to-
gether, Nicodemus and Joseph of Arimathea walked slowly out
of the Sanhedrin.

Then said Josue, ' ' At last wo aro rid of these traitors.
Now we can speak outfreely." Caiaphas, however, profiting
by the protests of Nicodemus and Joseph of Arimathea, said to
the assembly, " It will certainly be necessary that we should
sit formally in judgment upon this man. fa) try him and to
bring forth witnesses against him, otherwise the people will
believe that wo have only persecuted him from hatred and
envy." Then said one Jacob, "Two witness * at least the law

requires;" and Samuel ktunri wd, "TheeeeheJl not belacking,

I will provide tlirm myself'.'' Then said Dariabbas, " Our
decision stands firm, but in order not to offend the weak it
would be well to obser\. tic nana] brmi at justice." And
added Ezechiel complacently, " Should Hum forms not sunieo
the strength of our will must supply wli.it is lacking." And a
Rabbi said, " A little BOM <>r less guilty matters little, since.
once for all, the public weal demands that ho should bo removed."

THE GARDEN OF GETHSEMANE. ACT VII.

es nicht an. Das offentliche "Wohl verlangt einmal dass er
aus dem Wege geriiumt werde.

Kaiphas. Was ubrigens die Vollziehung des Urtheils anbe-
langt, so wird es wohl das sicherste sein, wenn wir es beira
Landpfleger durehsetzen konnten, dass er ihn zum Tode briichte
■ — dann wiiren wir ohne alle Verantwortung.

Nathanael. Wir konnen es versuchen. Gent es nicht
durch, so steht es uns noch immer frei, unser Urtheil durch
unsere Getreuen im Gedriinge eines Volksauflaufes ausfiihren
zu lassen, ohne dass wir uns offen daran betheiligen.

Rabbi. Und im aussersten Falle wird sich wohl eine Hand
finden, die in der Stille des Kerkers das heilige Synedrium von
seinem Feinde befreit.

Kaiphas. Die Umstiinde werden lehren, was geschehen soil.
Fur jetzt lasst uns aufbreohen. Aber haltet Euch zu jeder
Stunde der Nacht bereit — ich kiinnte Euch rufen lassen. . . .
Es ist keine Zeit zu verlieren. Unser Beschluss ist : er sterbe !

Alle. [Tumultuarisc/i.~\ Er sterbe, der Feind unseres heiligen
Gesetzes !

VII. VORSTELLUNG.

Jesus am Oelberge.

PROLOG.

Wie Adam kiimpft mit bitterer Lebensmuh,
An Kraft erschiipft, im Schweisso des Angesichts,
Urn, ach ! die eig'ne Schuld zu biissen,
So druckt den Heiland die fremde Siinde.

Versenkt in einem Meere von Traurigkeit,
Von schwerer Last zur Erde das Haupt gebeugt,
Von blut'gem Angstschwciss iiberronnen,
Kiimpft er den heissesten Kampf am Oelberg.

Schon nahet herbei, als Fiihrer der Hiischerschaar,

Der treu-vergess'ne Jiinger Ischarioth,
Zum Schergendienste des Verrathes
Schiindlich entweihend der Liebe Siegel.

So Boses that auch Joab and Amasa ;

Er druckt zugleich mit heuchelnder Miene ihm
Der Kuss der Freundschaft auf die Lippen
Und in das Herz, ach ! des Dolches Spitze.

Solo.

Judas, ach ! er nahm den Bissen

Bei dem Abendmahle
Und erstickte sein Gewissen

Und verfiel der finsteren Macht.

Was du thun willst, sprach der Herr,
Juda, dies vollbring' geschwind, —
Und er eilte aus dem Speisesaale
In die Synagoge hin
Und verkauf te seinen Meister.

Bald ist vollbracht, — bald ist vollbracht

Die schrecklichste der Thaten.
Ach ! heute noch, in dieser Nacht,

Wird Judas ihn verrathen.

Chor.

Wollt alle dann mit Jesum gehn,
Ihn leiden, dulden, sterben sehn.

VoRBILD.

Adam muss im bittern Schweisso seines Angesichtes sein Brodessen. .
1. Mos., 3, 17.

,CWie Adam zur Strafe fur seine Siinde iiber seiner Arbeit
bittern Schweiss vergoss, so vergiesst Christus am Oelberge
Angstschweiss und biisst die Siinden der Menschen.]

Solo.

O wie sauer, o wie heiss,
Wird es Vater Adam nicht !

Ach ! es fallt ein Strom von Schweiss
Ueber Stirn und Angesicht !

Then Caiaphas said, ' ' In securing the execution of our sentence
it would be safest if we could so contrive that the sentence of
death should be pronounced by the governor, then we should be
clearof all responsibility." "Wecantry,"saidNathanael; "if
it miscarries, it is still always open to us to have our sentence
carried out by our trusty friends in the commotion of a great
tumult, without ourselves being openly responsible for any-
thing." "And then," said the Rabbi, "if the worst come
we should have him in our hands, and in the silence of a
dungeon it will not be difficult to find a sure hand to deliver
the Sanhedrin from its enemy." Then Caiaphas arose and
said, ' ' Circumstances will teach us what should be done. Now
let us break up. But hold yourselves ready at any hour of
the night to be called together. There is no time to be lost.
Our resolution is, he must die." And all the members of the
High Council cried tumultuously, " Let him die, let him die !
The enemy of our Holy Law ! "

CHAPTER VII.

PROLOGUE.— Act VII.

As Adam fights against life's burden and weight —
His strength exhausted — in the sweat of his brow,

In expiation of his own guilt,

So is Christ weighed down by the sin of others.

Sunk in a sea of overwhelming sadness,
With heavy load his head bowed down to the earth,
Drenched with the bloody sweat of anguish —
He fights his fiercest fight on the Olive-Mount.

Already approaches, leading the men-at-arms,
The faith-forgetting disciple Iscariot,

Shamefully desecrating the seal of love

To the service of treachery.

A like evil deed did Joab by Amasa.

He pressed, at once, with feigned looks of love,
The kiss of friendship on his lips, ,

And into his heart, ah me ! the dagger's point.

Judas ate the hallowed bread
At the holy table, —
With a conscience seared and dead,
And Satan entered into him straightway.

"What thou doest," spake the Lord,
"Judas, do it quick ! " — and he
Hasted forth, as he was able
To the synagogue away,
And betrayed his Master.

The foulest deed will soon be done

That earth or hell displays, —
Alas ! ere this night's course be run,

Judas his Lord betrays !

Come now, ye faithful souls, draw nigh,
See Jesus suffer, bleed and die.

[The scene in the Garden of Gethsemane is heralded by a
double tableau. The first, which is the tenth in order of
tableaux, shows Adam under the curse ; the second, Joab's
treacherous assassination of Amasa. Adam, clad in a white
sheepskin, is represented as sweating and wearied by
digging in ungrateful soil. Three of his small children are
helping him to pull the thorns and briars from the earth,
while Eve, apparently a young girl, with brown hair, also
skin-clad, is the centre of a group of three very young
children, while two in the background are playing with a
stuffed lamb. The parallel is worked out by the choir
between Adam's sweating and the bloody sweat in Geth-
semane.]

THE PASSION PLAY AS PLAYED TO-DAY.

Chor.
Dieses ist die Frucht der Sunde ;

Gottes Fluch driickt die Katur.
Darum gibt bei sauern Schweisse
Und bei muhevollem Fleisse

Sie die Friiehte sparsam nur.

Solo.

So -wird's unserm Heiland heiss
Wenn Er auf dem Oelberg ringt,

Dass ein Strom von blut'gem Schweiss
Dim dureh alle Glieder dringt.

Chor.
Dieses ist der Kampf der Siinde ;

Fur uns kiimpfet ibn der Herr,
Kampfet ihn in seinem Blute,
Zittert, doch mit festem Muthe

Trinkt den Kelch der Leiden Er.

Vokbild.

Joab. unter dem Scheine. dem Amasa den Fretmdschaftskuss zu geben,
stosst ihm den Dolch durch dea Leib. — 2. Kon., 20, 9.

[Das Bild erinnert an den Verriitherkuss mit welchem Judas
den Heiland verrieth.]

Chorag-us. — Bccit.
Den Auftritt bei dem Felsen Gabaon —
Den wiederholet Judas, Simons Sohn.—

Dor Felsen Gabaon !
Die sonst stolz das Haupt ihr strecket,
Warum steht ihr wie beflecket.
Wie mit einem Trauerflor umhiillet da ?
Saget, ich beschwiir euch, saget : Was geschah ?
Was geschah ?

Chor. — In der Feme.
Fliehet, Wanderer, fliehet schnell Ton hier !
Verllucht ist dieser blutgediingte Ort !
Da fiel, von einer Meuchlerhand durchbohrt,

Ein Amasa,
Vertrauend auf der heil'gen Freundschaft Gruss,
Getiiuscht durch Joabs falscheh Bruderkuss.
O ruft in unsern Ruf : Der Fluch sei dir !
Der Fluch sei dir !

Chorag-us.
Die Felsen klagen iiber dich :
Die blutgediingte Erde riichet sich.
Verstummet, Felsen Gabaon ! vernehmt mit Grauen,
Was wir dort auf dem Oelberg schauen !

Dor Felsen Gabaon !
Judas gibt den Menschensohn
Mit den heuchlerischen Grusse
Und mit einem falschen Kusse
Um den schniidcn Geldgewinn
In der Murder Iliinde hin !

Chor.
Ihr Felsen Gabaon !
Verfucht sei, wer den Freund bctriigt.
Mit Hi ii' hi* tuiirnr Liebe liigt,
Mit Judaskuss die Unschuld krdnkt,
Die ri BUZ EH vi rderban denkt !
Fluch ihm ! soil's an die Felsen schallen !
Fluch ihm ! vom Felsen -widcrhallen !

Oh what weariness and heat

Is to Father Adam known —
See, there falls a stream of sweat

Over face and forehead down !

Now behold the fruits of sin :

'Neath the curse groans Nature sore.

Therefore though he toil in field,

All his pain and labour yield
Scanty fruits for evermore.

Christ the burden and the heat

On the Olive- Mount doth bear,
So that streams of bloody sweat

Drop from brow and body there.

Now behold the fight of sin

That the Lord doth wage for us !
Waged in His own heart's blood,
Agonised — yet firm He stood —

Drank the cup of suffering thus.

[The eleventh tableau represents Joab making ready to smite
Amasa under the fifth rib, while proffering him a friendly
kiss. We here come upon several soldiers who do duty in
the next scene as the guard who arrest Jesus. The tableau
is remarkable, because as the chorus sings, there comes an
echo from the rocks within, where a concealed choir sing
in response to the eager enquiry of the chorus, " What
happened? What happened?" describing the murder of
Amasa, which, of course, needs no link to connect itself with
the coming betrayal of Jesus.]

The scene by the rocks of Gibeon
Is repeated by Judas, Simon's son.

Ye rocks of Gibeon !
Why do ye mourning stand,
That once were counted joy of all the land,
As though in gloomy veil enshrouded ! — Tell,
Oh tell me, I adjure you, what befell ?
What befell?

Fly hence, wanderer, swiftly fly from hence !
This bloodstained spot is cursed in all the land :
Here fell, stabbed through and through by murderer's hand,

An Amasa,
And, trusting in the love of liim lie greeted,
By Joab with a brother's kiss was cheated.
Oh ! cry now as we cry ; " The curse on thee !
The curse on thee ! "

The rocks lament for thee, —
The blood-stained earth takes vengeance heavily.
Be dumb, ye rocks of Gibeon, hoar with dread,
What now upon the Mount has sped.

Ye rocks of Gibeon !
Judas doth ilrliviT One
Greater yet, with feigned words,
And a kiss that slays like swords,
For the base gain of a day,
Up to til imi "ho wait to slay.

Ye rocks of Gibeon !
Curat be who his Hand be trays , —

Falsely feigning loving ways, —

Innooenoe, with Judas-kiss,
To destruction hails Ufa this !

" Curst lie h" ! " to the im-ks shall sound —
From rock to rock the curse rebound.

THE GA11DEN OF GETHSEMANE. ACT VII.

Kunst- und Verlass-Anatolt, Oberammergau.j

TABLEAU X. ADAM UXDEE THE CUESE.

[Carl Stockmann, Photo.

THE PASSION PLAY AS PLAYED TO-DAY.

Handlung.

Chbistus leidet bittere Todesangst, wird dann von Judas mit e'mem
Kusse an die Solte verrat/ieu, die Ihn gefaiigeu wegfiihrt.

ERSTE SZENE.
Gegend in der Xiihe des Oelbtrges.—JmAS, Nathan, Jostte,
Ptolomaeus, Salomon. Die Handler. Selpha, Malciius.
Die Rotte.

Judas. Nun habet Acht ! Wir niihern uns dem Orte, wohin
der Meister sich zuriickgezogen. . . .

Salomon. Es werden wohl die Jiinger nicht zu friih uns
wittern.

Judas. Diese ruhen unbesorgt und ahnen nichts von einem
Ueberfalle. An eine Gegenwehr ist nicht zu denken.

Rotte. Und wagen sie's, so werden sie die Starke unsern
Anne f uhlen.

Judas. Seid unbekiimmert. Ear werdet ohne Schwertstreich
ihn fangen.

Josue. Aber wie erkennen wir im Dunkeln ihn, dass wir
nicht eines Andern, statt des Gewiinschten, uns bemiichtigen t

Judas. Ich will euch dieses als ein Zeichen geben : Wenn
wir ira Garten sind, so gebet genau Acht ! Ich eile auf ihn zu,
und den ich kiisse, der ist es ; diesen bindet !

Kore. Gut ! dies Zeichen liisst uns nicht irre geh'n.

Ptolomaus. [Zur Rotte.] Horetihr's? Am Kusse werdet
ihr den Meister kennen.

Rotte. Ja, ja ! wir werden seiner nicht verfehlen.

Judas. Jetzt lasst uns eilen! Es ist Zeit; wir sind nicht
weit mehr von dem Mayerhofe.

Josue. Juda ! Wenn uns die heut'ge Nacht gelingt, dann
sollst du die herrlichsten Friichte deines Werkes arnten.

Handler. Wir auch wollen dir eine grosse Belohnung geben.

Rotte. Nun warte, Volksaufwiegler du ! bald wird dein

Lohn dir werden. TAlle ab.

ZWEITE SZENE.

Der Oelgarttn.

CHBISTUS und die Jiinger kommen aus dem Hintergrunde alhwiUg

hervor.

Christus. Fiirwahr ! Fiirwahr ! Ich sage Euch : Ihr
werdet weinen und wehklagen, die Welt aber wird frohlocken.
Ihr werdet traurig sein, aber Eure Traurigkeit wird sich in
Freude verwandeln. Denn ich werde Euch wieder sehen, und
Euer Herz wird sich freuen und Eure Freude wird Niemand
mehr von Euch nehmen. Ich bin vom Vater ausgegangen und
in die Welt gekommen. Ich verlasse die Welt wieder und geho
zum Vater.

Petrus. Sieh, jetzt redest du deutlich und badienst dich
keiner Gleichnisse mehr.

Jakobus der Aeltere. Jetzt sehen wir, dass du Alles
weisst, und nicht nethig hast dass du jemand fragst.

Thomas. Darum glauben wir, dass du von Gott ausge-
gangen bist.

Christus. Glaubet Ihr jetzt ? Aber sehet ! Es kommt die
Stunde, und sie ist schon da, da Ihr Euch, Jeder in das
Seinige, zerstreuen und mich allein lassen werdet. Doch ich bin
nicht allein, denn der Vater ist bei mir. Ja, Vater ! Die
Stunde ist gekommen ! Verherrliche deinen Sohn, damit dein
Sohn dich verherrliche ! Ich habe das Werk vollbracht, das du
mir aufgetragen hast, ich habe deinen Namen den Menschen
geoffenbart, die du mir von der Welt gegeben hast ! Heiliger
Vater ! Erhalte sie in deinem Namen. Heilige sie in der
Wahrheit ! Aber nicht allein ftir sie bitte ich, sondern auch
fur Diejenigen, die durch ihr Wort an mich glauben werden,
damit Alle eines seien, wie du, Vater, in mir bist, und ich in dir
bin. Vater! Ich will, dass, wo ich bin, auch die bei mir
-' i' ii. die du mir gegeben hast, damit sie meino HerrHohkait
schauen, die du mir gegeben hast ! Denn du hast mich geliebt,
eho die Welt gegriindet war. — [Nach dem Eintritt in den Oel-
narten in tichtbarer Traurigkeit zu den Jungern] : Kinder !
Setzt Euch hier, wahrend ich dorthin geho und bote ! Betet,
dass ihr nicht in Versuchung fallet ! — Dir aber, Petrus, Jakobus
und Johannes, gehetmitmir! [GehtmittkndreiApostclnvoru'artt.
Bartholomaus. So traurig sab ich ihn noch nie.
Jakobus der Jung-ere. Mein I In-/ ist auch von Traurigkeit
belastet !

M atthaus. O dass doch diose Nacht voriibor wiiro mit ihren
triibcn Stunden !

THE GARDEN OF GETHSEMANE.

Now when the evening was fully come, there were gathered
together in the neighbourhood of the Mount of Olives those
who were appointed by the Sanhedrin to seize Jesus. Judas
was there with Dathan and the other traders, as well as the
four priests sent by Caiaphas to see that all things
went well. With them came the Temple Watch under the
command of one Selpha, in steel helmet and steel-embossed
leather cuirass. The Watch consisted of twenty men in armour,
two of whom carried long clubs set with spikes, two bore braziers
of burning coals, while the rest carried spears. Conspicuous
among the Watch were Malchus, the high priest's servant, and
Balbus. They approached stealthily, and Judas addressed
them, saying, " Now be careful. We are now approaching the
place whither the Master has withdrawn himself." Then said
Solomon, one of the priests, " I suppose the disciples will
not perceive us too soon." "No," said Judas, "they rest
unconcerned, and dream nothing of any attack. As to any
resistance, there is nothing of that to fear." Then cried thie
Temple "Watch, aloud, " Should they try it, they shall feel the
weight of our arms." "You will seize him," said Judas,
" without a single sword stroke." "But," said Josue, " how
shall we know him in the darkness, so as not to arrest another in
place of the one we desire ? " "I shall give you a sign," said
Judas — "when we are in the garden, then look out: I will
hasten up to him, and the man whom I shall kiss, that is he,
bind him ! " Then said Korah, " Good, this sign will prevent
us from making any mistake." Ptolomaus, the priest, then
turned to the Watch and said, " Do you hear ? you will know
the Master by a kiss!" "Yes! yes!" cried the soldiers,
" we shall not miss him." " Now," said Judas, " let us make
haste, it is time. We are not far from the garden." Then
said Josue to Judas, "Judas, if to-night brings us good
fortune, thou wilt profit by the fruit of thy work." The traders
added, "We too will recomiiense thee richly!" Then cried
all the soldiers together, ' ' Now look out, thou stirrer-up of
the people, thou wilt soon have thy reward." Thereupon the
whole company moved off into the darkness, and remained
hidden in an ambush until the signal should be sriven.

After a time Jesus and his disciples entered the Garden of
Gethsemane. Jesus spoke unto them, saying, ' ' Verily, verily,
I say unto you, ye shall weep and lament, but the world shall
rejoice ; ye shall be sorrowful, but your sorrow shall be turned
into joy, for I will see you again, and your heart shall rejoice,
and your joy no one taketh from you. I came forth from
the Father, and am come into the world. I leave the world
again and go unto the Father." "Lo," said Peter, "now
thou speakest plainly and no more in parables." Then said
James the Greater, ' ' Now we see that thou knowest all
things, and hast no need that one should ask thee any-
thing." And Thomas added, " Therefore we believe that
thou earnest forth from God." Jesus answered them, saying,
" Do ye now believe? Behold, the hour cometh, yea, is already
come, when ye shall be scattered every man to his own, and
leave me alone. Yet I am not alone, for the Father is with
me. Yes, Father, the hour is come ; glorify thy Son, that thy
Son also may glorify thee. I have finished the work which thou
hast given me to do. I have manifested thy name to those
whom thou gavest me out of the world. Holy Father, keep
them in thy name: sanctify them in the truth. Neither
pray I for those alone, but for them also who shall believe on
me through their word, that theyall maybe one, as thou, Father,
art in mo, and I in thee. Father, I will that they also whom thou
hast given me be with me where I am, that they may behold my
glory which thou hast given me, for thou lovedst me before the
foundation of tho world." Then turning to the disciples who
were following him iuto the garden he said, in a voice which was
broken with sorrow, " Children, sit down here while I go and

Iiray yonder. Pray that you enter not into temptation ; but ye,
'•iii'. James, and John, follow me." Eight ol the ill-, ipl.s then
sat down in the shade under the trees, while Jesus went forward
with the three. Bartholomew said, " Never have I seen liim
so sad": and James the Less replied, "My heart is also
la li n do-.vn with MkdoMi" : while Matthew cried. " Ah, that

THE GARDEN OF GETHSEMANE. — ACT VII., SCENE 2.

§2

THE PASSION PLAY AS PLAYED TO-DAY.

Ein Jungrer. Nicht umsonst hat unscr Meister uns darauf
Torbereitet.

Philippus. Liebe Briider ! Wir wollen hier zur Ruh', bis
er zuriickkommt, uns niederlassen.

Thomas. Ja, das wollen wir. Ich bin ganz miid' und
kraftlos. \_AUe setzen sich.

Christus. [Im Vordergrunde .1 O liebe Kinder ! Meine Seele
ist betriibt bis zum Sterben ! Bleibet hier und wachet mit mir !
[Nach einer Pause."] Ich will mich ein wenig entfernen, um
durch die Ansprache an meinen Vater mich zu starken.

[Geht zur Grotte, langsam und mit wankenden Schritlen.

Petrue. [Sieht ihm nach.] lieber, guter Meister!

Johannes. Meine Seele Ieidet mit der Seele unsers Lehrers.

[Sie setzen sich.

Petrus. Mir ist so sehwer, so bang !

Jakobus. Was sondert uns der gute Meister heute so von
einander f

Johannes. Ach, wir werden Zeugen sein.

Petrus. Wisset ihr, Briider, wir waren Zeugen seiner Ver-
klarung anf dem Berge, aber jetzt — was werden wir sehen
mil mi in

Christus. [In der Kahe der Grotte.] So soil diese Stunde
iiber mich kommen, die Stunde der Fmsterniss ! Doch dazu
kam ich ja in die Welt ! [ Wirft sich in der Grotte auf die Enie.]
Vater ! Mein Vater ! Wenn es moglich ist, — und dir ist ja
Alles moglich — so gehe dieser Kelch an mir voriiber ! [Fdllt
auf sein Angesicht und bleibt so eine Welle, dann wieder auf den
Enieen.] Doch Vater, nicht wie ich will, sondern wie du
willst ! [Steht auf, blielct zum Ilimmcl, geht dam zu den drei
Jiingern.J Simon !

Petrus. [ Wie im Traum.] Ach mein Meister.

Christus. Simon, du schliifst ?

Petrus. Meister, hier bin ich.

Christus. Konntet Ihr nicht eine Stunde mit mir wachen?

Petrus. Meister ! vergib !

Die-Apostel. Der Schlaf, Rabbi, hat uns iiberwiiltigt.

Christus. wachet und betet, dass Ihr nicht in Ver-
guchung fallet !

Die Apostel. Ja Herr, wir wollen beten und wachen.

Christus. Der Geist ist zwar willig, aber das Fleiseh ist
schwach. [Geht wieder zur Grotte.] Mein Vater! Deine
Forderung ist gerecht ! Deine Rathschliisse sind heilig ! Du
forderst dieses Opfer ! [Fdllt auf die Knie.] Vater ! Der
Kampf ist heiss. [Fdllt auf sein Angesicht, dann sich erhebcnd.]
Doch wenn sich dieser Kelch von mir nicht entfernen kann,
ohne dass ich ihn trinke, so geschehe, Vater, Dein Willo ! [Steht
auf] Heiligster! Heilig werde es von mir vollbracht!
[Kommt wieder zu den schlafenden Jiingern zuruck.] So sind also
Eure Augen noch zu sehwer, als dass Ear wachen kiinntet ? O
meine Vertrautesten ! Auch bei Euch finde ich keinen Trost !
[Nachdem er einige Schrilte auf dem Wege zur Grotte gegangen ist f
ttillstehend.] Ach! Wie wird jetzt alles dunkel um mich her!
Die Angst des Todes iiberwiiltigt mich ! — Die Schwere des
gottlichen Gerichtes liegt auf mir ! O Siinden, Siinden der
Menschheit ! Dor driickt mich nieder ! O der furchtbaren Last !
O der Bitterkeit dieses Kelches ! [Zur Grotte gekommen.] Mein
Vater! [Auf den Enieen.] Wenn es nicht moglich ist, dass die
Stunde an mir voriiber gehe, so geschehe dein Wille ! Dein
heiligster Wille ! — Vater ! — Dein Sohn ! — Hbre ihn !

DRITTE SZENE.

Ein Engel erscheint.

Engel. Mermchcnsohn, heiligo des Vaters Willcn ! TJeber-
Mchaue die Scligkeiten, die aus deincm Kampfe hervorgeh'n !
Der Vater hat dir's aufgetragen, du hast es freiwillig auf
dich genommen, das Siindopfer zu werden fiir die siindigo
Henjchhcit, fuhro es aus ! Der Vater wird dieh verlicrrli. li.n |

this night were past with its weary hours." And another
apostle exclaimed, " Not in vain has our Master prepared us for
this." Philip said, "Dear brothers, we will sit down
here and rest until he comes back." "Yrs." said Thomas,
"that we will, for I am utterly worn out and weary."
Then Jesus, who had come forward with Peter, James,
and John, said unto them, "All, beloved children, my
soul is exceeding sorrowful, even unto death. Tarry ye
here and watch with me." Then after a pause he added,
" I will go a little further apart in order to strengthen
myself by communion with the Father." As Jesus with slow
and staggering steps went towards the grotto, Peter cried,
looking after him, " Ah, dear, good master," and John ex-
claimed, " My soul is suffering with the soul of our teacher."
As they sat down Peter said, " I am very anxious." James
said, "Why does our dear Master thus separate us from
one another?" John replied, "Alas! we are to be wit-
nesses," and Peter continued, "Ye know, brethren, — we were
the witnesses of his transfiguration on the mountain, but now,
what is it that we have to see ? " Slowly Peter, James, and
John, who were sitting apart, fell asleep. Jesus, having
reached the grotto, said, " This hour must come upon me — the
hour of darkness. But for this it was that I came into the
world." Then falling upon his knees he clasped his hands, and
looking up to heaven cried, with a great and pitiful voice,
" Father ! my Father ! if it be possible, and with thee all
things are possible, let this cup pass from me ! " Then Jesus
fell upon his face on the ground and remained silent for a
while. Then again he rose upon his knees and cried, "Yet,
Father, not as I will, but as thou wilt ! " Then, standing up,
he looked towards heaven and slowly returned to the three
disciples.

And lo, when he approached he found them asleep. ' ' Simon ! ' '
he said. Simon Peter, as in a dream, rubbed his head and said,
" Alas! my Master." Jesus said, "Simon, dost thou sleep?"
Peter, rousing himself, said, "Master, here I am." Jesus
said, " Could you not watch with me one hour? " Peter cried,
" Master, forgive." The apostles said, " Rabbi, sleep has
overpowered us." Then said Jesus, "Watch and pray, that
ye enter not into temptation." The apostles answered, "Yes,
Lord, we will watch and pray ! " Then said Jesus unto them,
"The spirit indeed is willing, but the flesh is weak." So
saying he turned from them, and again slowly walked towards
the grotto.

Praying, he said, "My Father, thy demand is just, thy
decrees are holy, thou claimest this sacrifice." Then falling
upon his knees he prayed, saying, " Father, the strife is hot."
Falling upon his face he remained silent for a time, then rais-
ing himself again he cried, " Yet, Father, if this cup may not
pass from me unless I drink it, Father, thy will be done."
Then standing up he said, " Holy One, it will be completed by
me in righteousness ! "

Then once more he came back to the sleeping disciples ; this
time he did not rouse them. " Are also your eyes so heavy
that you could not watch ? " he said. " Ah ! my most trusted
ones, even among you I find no consolation ! "

Then returning over the rocky road which led to the grotto
he paused for a moment in silence while a great sorrow over-
whelmed him. " Oh, how dark it grows around me, the anguish
of death encompasses me ! The burden of God's judgment lies
upon me ! Oh, the sins ! Oh, the sins of mankind ! they weigh me
down. Oh, tho fearful burden ! Oh, the bitterness of this cup ! "
Then coming to the grotto again he cried, " My Father ! " and
falling down he prayed, "If it is not possiblo that this hour
pass away from me, thy will bo done ! Thy holiest will ! Father .'
Thy son ! Hear him ! "

Then from out of tho darkness a bright and shining angel
in white apparel, and with radiant wings, descended upon him.
And out of the silence were heard these words, " O Son of Man.
sanctify the Father's will ! I/ook upon the blessedness which
will proceed from thy struggles. Tho Father has laid it upon
theo, and thou hast of thy free will taken it upon thee to
becomo the sacrifice fnr sinful man. Carry it through to the
end ! The Futher will glorify thee."

THE GARDEN OF GETHSEMANE. ACT VII., SCENE 3.

Kunst- und Verlags-Anstnlt, ObernramergauJ

JESUS IN THE GARDEN.

[Carl Stockmaun, rhoto.

THE PASSION PLAT AS PLAYED TO-DAY.

Christus. Ja, heiligster Vater ! Deino Fiigung bete ich
an ! Vollbringen will ich sie, vollbringen ! — Versiihnen,
retten, beseligen. [Steht ««/".] Gestiirkt dureh dein Wort>
o Vater, gehe ich mit Freude dem entgegen, was du mir?
dem Stellvertreter dor siindigen Menschheit, bestimmt hast !
\_Z11 den drei Jiingern.] Jetzt schlafet und ruhet aus !

Petrus. Was ist es, Meister?

Alle drei Apostel. Sieh', wir sind bereit.

Christus. Die Stunde ist gekommen ! Des Menschen Sohn
wird in die Hiinde der Sunder iiberliefert ! Steht auf und lasst
nns gehen.

Jiing-er. Was ist das fur ein Getose ?

Philippus. Kommt, wir wollen uns um den Meister
gammeln. [Die Jiinger eilen nach vorwarts.

Christus. Seht ! der mich verrathen wird, ist nahe.

[Judas erscheinl mit der Rotte.

Andreas. Was will diese Schaar?

Alle. Ach, es ist um uns gescheh'n !

Johannes. Und seht, Judas an der Spitze.

VTERTE SZENE.

Judas. Rabbi, sei gegriisst ! [Kiisst Jesum.

Christus. Freund ! Wozu bist du gekommen? Mit einem
Kusse verriithst du den Menschensohn ? [Geht der Schaar
tntgegen.] Wen suchet Ihr ?

Rotte. Jesum von Nazareth !

Christus. Ich bin es.

Rotte. Weh' uns ! Was ist das ! [Sliirzen zu Boden.

Jiingrer. Ein einziges Wort von ihm stiirzt sie nieder !

Christus. [Zu den Knechten.] Fiirchtet Euch nicht ! Stehet
auf!

Jiingrer. Herr, wirf sie nieder, dass sie sich nicht mehr
erheben !

Christus. Wen suchet Dir ?

Rotte. Jesum von Nazareth.

Christus. Ich habe es Euch gesagt, dass ich es bin. Wenn
Ihr also mich suchet, so lasset diese gehen !

Selpba. Ergreift ibn ! [Die Knechte nahern sieh Jest/.

Petrus und Philippus. Herr, sollen wir mit dem Schwerte
d'reinschlagen ? [Petrus schliigt nach Malchus.

Malchus. O weh ! Ich bin verwundet, ach mein Ohr ist
weg!

Christus. [Zu den Jiingern.] Lasset ab ! Nicht weiter !
[Zu Malchus.] Sei unbesorgt ! Du sollst geheilet sein !
[Riihit des Malchus Ohr an. Dann zu Petbus.] Und du,
stecke dein Schwert in die Scheide, denn alle, die das Schwert
ergreifen, werden durch das Schwert umkommen. Soil ich
den Kelch, den mir der Vater gereicht hat, nicht trinken ? Oder
meinst du nicht, dass ich meinen Vater bitten kiinnte, und dass
er mir jetzt mehr als zwolf Legionen Engel zu Hilfe schieken
wiirde ? Wie wiirde denn aber die Schrif t erf iillt werden, dass
es so geschehcn miisse ? [Zu den Pharisiiern.] Ihr seid auf
mich wie auf einen Riiuber ausgegangen, mit Sohwertern und
mit Kniittcln, mich gefangen zu nehmen, und ich sags doch
taglich bai Euch ira Tempel und lehrte, — und Ihr strecktet
Euro 1 1 iinde nicht nach mir aus und ergriffet mich nicht. Aber
das ist Euro Stunde, diess die Macht der Finsteruiss ! Seht !
Ilier bin ich.

Selpha. Umgcbt ihn, biudet ihn feat, dass er nicht cnt-
kommt !

Nathaniel. Dafur scid Ihr dem Hohen Rathe verantwort-
li/ih. [Die Jiinger perlieren lich.

Then said Jesus, "Yes, most holy Father, I adore thy
providence, I will complete the work — to reconcile, to save, to
bless ! " Then standing up he cried in a more joyful tone,
" Strengthened by thy word, Father ! I go joyfully to meet
that to which thou hast called me, as the substitute for sinful
man."

With lighter step he returned to the place where the three
disciples lay slumbering peacefully. He looked upon them and
said, "Sleep now, and take your rest!" Peter hearing his
voice, said," " What is it, Master? " Then all three answered,
"Behold we are ready." Then said Jesus, "The hour is
come, the Son of man is betrayed into the hands of sinners.
Rise, let us be going ! "

Even as he spoke these words the tramp of armed men was
heard in the immediate neighbourhood of the garden mingled
with loud cries of denunciation and vengeance. ' ' What is
that uproar?" said the Apostles. "Come," said Philip, who
hurried forward from behind with the rest of the eight, ' ' Come
let us gather round the Master." At that word the disciples
hastened forward. "Behold," said Jesus, " he who betrayeth
me is at hand," The disciples looked in the direction which
Jesus indicated, and there by the flaring light of the braziers
carried by the Temple Watch, they saw Judas advancing at the
head of the band. " What does this multitude want?" said
Andrew. For an answer all the disciples cried as with one
voice, " Alas, we are undone ! " " Andsee," cried John, " Judas
is at their head ! ' ' Even as he said this Judas with long and
stealthy steps sprang forward, looking from side to side as he
came, until he stopped immediately behind Jesus ; then stand-
ing on tiptoe he reached over the shoulder of Jesus and kissed
him, saying, "Hail, Master!" Jesus answered, " Friend,
wherefore art thou come ? Betrayest thou the Son of man with
a kiss?"

Then, stepping forward to meet the armed band he faced
them fearlessly and said, "Whom seek ye?" A loud and
angry shout went up from the soldiers. " Jesus of Nazareth ! "
Jesus said, "lam he." As he uttered these words the
soldiers feU backward to the ground, crying, " Woe unto us !
What is this ?" The disciples exultingly cried, " One single
word from him casts them to the ground." But Jesus said to
the soldiers, "Fear not, arise." As they regained their feet
the disciples whispered eagerly to Jesus, saying, " Lord, cast
them down, so that they shall never rise again." But Jesus,
a second time, asked, " Whom seek thee ? " Again the crowd
replied, "Jesus of Nazareth." Then Jesus said, "I have
already told you that I am he ; if therefore ye seek me, let
these go their way."

Selpha, the leader of the band, cried, " Seize him ! " The
soldiers approached Jesus ; Malchus and Balbus, carrrying in
their hands a small cord, grasped him by the wrists in order
to bind him. Peter and Philip asked Jesus, saying "Lord
shall we smite with the sword?" Before Jesus replied,
Peter's sword flashed from its sheath and descended on the
head of Malchus. The helmet turned the descending blade,
and instead of splitting his skull it only sliced off his ear.
" Alas," cried Malchus, " I am wounded ; my ear is off! "
Then said Jesus to the disciples, "Suffer ye thus far." And
reaching forward to Malchus he said, " Be not troubled, thou
shalt be healed." And touching his ear, that moment it was
made whole. Malchus felt his ear with astonishment. His
comrades satisfied themselves that the ear was as the other, and
stood motionless ; whilo Jesus turned to Peter and said, " Put
up thy sword into its sheath ; for all they who take the sword
shall perish with the sword. The cup which the Father hath
given, shall I not drink it ? Thiukest thou that I cannot now
pray to my Father, and ho would presently give mo more than
twelve legions of angels ? But how then would the scriptures
bo fulfilled that thus it must be ? "

Then turning to the Pharisees, he said, " Are ye come out as
against a thief with swords and staves to take mi' : I sat daily
with yo in the Temple teaching, and ye took me not. But this
is yiir hour and the power of darkness. Behold, 1 am hi
"a ur r onn d him," cried Selpha; " bind him fast, tint he eseapo
not.' Then slid Nathan a '1. whose eager zeal to dastroy Jesus
had led him to join the soldiers, " You are responsible to the
Council that ho does not escape." At Selpha's command Mal-
chus and lS.illms had seized Christ, and wero busily engaged
in tying his hands together with cords. Slowly one by one,

THE GAUDEN OF GETHSEMANE. ACT VII., SCENE 4.

Kunst- und Vei'lags-Anstalt, Oberammergau.]

THE BETBAYAX.

[Carl Stockmann, Photo.

THE PASSION PLAT AS PLAYED TO-DAY.

Rotte. Ans nnsern Handen entkommt er nicht.

Die Handler. Jetzt wollen wir uusere Rache kiihlen.

Dathan. Weisst du noon was du uns im Tempcl gethan
hast?

Josaphat. \Zu den Pharisaern ] Wir wollen voraus in die
Stadt eilen. Mit Sehnsucht harrt das Synedrium unserer
AfiVimft

Handler. AYir aber gehen nicht mehr von die Seite dieses
Bbsewichts.

Nathanael. Zuerst gehen wir zum Hohenpriester Annas.
Dorthin fiihret ihn !

Selpha. Wir kommen nach.

Handler. [Zu Judas.] Judas, du bist ein Mann ! Du ver-
stehst Wort zu halten.

Judas. Sagte ich Eueh nicht, dass er noch heute in Eurer
Gewalt sein werde ?

Pharisaer. Den ganzen Hohen Rath hast du dir verbindlich
gemacht. [Ab.

Die Rotte. [Jesuit for sich herstossend.'] Fort mit dir ! In
Jerusalem wird man liber dich entscheiden I

Selpha. Lasst uns eilen, fiihrt ihn behutsam !

Rotte. Ha, lauf ' nun, wie du im Judenlande umher gelaufcn !

Selpha. Schont seiner nicht ! Treibt ihn an.

Rotte. Vorwarts, oder man wird dich mit Kolben treiben !

Handler. Hilft dir Belzebub denn nicht mehr ? \_Alle ab.

ZWEITE ABTHEILUNG.

Von der Gefang-ennehmung 1 im Olivengrarten bis zur
Verurtheiiung; durch Pilatus.

VIII. VORSTELLUNG.

Jesus

Axnas.

PROLOG.

O der schaurigen Nacht ! Sehet den Heiland an !
Von Gerieht zu Gericht wird Er umhergeschleppt.

Allenthalben kommt Schmiihung

Und Misshandlung entgegen Ihm.

Ein freimiithiges Wort, das Er zu Annas spricht
Lohnt ein Biisewicht ihm, schliigt Thn mit roher Faust,

Um sich Lob zu verdienen,

In's holdselige Angesicht.

Solcher schmahliche Lohn ward dem Michaus auch,
Da er Wahrheit enthiillt Achab dem Kiinige ;

Von den Liigenpropheten

Gibt ihm einer den Backenstreich.

Wahrheit erntet gar oft Hass und Verfolgung nur ;
Doch ihr moget ihr Licht schauen und bannen auch —

Endlich wird es obsiegen

Und durchbrechen die Finsterniss.

Chor.
Begonncn ist der Kampf der Schmerzeu,

Begonncn in Gethsemani.
O Sunder ! nehmet es zu Herzen !

Vergesset dieser Szene nie !

7'iir ener Hcil ist dies gescheh'n
Wat auf dem Oelberg wir geseh'n.
Fur cuch betriibt bis in den Tod,

Sank Er zur Erde niedor.
Fur cuch drang Dim, wie Blut so roth,

Der Schweiss durch alio Glieder.

VORBILD.

MicbiuA, der Prophet, bckommt einen Backenntreich. weil er Jem
Konigc Achab die Wahrheit «ag-te.— 3 Kiin., 22, 24.

[Fine Anspielung auf das erste Verhiir Jesus bei dem Hohen-
priester Annas, woselbst der Heiland eincn Backenstreich
erduldete.]

the disciples stole away, leaving Jesus alone in the midst of
his captors. In reply to Nathanael the soldiers said, " Out
of our hands he will' not escape." Then cried with a loud
voice the traders, with Dathan at their head, " Now we will
slake our vengeance ! " And Dathan added, " Dost thou still
remember what thou didst to us in the Temple P " Josaphat
said to the other Pharisees. " We will hasten on into the city.
The Sanhedrin will be awaiting our arrival with impatience."
The traders replied, " But we will not leave this scoundrel
for an instant." "First," said Nathanael, "we must go to
the High Priest Annas. Lead him thither!" Selpha said,
" We follow thee ! " As the band prepared to obey the word
of command a trader came up to Judas and said approvingly,
' ' Thou art a man indeed ! Thou knowest how to keep thy
word." Judas complacently answered, "Did I not tell you
that he would be in your power to-day?" The Pharisees
said, " Thou hast placed the whole Council under an obligation
to thee." The procession then went off, leading Jesus to the
palace of Annas. The Temple Watch formed behind Jesus,
who, with his hands bound before him was thrown violently
forward by Malchus and Balbus, who held the other ends of
the cords which bound him, and marched behind him. They
cried, " On with thee ! In Jerusalem they will settle your
affair ! " Selpha, who marched at the head of his band, cried,
"Let us hasten; lead him away carefully." And all the
band shouted, ' ' Ha ! run now as thou hast hitherto run to
and fro about the land of Judsea." " Spare him not ! " said
Selpha; " drive him on!" "Forward!" shouted the
soldiers, shouting together; "otherwise thou shalt be driven
on with staves." And as they marched away, driving Jesus
before them, the traders derided him, saying, " Doth Beelze-
bub then aid thee no longer ? "

SECOND DIVISION.

CHAPTER VIII.
PROLOGUE.— Act VIII.

Oh, the terrible night ! Look at the Saviour now !

How He is haled about from judgment-seat to judgment-seat !

They meet Him with foul abuse

And outrage everywhere.

For one fearless word which He speaks unto Annas,
One, as His reward, strikes Hun with ruthless hand,

Praise to win from the tyrants,

With ruthless hand on the face.

Such base recompense was given to Micaiah ;
When to Ahab the king he prophesied truly,

One of the lying prophets

Smote him then on the face.

Truth wins often hatred and persecution ;

Yet, though ye may seo her light, and banish it,

At the last it will conquer,

And in glory break through the dark.

Now has begun the anguished fight

Begun in dark Gethsemane.
O sinners, never let this night

For evermore forgotten be !

For your salvation this has been,
Which on the mountain we have seen ;
When, sorrowing unto death, Ho sank

To earth, it was for you, —
'Twas for your sake the damp turf drank

Those drops of crimson dew.

[The twelfth tableau shows how Micaiah, tho prophet of the
Lord, was smitten bv Zedekiah, tho priest of Baal, for
daring to predict, before Ahab and Jchoshaphat, tho ap-
proaching death of the King of Israel at tho battle o|
Ramoth Gilead.]

JESUS BEFORE ANNAS. ACT VIII., SCENE 2.

Solo.

Wer frei die Wahrheit spricht,
■ Den schliigt man in's Gesicht.
Miehiius ward von Sedekias Hand getroffen
Weil er zu sagen wagte offen :
' ' Kbnig, du wirst uuterliegen,
Wenn du Ramoth wirst bekriegen."

Dies ist, was Michiius sprieht.
Vom Verderben dich zu retten,
Glaube, Kbnig, Baals Propheten —

Dieser Schmeichler Liigen nicht !
Doch des Gottgesandten Stimme

Sehmeichelt einem Achab nicht.
Und ein Liigner schliigt im Grimme

Ihn daf iir in's Angesieht.

Chor.
Liigner, Heuchler, Schmeichler pfliieken

Rosen, Lorbeer ohne Muh' .
Nur die Wahrheit muss sich biicken ;

Denn die Wahrheit Bchmciehelt nie.

Handlung.

Jesus wird dem Annas vorgestellt und in's Angesicht geschlagen.

ERSTE SZENE.
Annas. Esdeas. Sidkach. Misael.

Annas. Ich kann in dieser Nacht nicht Ruhe finden, bis
dass ich weiss, dass dieser Ruhestbrer in unsern Hiinden ist.
O wiir' er doch bereits in Fesseln ! — Sshnsuchtsvoll erwarte ich
meine Diener mit der frohen Nachricht.

Esdras. Sie kbnnen nicht mehr lange weilcn ; denn ge-
raume Zeit ist's, seit sie abgegangen.

Annas. Vergebens ist mein kummervoller Blick hinausge-
richtet nach der Kidronsstrasse. Nichts liisst sich seh'n,
nichts hbren. — Geh', mein Esdras, geh' dem Kidronsthore zu,
und sieh' ob sie nicht nahen.

Esdras. Eilends will ich dahin. [.44.

Annas. Das ware doch ein Donnerschlag fur das hohe Syne-
drium, wenn diesmal nicht das Werk —

Sidrach. Hoherpriester, lass die Sorgen !

Misael. Am Gelingen ist ja nicht zu zweifeln.

Annas. Sie haben etwa ihren Weg geiindert, und kehren
durch die Pforte Siloah zuriick ? Ich muss doch auch auf dieser
Seite spiihen lassen.

Sidrach. Wenn der Hohepriester es wiinscht, will ich zur
Pforte Siloah —

Annas. Ja, thue es ! Doch sieh' zuerst, ob Niemand durch
die Synedriumsgasse komme !

Sidrach. Herr ! Ich siiume nicht. \_Ab.

Annas. Die Nacht riickt vor, und immer noch koine Gewiss-
heit ! Jede Minute dieses bangen Harrens ist mir mehr als
eine Stuude. — Ich meine — horch ! — Es kommt Jemand !
Ja ! Ja ! Man kommt ! — Es wird wohl gute Botschaft sein.

Sidrach. \_Hercineilend.~] Herr ! Esdras kommt in Eile.
Schnellen Fusses sah ich ihn die Gasse heran laufen.

Annas. Er muss frohe Nachricht bringen, da er sich so
beeilt. Ich habe wahrlich kein Gefiihl mehr, als fur den Tod
des Verbrechers.

Esdras. [Eilends /commend.'] Heil dem Hohenpriester ! Ich
habe die abgesandten Viiter selbst mit Judas gesehen. Alles ist
nach Wunsch ; der Galiliicr in Banden. Ich habe sie ge-
sprochen und eilte fort, die freudevolle Kunde geschwind zu
iiberbringen.

Annas. Himmlische Botschaft ! Gliicksel'ge Stunde ! Ein
Stein ist von meinem Herzen gelbst und ich fiihle mieh wie
neugeboren. Jetzt erst nenne ieh mich mit Freude den
Hohenpriester des auserwahlten Volkes !

He who truth does speak

Is smitten on the cheek.
Micaiah thus by Zedekiah's hand was smitten,
Because he freely dared to say — 'tis written—
" King, if thou wilt still assail
Ramoth, thou shalt ne'er prevail."

Spake Micaiah on this wise :
" Baal's seers are thy undoing ;
Wilt thou save thyself from ruin

Hearken not these flatterers' lies."
But the voice of God's own prophet

Flatters not proud Ahab's race,
And a lying courtier rising,

Strikes him, wrathful, in the face.

Roses, laurels, earth's fair glories,

Are for those who feign and lie ;
Truth must go uncrowned in this world,

She can use no flattery.

ZWEITE SZENE.

Die vier Abgeordmten des Hohen Rathes erscheinen mit Judas auf
dem Balkon.

Die vier Pharisaer. Es lebe unser Hohepriester !
Nathanael. Der Wunsch des Hohen Rathes ist erfiillt !

JESUS BEFORE ANNAS.

It was dark night, and there was silence in the street before
the house of Annas, the High Priest, when his door opened and
Annas, attended by Esdras, Sidrach, and Misael, came upon
the balcony. "lean find no rest this night," said Annas,
looking impatiently up and down the street, "until I know
that this disturbsr of the peace is in our hands. Oh ! if he were
only safe and in fetters. Full of longing and anxiety I await
the arrival of my servants with the joyful news." Then said
Esdras, "They cannot ba much longer, for it is a good
while since they went away." " In vain has my troubled
gaze looked up and down the street of Kedron. But
nothing can I see and nothing hear. Go ! my Esdras, go
towards the Kedron Gate and see." " I will hasten out, " said
Esdras, hurrying away as quickly as his short squat figure
would allow. Annas, walking about impatiently, tormented
by misgivings as to the success of the enterprise, began : "It
would be a blow to the Sanhedrin if this time the work
should not succeed." Sidrach said, "Do not give way to
anxiety, High Priest;" and Misael added, "There is no
doubt of our success. Annas, heeding not the consola-
tion of his priests, said, ' ' They may have altered their
way and returned through the Siloa Gate. I must send to
see also on that side." Sidrach said, "If the High Priest
wishes it I will go to the Siloa Gate." "Yes, do," said
Annas, "but first see whether anyone comes through the
street of the Sanhedrin." " I will not loiter, my lord,"
said Sidrach, as he disappeared into the darkness. Annas
resumed his troubled thoughts. ' ' The night is going by, and
still the old uncertainty. Every minute of this weary waiting
time is as an hour to me. Hark ! I think someone comes
running! Yes, he comes. Surely there will be good tidings."
Sidrach, bursting into the presence of the High Priest, ex-
claimed, " My lord, Esdras comes in haste, I saw him just
now running down the street with rapid foot." Then said
Annas, "Surely it is joyful news that he brings, since
he hastens so. Truly, I long for nothing now but the
death of this malefactor." Then came Esdras, breathless with
haste, crying, ' ' Hail to the High Priest. I have seen the fathers
who were sent with Judas. All has gone according to your
wish. The Galilean is in bonds. I heard it from their mouth,
and hurried as fast as I could to bring the joyful news in haste
to thee." Annas cried, " Oh, heavenly message ! auspicious
hour ! A stone is lifted from my heart, I feel as if I were bom
again. Now, for the first time, can I rejoice to call myself
High Priest of the chosen people."

Then came in to Annas, Judas, and the four Pharisees who
had been sent by the Council to accompany him, crying, ' ' Long
live our High Priest ! " Nathanael exclaimed, " The wish of

THE PASSION PLAY AS PLAYED TO-DAY.

Annas. 0, ich muss Euch umarmen vor Freude ! So ist
derm unser Plan gliicklich gelungen. Judas, dein Name wird
in unsern Jahrbiichern eine ehrenvolle Stellung einnehmen.
Noch vor dem Feste soil der Galiliier sterben !

Judas. \_Erschreckt.~] Sterben?

Annas. Sein Tod ist beschlossen.

Judas. Fiir sein Leben und Blut will ieli nicht vcrant-
wortlich sein.

Annas. Das ist nicht noting, er ist in unserer Gewalt.

Judas. Dazu babe ich ihn Euch nicht iiberliefert.

Pharisaer. Du hast ihn iiberliefert, das Weitere ist unscre
Sache.

Judas. Weh' mir t Was habe ich gethan ! Sterben soil
er ? Nein ! Das wollte ich nicht. Das will ich nicht !

[EM himeeg.

Die Pharisaer. [Ihm nachspollend.] Du magst wollen oder
nicht, er muss doch sterben.

DRITTE SZENE.

Yorige ausser Judas. Gleich darauf erschcincn CnRiSTOS, der
Eottenfuhrer Selpha und die TempeUUencr Malchus und
Balbus auf dem Ealkon. Die Rotte blcibt unten.

Priester. Hoherpriester, der Gefangene ist vor der Schwelle.

Annas. Selpha mit der niithigen Wache mfige ihn herauf-
fiihren. Die iibrigen mogen ihn drunter erwarten !

[Selpha erscheint mit Christus.

Selpha. Hoherpriester ! Nach deinem Befehle steht der
Gefangene hier vor deinen Schranken.

Annas. Habt Ear ihn allein gefanglich eingebracht ?

Balbus. Seine Anhanger zerstreuten sich wie scheue Schafe !

Selpha. Wir fanden es nicht der Mtihe werth, sie einzu-
fangen. Jedoch ware Malchus beinahe urn's Leben gekommen.

Annas. Was ist gescheh'n ?

Selpha. Finer seiner Anhanger hieb mit geziicktem Schwerte
nach ihm, er traf sein Ohr und weg war es.

Annas. Wie ? es liisst sich aber nichts bemerken?

Balbus. [Hohnend.] Der Wundermann hat es ihm wieder
angekiinstelt.

Annas. Was sagst du dazu, Malchus ?

Malchus. [Ernst.] Ich kann es n : cht erkliiren — es ist
Wunderbares an mir gescheh'n.

Annas. Hat der Betriiger dich etwa auch bezaubert ? [Zu
Jesus.] Sage, durch welche Macht hast du dies gethan ?

[Chkistus schueigt.

Selpha. Rede, wenn dich deine Obrigkeit fragt !

Annas. So rede ! Gib Rechenschaft nun iiber deine JUnger,
deine Lehre, die du im ganzeu Judenlande verbreitet und mit
der dn das Volk verf iihrt hast !

Christus. Ich habe bffentlich vor der Welt geredet ; ich
habe immer in den Synagogen und im Tempel gelehrt und ich
habe nichts im Verborgenen geredet. Was friigst du mich ?
Frage Diejenigen, welche gehiirt haben, was ich zu ihnen
redete ! Sieh, diese wissen, was ich gesagt habe.

Balbus. [SchUigt Jesum.] Antwortest du so dem Hohen-
priesterP

Christus. Habe ich unrecht geredet, so beweise es, dass es
unrecht sei ! Habe ich aber recht geredet, warum schlugst du
mich?

Annas. Du willst auch jetzt noch trotzen, da dein Lcbon
und Tod in unserer Gewalt ist ? Fiihrt ihn weg, ich bin
dieses Bosewichtcs miide.

Balbus. [,?« Chbistus, der abgej 'iih it uird.'] Warte nur, dein
Trotz wird wcichen !

Annas. Ich will mich noch eiDO Weile der Ruhe hingeben,
oder viclmehr dem stillcn Naehsinnen, wie das gliicklich
Begonnene zu Ende gebnicht wenlen miigo ! Es wild
ohncdics in friiher Morgenstuude der Ruf in's Syncdriuni au
mich kommen. [A tic ab.

VIERTE SZENE.
CnmsTus inmitlcn der Rotte.
Botte. [Zu Selpha, der Jeslm bringt.} Ha, ist sein Handel
achon aus?
Selpha. Ja, seine Verthcidigung ist schlccht ausgcfallen.

the Council is accomplished ! " Annas said, " Oh, I must
embrace you for joy. So then our plan has succeeded ! Judas,
thy name shall take an honourable place in our annals. Even
before the Feast shall the Galilean die." Judas — whom the
Pharisees had brought in with them — startled by that word,
sprang back, repeating incredulously, " Die ! " " His death is
decreed," said Annas. " For his life and blood," cried Judas.
" I will not b3 responsible." "That is unnecessary," said
Annas, coolly, "he is in our power." "But," persisted
Judas, passionately, " I have not delivered him over
to you for that." " Thou hast delivered him over,"
said the Pharisees, " and the rest is our business."
Repulsed on every side, Judas, striking his forehead with
his hand, cried, ' ' Woe is me ! what have I done ? Shall
he die ? No ! that I did not wish. That I will not have."
As he hurried into the street the Pharisees laughed at him
and said, " Whether thou wilt have it or not, die he must."

Then said the priests to Annas, " High Priest, the prisoner
is at the threshold." Annas said, " Let Selpha, with as many
of the watch as are necessary, bring him up here, while the rest
await him below." Then was Jesus brought before Annas on the
balcony in custody of Selpha, the leader of the Temple Watch,
and the two servants of the Temple, Malchus and Balbus, hold-
ing the cords by which Jesus was bound. The rest of the
watch remained in the street below. Selpha bowed low as he
entered, and said, " High Priest, in accordance with thy
command, the prisoner now stands at thy bar." When
Annas saw Jesus he said, "Have you brought him
alone as a prisoner." Balbus answered, " His disciples
dispersed like timid sheep." Selpha said, " We did not
find it worth the trouble to arrest them. Nevertheless
Malchus almost lost his lifc." "How did that happen?"
asked Annas. "One of his followers," said Selpha, "with
a drawn sword smote him and cut off his ear." " How could
that be? " said Annas, looking first at one side of Malchus's
head and then at the other. " It has left no mark : there is
nothing to bo seen." "Oh," said Balbus, mocking, "the magi-
cian has conjured it back again." " What sayest thou to that?"
asked Annas. Malchus replied seriously, " I cannot explain
it. It is a miracle that has happened to me." Annas frowned.
" Has the deceiver also bewitched thee ? " ho asked, and then
turning to Jesus said to him, ' ' Say, by what power hast thou
done this?" Jesus did not answer. "Speak." said Selpha,
" wheu thy High Priest asks thee." "Speak," said Annas.
" Give an account of thy disciples and thy teaching, which
thou hast spread abroad over the whole land of Juda-a and
with which thou hast corrupted the people ! "

Then Jesus answered and said unto him, "I spake openly to
the world, I ever taught in the Synagogue and in the Temple
and in secret I taught nothing. Why askest thou me ? Ask
them that heard me what I havo spoken. Behold, they know
what I have said ! " Balbus, who was standing on the left
hand of Jesus, holding ono end of the cord bj- which his hands
were bound, struck him over tho faee a resounding blow, say-
ing, " Answerest thou the High Priest so ? " Jesus answered.
" If I have spoken evil, bear witness of tho evil, but if I have
spoken well, why smitest thou me ? " Then Annas exclaimed,
" Wilt thou even now defy us, when thy life and death are in
our power ? I am weary of this villain ! " and gave the I
for Jesus to be removed.

" Oh," said Balbus, as he roughly thrust him forward,
"wait a little. Thy obstinacy will vanish." As Jesus was
being led down tho steps, Annas said, " I will go in now, for a
little while, to rest, or rather to meditate quietly as to how
the work so happily begun may be brought to an end. In uiiy
eo-e tlie summons to the Saiiheiliiii will reach me at an early
hour in the morning." Annas then entered into his own house,
leaving Jesus in the street below in the midst of tho soldiers.
Ah Selpha I BpWlT tfl bringing Jesus into the street the Watch
cried out loudly, "Ha! is his hu iness already over?" Selpha

JESUS BEFORE ANNAS. — ACT VIII., SCENE 4.

THE PASSION PLAY AS PLAYED TO-DAY.

Balbus. Sie hat ihm aber doch einen tiichtigen Backen-
streich eingetragen.

Selpha. Nehmt ihn nun und fort mit ihm zu des KaipnM
Palast !

Botte. Fort mit ihm ! Hebe deine Fiisse auf !

Balbus. Freue dich, bei Kaiphas wirst du noch einen
besseren Empfang bekommen.

Botte. Dort werden dir schon die Raben um die Ohren
singen ! [Chkistuji durch die Gasse hervorfiihrend.'] Du wirst
zum Schauspiel werden, zum Schauspiel der ganzen Nation !

Balbus. Beeile dich ! Deine Anhanger sind schon bereit !
Sie wollen dich zum Kiinige Israels ausrufen.

Botte. Nicht wahr, daron hast du schon oft getraumt ?

Selpha. Diesen Traum wird ihm jetzt Kaiphas der Hohe-
priester and* ra n.

Balbus. Hurst du ! Kaiphas wird dir deine Erhohung ver-
kiinden.

Botte. [Hit Geliich to\] Ja, deine Erhohung zwischen Himmcl
und Erde !

Selpha. Aufgemerkt, ihr Leute ! Da, durch die Burg des
Pilatus, fiihrt uns der nachste Weg zum Schlosse des Kaiphas.
Dort stellt euch bis auf weiteres im Vorhofe auf.

Botte. Dein Befehl soil vollzogen werden. [Ab.

FUENFTE SZENE.
Petbt/s und Joiianxes vor dem Haitse des Annas. Ein Priester.

Petrus. Ach! Wie wird es hier dem besten Meister ergeh'n !
O Johannes, wie ist mir so bange um ihn !

Johannes. Gcwiss wird er hier Spott und Misshandlungen
zu erdulden haben ! Ich babe grosse Angst, mich dem Hause
zu niihern.

Petrus. Es ist aber so stille umher.

Johannes. Im Palaste hijrt man keine menschliche Stimme.
Sollten sie ihn wieder weggef iihrt haben ?

Priester. [Heraustretend.'] Was wollt Lhr hier beim Palaste
nachtlicher Weile ?

Johannes. Vergib, wir sahen eine Menge Leute von feme
durch das Kidronthor hiehergeh'n und gingen ihnen nach, um
zu sehen, was sich ereignet hat.

Priester. Alan hat einen Gefangenen eingebracht, er ist
aber bereits zu Kaiphas geschickt worden.

Johannes. Zu Kaiphas ? So wollen wir gleich wieder
gehen.

Priester. Das wird Euer Gliick sein, sonst miisste ich Euch
als niichtliche Ruhesturer aufheben lassen.

Petrus. Wir wollen keine Unruhe erregen und still abgehen.

[Ab.

Priester. [Dm Beiden nach."] Sind es etwa gar Anhanger des
Galilaers ? Wenn ich wiisste ! Doch, sie entgehen unsern
Leuten nicht, wenn sie zu des Kaiphas Palast gehen. Der
ganze Anhang muss vertilgt werden, sonst wird das Yolk nicht
mehr zuin Gehorsam gebracht. [Ab.

IX. VORSTELLUNG.

Jesus vor Katphas.

PROLOG.
Vor erb09ten Feinden, nun scinen Richtern,
Steht der Herr in Schweigen gehiillt ; geduldig
Hurt Er all die Klage und Liige, selbst das

Urtheil des Todes.
Wie einst Naboth schuldlos verfolgt, verurtheilt
Ward, durch falsches Zeugniss als Gotteslastrer,
So auch Er, dess einzigo Schuld ist : Wahrheit,

Liebe und Wohlthun.
Bald aueh werdet ihr von cntmenschten Knechten
Ihn umrungen seh'n, des Gespottes Rohheit
Prcugegcben, hbhnisch misshandelt unter

Wildem Geliichter.

Im geduld'gen Job, dem in tiefater Triibsal
Sellwt von seinen Freundcn mit Spott Belad'ncn,
Seht ihr vorgebildet des lieben Heilauds
llimmliiKhc Sanftmuth.

said, "His defence has turned out badly," and Balbus
added, " After all, it gained him a smart slap over
the face." Selpha said, "Take him now and away with
him to the Palace of Caiaphas ! " "Off with him!"
cried the soldiers, tumultuously. "Lift up thy feet!"
"Cheer up," said Balbus, mocking, " Thou wUt have a still
better reception from Caiaphas," and the soldiers shouted as
they marched, "There will the ravens croak about thine ears! "
When Jesus was taken from the house of Annas he was led
through the streets, the band accompanying him, shouting as
they went. On their way to the Sanhedrin they led Jesus
down the street which passed Pilate's house, and as they went
they cried to him with riotous laughter, ' ' Thou shalt become a
laughing-stock for the whole nation ! " Balbus said unto
him scoffingly, ' ' Make haste ! thy disciples are quite ready to
proclaim thee King of Israel ! " And the soldiers laughed as
they said, " Thou hast often dreamed of this; is it not so? "
Then said Selpha ; ' ' Caiaphas will soon explain this dream to
him." And Balbus, seeing that Jesus opened not his mouth
and was silent, shouted in his ear, " Dost thou hear? Caia-
phas will announce to thee thy exaltation to a high position ! "
A great burst of hoarse laughter from the "Watch followed
as they shouted, " An exalted position between heaven and
earth ! " " Look out, you fellows ! " cried Selpha ; " there
through the hall of Pilate lies our nearest way to the palace
of Caiaphas. There station yourselves in the courtyard until
further orders." The soldiers answered, " Thy command
shall be fully obeyed."

Hardly had the noisy soldiery passed with their prisoner
out of the street than Peter and John appeared before the
house of Annas. Then said Peter, " How will it fare here
with our good Master? John, how anxious I am about
him ! " John answered, " He is certain to have to sutfer here
scorn and ill-treatment. I am very much afraid of approach-
ing the house." Peter said, " But it is so silent about here."
John replied, ' ' One hears not a sound in the place. Could they
have taken him away again ? "

As they were talking Esdras came out from the house of
Annas and asked, " What do you want at the palace at this
time of night?" John answered, "Forgive us; we saw a
number of people from afar come hither from the Kedron Gate,
and we came here in order to see what had happened." Bsdras
answered, " They have brought in a prisoner, but he has
already been sent to Caiaphas." "To Caiaphas?" said the
disciples; "then we will go away at once." "You had better,
otherwise I will have you taken up as night brawlers," said
Bsdras. " We will go away quietly and make no disturbance,"
said Peter meekly. As they went the Priest, looking after
them, said, "Perhaps they are followers of the Galilean.
If I only knew ! However, they will not escape our people if
they go to the palace of Caiaphas. The whole of his following
must be destroyed ; otherwise the people will never be brought
into obedience." He then returned into the house.

CHAPTER IX.

PROLOGUE.— Act IX.

'Fore embittered foes, who are now His judges,
Stands the Lord, in majestic silence shrouded,
Patiently listens to lying accusations —

E'en the death sentence.
And as Naboth of old, condemned, though guiltless,
By false witnesses charged with blasphemy, perished ;
So, too, He, whose only guilt was truth-speaking,

Love, and well-doing.

S^on, too soon, yo will see Him all surrounded

By scarce human soldiers, a sport for their cruelty, —

Mocked, and shamefully, scornfully outraged with peals of

S ivagcst laughter.

In the patience of Job, who, in deepest sorrow,
I'.vni by his own friends by scorn was laden.
Ye can sec foreshadowed the dear Redeemer's
Heavenly patience.

JESUS BEFORE CAIAPIIAS. — ACT IX., SCENE 1.

Chorasus. — Itecit.
Wie blutct mir das Hcrz !

Der Heiligste steht vor Gericht !
Er muss der Siinder Boshoit tragen.
Verrathen und beschimpft, gebundcn und gcschlagen.

O-Menschen, Euer Angesicht verhiillet !
Den heiligen Leib des Honkers Hand beruhret,
Von Annas wird zu Kaiphas er gei'iihret,

Was ihr im Bilde hier batrachtet, sich erfullet.

VoRBILD.

Der unschuldige Naboth wird durch falsche Zeugen zum Tode
verurtheilt.— 3. Ktin., 81, 8.

[Wie Naboth, so wird auch der unschuldige Heiland vor dem
Hohenpriester Kaiphas dureh falsehe Zeugschaft zu Tode
verurtheilt. Wie dem geduldigen Job, so wird auch dem
geduldigen Heiland aller erdenkliche Spott angethan.]
Chor.
Es sterbe Naboth ! — er erfrechte sich,
Zu lastern Gott, zu sehmah'n, o Kdnig, dich.

Er sei vertilgt aus Israel !
So geifern feile Liignerzungen,

Von jener bosen Jezabel
Zu einem falschen Eid gedungen.

Solo.
Ach ! mit dem Tode riichet man,

Was Naboth nie verbroehen.
Der Weinberg wird dem Kiinig dann

Von Schurken zugesprochen.
Auch wider Jesus vor Gericht

Steht Hass und Trag zusammen,
Bis dass die Bosheit Urtheil spricht,

Die Unschuld zu verdammen.

Chor.
Bar miicht'gen Herrscher dieser Welt,
Zum Wohl der Menschheit aufgestellt !
Vergesst bei Uebung eurer Pflicht
Des unsichtbaren Richters nicht !
Bei Ihm sind alle Menschen gleich,
Sie mogen diirftig oder reich,
Geadelt oder Bettler sein,
Gerechtigkeit gilt Ihm allein.

VoRBILD.

Der leiJende Job erdnldet von seinem Weibe und seinen Befreundeten
viele Beschimpfungen. — Job, 2, 9.

Seht ! welch ein Mensch ! Ein Job in Schmerzen —

Ach ! wem entlockt er Thranen nicht !
Sein Weib jedoch, die Freunde scherzeu,
Und spotten seiner ins Gesicht.
Ach ! welch ein Mensch !
Doch triigt geduldig er die Plage

Ringsum bedriingt von Noth und Spott,
Vertraut er hoffend seinem Gott ;
Ach ! welch ein Mensch !

Es kommt aus ihm kein Laut der Klage.

Seht Jesus, wie Er's schweigend triigt,

Da Rohheit ihn beschimpft und schlajt.
Ach ! welch ein Mensch !
O alle ihr geriihrten Herzen !

Zerfliesst in Mitleid, wenn ihr seht

Wie hier vor euch erniedrigt steht
Zu tiefster Schmach der Mann der Schmerzen !

How bleeds my heart !
The Holiest stands before the judgment-seat.
The malice of sinners He must bear,
Betrayed and outraged, bound and beaten there.
O, sons of men, your faces veil this day, —

The sacred form is touched by impious hands,
From Annas dragged to Caiaphas away —

What's here foreshadowed — see, fulfilled it stands.

[The thirteenth and fourteenth tableaux represent the stoning
of Naboth, a venerable old man, who is being crushed by
the missiles of Jezebel's sons of Belial, and the sufferings of
Job, who is shown on his dunghill, scoffed at, plagued,
and derided by his friends, his servants, and even by his
wife.]

Chorus.

Let Naboth die ! — he feared not impiously
God to blaspheme, speak ill, O King, of thee.

Yes, let him out of Israel
Perish — so lying tongues proclaim,

By evil-minded Jezebel
Hired for a price, to compass deeds of shame.

Solo. — Tenor. ,

Alas ! by death shall be avenged

Wrong Naboth never wrought ;
The vineyard then by wicked men

Into Ahab's hands is brought.
'Gainst Christ, before the judgment-seat,

Deceit and hate are banded,
Till malice on the innocent

Hath sentence sharp demanded.

Chorus.

Te rulers of this world, in might
Appointed for to do men right,
Forget not, as your office ye
Fulfil, the Judge ye cannot see.
All men are equal Him before,
Whether that they be rich or poo:-, —
Be noble or of low degree, —
For justice only careth he.

See what a man ! See Job's sore mourning —
Who would not weep at such distress !

His friends, his very wife are scorning,
And heartless, mock him to his face.
Oh, what a man !

Yet patiently he bears the cross
Though hard beset in sorest need,
And, hoping on, trusts God indeed —

And with no word bemoans his loss.
Oh, what a man !

See Jesus, how in silence He
Bears outrage, blows, and mockery !

Oh, what a man !
Oh, hearts of men who now draw near,

Melt with compassion when ye see
The Man of sorrows standing here,
Bowed down in deepest misery !
Oh, what a man !

Handlung.

Cheisttts wird zu Kaiphas gefuhrt, von demsclben verhort und des
Todes schuldig erkliirt, von Peteus verlatignet, von den Dienern
verspottet und misshandclt.

ERSTE SZENE.
Kaiphas in seinem Sehlafgemach. Die Priester und Pharisiier.
Kaiphas. Der gliickliche Anfang verspricht uns frohes

JESUS BEFORE CAIAPHAS.

Caiaphas, in his bedchamber, wearing a dressing-gown,
surrounded by priests and Pharisees, exulted over the
news which had been brought him of the arrest of Jesus.
"This happy capture," said he, "promises us a fortunate

THE PASSION PLAY AS PLAYED TO-DAY.

Gelingen unserer Wiinsche. Dank Euch, edle Glieder des
Synedriums, fiir Eure eifrige und kluge Mitwirkung !

Priester. Des Dankes huchster Preis geluhrt unserem
Hohenpriester.

Kaiphas. Nun lasst una unsere Wege ohne Verzug weiter
verfolgcn ! Alios ist vorbereitet. Der Rath wird gleich ver-
sammelt sein, die nbthigen Zeugen sind mitgebracht. . . . Ich
werde nun uuverweilt das Verhbr mit dem Gefangenen vorneh-
men, dann soil das Urtlieil gesprochen und fur dessen Vollzie-
hung gesorgt werden. Je schneller die Durehtiihrung desto
sicherer der Erfolg.

Nathan. Es ware wiinschenswerth dass alles voriiberginge
ehe unsere Gegner zur Besinnung kommen.

Kaiphas. Dahin geht mein Vorhaben. Vertraut mir, meine
Freunde, ich habe mir einen Plan entworfen und hoff e ihn aus-
zufuhren.

Sadok. Die Weisheit unseres Hohenpriesters verdient unser
voiles Vertrauen.

Alle. Der Gott unserer Viiter segne seine Sehritte.

ZWEITE SZENE.
Die Yorigcn. Die Hotte fiihrl CnmsTUM ein. Die falschen Zeugen.

Selpha, der Kottenfiihrer. Erhabsner Hohepriester,
hier ist der Gefangene.

Kaiphas. Fiihrt ihn naher, damit ich ihm in's Angesieht
sehen und ihn fragen kann.

Selpha. Tritt vor, und ehre hier das Haupt des Hohen
Itathes I

Kaiphas. Du bist also Derjenige, der sich einfallen liess,
unserer Synagoge und dem Gesetz Mosis den Untergang bereiten
zu wollen ? Du bist angeklagt, dass du das Volk zum Unge-
horsam aufgareizt, das3 du dio heilige Erblehre der Viiter
verachtet, dass du das gottliche Gebot der Sabbathheiligung
oftmals verletzt, dass du sogar viele gottesliisterliche Reden
und Handlungen dir erlaubt hast. Hier stehen ehrenwerthe
Manner, welche bereit sind, die Wahrheit dieser Anklagen
mit ihrem Zeugnisse zu bekraf tigen. Here sie, und dann magst
du dich verantwortcn, wenn du kannst !

1. Zeuge. Ich kann vor Gott bezeugen, dass dieser Mensch
das Volk aufgereizt hat, indem er bffentlich die Rathsglieder
und Schriftlehrer Heuchler, reissendo Wolfe in Schafskleidern,
blinde Fiihrer der Bliuden gescholten, und ausgesprochen hat,
dass man ihren Werken nicht folgeu soil.

2. Zeuge. Auch ich bezeuge dieses und kann noch beif iigen,
dass er dem Volke verboten hat, dem Kaiser den Tribut zu
bczahlen.

1. Zeuse. Ja, wenigstens hat er zweideutige Reden dariiber
fallen lasscn.

Kaiphas. "Was sagst du dazu? Du schweigest? "Weisst
also nichts dagegen zu sagen ?

3. Zeuge. Ich habe of ter gesehen, wie er mit seinen Jiingern,
dem Gesetz zum Trotz, mit ungewaschenen Hiinden zu Tische
gegangen, wie er mit Zollnern und Siindern freundlichen
tjmgang pflog und in ihre Hauser ging, mit ihnen zu essen.

SDie anderen Zeugen : Das habcn auch wir bfter gesehen.]
ch habe von glaubwiirdigcn Lenten gchbrt, dass er sogar mit
Samaritcrn geredet, ja selbst tagclang bei ihnen gewohnt hat.

1. Zeuge. Ich war auch Augenzeuge, wie er am Sabbath
L" th:ui, was durch Gottes Gesetz verboten ist, indem er ohno

. ECranka und FmUisfta hcilto. Er hat andcre zum
n .|. - s iM.atlis vcihit.'t. So hat er eiuem Menschcu
gebot'ii, ■ in 1'hII i i . i < - 1 i HJHU zu fragen.

2. Zeuge. Ilievon war i< h auch Zeuge.

Kaiphas. Washastdu gM8D dicse A **T1*ff*" I iuzuwcnden?
Weisst du nichts darauf zu aiitworten ?

3. Zeuge. Du hast — ich war auch dabei zugegen — dir
angcmasst, Siinden zu vergcbcn, was doch nur Gott zukommt.
Du hast also Gott geliistert !

realisation of our wishes. I thank you, noble members of the
Sanhedrin, for zealous and prudent co-operation." But the
priests with one voice cried, "The greatest share of praise
oolongs to our High Priest ! " "Now," said Caiaphas, "let
us pursue our path without delay. Everything is ready. Tlio
Council will immediately be assembled. The necessary witaeaai a
have already been brought along. I shall now, without losing a
moment, at once begin the trial of the prisoner. Then judg-
ment shall be pronounced, and provision made that it shall be
executed. The quicker the execution, the surer the result."
Dathan said, " It would be advisable to get everything over
before our adversaries recover their senses." Caiaphas replied,
" I have considered this necessity. Trust me, my friends. I
have thought of a plan. I hope to carry it out." At this
Zadok said, " The wisdom of our High Priest deserves our
fullest confidence " — and then cried they all, "The God of our
fathers bless all his measures ! "

Then Selpha, the leader of the band, brought Jesus into the
chamber of Caiaphas, the High Priest, Balbus and Mali hus
holding the cords by which his hands were bound. ' ' Illus-
trious High Priest, here is the prisoner," said Selpha. "Bring
him nearer," said Caiaphas. " so that I may look him in the
face and question him." " Step forward," said Selpha, " and
show respect here to the head of the Sanhedrin." Then Caiaphas,
having looked into the face of Jesus, said to him, disdainfully,
" Thou art he, then, who dreamed of bringing about the destruc-
tion of our synagogue and the law of Moses f " Then, assuming
a more judicial tone, he said, " Thou art accused that thou hast
stirred up the people to disobedience, that thou hast despised the
holy traditions of the Fathers, that thou hast transgressed the
divine command for the keeping of the Sabbath day, and that
thou even hast been guilty of many blasphemous speeches aad
acts. Here," Caiaphas continued, pointing to five Jews who
had entered the chamber at the same time as Selpha brought in
Jesus, and had taken their stand on the left of the High Priest
confronting the accused, " Here stand honourable men who are
prepared to prove the truth of these accusations by their testi-
mony. Hear them, and then thou mayest answer if thou canst."

Then stood forth the first witness and spoke, saying, " I
can testify before God that this man has stirred up the people
by openly denouncing the members of the Council and the
Scribes as hypocrites, ravening wolves in sheeps' clothing, blind
leaders of the blind, and has declared that no one should follow
their work." At this the members of the Sanhedrin smiled ap-
provingly one to another. The second witness said, " I can
also testify this, and can still further declare that ho has for-
bidden the people to pay tribute to Ca?sar." " Yes," interrupted
the first witness, " at any rate he has dropped words of double
meaning about that."

Then Caiaphas turned to Jesus and said, ' ' What sayest
thou unto this ? ' ' He paused for a reply, but Jesus opened
not his mouth. Then said Caiaphas, "Art thou silent?
Hast thou nothing to answer ? " But Jesus never answered a
word.

The third witness took up his testimony. " I have often
seen how he, with his disciples, in defiance of the law, has
eaten with unwashed hands ; how he has been accustomed to
hold friendly intercourse with publicans and sinners and go
into their houses to eat with them."

" That we have also seen," cried the other witnesses
together. " I have hoard very credible people say that he has
even spoken with Samaritans, and, indeed, has lived with
them for days togethor."

Then the first witness began to speak again. " I was a wit-
ness how he has done on the Sabbath what is forbidden by God's
law, in that he healed sick and infirm people without fear on that
day. He has seduced others to break tho Sabbath : he ordered
a man to take up his bed and carry it to his house. The second
witness joined in, "I also can testify to this." Again
Caiaphas turned to Jesus and said, " What hast thou to say
against this evidence Y" And. altera pause, seeing that Jesus
still spoke not, ho said, " Hast thou nothing to say in reply f '
But Jesus spoke not.

Then said tho third witneaa, addressing himself to Jesus,
" Thou hast, for I was present, taken upon thyself to forgiva
sins, which 1. longs to God alone. Thou hast therefore blaa-
phemed God."

JESUS BEFORE CAIAPHAS. — ACT IX., SCENE 4.

1. Zeug:e. Du hast Gott dcinen Vater genannt, und dich
erfreoht, auszusprechen, dass du Eius mit dem Vater seist.
Du hast dich also Gott gleich gemacht.

2. Zeuge. Du hast dich iiber unsern Vater Abraham
erhoben ; und zu behaupten gewagt, dass du schon gewesen
seist, ehe Abraham war.

4. Zeugre. Du hast gesagt, ich kanu den Tempel Gottes
niederreissen und in drei Tagen wieder auf bauen.

5. Zeuse. Ich habe dich sagen horen : Ich will diesen von
Menschenhiinden gebauten Tempel niederreissen und in drei
Tagen einen andern herstellen, der nicht von Menschenhiinden
gebaut ist.

Kaiphas. Du hast dich also einer iibermenschlichen,
gottlichen Macht geriihmt ! Das sind schwere Beschuldi-
gungen und sie sind gesetzlich bezeugt. Widersprich, wenn
du kannst ! Du glaubst durch Sohweigen dich retten zu
ktinnen, du getranst dich nicht, vor den Viitern des Volkes und
seinen Richtern zu bekennen, was du Tor dem Volke gelehrt
hast. Oder getraust du dich ? So hiire : Ich, der Hohepriester,
beschwore dich bei dem lebendigen Gott ! Sage, bist du der
Messias, der Sohn Gottes, des Hochgelobten ?

Christus. Du sagst es und ich bin es. Ich sage Euch
aber : Von nun an werdet Ihr den Menschensohn zur Rechteu
der Kraft Gottes sitzen und auf den Wolkeu des Himmels
kommen sehen !

Kaiphas. Er hat Gott geliistert ! "Was brauchen wir noch
Zeugen ? Thr habt selbst die Liisterung mitangehbrt ! Was
diinkt Euch ?

Alle. Er hat den Tod verdient !

Kaiphas. Er ist also einstimmig des Todes schuldig erklaft.
Doch nicht ich, nicht der Hohe Rath, das giittliche Gesetz
selbst spricht das Todesurtheil iiber ihn. Ihr Lehrer des
Gesetzes ! Ich fordere Euch auf, zu antworten. Was sagt
das heilige Gesetz von dem, welcher der von Gott vorgeschrie-
benen Obrigkeit ungehorsam ist ?

1. Priester. [Liest.J Wer hoffartig ist und dem Gebote des
Priesters nicht gehorchen will, noch auch dem Urtheile des
Richters, der Mensch soil sterben und du sollst das Bbse
ausrotten aus Israel.

Kaiphas. Was verordnet das Gesetz iiber den, der den
Sabbath entheiligt ?

2. Priester. \_Liest.~] Haltet meinen Sabbath, denn er ist Euch
heilig ! Wer ihn entheiligt, der soil des Todes sein ! Wer an
demselben ein Werk thut, dessen Seele soil ausgetilgt werden
aus dem Volke.

Kaiphas. Welche Strafe verhangt das Gesetz iiber den
Gotteslasterer ?

Nathanael. [LiestA Sage den Kindern Israels, ein Mensch,
der seinem Gotte fluent, soil seine Missethat tragen und wer
den Namen des Herrn liistert, soil des Todes sterben ! Steini-
gen soil ihn die ganze Gemeinde, er sei Eingeboruer oder
Premdling.

Kaiphas. Somit ist das Urtheil iiber diesen Jesus von
Nazareth gesprochen, dem Gesetze gemiiss gesprochen, und
soil so bald als mbglich vollzogen werden. Indessen will ich
den 'Verurtheilten verwahren lassen. Fiihrt ihn fort ! Be-
wacht ihn und beim Morgengrauen bringt ihn in's hohe
Synedrium .'

Selpha. So komm', Messias ! Wir wollen dir deinen Palast
anweisen.

Balbus. Dort wirst du die gebiihrenden Huldigungen
empfangen. , [Fiihren ihn ab.

VIERTE SZENE.

Kaiphas. Wir sind unserem Ziele naher ! Nun bedarf es
aber entschlossenen Fortschreitens !

Alle. Wir werden nicht ruhen, bis er zum Tode gebracht
ist.

Kaiphas. Mit anbrechendem Tago versammeln wir uns
wieder. Daa ist auch dem Hohenpriester Annas, und den
Uebrigen zu hinterbringen. Dann soil das Urtheil von dem
ganzen versammelten Rathe bestatigt, der Gefangene hierauf
sogleich dem Pilatus vorgefiihrt werden, damit auch er es
bekriiftige und sodann vollziehen lasse.

Then again spoke the first witness, " Thou hast called God
thy Father, and has dared to declare that thou art one with
the Father. Thou hast therefore made thyself equal to God."
The second witness added, " Thou hast exalted thyself
above our Father Abraham. Thou didst say, ' Before Abraham
was, I am.' " Then spoke the fourth witness, who said,
' ' Thou hast said, ' I can destroy the Temple of God, and in
three days build it up again.' " The filth witness, who
had not hitherto spoken, stood forward and said, " I have
heard thee say, ' I shall destroy this Temple which is made
with hands, and in three days I will build another, made
without hands.' " This concluded the testimony of the wit-
nesses.

Then Caiaphas, turning to Jesus, spoke to him with indigna-
tion : "So thou hast claimed to possess a superhuman, divine
power ? These are serious accusations, and they are legally
proved; answer if thou canst." Jesus remaining silent,
Caiaphas resumed, " Thou thinkest that by silence thou canst
save thyself. Thou darest not to admit before the fathers and
judges of the people what thou hast taught before the people.
Or dost thou dare?" Then rising to his utmost height and
stretching his hand on high, Caiaphas continued, " Hear
then ! I, the High Priest, adjure thee by the living God ! Say
— art thou the Messiah, the son of the Most High ? ' ' and as he
uttered the sacred name, Caiaphas crossed his arms and
dropped his head on his breast.

For a moment there was silence, then Jesus answered and
said, ' ' Thou hast said it, and so I am ! Nevertheless I say
unto you, hereafter ye shall see the Son of man sitting on the
right hand of God in power and coming in the clouds of heaven."

As Jesus spoke these words, the members of the Council
started in horror, and Caiaphas, rending his robe, exclaimed
with a loud voice, ' ' He has blasphemed God ! What need
have we of any further witnesses ? you yourselves have heard
the blasphemy. What think ye ? " And all the members of
the Council cried together, " He is worthy of death ! "

Then said Caiaphas, " He is thus unanimously declared
worthy of death. But not I, not the Council, but the law of
God pronounces the death sentence upon him. You teachers
of the law, I call upon you to answer: what does the holy law
say of him who is guilty of disobedience to the authorities ap-
pointed by God?" Then stood up Josue, and unrolling the book
of the law, read therefrom : ' ' The man that will do presumptu-
ously and will not hearken to the priest that standeth to minister
there before the Lord thy God, or unto the judge, even that man
shall die : and thou shalt put away the evil from Israel."

Then again said Caiaphas, " What does the law decree
concerning him who prof aneth the Sabbath?" Then Ezekiel
stood up and read, ' ' le shall keep the Sabbath therefore, for
it is holy unto you. Every one that defileth it shall surely be
put to death ; for whosoever doeth any work therein, that soul
shall be cut off from his people."

Then asked Caiaphas, " How does the law punish the
blasphemer?" Then stood up Nathanael and, unrolling the
book of the law, read: " Speak unto the children of Israel,
saying, Whosoever curseth his God shall bear his sin. And he
that blasphemeth the name of the Lord he shall surely be put
to death ; all the congregation shall certainly stone him, as well
the stranger as Mm that is born in the land."

" Thus," said Caiaphas, " is the judgment pronounced
upon this Jesus of Nazareth, — pronounced according to law,
and shall be carried out as speedily as possible. Meanwhile I
will have the condemned placed under safe guard. Lead him
forth, guard him, and by the dawn of the morning bring him
to the Great Sanhedrin."

" Come then, Messiah," said Selpha, roughly, " we will
show thee thy palace." "There thou shalt receive due
homage," said Balbus, as he placed his hand on the shoulder
of Jesus and marched him out of the chamber.

Then said Caiaphas exultingly, "We are approaching the
goal. Now, however, resolute steps are necessary." The priests
and Pharisees cried altogether, " We will not rest until he is
brought to death." Then said Caiaphas, " With the break
of day let us come together again. This must be announced to
the High Priest Annas, and the rest. Then shall the sentence be
confirmed by the whole assembled Council, and the prisoner
will immediately be brought before Pilate in order that he may

THE PASSION PLAY AS PLATED TO-DAY.

Die Priester. Gott befreie uns bald von unserem Feinde !

[Alle ab.
FUENFTE SZEXE.

Judas all/in.

Bange Ahnungen treiben mich umber. Das Wort bei
Annas : Er soil sterben ! dieses Wort verfolgt mich iiberall !
Nein ! Dabin kann es nicht kommen ! So weit werden sie
es nicbt treiben ! Es ware schrecklich, wenn sie meinen

Meister Nein und icb, ich — ■ Schuld daran ! Nein !

In des Kaiphas Haus bier werde ich woM erfragen, wie es
steht. Soil ich hineingehen ? Ich kann diese Ungewissheit,
nicht linger mehr ertragen, und es graut mir davor, die
Gewissheit zu erfahren. Es pocht mir das Herz vor Angst —
ich werde doch wohl nicht das Aergste vernehmen miissen.
Aber es muss einmal sein ! [Geht hinein.

SECHSTE SZEXE.
Halle. — Hagab, Saba, Melchi ; dann Pantheb, Arphaxad,
Abdias, Levi ; spater Johannes, Petbus; zuletzt Chbistus,
von Selpha, MatiChus und Balbus gefuhrt.

Hagar. [Im Hereingehen zk Melchi.] Ihr Manner ! kommet
hier herein !

Sara. Hier ist's gemachlicher.

Melchi. Wahrhaftig, gute Kinder ! [Ruft hinaus."] He !
Kameraden ! da herein ! Es ist uns besser, in der Halle uns zu
lagern. [Die Knechte kommen.

Arphaxad. Hier lass ich mir's gefallen. Wiiren wir doch
eher gekommen ! o wie thiiricht ! wir steh'n immer draussen
unterm hellen Himmel und frieren. — Doch wo gibt es Feuer ?

Panther. Sara ! Geh' und bringe uns Gluth ; auch Holz,
um nachzulegen.

Hagar. Gerne !

Sara. Das sollt ihr haben. [Geh'n Seide ab.

Rotte. Wird das Verhor nicht bald zu Ende geh'n ?
, Melchi. Das wahrt noch lange, bis die Zeugen alle ver-
nommen sind.

Panther. Und der Beklagte wird wohl auch alle Redekunst
aufbieten, sich hinauszuwinden.

Arphaxad. Doch es wird nichts helfen ; er hat zu sehr die
Priesterschaft beleidigt. [Haoab und Saba kommen wieder.

Hagar. Hier habt ihr Gluth .

Sara. Und Holz und Feuerzange.

Rotte. Habt Dank, ihr guten Miidchen !

Panther. So ist's gut. Nun lasst uns sogleich achten, dass
das Feuer uns nicht erlosche !

[Einige selzen sich um das Feuer ; Andere stchen in Gruppen
bei einander ; Saba triigt ihnen Brod und Getrank zw.]

Hagar. [Zu Johannes, der am Eingange steht. .] Johannes, du
kommst auch hieher mitten in der Nacht ? Tritt nur herein !
Hier kannst du dich wiirmen. Nicht wahr, Manner, Ihr giinnt
auch diesem jungen Manne hier ein Platzchen ?

Rotte. Ja wohl, komm mir naher !

Johannes. Gute Hagar! Es ist noch ein Gefahrte bei
mir, durf te er nicht auch hereinkommen ?

Hagar. Wo ist er? Lass' ihn hereintreten. Was soil er
draussen stehen in der Kiilte ? [Johannes geht zu dem scitwdrts
slehenden Petbus, kommt aber allein zuriick."] Nun, wo ist er ?

Johannes. Er steht an der Schwelle, getraut sich aber
nicht herein zukommen.

Hagar. Komm herein, guter Freund, sei ohne Furcht.

Rotte. Freund, komme auch du her zu no. W.irmedich!
[Petbus nalit sich scheu dem Feuer.

Knecht. Man sicht und hurt noch immer nichts von dcm
Qefcugenen.

Rotte. Wie lange werden wir hier noch warten miissen ?

2. Knecht. Wahrscheinlich wird er als ein zum Todo
Vcrurtheilter aus dem Verhiir kommen.

1. Knecht. Ich bin neugierig, ob nicht auch nach scincn
Jiingem Nachfrago gehalten werden wird.

Rotte. [.)/•< Getachter.~\ Das ware ein schones Stiick Arbeit,
wenn man <lie Alio einfangen wollte.

2. Knecht. Wird der Miihc nicht werth sein. Ist einmal
der Meister weg, so wardao rl i » ■ (Jaliliier Reissaus nrittMD
and sich in Jerusalem ni«ht mchr blicken lassen.

1. Knecht. Wenigstens sullto doch der cine derbo Ziich-

confirm it and have it executed." The priests then departed,
crying as they went, " God deliver us soon from our enemy ! "

When the Council had been dismissed and all was still, Judas
moving as one distracted, came down the street in front of the
High Priest's palace ; as he went he muttered to himself,
' ' Fearful forebodings drive me hither and thither. That word
of Annas's, ' He must die ! ' Oh, that word pursues me every-
where ! " Then, as if he remembered all that had happened,
Judas cried, "No, — it cannot come to that — they will not
carry things so far ! That would be too terrible, if my Master
— no ! — and I — guilty of it ? — no ! Here, in the house
of Caiaphas, I will inquire how things stand. Shall I go
in ? I can no longer bear this uncertainty, and it terrifies mo

to ascertain the certainty. My heart throbs with terror

surely I shall not have to hear the worst. Yet it must como
some time." And thereupon he went in unto the house of the
High Priest.

Meanwhile in the hall of the house of Caiaphas the Temple
Watch was standing, waiting the result of the examination
of Jesus before Caiaphas. In the ball were the servant maids,
Sarah and Hagar, who, seeing the soldiers standing outside,
went to the door and said, " You may come in here." It was
Hagar who spoke first and Sarah added, " It is* more com-
fortable in here." " True for you, good people," said Melchi,
one of the soldiers. Then calling out, " Ho, comrades, come in !
it is better for us to lie down in the hall." Then said a soldier
named Arphaxad, " I like this — I wish we had come in long
ago ; how stupid we are, always standing outside in the open
air and shivering. But where is there any fire ? " " Sarah,"
added another soldier ; " go and bring us fire, also wood to
lay thereon." " Willingly," said Hagar. " That you shall
have," said Sarah. They went out together to comply with
the soldier's wish. " Will the trial soon come to an end?"
asked several of the soldiers. " It will last," said Melchi,
" until all the witnesses are examined." "And," added Pan-
ther, " the accused will also use all his eloquence to get
himself out of the scrape." "That will help him nothing,"
said Arphaxad ; "he has offended the priests too much." Then
returned the serving-maids with a brazier in which there was
a little fire and some wood, which they placed thereon, making
a great smoke. " Here is your fire," said Hagar, "wood and
fire-tongs." Then cried the soldiers together, " Thanks, you
good girls ! " " Yes," said Panther, stooping down over the
brazier, ' ' that is good. Now take care that the fire does not go
out." Several of the soldiers stooped over the fire, piled on
wood, and Sarah busied herself with bringingiumeat and bread.

Peter and John, who had been wandering about the streets
seeking for tidings, came to the door, John preceding Peter.
Hagar, who saw John standing in the entrance of the door,
said, " John, comest thou also hither in the middle of the night?
Come in here then, thou must warm tlryself . Would you make
a little room for this young man here?" said Hagar, nihil iimIiim
the soldiers. " Yes, indeed," cried the band together. Then
said John, " Good Hagar, I have a companion with me, can
he not also come in ? " " Where is he t said Hagar ; " let
him come in ; why does he stand out in the cold ? " John
goes to where Peter was standing, but comes back alone.
" Where is he ? " said Hagar. . " He stands on the threshold,
but does not trust himself to come in." replied John. Ihea
Hagar went to the door aud said, " Come in, good Mead, do
not be afraid." All the soldiers cried, " Friend, cone also
in hereto us and warm thyself!" Peter, without Hying ■
word, timidly drew near to tho fire and warmed liis hands in
the smoke. The men went on talking round the fire, and
Arphaxad said, after a pause, "We still see and hear nothing
of the prisoner." Several then asked together, " How much
longer must wo wait here ? " Then said Panther. " Probably
he will come out from the trial as a man condemned to death."
" I wonder," said Arphaxad, " whether his disciples will be
sought after ? "

Peter trembled as the band, with hoarse laughter, cried aloud,
" That would bo a fino piece of work if thej all had to be
captured!" Then Mid Panther, "It would not bo worth
tho trouble. If the Master is once out of tho way, then the
(ialileans will fly and never let tlieuiselvM Ik? seen again in
Jerusalem ! " " But," said Panther, " one at least ought to

JESUS BEFORE CAIAPHAS. — ACT IX., SCENE 6.

THE PASSION PLAY AS PLAYED TO-DAY.

tigung erhalten. der im Garten sich zur Wehre gesetzt und
dem Malchus sein Ohr abgehauen hat.

Botte. Ja, da sollte es hcissen : Ohr um Ohr !

1. Knecht. Ha, ba, ha ! Guter Einfall. Die Hegel fiudet
hier aber keine Anwendung, denn Malchus hat sein Ohr wieder.

Hag-ar. [Zu Peteus.] Ich habe dieh schon lange betrachtet.
Wenn ich nicht irre, so bist du einer von den Jiingern des
Mannes aus Galilaa ? Ja, ja, du warst bei Jesus dem
Nazarener.

Petrus. Ich? Nein — ich bin es nicht ! Frau, ich kenne
ihn nicht, weiss auch gar nicht, was du sagst.

[Er will sich fortschleichen und kommt bei Saea voruber.

Sara. Seht, dieser war auch bei Jesus von Nazareth.

Mehrere. Bist du etwa auch einer von seinen Jiingern?

Petrus. Ich bin's nicht, bei meiner Seele ! Ich kenne den
Menschen nicht. [Der Hahn krdht.

3. Knecht. Seht diesen Mann an, wahrlich, auch dieser war
bei ill m !

Petrus. Ich weiss nicht, was ihr mit mir habt. Was geht
dieser Menseh mich an ?

Mehrere. Ja, ja, du bist einer von Jenen ! Du bist ja auch
ein Galilaer, deine Mundart verruth dich.

Petrus. Gott sei mein Zeuge, dass ich den Menschen nicht
kenne, von dem ihr redet. [Der JIafoi kriihl zum zweiten Male.

4. Knecht. Was, habe ich dich nicht bei ihm im Garten
geseh'n, da meinem Vetter Malchus das Ohr abgehauen wurde ?

Kotte. [Seim Feuer."] Macht Euch fertig, man bringt
den Gefangenen ! [Selpha erscheint mit Chbistus.

2. Knecht. Nun, wie hat es gegangen?

Selpha. Er ist zum Tode verurtheilt.

Botte. [H'ohnend. ] ArmerKbnig!

[Chbistus sieht Peteus schmerzlich an.

Selpha. Vorwiirts, Kameraden ! Bis zum diimmernden
Morgen miissen wir ihn bewachen !

2. Knecht. Kommt, er soil uns die Langeweile verkiirzen.

[Ab.

SIEBENTE SZENE.
Aufdem Proscenium. — Peteus, spater Johannes.

Petrus. Ach ! bester Meister ! ach ! wie tief bin ich
gef alien ! — O weh! ich schwacher, armsel'gerMensch ! Meinen
liebsten Freund und Lehrer hab' ich dreimal verlaugnet ! Ich
k.iim nicht begreifen wie ich mich so sehr vergessen konnto.
Finch meiner schandlichen Untrene ! Wie wird mein Herz
sie bcrcuen, diese verachtungswiirdige Feigheit ! Mein bester
Herr! Hast du noch eine Gnade fiir mich, eine Gnade fur
i i ii.ii Treulosen, o so sende, sende sie mir ! Diesmal noch
hore die Stimme meines reuigen Herzons. Ach ! die Siindo
ist geschchcn. Ich kann sie nicht mchr ungeschehen machen,
aber ewig, cwig will ich sie boweinen und biissen, und nimmer,
nimmermchr will ich dich lassen, o du Giitigster ! Du wirst
mich docb aicht verstossen. Du wirst meine bittero Reue
nicht vorschmahen. Nein ! der sanfte, mitleidige Blick, mit
dem du deinen tiefgesunknen Jiinger ansahst, verheisst es : —
Du willst mir vcrgeben. Diese Hoffnnng habe ich zu dir,
bester Lehrer, und die ganze Licbe meines Herzons soil von
diesem Augenblicke an, dir gehurcn. Ich will fest , und innig
am dich mich schliesscn, und nichts, nichts mchr vormoge
mich jemals wiedcr zu trennen von dir.

Johannes. [ Von der linken Seite kommend.] Wo muss denn

receive sharp punishment ; he who in the garden drew his
sword and cut off Malchus's ear." "Yes, yes ! " cried the
band, laughing, " that should be as it is said, — An ear for an
ear ! " " Ha, ha, ha, a good idea ! " laughed Panther, " but
that rule would here find no application, i'or Malchus has his
ear back again."

During this time while the soldiers were laughing and talk-
ing, Hag-ar was curiously looking at Peter. Immediately a
pause took place, Hag-ar said to Peter, " I have been observing
thee for some time. Now, if I do not mistake, thou art one of
the disciples of the Galilean. Yes, yes, thou wert with
Jesus of Nazareth." Peter started up from the fire over
which he had been warming his hands, and stammered
out, "I ? no, I am not. Woman, I know him not,
neither know I what thou sayest." When Hag-ar thus
spoke all the soldiers looked at Peter, who, fearing his
attack on Malchus might bo resented, tried to slip through the
band and escape unobserved. Passing the fire, he came close to
the other waiting maid, Sarah, who, looking him full in the
face, said in a shrill voice, " See, this man was also with Jesus
of Nazareth." The attention of the whole band being aroused
they all clustered round Peter, asking, " Art thou also one of
his disciples ? " Levi said, " Thou art one of them quite cer-
tainly ! ' ' Peter in the midst of armed and violent men looked
confusedly from side to side, and declared, " Upon my
soul I — am not — I do not know the man." Even as
he spoke the cock crew, but the rattle of the weapons
of the soldiers and imminent menace of a violent death
left him no leisure to attend to anything but his own
safety, for a soldier at the same moment exclaimed, " Look
at this man. Of a truth he was also with him." Then
said Peter, stoutly, " I know not what ye have to do with me.
What does this man matter to me?" But the soldiers crowd-
ing round him, said, " Yes, yes, thou art one of them. Thou
art also a Galilean ; thy speech betrayeth thee." Then Peter,
raising his hands on high, said with a troubled voice, " God be
my witness that I do not know the man of whom ye speak;"
and the cock crew a second time. Then Melchi pressing for-
ward, looked Peter full in the face, and leaning on his spear,
said," Did I not see thee in the garden with him when my cousin
Malchus had his ear cut off ? " At this moment, when the situa -
tion was getting very serious for Peter, attention was called off
from him by a cry from the soldiers round the fire. " Make
ready, they are bringing in the prisoner." Selpha then
brought in Jesus bound between Malchus and Balbus. "Now,
how have things gone?" eagerly inquired Arphaxad. " He is
condemned to death," said Selpha. The soldiers mocking,
cried, " Poor king ! " At this moment Jesus met Peter and
looked upon him with a gaze full of sorrow. Peter smote his
head with his hand and went out into the night. " Come," said
Arphaxad, "he will help us to pass the time." "Forward,
comrades! " said Selpha, •' We must guard him till morning."
Thereupon they all went out.

Peter, when he had left the hall of the High Priest, went
out into the street, weeping bitterly and suffering bitter anguish
of soul ..." Oh, my Master," he cried, " how deeply havfl I
fallen ! Oh, woo unto me, weak and wretched man ! I have
three times denied my dearest friend and teacher. I cannot
understand how I could so forget myself. A curse upon my
Bhameful faithlessness ! How my heart will repent of it — this
contemptible cowardice. My dearest Lord ! — hast Thou still
grace for me — grace for a faithless one — Oh ! send it me !
This once more hear the voice of my repentant heart. Alas I
the sin is committed, I cannot undo it, but ever, ever, will I
weep for it and repent of it — and now, never nan will I leave
Thee, O Thou most loving one ! Thou wilt surely not cast me
off! Thou wilt not despise my bitter repentance. No! tin
gentle, pitying look which thou didst cast upon thy deeply
fallen disciple, promises it: — thou wilt forgive me. I liive
this hope from thee, best of teachers, and the whole love of my
heart shall from this moment bo given to thee. I will oUng
closely to thee, and nothing, nothing shall ever be ablo to
separate me from Thee again."

And with a face beaming with hope of forgiveness even for
his threefold denial, ho weut away.

Hardly had ho gone when John entered at the other end of
tho street, asking anxiously, looking on either side, "Where

THE DESPAIR OF JUDAS. ACT X.

Petrus hingekommen 8ein ? Vergebens spiiht' mein Auge im
Gedriinge nach ihm. Es wird ihm wohl nichts Widriges
begegnet sein. Vielleieht doch treffe ich ihn auf dem \Vege.
— Nach Bethania will ich jetzt gehen. — Aber, -was wird dein
Herz empfinden ! liebste Mutter, ach ! wenn ich die vorge-
kommenen schauervollen Auftritte dir schildern werde, der
Un8chuldige misshandelt und von Biisewichten verurtheilt. O
Juda ! Juda ! welche entsetzliche That hast du vollbracht !

[O'eht ab, dem Petkus nach.

ACHTE SZENE.
Cheistus inmitten der Rotte aufeinem Sluhl sitzcnd.

Die Knechte. [Abtvechselnd.] 1st dieser Thron dir nicht zu
schlecht, grosser Kiinig ? — Sei uns gegriisst, du neugeborner
Herrscher! Aber setze dich fester, du miichtest sonst etwa
herabfallen. [Driickt Jesus metler.~] — Du bist ja auch ein
Prophet. So sage, grosser Elias, [schlugt ihn] wer hat dich
geschlagen ? — Was ist. Bin ich es gewesen? [Schlugt ihn eben-
falls.] — Horst du gar nicht ? [Si-huttelt ihn.] Schliifst du ? —
Er ist taub und stumm. Ein schiiner Prophet ! — [Stiisst ihn
torn Stuhle herab, so dass er der Liinge nach hinfallL] weh, o
weh, unser Kiinig ist vom Throne gesturzt! — Was ist jetzt
anzufangen? Wir haben keinen Kiinig mehr. — Du bist ja
zum Erbarmen, ein so grosser "Wundennann und jetzt so matt
und kraftlos ! — Kommt, helfen wir ihm wieder auf seinen
Thron ! — [Erheben ihn.] Erhebe dich, miichtiger Kiinig !
Empfange auf's Neue unsere Huldigung !

Bote des Kaiphas. \_Eintretend.] Nun, wie steht es mit dem
neuen Kiinig ?

Rotte. Er redet und deutet nicht, wir kiinnen ihn nicht
brauchen.

Bote. Der Hohepriester und Pilatus werden ihn schon
beredt machen. Kaiphas sendet mich, ihn vorzuf iihren.

Selpha. Auf, Kameraden !

Knecht. [Nimmt Jesu die Binde ab.] Steh' auf , du bist lange
genug Konig gewesen ?

Alle. Eort mit dir, dein Keich ist zu Ende ! \_Alle ab.

then can Peter have gone ? In vain my eyes have sought him
in the crowd. Surely nothing evil can have befallen him.
Perhaps I still may meet him upon the road. I will now go to
Bethany. Dearest mother, if I bring thee the tidings of
these terrible things which have happened — the innocent one
illtreated and condemned by sinners, what will thy heart feel ?
O Judas, Judas, what hast thou done ?"

Now it came to pass that the soldiers, having taken Jesus
iuto the guard-room of Caiaphas's palace, mocked him, and
despitefully used him until it was day. They seated him on a
stool with a bandage over his eyes, and surrounded him, mock-
ing, saying, " Is not this throne too mean for thee, great king ?
Hail to thee, thou new-born sovereign ! But sit more firmly,"
said one, seizing Jesus from behind and pressing him down on
his chair, " thou mightest otherwise fall down. Thou art,
verily, also a prophet. So say, O great Elias, say who it is
who has struck thee," and with that he dealt Jesus a blow on
the face. Others came in and also struck him, saying, " Was
it I?" but Jesus answered nothing. Then one of the band
went up to him and shouted, " Hearest thou nothing? " and
shook him violently by the shoulders, "Art thou asleep?"
Then, turning to his comrades, he exclaimed, " He is deaf and
dumb : a fine prophet indeed." And thereupon he roughly
pushed Jesus forward so that he fell from his stool on
the ground upon his face. " Alas ! alas ! " they cried, " our
king has fallen from his throne. What is to be done now?
We have no longer any king. Thou art to be pitied,
such a great magician, and now so weak and weary !
Come, help us to put him again upon his throne." And
then they seized him and lifted him from the ground
where he lay with his eyes bandaged and his hands tied
and lifted him up again upon his seat. ' ' Raise thyself, O
mighty king, receive anew our homage." As they were
kneeling round him in scorn, a messenger of Caiaphas entered,
saying, ' ' How goes it now with the new king ? " and the band.
shouted, " He speaks and prophesies not ; we can do nothing
with him." "Then," said the messenger, " the High Priest
and Pilate will soon make him speak. Caiaphas sends me to
bring him." " Up, comrades," said Selpha. Thereupon,
taking Jesus again by the cords which bound his hands, they
led him off, saying, " Stand up ! thou hast been king long
enough." And all shouted, " Away with thee. Thy king-
dom has come to an end."

X. VORSTELLUNG.

Des Judas Verzwcifiung.

PROLOG.

Warum irrt Judas sinnesverwirrt umher ?

Dm martert, ach ! des biisen Gewissens Qual.
Die Blutschuld liegt auf seiner Seele,
Wandelt in Feuer den Sold der Siinde.

Beweine, Juda, was du verbrochen hast !

O liische die Schuld mit Thranen der Busse aus !

Demiithig hoffend fleh' um Gnade !

Noch steht die Pforte des Heils dir off en.

Ach weh ! wohl qualt die bitterste Rene ihn ;

Doch durch das Dunkel leuchtet kein Hoffnungsstrahl.

Zu gross, zu gross ist meine Siinde !

Ruft er mit Kain, dem Brudermbrder.

Wie diesen, ungetrostet und ungebiisst,
Erfasst mit Schrecken irre Verzweiflung ihn.

Das ist der Endeslohn der Siinde ;

Solchem Geschicke treibt sie entgegen.

Solo.

Weh' dem Mensehen, sprach der Herr,

Der mich wird iibergeben !
Es ware besser ihm, wenn er

Erhalten nie das Leben.
Und dieses Weh, das Jesus sprach,
Folgt Judas auf dem Fusse nach.

CHAPTER X.

PROLOGUE.— Act X.

Why wanders Judas about like one amazed ?

Alas ! the torments of conscience are strong upon him, —

On his soul the guilt of blood lies heavy,

And turns into fire the reward of sin.

Weep, O Judas, the sin which thou hast sinned !
Oh ! wash it out with the bitter tears of repentance !

In lowly hope entreat forgiveness —

Still open to thee is salvation's gate.

Alas ! the bitterest remorse indeed is his portion.
But through the darkness there shines no ray of hope.

Too great, too great is my sin !

Cries he, with Cain, the brother-slayer.

Like him, unpardoned and uncomforted,
Wandering despair seizes upon him in terror.

That is the wages of sin,

Towards such a fate does it hasten.

Solo.

The Lord said, ' ' He who me betrays —

Woe to him ! — is undone ;
'Twere better far for him that he

Had never seen the sun ! "
This woe, of which Christ spake, hath come,
And Judas cannot flee his doom.

THE PASSION PLAY AS PLAYED TO-DAY.

Chor.
Der Unthat vollen Lohn soil er nicht mi*«' n ;
Laut schreit um Eache das verkaufte Blut.
Zur Raserei getrieben vom Gewissen,
Gepeitscht von alien Furien der Wutli,
Rennt Judas ohne Rast umher
Vnd findet keine Ruhe mehr,
Bis er, ach, von Verzweiflung fortgerissen,
Hinwirft von sieh in wilder Hast
Des Lebens unertriiglieh schwere Last.

VoHBILD.

Der Brudermurder Kain, von Gewissensbissen geqniiU, irrt unstiit und
fluclitig- auf der Erde umher. — 1. Uos., 4, 10-17.

[Abel ist das Vorbild des sterbenden Messias. Abel, der
Gerechte, wird von seinem BruderKain gehasst wie Christus
von seinen Briidern den Juden. Draussen in der Wildniss
wird Abel, vor der Stadt wird auch Christus getodtet. Abels
Blut schreit um Rache zum Himmel gegen Kain, Cluisti
Blut kommt auf Verlangen seiner Morder riichend iiber sie und
ihre Blinder. Unstiit und fliichtig irrt Kain umher, auch
die jiidische Nation wird aus ihrem Reiche vertrieben und
iiber die ganze Erde zerstreut.]

Solo.

So flieht auch Kain. Ach, wohin ?

Du kannst dir selbst doch nicht entflich'n.

In dir triigst du die Hollcnqual ;
Und eilest du von Ort zu Ort,
Sie schwingt die Geissel fort und fort ;

Wo du bist, ist sie iiberall,
Entrinnen wirst du nie der Pein.

Chor.

Dies soil der Sunder Spiegel sein.

Denn kommt die Strafe heute nicht,
Will noch der Himmel borgen :

So fallt das doppelte Gericht
Auf ihre Hiiupter morgen.

Handlung.

Iter rersammelte Hohe Rath bestaligt das iiber Christus ausge-
tprochcne Todesurtheil. — Judas kommt voll Itene in die
Rathsversammlung, wirft die dreissig Silberlinge kin, geht von
Verzweiflung getrieben davon und erhangt sieh.

ERSTE SZENE.

Judas allcin.

So ist denn meine bange Ahnung zur schreckliehen Gewissheit
geworden ! Kaiphas hat den Meister zum Tode verurtheilt
und der Rath hat in sein Urtheil eingestimmt ! Es ist vorbei,
keine Hoffhung der Rettung mehr ! Hiitte der Meister
selbst sich retten wollen, so hatto er im Oelgarten seine Maeht
sie zum zweiten Male f iihlen lassen ! Da er es damals nicht
that, so thut er es nicht mehr. Und was kann ich f iir ihn
thun, ich Unseliger, der ich ihn in ihre Hiinde uberliefert
habe? Das Geld sollen sie wieder haben, das Blutgeld, sie
miissen mir meinen Meister wieder herausgeben ! Sogleich
gehc ich hin, meine Fordcrung zu stellen. Doch, — wird er
dadurch gerettet ? O eitle, thorichte Hoffuung ! Sie werden
meiner spotten, ich weiss es ! Verfluchte Synagoge ! Du
hast mil li durch deine Sendlingo verfiihrt, hast mich betrogen,
hast mir deine blutigen Absichten verheimlicht, bis du ihn in
Um Klaucn hattest ! Mit bitteren Vorwurfen will ich cuc-h
qiialen, Ihr ungcrechten Richter ; nichts von eurem teuflisehen
Beschlussc will ich wissen. Keinen Antheil will ich haben an
dem Blute des Unschuldigen ! O Hijllenwehen martern mein
Inn. rate*. \_Ab auf Annas' Scite.

ZWEITE SZENE.

Der Hohe Hath.

Kalphas. Ich glaubte, Ihr Viiter, den Morgen nicht
erwarten zu kiinncn, um den Feind der Synagoge in den Tod
zu aenden.

Chorus.

The guilty deed fails not to win its wage*,

The guiltless blood he sold cries from the ground ;.
Driven to madness by the worm that rages.

And scourged by furies, Judas ranges round
Wildty, and finds no rest
From the fire in his breast ;
Till, swept away by bitterest despair,
He flings away in reckless haste
The load of life he can no longer bear.

[The fifteenth tableau, prefacing the despair of Judas, represents-
the despair of Cain. Cain, a tall, dark, and stalwart man,
clad in a leopard's skin, is dropping the heavy tree-branch
with which he has slain his brother. Abel, in a lambskin,
lies dead with an ugly wound on his right temple. Cain's
right hand is pressed upon the brow upon which is to be set
the brand of God. It is a fine scene, full of simple, tragic-
effect.]

Solo.

So too flies Cain. Ah ! whither, then ?

For from thyself thou canst not flee.
In thee thou bearest hell's worst pain ;
And though from place to place thou go,

The scourge is wielded over thee !

Where thou art it will always be.
Never canst thou escape thy woe.

Chorus.

Now this the sinner's fate will show,

Though vengeance may not come to-day,

Yet Heaven still can borrow,

And double share of judgment may

Fall on his head to-morrow.

THE DESPAIR OF JUDAS.

While Jesus was being mocked and ill-treated by the soldiers-
in the guard-room of Caiaphas's Palace, Judas wandered to and
fro in despair. " Now my fearful foreboding has become a ter-
rible certainty. Caiaphas has sentenced the Master to death, and
the Council has concurred in his sentence. AH is over. There
is no hope, no way of escape. Had the Master wished to save
himself he would have made them feel his might a second
time in the garden. As he did not do it then, he will now do-
so no more. What can I do for him, I, a miserable wretch
who have delivered him into their hands ? They shall have-
the money back, that blood-money. They must give mo my
Master back again. I will go at once, and make tho demand.
But oh, will he be saved by that ? Oh, vain, foolish, hope I
They will mock me, I know it. O cursed synagogue, thou
hast tempted me through thy messengers, thou hast hidden
from me thy bloody designs until thou hadst him in thy
clutches. I will torture you with bitter reproaches, ye unjust
judges. I will have nothing to do with your devilish decision.
I will have no share in the blood of this innocent. Oh, what
tortures, what pains of hell, tear my inmost soul ! " So saying
he departed.

Now within the hall of tho Sanhcdrin wero assembled tho
High Priest, the Scribes, and the leaders. Caiaphas and
Annas, arrayed in their robes, sat in tho high place of tho
Council, and all tho seats were filled except those of Joseph of
Ariinathea and Nicodemua, which were empty. Caiaphas-
spoke, saying, " I thought, fathers, that I could not wait till the-
morning to send the enemy of the Synagogue to death." And

THE DESPAIH OF JUDAS. — ACT X., SCENE 2.

9£>

Kunst-und Verlags-Anstnlt, Oberammergau.j

[Carl Stockmann, Photo.

TABLEAU XV. THE DESPAIE OF CAIN.

100

THE PASSION PLAY AS PLAYED TO-DAY.

Annas. Auch ich konnte keinen Augenblick Ruhe fiuden
vor Begierde, das Todesurtheil sprechen zu horen.

Alle. Es ist gesprochen. Er soil und muss sterben !

Kaiphas. In der Nachtzeit wollte ich nicht alle Glieder des
Synedriums hieher bemuh'n. Doch war die noth'ge Zahl von
Richtern hier, nach Vorschrift des Gesetzes das Urtheil auszu-
sprechen. Den Beklagten erklarten Alle wie aus Einem Munde
des Todes schuldig ; denn sie alle hatten in ihren eig'nen Ohren
es vernommen, wie Jener auf die schrecklichste Weise Gott
gelastert hat, und sich erfrecht, als Gottes Sohn sieh auszu-
geben.

Priester und Pharisaer. [Die vorhin zugegcn warm.'] Ja, wir
bezeugen es. "Wir haben selbst die freche Gotteslasterung
gehiirt aus seinem Munde.

Kaiphas. Nochmal will ieh nun vorfiihren lassen den
Verbrecher hier, damit ihr alle selbst euch iiberzeuget von
seiner todeswiird'gen Sehuld. Dinn moge der ganze Rath
gerechtes Urtheil fiillen.

DRITTE SZENE.
Judas, hereineilend.

Judas. Ist es wahr ? Ihr habt meinen Meister zum Tode
verurtheilt ?

Rabbi. Was drimgst du dich unberufen in die Versamm-
lung ? Hinaus ! Man wird dieh ruf eh, wenn man deiner
bedarf.

Judas. Ich muss es wissen. Habt Lbx ihn verurtheilt P

Alle. Er muss sterben !

Judas. Wehe, wehe, ich habe gesiindigt ! Ich habe den
Gerechten verrathen ! O Ihr, Dor blutdiirstigen Richter. Lhr
verdammt und mordet die Unschuld !

Alle. Judas, Ruhe, oder —

Judas. Keine Ruhe mehr fiir mich ! ICeine fiir Euch !
Das Blut der Unschuld schreit um Rache !

Kaiphas. Was verwirrt deine Seele ? Rede, aber rede mit
Ehrfurcht. Du stehst vor dem Hohen Rath.

Judas. Ihr wollt Jenen dem Tode iiberliefern, der rein ist
von jeder Sehuld. Das diirft Lhr nicht ! Da habe ich Ein-
sprache zu machen ! Lhr habt mich zum Verrather gemacht.
Eure verfluchten Silberlinge . . .

Annas. Du hast dich selbst angetragen und den Kauf
geschlossen.

Priester. Besinne dich, Judas ! Du hast erhalten. was du
verlangt hast. Und wenn du dich ordentlich betpagst, so
kannst du noch ....

Judas. Ich will nichts mehr ! Ich zerreisse Euern schand-
lichen Vertrag ! Geht die Unschuld heraus !

Rabbi. Packe dich, Unsinniger !

Judas. Die Unschuld fordere ich zuriick ! Meine Hiinde
■•j] leu rein sein von dem Blute ....

Rabbi. Was, du schandliche Verriitherseele, du willst dem
Hohen Rathe Gesetze vorschreiben ? Wisse ! Dein Meister
muss sterben und du hast ihn in den Tod geliefert !

Alle. Sterben muss er !

Judas. [Stiercn Bliekes.] Sterben ! Ich bin eine Verriither-
seele! Ich habe ihn in den Tod geliefert? \_Ausbrechend.] Dann
zerreisst mich, zehntansend Teufel aus der Holle ! Zermalmt
mich! Hier, Lhr Bluthunde, habt Lhr Euer Fluch- Euer
Blutgeld ! [ Wirft den Beutel hin.

Kaiphas. Was lassest du dich zu einer Handlung brauchen,
die du nicht vorher iiberlegt hast P

Alle. Da sieh' du nur zu !

Jud as . So soil meine Seele verderben, mein Kiirper zerbersten,
und Ihr

Alle. Sr-hweijrc und fort von hier !

Judas, lhr sollt mit mir in die unterste Hiillc versinken !

[Stiirzt hinaus.

VIERTE SZENE.

Kaiphas. [jVoeA einer Pause.] Ein fiirchtcrlicher Mensch !

Annas. Ich habe so etwas geahnt.

Priester. Est ist seine Sehuld.

Kaiphas. Er mag nun selbst die Sehuld bilxsen. Er hat
seines Freund verrathen, wir verfolgen unscrn Feind. Ich
bleibe fest bei meinem Entschlnss und wenn einer hier sein
jollte, der andcrer Gesinnung ist, der stone auf !

Annas said ," I could not get a moment's rest for eagerness to
hear the sentence pronounced." Then cried they all, "It is
pronounced. He shall and must die." Caiaphas said :
' ' I did not wish to trouble all the members of the Sanhedrin
to come hither in the night-time. But there was present the
necessary number of judges to pronounce sentence as the Law
prescribes. All as with one mouth declared the accused worthy of
death, for all had heard with their own ears how this man blas-
phemed God in the most terrible way, and was impious enough
to call him self the Son of God." The Priests and Pharisees
who had previously been present, answered, "Yea, we bear
witness to it. We have ourselves heard the impious blasphemy
from his lips." Then said Caiaphas, "I will have the
criminal brought before you once more, so that yon may be
convinced of his bsing worthy of death. Then may the whole
Council pronounce the just sentence." As he was speaking,
Judas, looking haggard and distracted, rushed into the midst
of the Council, crying wildly, "Is it true? have you con-
demned my Master to death?" Then said the Rabbi unto
him, "Why dost thou force thyself uncalled-for into this
assembly ? Be oif ! We will call thee if we have need of
thee." But Judas took r<o heed. " I must know it," he
said ; " have you condemned him ? " Then all in the Council
cried aloud, "He must die!" "Woe! woe!" said Judas,
" I have sinned. I have betrayed innocent blood. Oh, you
bloodthirsty judges, to condemn the innocent blood." " Peace,
peace, Judas ! " cried the Council. " There will never, never
more be peace for me," said Judas, bitterly, "and none for
you. The blood of the innocent cries aloud for vengeance."
• ' What has driven you crazy ? Speak, but speak with
reverence — thou standest before the Sanhedrin," said
Caiaphas. Then said Judas, passionately, "You are deter-
mined to deliver him up to death, him who is freo from all
guilt. You must not do it. I have a protest to make against
it. You have made me a traitor. Your accursed pieces of
silver! — " Annas interrupted him, saying, "Thou didst pro-
pose it thyself and close the bargain." Then said the Priest
unto him, " Recollect thyself, Judas, thou hast received what
thou didst desire ; and if thou behavest thyself decently thou
canst still — " Judas interrupted him: "I will have nothing
inore. I tear up your shameful bargain. Let the innocent
go!" "Be off, madman," said the Rabbi, angrily. But
Judas took no heed, knelt and stretched his hands towards
Caiaphas. " I demand the release of the innocent. My hands
shall be free from his blood." " What ! " said the R ibbi,
' ' thou contemptible traitor, wilt thou dictate to the Sanhedrin ?
Know this, thy Master must die, and thou hast delivered him
to death." And all the Priests and Pharisees cried aloud,
"He must die." And Judas, with staring eyes as one de-
mented, repeated, ' ' Die ? Then I am a traitor, I have given
him up to death ! " Ho sank down like a man crushed by
a blow, and then springing up, and breaking out into
wild passion, he shouted aloud, "May ten thousand de-
vils from hell tear me in pieces ! Let them grind me
to powder ! Here, ye bloodhounds, take your accursed
blood-money ! " And with that he snatched the hair from his
girdle and flung it violently before the seat of the High Priest.
" Why didst thou let thyself be made the tool for a transaction
which thou didst not weigh beforehand?" said Caiaphas.
"Yes," cried several, "it is your own business." Then
shouted Judas, wildly, "May my soul be damned, my body
burst asunder, and ye — " "Silence, and out from here,"
cried all the priests together. "And you," shouted Judas
above them all, "you will sink with me into the lowest hell ! "
He then rushed from the hall.

Aft.r a paoM, during which the chief priests aud rulers
looked at each cither in silence, the money lay unnoticed on the
floor. Caiaphas said, " What a fearful man ! " "I had
some foreboding of this," said Annas. " It is his own fault,"
remarked a priest. Then said Caiaphas, " Let him
e\piate that fault himself. He has betrayed his friend;
we pursuo our enemy. I remain steadfast by my deter-
inin :iti'i!i. and if any one here should be of another opinion,

THE DESPAIR OF JUDAS. — ACT X., SCENE 5.

101

AUe. Nein ! Was besehlossen ist, werde ausgefuhrt !

Kaiphas. Was thun wir nun rait diesem Geld ? Als Blutgeld
darf es uicht muhr in den Gotteskasten zuriickgelegt werden.

Annas. Man kiinnte es nach dem Willen des Hohen Bathes
zu irgend einem niitzlichen Zweck verwenden.

Priester. Jawohl. Es mangelt an einem Begriibnissplatz
fiir Fremdliuge. Mit diesem Gelde kiinnte ein Acker dafiir
angekauft werden.

Kaiphas. Ist ein solcher kiiuflich ?

Priester. Ein Hafner in der Stadt hat ein Grundstiick zum
Verkauf ausgeboten, gerade fiir diesen Preis.

Kaiphas. So mag Saras den Kauf sehliessen.. Nun aber
wollen wir nicht liinger siiumen, das Endurtheil iiber den

Gefangenen zu fal- ^^^

len. _■

Rabbi. Sogleich
will ich ihn vorf iihren
lassen.

Annas. Ich will
sehen, ob ihm der
Trotz, den er mir ge-
zeigt, noch nicht ver-
gangen ist. Eine
wahre Genugthuung
wird es mir sein, ein-

zustimmen in
Urtheilsspruch
sterbe !

den
Er

FUENFTESZENE.

Christus vor dem
Hohen Rathe.

Selpha. [Jesum
einfiihrend.] Ehreden
Hohen Rath besser
als vorhin ! Hoch-
weise Vater, hier
bringen wir den Ge-
fangenen.

Kaiphas. Fiihrt
ihn in die Mitte !

Balbus. Tritt vor.
\_Stosst den Gefangenen
vorwdrts.

Kaiphas. Jesus
von Nazareth, be-
stehst du auf dem
Worte, das du in die-
ser Nacht vor deinen
Richtern ausge-
sprochen hast ?

Annas. Wenn du
der Gesalbte bist, so
sage es uns !

Christus. Wenn
ich es sage, so werdet
Ihr mir nicht glau-
ben, und stelle ich
Euch eine Frage ent-
gegen, so werdet Ihr
mir weder darauf
antworten, noch mich
loslassen. Aber von
nun an wird der Menschensohn zur Rechten des allmachtigen
Gottes sitzen.

Alle. Du bist also der Sohn Gottes ?

Christus. Ihr sagt es und ich bin es !

Annas. Es ist genug. Was bediirfen wir noch eines Zeug-
nisses?

Priester und Pharisaer. [Die der nachtlichen Sitzung nicht
beigetoohnt."] Wir haben es nun aus seinem eigenen Munde
gehiirt !

Kaiphas. Vater des Volkes Israel ! Euch geziemt es nun,
den endgiltigen Ausspruch iiber die Schuld und Strafe dieses
Mensehen zu thun !

Km ist- und Verlags-Anstalt, OberammergauJ

THE DESPAIR OP JUDAS,

let him stand up." " No," cried thoy &M witH one >vbice ;
"what has been resolved upon, let it be carried out.'' Then
said Caiaphas, " What shall we do with this money? It is
blood-money, it can no longer be put into the treasury of God."
Annas said, " It might bo used for some useful purpose, under
the sanction of the High Council." All agreed to this, and
a Priest said, " A burying-place for strangers is much wanted.
With this money a field may be purchased for that purpose."
" Is there such a one in the market," said Caiaphas. *' Yes,"
said a Priest ; "a potter in the city has offered a piece of
ground for sale at just this price." " Let Saras conclude
the purchase," said Caiaphas. They then picked up the money
which had lain untouched on the floor. "But now we will ne
longer delay to pro-
nounce the capital
sentence upon the pri-
soner," continued
Caiaphas. Then said
the Habbi, "I will
have him brought in
at once." "I shali
see," said Annas,
" whether the scorn
which he showed to-
wards me has not yet
left him. A real sa-
tisfaction will it be
to me to share in the
sentence. Let him
die."

Jesus then wag
brought in a second
time before Caia-
phas. Selpha, as be-
fore, preceded him,
and Balbus and
Malchus led him
bound by the hands
with a cord. ' ' Stand
there," said Selpha,
" and show more re-
spect to the Council
than thou didst be-
fore ; " then he added,
" Venerable fathers,
here we bring the
prisoner." Them
said Caiaphas,
" Lead him into the
middle." Balbus,
laying his hand om
the shoulder of Jesus,
thrust him forward,
saying, "Step for-
ward." Then Caia-
phas spake unto Je-
sus, saying, " Jesus
of Nazareth, dost
thou stand by the
words which tho«
hast pronounced this
night before thy
judges?" Annaa
added, " If thou be
the Christ, tell us ! " Then Jesus answered and said, " If I
tell you, ye will not believe ; if I also ask you, ye will not
answer me nor let me go. But hereafter shall ye see the So»
of man sitting on the right hand of Almighty God."
A shudder ran through the Sanhedrin, and all cried ex-
citedly, "Art thou then the Son of God?" Jesus an-
swered, "Ye say it, and so I am." Annas exclaimed,
"It is enough: what need have we of any further wit-
nesses ? " The Priests and Pharisees who had not attended
the night Council said, " We have now heard it out of his owi
mouth." Then said Caiaphas, "Fathers of the people ol
Israel, it is now your duty to come to a final decision af
to the guilt and punishment of this man." Then cried they all.

[Carl Stockmann, Photo.

102

THE PASSION PLAT AS PLAYED TO-DAY.

A.le.. Er is^ uer Goxtesla^ierung schuldig ! Er hat den Tod
verdient !

Kaiphas. Wir wollen ihwi demnach vor den Richterstuhl
•des Pilatus f iihren !

Alle. Ja, fort mit ihm ! Er sterbe !

Kaiphas. Pilatus muss aber zuvor in Kenntniss gesetzt
werden, damit er noch vor dem Feste das Urtheil ergehen lasse.

Rabbi. Diirf ten Einige vom Rathe etwa sieh vorausbegeben,
um schlennige Verhandlung nachzusuchen P

Kaiphas. Du selbst, Rabbi, dann Dariabbas nnd Rabinth, —
ihr gent Toraus ! Wir kommen sogleich nach. Dieser Tag
wird also die Religion unserer Viiter retten und die Ehre der
Synagoge erhohen, so dass der Nachklang unseres Ruhmes zu
•den spatesten Enkeln sich fortpnanzen wird.

Alle. Von uns wird man noch nach Jahrhunderten reden.

Kaiphas. Jetzt fiihrt ihn weg, wir folgen.

[Die drei gehen ab.

Alle. Tod dem Galilaer ! _ [Alle at.

SECHSTE SZENE.
Die drei Abgesandten des Hohen Sallies vor dem Mause des Pilatus.

Rabbi. Endlich kbnnen wir wieder etwas freier athmen.
Lange genug wurden wir besehimpft.

Rabinth. Eswarhbchste Zeit, der Synagoge hatte die letzte
Stunde bald geschlagen, sein Anhang war schon sehr gross.

Rabbi. Jetzt ist von ihm nichts mehr zu fiirchten. Die
Handler haben in diesem Tagen die ruhmliehste Thatigkeit
■entwiekelt, eine Menge entschlossener Leute fiir uns zu gewin-
nen. Ihr werdet sehen : Wenn es zu etwas kommt, so werden
■diese kraftig den Ton angeben, die Wankelmiithigen werden
mit einstimmen und die Anhanger des Nazareners werden es
fur gut finden, zu schweigen und sich zuriickzuziehen.

Rabinth. Wie werden wir unser Gesuch bei Pilatus
.anbringen ? Wir diirfen das Haus des Heiden heute nicht
betreten, sonst werden wir unrein, das Osterlamm zu essen.

Rabbi. Wir werden das Gesuch durch seine Leute vortragen
lassen. [Pocht am Thore."\ Es wird wohl Jemand zugegen
sein ? Ja, est kommt Jemand.

Quintus. [Oeffnet.~\ Wilkommen, Rabbi ! Tretet nur
herein !

Rabbi. Es ist uns heute nicht erlaubt nach unserm Gesetze.

Quintus. So P — Kann etwa ich auch den Auftrag vollzieh'n ?

Rabbi. Der Hohepriester sendet uns, die Bitte an den
■erhabenen Statthalter des Kaisers zu stellen, er wolle erlauben,
dass der Hohe Rath vor ihm erscheine, und ihm einen Misse-
thater zur Bestatigung des Todesurtheils vorfiihre.

Diener. Ich will es meinem Herrn sogleich melden.
Wartet indessen hier. [Ab.

1. Priester. Es ist doch traurig, dass wir bei einem Heiden
anklopfen miissen, um die Auspriiche des heiligen Gesetzes
vollziehen zu lassen.

Rabbi. Sei getrost ! Wenn einmal der einheimische Feind
aus dem Wege geriiumt ist — wer weiss, ob wir uns nicht bald
auch dieser Fremdlinge entledigen ?

2. Pries ter. O mtichte ich den Tag noch erleben, der den
Kindern Israels die Freihcit bringen wird !

Diener. [Zuruckkommend.~\ Der Statthalter griisst euch. Ihr
sollt dem Hohenpriester melden, dass Pilatus bereit sei, das
Anliegen des Hohen Rathes zu vernehmen.

Rabbi. Empfange unsern Dank fiir deine Giite. Nun lasst
uns eilen, dem hohen Priester die Meldung von dem Erfolg
der Sendung zu bringen !

2. Priester. [Seim AbgeKn^\ Pilatus wird wohl in die
Forderung des Hohen Rathes einwilligen ?

Rabbi. Er muss ! Wie kttnnte er widersteh'n, wenn der
Hohe Rath und das ganze Volk einstimmig den Tod dieses
Mcnsehen fordern P

1. Priester. Was liegt dem Statthalter an dem Leben eines
Galiliiers! Schon dem Hohenpriester zu gefallen, der bei ihm
viel gilt, wird cr keinen Anstand nchmen, die Hinrichtung zu
genehmigen. [All* drei ab.

SIEBENTE SZENE.
Dei Judas Knde. Waldgegend.
Judas. Wo gehe ich hin, mcine Schande zu verbergen !
die Qualcn des Gewiisens abzustreuen ? Kein Waldcsdunkel ist

" He is guilty of blasphemy. He hath deserved death."
Caiaphas said", " Wc will therefore lead him before the judg-
ment-seat of Pilate." And they all answered and said, " Yes,
away with him. Let him die." " Pilate," said Caiaphas,
' ' must first be informed, in order that he may proclaim the sen-
tence before the feast." The Rabbi said, " Could someone be
sent before from the Council, in order to give him timely infor-
mation?" " Thou thyself," said Caiaphas, "together with
Dariabbas and Rabinth, shalt go before. We will speedily come
after." When these three had departed Caiaphas said, " This
day then will save the religion of our fathers and exalt the
honour of the Synagogue, so that the echo of our fame
shall reach our latest descendants." All shouted, " Men will
speak of us centuries hence ! " and Caiaphas resumed, —
" Lead him away! we follow." Once more they cried, " Down
with the Galilean," and departed.

The three messengers sent by the Sanhedrin drew near to
the house of Pilate, and as they went they spoke among them-
selves. The Rabbi said, " At last we can breathe more freely
again; we have been insulted long enough." Dariabbas
replied, " It was indeed high time ; his following was becoming
very large." " Now," said the Rabbi, "there is nothing more
to be feared from him. The traders have in these days displayed
the most creditable activity, to have gained for us a crowd of
determined people. You will see if it comes to anything, they
will effectively take the lead. The waverers will concur with
them, and the followers of the Nazarene will find it well to be
silent and take themselves off."

Then said Rabinth, seeing that they had approached the
palace of Pilate, ' ' How shall we bring our message to Pilate ?
We dare not enter the house of the Gentile to-day, as in that
case we should become unclean and could not eat the Passover."
"We will send a message through one of his own people,"
said the Rabbi, and going up the stairs to the balcony of
Pilate's house, he knocked gently at the door.

Standing and listening, he said, " Surely there is someone
there? Yes, there is some one coming," and retired a little
way down the steps so as to avoid any contact with the
Gentile.

A servant of Pilate's opened it and said, "Welcome,
Rabbi, will you not come in?" "The precepts of the law
will not allow us to do so to-day," said the Rabbi. The
servant said, "Is that so? Can I carry your message?"
" The High Priest sends us to bring a petition to the illustrious
Viceroy of Csesar to ask if he will allow the Council to appear
before him, and to bring before him a malefactor for the con-
firmation of his sentence." "I will deliver the message at
once to my lord; wait here in the meantime," said the
servant, and went in to Pilate. The Rabbi, returning down
the steps, joined Dariabbas and Rabinth, who stood below.
"It is very sad," said Dariabbas, "that we must knock at
the door of a Gentile in order to get the behests of our holy
law executed." "Take courage," said the Rabbi; "when
once this domestic enemy is removed out of the way, who
knows whether we might not soon free ourselves from the
foreign foe?" Rabinth exclaimed, "Oh, may I live to see
the day which will bring freedom to the children of Israel ! "
Pilate's servant returned and spoke unto them, saying, " The
Governor greets you. You are to inform the High Priest that
Pilate is ready to receive the petition of the Sanhedrin."
" Accept our thanks for thy kindness," said the Rabbi.
" Now let us hasten to report to the High Priest the result
of our errand. The servant then returned and closed the
door behind him. The three messengers then returned.
Rabinth remarked anxiously, "Pilate will surely agree to
the demand of the Council." "He must," said the Rabbi;
"how could he resist it, when the Sanhedrin and the
whole people demand with one voice the death of this
man?" "And besides," said Dariabbas, "what does the
Governor care about the lifo of a single Galilean P Were it
merely to please the High Priest, who is of great importance
to him, he would not hesitate to permit the execution. '

Now Judas, being distracted by remorse, found himself, after
wandering to and fro, in the potter's field, purchased with tho
thirty pieces of silver, in tho midst of which stood u blasted

trr,-.' Then, iifti-r wildly looking round to mt if am wan

near, he said : " Oh ! where, where can I go to hide my shame,

JESUS BEFORE PILATE. — ACT XI.

103

versteckt, genu;*, keino Felsenhuhle tief genug ! Erde, thu
dich auf und verschlinge mieh, ich kann nicht da sein mehr ! Ach
meinen Meister, den besten aller Menschen, habe ich verkauf t, ihn
zurMisshandlung ausgeliefert ! Zum schmerzenvollsten Marter-
tode ! — Ich abseheulichster Verriither ! — wo ist ein Mensch,
auf dem noch solche Blutschuld liegt ! Ach ! nie mehr wieder
darf ich einem der Bruder unter die Augen treten I Ei a Aus-
gestossener — uberall verhasst, iiberall verabschcut, von Jenen
selbst, die raich verf iihrt haben, als ein Verrathernun gibrand-
markt, irre ich einsam umher mit dieser Feuerglut in meinem
Innern ! Einer ware noch ! diirfte ich sein Antlitz noch-
ma 1 s schauen ! Ich wiirde mich an ihn anklammern, den
einzigen Rettungsanker ! Doch dieser liegt im Kerker, ist
vielleicht schon getiidtet durch die Wuth seiner Feinde — ach
n. in ! Durch meine Schuld, durch meine Schuld ! Ich, ich bin
der Verrnchte, der zum Kerker, zum Tode ihn gebracht. Weh'
mir, mir Auswurf der Menschheit ! Fiir mich ist koine Hoff-
nung. Keine Rettung mehr. Mein Verbrechen ist zu gross,
es ist durch keine Busse mehr gut zu machen ! Er ist todt
und ich bin sein Murder ! Ungliiclcselige Stunde, in der meine
Mutter mich zur Welt gebracht ! Soil ich noch linger dieses
Marterleben hinschleppen, diese Qualen in mir tragen, wie ein
Verpesteter die Menschen fliehen, geflohen und verachtet sein
von aller "Welt? Nein, nimmer kann ich's ertragen ! Keinen
Sehritt mehr will ich weiter f iihren ! Hier will ich, verfluchtes
Leben, dich aushauchen ! An diesem Baume hiinge die un-
gliickseligste aller Friichte ! [Itcisst sich den Giirtel ab.~\ Ha,
komm', du Schlange, umstricke mich ! Erwiirge den Ver-
riither ! \_Macht Anstalt zum Sclhtmord. Der Vorhang fiillt.

to escape the torments of conscience ? No forest is dark enough !
No rocky cavern deep enough ! earth, open and swallow me
up ! I can no longer exist. my dear Master ! Him, best
of all men, have I sold, giving him up to ill-treatment, to a
most paiuful death of torture — I, detestable betrayer! — Oh!
where is there another man on whom such guilt of blood doth
rest ? Alas ! never more can I appear before the face of any of
the brethren. An outcast, hated and abhorred everywhere-
branded as a traitor even by those who led me astray — I wan-
der about alone with this burning fire in my heart. There is
still One left. Oh ! might I look on the Master's face once
more, I would cling to him as my only anchor ! But he lies in
prison — has, perhaps, been already slain by the rage of his
enemies, although by my guilt, by my fault ! I am the
abhorred one who has brought him to prison and to death.
AVoe to me ! the scum of men ! There is no hope for me !
my crime can be expiated by no penance. For he is dead, and
I — I am his murderer ! Thrice unhappy hour, in which my
mother gave me to the world ! Must I still drag on this life
of agony, and bear these tortures about with me ? — as one
pest-stricken, flee from men, and be despised and shunned by
all the world ? No ! I can bear it no longer ! Not one step
further ! Here, O life accursed, here will I end thee ! On
these branches let the most disastrous fruit hang." He untied
his girdle and twined it about his neck. "Ha, ha! come,
thou serpent, entwine my neck, and strangle the betrayer ! "

As Judas spoke the last words he tied with convulsive and
feverish energy the long girdle round his neck and fastened it
to the branch of the tree, and swung himself off.

XI. VOESTELLUNG.

Cheistus tor Pilatus.

PROLOG.

Kaum ertonte das Wort : Tod ihm, des Moses Feind !
Tont es vielstimmig nach. Diirstend mit Tigerdurst

Nach dem Blute der Unschuld

Eilen sie zu Pilatus hin.
Vor des Heiden Gericht hiiufet ihr TJngestiim,
Unersehtipflich beredt, Klagen auf Klagen an,

Ungeduldig erharrend

Den verdammenden Urtheilsspruch.

So ertonte auch einst wider den Daniel
Tausendstimmiger Ruf : Er hat den Bel zersturt !

Fort zur Grube der Lbwen !

Diesen soil er zum Frasse sein !

Ach ! wenn trugvoller Wahn sich in die Menschenbrust
Hat den Eingang gebahnt, kennt sich der Mensch nicht mehr.

Unrecht wird ihm zur Tugend ;

Tugend hasst und befeindet er.

Choragrus.

Geliistert hat er Gott !

Wir brauchen keinen Zeugen mehr,
Verdammt zum Tod

Ist vom Gesetze er.
So liirmt die Priesterrotte hier.
Auf ! zu Pilatus wollen wir,
Ihm unsre Klagen vorzubringen,
Des Todesurtheil zu erzwingen !

VORBILD.

Die Landvoete verklagen den Daniel vor dem Konige Darius und dringen
darauf, dai-s er in die Lowengrube geworfen werde. — Dan., 6, 4,

[Wie Daniel ohne alien Grand verklagt wird, so bringen auch
die Hohenpriester bei Pilatus die ungereimtesten Klagen
gegen Jesus vor und begehren, dass er ihn zum Kreuzestode
verdammen soil.]

Chor.

In diesem stummen Bilde sehet ihr :
Verklagt wird fiilschlich Gottes Sohn,
Wie Daniel zu Babylon.

CHAPTER XL
PROLOGUE.— Act XI.

Scarce was uttered the word, " Death to him, Moses' foe ! "
When on all sides it was echoed. Thirsting with tigers' thirst

For the blood of the guiltless,

Haste they away to Pilate.

'Fore the judgment-seat of the heathen, their fierce impatience
Heaps, untiringly eloquent, accusation

On accusation, awaiting

Tidings of doom, athirst for blood.

Thus of old arose the cry against Daniel,
Thousand-voiced : "This man hath destroyed Bel's image !

Away to the den of the lions !

Let him become their food."

When deceitful error has found an entrance
Into man's heart, he knows himself no longer !

Wrong becomes his virtue,

Virtue he hates and seeks to destroy.

Chorus.

" He hath spoken blasphemy !

No witness more we need.
Condemned to death is He —

So hath the Law decreed,"
So clamours loud the murderous crew :
" Come, let us now to Pilate sue !
Bring our complaint to him, that we
May force from him the death-decree."

[The sixteenth tableau, which precedes the appearance of Christ
before the tribunal of Pilate, the foreign ruler, is devoted to
the scene in which Daniel was denounced before Darius
immediately before his consignment to the den of lions.
Daniel stands forth before the king undismayed by his
accusers, a much more vigorous and rugged specimen of
persecuted virtue than the Man of Sorrows, who immediately
afterwards was led before Pilate.]

Chorus.

In this dumb picture here you see
How falsely is accused God's Son—
As Daniel once in Babylon.

104

THE PASSION PLAY AS PLAYED TO-DAY.

Der Giittcr Feind ist Daniel !

O Kiinig ! hure deiner Volkcr Klagen !
Zerstort hat er den grossen Bel,

Die Priester und den Drachen todtgeschlagen !
Ergrimmt vor deinem Thron
Erscheint ganz Babylon.
Willst du dich retten Tom Verderben,
So muss der Feind der Gutter sterben.
Der grosse &>tt, den er gehiihnt,
Wird nur durch seinen Tod versohnt.

Solo.
So des Pilatus Stuhl sich nalit
Voll Leidenschaft der Hohe Rath

Und fordert heftig Jesu Blut.
Was hat sie also blind gemacht ?
Was hat in ihnen angefacht

So wilden Rasens dust' re Glnth ?

Chor.
Der Neid, der kein Erbarmen kennt,
In dem der Hulle Feuer brennt,

Hat diesen Brand entziindet.
Er opfert Alles seiner Wuth !
Nichts ist ihm heilig, Nichts zu gut,

Um seinen Groll zu stillen.
Weh' denen, die die Leidenschaft
In Schlangenketten mit sich rafft !

Dem finstern Neide weliret

Den Weg zu eurer Brust,

Der wie mit Satan's Lust
Den Sinn zum Bosen kchret.

Handlung.

Cheistus wird zu Pilatus abgefiihrt und ron den Priestem vor
demselben verklagt. Dieser erklarl ihn fur unschuidig und
litest ihn zu Hebodes fiihren.

ERSTE SZENE.

Vor dem Hause des Pilatus. Links der Hohe Bath, die Handler

und Zeugen, rechts die Rotte mil Jesus.

Botte. [Jesum herausfiihrend.~\ Fort mit dir zum Tode,
falscher Prophet ! — Ha, graut es dir, dass du nicht vorwiirts
willst?

Selpha. Treibt ihn an !

Botte. Soil man dich anf den Hiinden tragen ? — Gehe nur !
Deine Reise dauert ohnehin nicht mehr lang ! Nur nach
Kalvarien hinaus ! Dort am Kreuze [kannst du gemachlich
ausruhn !

Kaiphas. Bleibt ruhig, wir wollen uns melden lassen.

[Es geschieht.

Babbi. Gent zum Thore und pocht.

Quintus. \_Tritt heraus.~\ Was will denn diese Menge Leute
hier?

Babbi. Der Hohe Rath hat sich allhier versammelt.

Quintus. Ich will sogleich es melden.

Babbi. [Zu den Rathsgliedern.] HOrt ! er wird nicht siiumen,
nnsre Gegenwart zu melden.

Kaiphas. Ihr Glieder des Hohen Rathes ! Liegt euch
unsere heiligo Erblehre, unsere Ehre, die Ruhe des ganzen
Landes, noch am Herzen, so bedenket diesen Augenblick ! Er
entscheidet zwischen uns und jenem Verf iihrer ! Seid ihr
Manner, in dercn Adern noch der Viiter Blut wallt, so hort
uns ! Kin unvergiinglichcs Denkmal werdot ihr euch setzen !
Seid fest in eurem Entschlusse !

Der Hohe Rath. Es leben unsere Viiter, es sterbe der
Feind unseres Volkes !

Kaiphas. Ruhet nicht, bis er aus dem Kreiso der Lebenden
hinausgetilgt ist !

Alle. Wir werden nicht ruhen ! seinen Tod, sein Blut ver-
langcn wir.

Botte. Hijrst du, Kiinig, Prophet P

" Foe of the gods is Daniel ! —

Hear thou, king, thy folk complain —
He has destroyed the mighty Bel,

The priests, moreover, and the Dragon elain-
Iu wrath before thy throne
Appears all Babylon.
If thou wilt from destruction fly,
This enemy of the gods must die.
The god he mocked can only be
By his death reconciled to thee."

Solo.
Thus before Pilate's judgment-seat,
The Council, full of passion's heat,

Come to demand Messiah's blood.
Oh ! what has made them mad and blind ?
And what has kindled in their mind

Of fury such a fiery flood ?

Chorus.
'Tis envy — which no mercy knows,
In which hell's flame most fiercely glows —

Lights this devouring fire.
All's sacrificed unto its lust — ■
Nothing too sacred, good, or just

To fall to its desire.
Oh ! woe to those whom passion sweeps
Helpless and bound into the deeps !

From envious thoughts depart !

Against them bar your breast,

For they, by Satan's hest,
To ill deeds turn the heart.

ZWEITE SZENE.
Pilatus erscheint mit Urfolge auf seintm Bullion.
Kaiphas. [Sich wvbtugend.'] Stattholter des grossen Kaisers
tu Rom !

JESUS BEFORE PILATE.

TnEN went the High Priests and the Scribes, together with
the rulers and traders of the Temple, and the witnesses, to the
house of Pilate. Jesus was led forth in front of them by Balbus
and BIalchus as before, Selpha being in command of the band
of soldiers. As they went the soldiers shouted aloud, ' ' Away
with thee to death, thou false prophet ! Ha ! doth it dismay
thee, that thou wilt not go forward ? " " Drive him on," said
Selpha. But Jesus, being weary, walked with slow footsteps.
Then the soldiers thrust him forward, crying, "Shall we
have to carry thee in our arms ? Go on ! thou hast not far to
go, only to Calvary ; there upon the cross thou canst rest in
comfort ! "

By this time they had approached the precincts of Pilate's
house. Then said Caiaphas to the soldiers, "Be still; we
have to announce our coming." And they were still. The
Babbi said, " Go to the door, and knock." It was done, and
Quintus came out, saying, " What does this crowd of people
want here ? ' ' The Babbi replied that tho Council had assem-
bled there. Quintus promised to announce them at once, and
the Babbi, turning to the members of the Sanhedrin, said,
" Do you hear ? He will announce our presence without delay . "
Caiaphas addressed those who were following him : " Ye
members of tho Sanhedrin, if you have at heart tho holy tra-
ditions, our honour, the tranquillity of tho whole land, then
consider well this moment. It decides between us and that de-
ceiver. If you are men in whom flows the blood of yourfatlu rs.
then listen to us. An imperishablo monument you will set up
for yourselves. Be firm in your resolve." Then cried tho priests,
" Our fathers for ever ! death to tho enemy of the nation ! "
" Do not rest, then," said Caiaphas, " until ho is blotted out
of tho number of tho living ! " And they cried again, •• Wt
will not rest, we demand his death, his blood." Then the
soldiers turned to Jesus and said, " Hoarest thou that, king
and prophet P"

Then came Pilate out with his attendants upon the balcony
of his house ; two spearmen on either aido advanced to tho
foot of the steps of the balcony, and stood spear in hand whilst
the audience lasted. Then Caiaphas stepped forward in front
of tho crowd, and, bowing low, thus began, " Governor and

JESUS BEFORE PILATE. — ACT XI., SCENE 1.

105

I
I

o
|
1

106

THE PASSION PLAY AS PLAYED TO-DAY.

CUEIST BEFORE THATE.

JESUS BEFORE PILATE. ACT XI., SC. 1.

107

CUEIST BEFOEE PILATE (QAY).

108

TOE PASSION PLAY AS PLAYED TO-DAY.

Alle. Heil and Segen dir '.

Kaiphas. Wir habeu einen Menschen, Namens Jesus, hieher
vor deinen Riehterstuhl gebracht, dass du das Ton dem Hohen
Rathe iiber ihn gefallte Todesurtheil vollziehen lassen mogest.

Pilatus. Fiihrt ihn vor ! Welche Anklage habt ihr wider
diesen Mann ?

Kaiphas. Wenn er nieht ein grosser Uebelthater wiire, so
wiirden wir ihn dir nicht iiberliefert, sondern selbst ihn nach
Vorsehrift unseres Gesetzes abgestraft haben.

Pilatus. Nun — welcher Uebelthaten hat er sich schuldig
gemacht ?

Kaiphas. Er hat in vielfacher Weise das heilige Gesetz
des Volkes Israel sehwer verletzt.

Pilatus. So nehmt ilm hin und richtet ihn nach eurem
Gesetze !

Annas. Er ist bereits vom Hohen Synedrium gerichtet und
des Todes schuldig erkliirt worden.

Alle Priester. Denn nach unserem Gesetze hat er den Tod
yerdient.

Kaiphas. Es ist nns aber nicht erlaubt, das Todesurtheil an
Jemandem zu vollziehen. Darum bringen wir die Bitte um
Vollstreckung des Urtheils an den Statthalter des Kaisers.

Pilatus. Wie kann ich einen Menschen in den Tod hin-
geben, ohne dass ich sein Verbrechen kenne und ehe ich mich
von der Todeswiirdigkeit des Verbrechens iiberzeugt habe?
Was hat er gethan ?

Kabbi. Das Urtheil des Rathes wider diesen Menschen ward
einstimmig ausgesprochen und auf genaue Untersuchung seiner
Verbrechen gegriindet. Es scheint daher nicht nothwendig,
dass der erhabene Statthalter die Miihe einer noehmaligen
Untersuchung auf sich nehme.

Pilatus. Wie ? ihr wagt es, mir, dem Stellvertreter des
Kaisers, zuzuinuthen, dass ich euch ein blindes Werkzeug zur
Vollf iihrung eurer Beschliisse sei ? Das sei feme von mir !
Ich muss wissen, welches Gesetz, und in welcher Weise er es
iibertreten habe.

Kaiphas. Wir haben ein Gesetz und nach diesem Gesetz
muss er sterben, denn er hat sich selbst zum Sohne Gottes
gemacht.

Alle. Wir alle haben die Gotteslasterung aus seinem eigenen
Munde gehort.

Annas. Darum miissen wir darauf bestehen, das er die
gesetzliche Strafe des Todes erleide.

Pilatus. Um einer solehen Rede willen, die hochstens die
Frucht einer schwiirmerischen Einbildungskraft ist, kann ein
Romer Niemanden des Todes schuldig finden. Wer weiss
auch, ob nicht dieser Mann der Sohn irgend eines Gottes ist ? —
Habt ihr ihm kein anderes Verbrechen zur Last zu legen, so
denket nicht daran, dass ich euer Verlangen erfiillen werde !

Kaiphas. Nicht bloss gegen unser heiliges Gesetz, sondern
auch gegen den Kaiser selbst hat sich dieser Mensch schwerer
Verbrechen schuldig gemacht. Wir haben ihn als einen
Aufruhrer und Volksverfiihrer befunden !

Alle. Er ist ein Volksaufwiegler, ein Emporer !

Pilatus. Ich habe wohl von einem Jesus gehort, der im
Lande herumziehe und lehre und ausserordentliche Thaten
verrichte. Aber nie habe ich etwas von einem durch ihn
erregten Aufruhr vernommen. Wiire etwas dergleichen vorge-
fallen, so wiirde ich es vor euch erfahren haben, der ich zur
Handhabung der Ruhe im Lande aufgestellt und vom Thun
und Treiben der Juden ganz gut unterrichtet bin. Oder sagt :
Wann und wo hat er einen Aufruhr erregt ?

Nathaiatl. Er versammelt Volksschaaren zu Tausenden um
rich, und erst vor Kurzem hat er, von einer solehen Schaar
umgeben, feierlichcn Einzug in Jerusalem selbst gehalten.

Pilatus. Ich weiss es, aber es ist nichts Aufriihrerisches
dabei vorgcfall. n.

Kaiphas. Ist es nicht Aufruhr, wenn er dem Volke ver-
bietet, dem Kaiser den Tribut zu entrichten.

Pilatus. Wo habt ihr Beweiso ?

Kaiphas. Boweise gonug, da er rich fur den Messias, den
lining Israels ausgibt ! Ist das nicht Auffordcrung zum
Abfall vom Kaiser f

Pilatus. Ich bewundero euren pliitzlich erwachten Eifer fiir
das Ansehen des Kaisers. [Zu Cueistus] : Hiirst du, welche
schwere Anklagen dicso gegen dich vorbringen P Was
antworUst du ?

representative of the great Ceesar, health and blessing to thee."
Then Caiaphas continued : " We have brought here before thy
judgment seat a man of the name of Jesus, that thou mayest
consent to the execution of the death sentence pronounced
against him by the Sanhedrin." Pilate answered, "Bring
him forth ! " And the soldiers led Jesus out before Pilate, so
that he stood on the right hand of the judgment-seat. Pilate
having looked upon him, asked, " What accusations have ye to
bring against this man?" Caiaphas, speaking with some
surprise, said, " If he were not a great malefactor, we would
not have delivered him over to thee, but have dealt with him
ourselves according to the direction of our holy law." " Well,
of what evil deeds has he been guilty ? " asked Pilate. Caia-
phas answered, "He has in many ways grievously offended
against the holy law of Israel." Pilate answered, " Then take
him away and judge him according to your law." Then said
Annas, " He has already been judged by the Sanhedrin, and
has been declared to be worthy of death." Thenall the priests
cried aloud, " For according to our law he has deserved death."
But Caiaphas explained, "It is not lawful for us to execute
the sentence of death on anyone ; therefore we bring the appli-
cation for the execution of the sentence to the representative of
Caesar." Then Pilate, having looked upon Jesus and upon
Caiaphas, asked, with indignation, ' ' How can I deliver a man
over to death unless I know his crime, and before I have satis-
fied myself that the crime is worthy of death ? What has he
done?" Then said the Fabbi, " The sentence of the Council
upon this man was unanimously pronounced, and grounded
upon a careful investigation >.nto his crimes. It seems therefore
unnecessary that the illustrious Governor should take upon
himself the trouble of a second investigation." "What!"
said Pilate hotly, ' ' do you dare to suggest to me, the repre-
sentative of Caesar, that I should be a blind instrument for the
execution of your orders ? Be that far from me ! I must know
what law he has broken, and in what way."

Caiaphas, Annas, and the members of the Sanhedrin
waxed wroth and spoke warmly among themselves on hearing
the words of Pilate. Caiaphas answered and said, " We have
a law and by our law he ought to die because he made himself
the Son of God; " while all the people shouted, "We all
have heard the blasphemy from his own lips;" and Annas
added, " And upon that account we must insist that he
suffers the legal punishment." Then Pilate said scornfully
unto them, " On account of such a speech, which at the most
is only the outcome of an enthusiastic imagination, a Roman
can find no one guilty of death. Who knows, also," ho
added, with a glance at Jesus, "whether this man may not
be the son of some god ! If you have no other crime to lay to
his charge you need not think that I will fulfil your desire."
Caiaphas answered and said, " Not only against our holy law,
but also against Cassar himself has this man been guilty of
serious offences. We have found him to be an insv rgent and
deceiver of the people." Then cried all the Priests and
Pharisees together tumultuously, "He is an agitator and a
rebel." Pilate answered, "I have heard of one Jesus,
who was said to go about the country and teach and do
extraordinary works, but I have never heard of any sedition
stirred up by him. Were anything of that kind to happen I
should have heard of it before you, who am appointed for
the maintenance of peaco in the land, and am perfectly well
informod concerning the words and deeds of the Jews. But
tell me, when and whore has ho stirred up any commotion ?"
Then Nathanael stood forward, and said unto Pilate, "He
brings together multitudes by thousands around him, and ho
has, quite recently, surrounded by such a crowd, made a solemn
entry into Jerusalem itself." " I know that," said Pilate,
contemptuously, ' ' but nothing took placo on that occasion to
disturb tho public peace ! "

By this time Caiaphas and tho Priests wcro in a state of
indignation which they did not care to conceal, and Caiaphas
asked angrily, "Is it not sedition if ho forbids tho people to
'pay tribute to CoesarP" Pilate asked, "Where have you
proof of thatP" " Proof enough," retorted Caiaphas, "for
lie gives himself out as tho Messiah, the King of Israel. Is
not that to challenge tho imperial authority?" Pilate re-
plied, sarcastically, " I admire VOW suddenly awakened zeal
lor the authority of Cajsar."

JESUS BEFORE PILATE. ACT XI., SC. 1.

100

CAIArilAS AND ANNAS WAITINO FOE PILATE.

Xiiust- una VciJaKS-Austuit, Ol>erauiinergau.j

[.Carl Stockmauu, Plioto.

TABLEAU XVI. DANIEL EErOEE DAEIL'S.

110

THE PASSION TLAY AS PLAYED TO-DAY.

Christus. [Schtceigt.']

Kaiphas. Sieh, er kann es nicht liiugnen.

Priester. Sein Schweigen ist Eingestiimlniss seiner Ver-
brechen.

Alle. [Larmend.'] Verurtheile ihn also !

Pilatus. Geduld ! Dazu ist noch Zeit. Ich will ihn alltin
in besonderes Verhbr nehmen. [Zum Gefolge] : Vielleicht, wenn
er nicht mehr durch die Menge und Hitze seiner Anklager
eingeschiichtert ist, gibt er mir Rede uud Autwort. Man
f iihre ihn in den Vorhof ! [Zum Diener] : G-ehe, mein
Kriegsvolk soil ihn iibemehnien. [Zu den Rathsgliedern] : Ihr
aber — iiberleget nochmal den Grand oder Ungrund eurer
Klagen und priifet wohl, ob sie nicht etwa aus unlauterer
Quelle kommen ! Lasset mich dann eure Gesinnungen wissen.

\Kehrt sich von ihnen.

Josue. Es ist alles schon iiberlegt una gepriift. Es spricht
das Gesetz ihn des Todes schuldig.

Rabbi. [Abgehcnd.~\ Das gibt eine verdriessliche Zbgerung.

Kaiphas. Verliert den Muth nicht ! Dem Standhaften
gchort der Sieg. [Alle ab.

DRITTE SZENE.

Pilatus und Gefolge. Cheistus wird aufden Balkon gcbracht.

Pilatus. [Zu Cheistus.] Du hast also die Klagen des Rathes
tiber dich vernommen. Gib mir hieriiber Antwort ! Du
habest dich, sagen sie, einen Gottessohn genannt. Woher bist
du? [Cheistus schweigt.~\ Auch mit mir redest du nicht?
Weisst du nicht, dass ich Macht habe, dich zu kreuzigen und
Macht habe, dich loszugeben ?

Christus. Du hiittest keine Macht iiber mich, wenn sie dir
nicht von oben herab gegeben ware. Darum hat der, welcher
mich dir iiberlieferte, eine grbssere Siinde.

Pilatus. [Fur sich.~] Ein f reimiithiges "Wort ! [Zu Cheistus.]
Bist du der Kbnig der Juden ?

Christus. Fragst du mich dieses aus dir selbst, oder nur
desshalb, weil dir es andere von mir gesagt haben ?

Pilatus. Bin ich denn ein Jude ? Dein Volk und die
Priester haben dich mir iibcrliefert. Sie beschuldigen dich,
dass du habest der Kbnig Israels sein wollen. Was ist an der
Sache?

Christus. Mein Reich ist nicht von dieser "Welt. "Wenn
mein Reich von dieser Welt ware, so wiirden ja meine Diener
f iir mich gestritten haben, dass ich nicht in die Hiinde der
Juden gekommen ware. So aber ist mein Reich nicht von
tier.

Pilatus. Du bist also doch ein Konig ?

Christus. Du sagst es. Ich bin ein Konig. Ich bin dazu
geboren und dazu in die Welt gekommen, dass ich der Wahr-
heit Zeugniss gebe. Wer immer aus der Wahrheit ist, der
*■ gehorchet meiner Stimme.

Pilatus. Was ist Wahrheit P

VIERTE SZENE.
Ein Diener des Pilatus trilt auf.

Quintus. [Schnell eintretend .] Dein Diener Klaudius, o
Herr, ist da. Er habe Dringendes dir mitzutheilen von deiner
Ehegemahlin.

Pilatus. Lass ihn kommen ! Den Mann hier fiihrt einst-
weilen in die Halle ! [Zu Klaudius, der hereinlritt, nachdem
Cheistus abgefilhrt worden.~\ Was bringat du von meiner lieben
Gemahlin ?

Diener. Herr, deine Gemahlin griisst dich, und lasst dich
um deines und ihres Wohles wegen herzlich bitten, du wollest
iii. 'In a zu schaffen haben mit jenem Gorechten, der vor deinem
Richterstuhle angeklagt worden ist. Sie hat seinetwillen in
verflossener Nacht durch ein furchtbares Traumbild Angst und
Schrecken gelitten.

Pilatus. Gehe hin und mclde ihr, sie mbgo ohne Kummer
sein. Ich werde mich auf die Antrage dor Juden nicht
einlasscn, gondern Alles aufbieten, ihn zu retten.

FUENFTE SZENE.

Pilatus. {Zu teinem Gefolge.] Ich wollte, dass ich von dicsem
nandcl nichts wiisste. Was haltet ihr, meino Freundo, von
der Klage der Judenpriestor?

1. Hofharr. Mir schcint, dass nur Ncid und Eifersucht sie

Tlien turning to Jesuc, who had stood silent during the alter-
cation, he askril him, saying, " Hcarest thou what serious
accusations these bring against thee? What answerest thou ? "
Josus remained silent. " See," said Caiaphas, eagerly, "He
cannot deny it. His silence is an admission of his crime."
Then cried all the multitude, stretching out their hands to-
wards Pilate, "Sentence him then!" "Patience," said Pilate,
" there is time enough for that. I will take him apart for a
private hearing."

Pilate, speaking to his attendants, s:ud, "Perhaps, when
he is no longer confused by the crowd and the fury of
his accusers, he will answer me." Thou speaking to his
servants, he said, "Lead him into the court." And turn-
ing to Caiaphas and the Sanhedrin, he said, "Go! my
guard shall take charge of him, but do you examine the justice
or injustice of your complaints, and be careful to investigate
whether they do not perhaps come from a polluted source.
Then let me know the result of your reflections." At
this Caiaphas turned his back upon Pilate and looked with
indignation upon his foDowers, who showed the liveliest
manifestations of disgust. Josue said, ' ' Everything has been
well considered and examined already. The law pronounces
him worthy of death." The Jews, turning to go, angrily dis-
cussed this reverse. " This is a troublesome delay," said the
Rabbi. But Caiaphas encouraged them, saying, "Do not lose
heart, victory belongs to the steadfast."

Then was Jesus brought before Pilate's judgment seat, and
Pilate said unto him, " Thou hast heard the complaint of the
Council against thee. Give mo an answer thereto. Thou
hast, they say, called thyself a Son of God. Whence art thou? "
But Jesus made no answer. Then Pilate said unto him with
some surprise, ' ' Dost thou not speak even unto me ? Knowest
thou not that I have power to crucify thee and to release
thee?"

Then Jesus turned to him and said, " Thou couldest have no
power at all against me except it were given unto thee from
above. Therefore he that delivered me unto thee hath the
greater sin." "Frankly spoken," said Pilate aside. Then
speaking to Jesus, he said, " Art thou the King of the Jews?"
Jesus answered, " Sayest thou this thing of thyself, or only
because others have told it to thee?" Pilate answered,
'• Am I a Jew ? Thine own nation and the chief priests have
delivered thee unto me. They accuse thee that thou hast
desired to be the King of Israel. What ground is there for
this?"

Then answered Jesus unto him, and said. " My kingdom is
not of this world. If my kingdom were of this world, then
would my servants fight, so that I should not be delivered into
the hands of the Jews ; but now is my kingdom not from
hence." Then said Pilate, "Art thou a king then?" Jesus
answered, " Thou sayest that I am a king. To this end was I
born, and for this cause came I into the world, that I might
bear witness unto the truth. Everyone that is of the truth
heareth my voice." When Pilate heard this he said, "What is
truth ? "

Hardly had he asked this question when the servant Quintus
entered hastily from the door behind. "Lord! thy servant
Claudius is here ; he has to bring to thee a pressing message
from thy wife." Pilate said, "Let him come in. Lead the
man hence for a moment into the hall." The attendants hav-
ing led Jesus out, Claudius entered. Pilate asked him, "What
bringest thou from my dear spouse?" "My lord!" said
Claudius, " thy wife greeteth thee, and prays thee from her
heart, for thine own sake and for hers, that thou wouldst have
nothing to do with this just man who has been accused before
thy judgment seat ! She has suffered anguish and terror on
his account last night, owing to a fearful dream." Pilate
answered, "Go back and tell her that she need not disturb her-
self . I will have nothing to do with the proposals of the Jews,
but do all that I can to save him." Saluting Pilate, the mes-
senger departed.

Pilate then said to his attendants, "Would that I had
nothing to do with this businoss. What do you think, my
friends, of the complaint of the Jewish priests?" Then said
the courtier Mela. " It seems to mo that they are only inspired
by envy and jealousy. The most passionate hatred appeal* i»

JESUS BEFORE HEROD. — ACT XII.

Ill

dazu getrieben haben. Der leidenschaftlichste Hass spricht
aus ihren Worten, ihren Mienen.

2. Hofherr. Die Heuchler stellen sioh, als ob ihnen das
Ansehen des Kaisers am Herzen luge, -wain-end es ihnen nur
nm ihr eigenes Ansehen zu thun ist, welches sie durch dieseu
beruhmten Volkslehrer gefiihrdet glauben.

Pilatus. Ich denke wie ihr. Ich kann nicht glauben, dass
dieser Mann verbrecherischo Pliine im Sinne fiihre. Er hat
so viel Edles in seinen Gesichtsziigen, in seinem Benehmen ;
auch seine Rede zeugt von so edlem Freimuthe und hbherer
Begabung, dass er mir vielmehr ein sehr weiser Mann zu sein
scheint, vielleicht nur zu weise, als dass diese finstern Menschen
das Licht seiner Weisheit ertragen konnten. — Und der schwere
Traum meiner Gemahlin ran seinetwillen ? — Wenn er etwa
wirklich hbherer Abkunf t ware ? — Nein ! ich werde mich
durehaus nicht herbeilassen, den Wiinschen der Priesterschaft
entgegen zu kommen. [Zum Diener] : Lasso die Oberpriester
nochmal hier erscheinen, — und der Beklagte werde wieder aus
dem Richthause gefiihrt. [Diener ab.

SECHSTE SZENE.
Vorige. Der Hohc Hath miter dem Sal/con.

Pilatus. Hier habt ihr euren Gefangenen wieder. Er ist
ohne Schuld.

Annas. Wir haben das Wort des Kaisers, dass unser Gesetz
aufrecht erhalten werden soil. Wie kann Der ohne Schuld
befunden werden, der dieses niimliche Gesetz mit Fiissen tritt ?

Alle. Des Todes ist er schuldig !

Kaiphas. 1st er nicht auch vor dem Kaiser strafbar, wenn er
frevelnd das verletzt.wasdesKaisersWille uns gewiihrleistethat?

Pilatus. Ich habe es euch gesagt. Hat er sich gegen euer
Gesetz vergangen, so bestrafet inn nach eurem Gesetze, in
soweit ihr dazu befugt seid. Ich kann das Todesurtheil iiber
ihn nieht aussprechen, weil ich nichts an ihm finde, was nach
den Gesetzen, nach denen ich zu richten habe, den Tod verdiente.

Kaiphas. Wenn sich jemand zum Kbnige aufwirft, ist er
nicht ein Empbrer ? Verdient er nicht die Strafe des Hoch-
verrathes, die Todesstrafe ?

Pilatus. Wenn dieser Mann sich einen KSnig genannt hat,
so berechtigt mich dieses vieldeutige Wort noch lange nicht,
ihn zu verurtheilen. Bei uns wird bffentlich gelehrt, dass
jeder Weise ein Kbnig sei. Thatsachen aber, dass er sich
kbnigliche Macht angemasst habe, habt ihr nicht vorgebracht.

Nathanael. Ist es nicht Thatsache genug, wenn durch ihn
das ganze Volk in Unruhe und Bewegung kommt, wenn er ganz
Judaa mit seiner Lehre erfiillt von Galiliia an, wo er zuerst
Anhanger an sich gezogen, bis hieher nach Jerusalem ?

Pilatus. Ist er aus Galiliia gekommen?

Alle. Ja, ein Galilaer ist er.

Rabbi. Seine Heimath ist Nazareth, im Gebiete des Kbnigs
Herodes.

Pilatus. Wenn das ist, so bin ich des Richteramtes iiber-
hoben. Herodes, der Kbnig von Galiliia ist auf das Fest
hieher gekommen ; er mag nun iiber seinen Unterthan richten.
Nehmt ihn also fort und bringet ihn zu seinem Kbnige. Von
meiner Leibwache soil er gef uhrt werden !

[Ab mit seinem Gefolge.

Kaiphas. Auf denn zu Herodes ! Bei ihm, der selbst sich
zum Glauben unserer Vater bekennt, werden wir bessern Schutz
finden fur unser heiliges Gesetz.

Annas. Und wenn sich tausend Hindernisse entgegen-
atemmen, dem Verbrecher muss die verdiente Strafe werden.

Alle. [Zu Christus.] Eine Stunde f riiher oder spiiter ! Du
musst doch d'ran ! Heute noch ! [Alle ab.

XII. VOKSTELLUNG.

Cheistus vor Herodes.
PROLOG.
Neue Schmach begegnet dem Liebevollsten
Vor Herodes, weil Er dem eitlen Ftirsten
Nicht die Sehergabe, nicht Wunderkrafte

Schmeichelnd zur Schau triigt.
Desshalb wird der Weiseste von den Thoren
Als ein Thor behandelt, im weissen Kleide
Ausgestellt zur Schau fiir der Fiirstenknechte

Hbhnende Kurzweil.

their words and countenances." And the courtier Silvius
added, ' ' The hypocrites pretend that they have the authority
of Caesar at heart, whereas the matter only concerns their own
authority, which they believe endangered by this famous
teacher of the people." Pilate answered, " I agree with you.
I cannot believe that this man entertains any criminal schemes
in his mind. There is so much that is noble in his features and
in his demeanour. His speech displays so noble a candour and
such high natural gifts that he seemed much more to be a very
wise man, perhaps only too wise for these gloomy fanatics to
be able to bear the light of his countenance. And then the
dream which troubled my wife on his account ! — If he were
really of higher origin? No," said Pilate, decidedly, arriving
at a resolution, "I will not let myself be induced to comply
with the wishes of the priests." Then he ordered his servants
saying, ' ' Let the Chief Priests appear here again, and let the
accused be led out again from the judgment hall."

Then came Caiaphas, Annas, and the chief priests, and the
scribes and rulers of the people once more before Pilate to
receive his decision. Then Pilate spoke unto them as follows,
"Here you have your prisoner again, he is without guilt."
Consternation and fury were displayed on the faces of all the
Jews. Then Annas said, "We have Caesar's word that our
law shall be upheld. How can he be without guilt who treads
this very law beneath his feet ? " Then cried all the Council,
saying, " He is worthy of death." Caiaphas, who stood before
the Council, asked, "Is he not punishable by Caesar when he
maliciously injures that which Caesar's will has guaranteed
us ? " Pilate said, " I have told you already, if he hath done
anything against your law, then punish him according to your
law, in so far as you are authorised so to do. I cannot pro-
nounce the death sentence upon him, because I find nothing in
him which, according to the laws upon which I have to act, is
deserving of death."

Then were the Jews sorely troubled and muttered among
themselves in hot displeasure, but Caiaphas replied, " If any-
one proclaims himself as king, is he not a rebel ? Does he not
deserve the death punishment of high treason?" "If," said
Pilate, " this man has called himself a king, it seems to me
that so ambiguous a word is not sufficient to condemn him. For
it is openly taught among the Romans that every wise man is a
king. But you have brought forwardno facts to prove that he has
usurped kingly authority." Then said Nathanael, "Is it not
a sufficient fact that through him the whole people are stirred up;
that he fills the whole of Judea with his teaching, beginning
from Galilee, where he first attracted followers to himself, until
here in Jerusalem." Then asked PilaU in surprise, "Hashecome
out of Galilee?" Then cried they all, "Yes, he is a Galilean,"
and the Rabbi added, ' ' His home is in Nazareth, in the juris-
diction of King Herod." " If that be so, then am I relieved
of the jurisdiction. Herod, King of Galilee, has come hither
for the feast ; he can now judge his own subject. Take him
away, and bring him unto his own king. He shall be conducted
thither by my bodyguard." Then Pilate, with his attendants,
left the judgment hall. Caiaphas exclaimed, "Off then to
Herod. With Herod, who professeth the faith of our fathers,
we shall find better protection for our holy law." Annas
said, "And if a thousand hindrances were to oppose them-
selves, the criminal must meet with the deserved punishment.
Then they cried to Christ, as they went off to the palace of
Herod, " One hour — sooner or later, what matters it? — thou,
must come to die ! and this very day."

CHAPTER XII.

PROLOGUE.— Act XII.

Outrage now awaiteth the One most loving
In the presence of Herod, because He will not
Flatter kings vainglorious by displays of

Signs and of wonders.
Thus the Wisest of all by fools is treated
As a fool, and mocked in white robes of honour-
Made a spectacle for the slaves of princes, —

Evil-entreated.

11:

THE PASSION PLAY AS PLAYED TO-DAY.

Samson, der gefiirchtete Heldenjiingling,
Jetzt des Augenlichtes beraubt, gefesselt,
Steht, verlacht, veraehtet ob seiner Schwache,
Vor den Philistern.

Docb, der schwach jetzt scheint, wird die Starke zeigen ;
Der erniedrigt steht, wird in Hoheit gliinzen.
Ueber der Nichtswurdigen Spott erhaben
Thronet die Tugend.

Chor.

Vergebens vor des Heidenrichters Schranken
Der HohenprieSter Hass die Flamme schiirt,

Des Romers Sinn sie bringen nicht zum Wankcn,
Der Leidenschaft Getiise ihn nicht ruhrt.

Solo.

Ein "Wort — und man schleppt Jesum weiter

Hin zu Herodes, ach !
Dem diinkt des Heilands Anblick heiter —

Betrachtet diese neue Sehmach !

VORBILD.

Der gefangene Samson muss den Philislerf iirsten zu hohnender Kurzweil
dienen.— Kicht., 16, 25.

[Dieses Bild soil die Beschimpfung und Verspottung Christi
vor Herodes vorstellen.]

Chor.

Seht Samson ! Seht ! die starke Hand —

Sie muss der Kneehtschaf t Fessel tragen !

Der Held, der Tausende gesehlagen —
Er tragt des Sklaven Spottgewand !

Den Feinden einst so f iircbterlich
Dinnt er zu ihres Holmes Ziele ;
Philister brauehen ihn zum Spiele

Und freuen seiner Schwache sich.

So steht auch Jesus, Gottes Sohn,
Zu stolzer Thoren Augenweide,
Geschmiiht, verlacht im weissen Kleide,

Und iiberhauft mit Spott und Hohn.

HandlunG.

Heeodes behandelt Chbistum mit SpM toid Holm und sendet ihn

zu Pilatus zuriick.

ERSTE SZENE.

Saal de$ Heeodes. — Heeodes. Naassox, Manasses, HSflinge.

Zabulon, Diener.

Herodes. \Im Hereintrelm.~\ Wie P den beriihmten Mann von
Nazareth, den bringen sie gefangen her zu mir ?

Zabulon . Gewiss, o Herr ! Ich habe ihn gesehen und auf
den ersten Blick erkannt.

Herodes. Schon lange sehnte ich mich diesen Mann zu sehen,
iiber dessen Thaten das ganze Land so laut spricht, dem das
Volk, wie durch einen Zauberschlag gewonnen, zu Tansenden
nachstromt. [Setzt $ich.~\ Er wird wohl nicht der vom Tode er-
Btandcne Johannes sein <

Naasson. O nein ! Johannes wirkte keine Wunder; von
da erziihlt man sich aber Thaten, wirklich wunderbar, wenn
nicht die Sage vergriissert.

Herodes. Da ich ihn so unerwartct zu sehen bekomme, bin
ich begierig seine Wunderkraft zu erproben.

Manasses. Sehr gerno wird er dich damit vcrgniigen, um
Gonst und Schutz bei dir sich zu erwirken.

Herodes. [Zu Zabulon.] Sage der Priesterschaft sie moge
nun mit dem Gefangenen herauf konunen. [Zabulon ab.

Manasses. Sie wcrden wohl mit Klagen kommen wider
diesen Mann, da sic von allem Volko verlassen sind.

Herodes. Das miigen sie bei Pilatus thun, hier habe ich
nicht u schaffen, nicht zu rirhten.

Manasses. Vielloicht sind sie vom Statthaltcr abgewiesen,
und suchen nun ssMO tudaNB Weg.

Herodes. In ihrc frummcn Zankereion lasso ich mich nicht
ein ; nur sehen will ich ihn und sciu angebliche Wundergabo
prufcn.

Samson, in his young strength, the dread of the heathen —
Blinded now and weak, stands helpless and fettered,
Laughed at and despised and shorn of his glory
'Fore the Philistines.

But He who now seems weak, will in strength be revealed ;
He who stands abased will be raised in glory.
Goodness ever above the scorn of sinners
Rises triumphant.

Chorus.

Before the Heathen's judgment-seat, in blind
Fury, the priests stir up their passions hot.

They cannot change the Roman's steadfast mind,
The din of stormy clamour moves him not.

Solo.

One word— they drag the Christ away

To stand 'fore Herod's face,
Who thinks the sight a merry jest —

Behold this new disgrace !

[Tableau the seventeenth, which prefigures the contemptuous
mockery of Christ by Herod, represents Samson avenging
himself upon the Philistines by pulling down the temple
upon their heads. The blinded giant strains at one of the
two pillars on which the roof rests, breaking it asunder, and
the company, arrested in their mirth, wait in horror to see
their impending doom. The parallel in this case is between
the mocking of Samson and the jeers to which Christ was
subjected, and docs not refer to the vengeance of the former
upon the Philistines.]

Chorus.

Bahold, how mighty Samson brave

Is fettered by a coward crew.

The hero, who his thousands slew,
Wears now the garments of a slave.

So dreadful, erst unto the foe,
He makes Philistines sport to-day —
Serves them as pastime rare — and they

Exult, for they his weakness know.

So Jesus, Son of God, doth stand,
A mark for proud fools' scorn and spite,
Mocked in a royal robe of white, —

Despised, abused, on every hand.

JESUS BEFORE HEROD.

King Herod stood beside his throne arrayed in scarlet robes,
wearing a golden crown upon his head, and holding a golden
sceptre in his hand. On either side were his courtiers. He said
unto them, ' ' What ! have they the famous man from Nazareth f
and are they bringing him a prisoner here to me ? " " Yes, my
lord," said Zabulon, "I saw him and recognised him at the
first glance." Then said Herod, "I have already for a long time
desired to see this man, with whoso wondrous works the whole
land rings, to whom, as if by magic, people run in crowds. Can
he be John, risen from the dead i" " Oh, no," said Naasson,
' ' John worked no miracles ; whereas they relate deeds done by
this man which in truth are wonderful if they are not exag-
gerated." "As I havo," said Herod, " so unexpected an op-
portunity of seeing him, I am impatient to put his magic skill
to the proof." " Ho will be very willing," said Manasses, " to
oblige you in that respect, in order to obtain your favour and
protection." Then said Herod, who had seated himself, tc
Zabulon, " Tell tho priesthood they may bring their DtilODM
in." " They arc probably coming with complaints against this
man," said Manasses, "as they are forsaken by all tho people."
Herod replied, " Let them do that before Pilate — here I have
nothing to do — no judgment to pronounce." Manasses re-
marked, "Perhaps they havo met with a refusal fawttbl
Governor, and are now siding another way." Herod replied.
" I do not enter into their pious quarrels. I will sec him for
myself, and test his alleged miraculous powers."

JESUS BEFORE HEKOD. ACT XII., SCENE 1.

11-S

114

THE PASSION PLAY AS PLAYED TO-DAY.

ZWEITE SZENE.

Vorige. Kaiphas. Annas. Rabbi. Die vier Preister.

Cheistus von Soldaten des Heeodes gefiihrt.

Kaiphas. O macht' ger Kiinig !

Alle Priester. Heil und Segen dir von dem Allmiichtigen !

Kaiphas. Vom Hohen Rathe wird ein Verbrecher hier dir
vorgefiihrt, dass du an ihm die Strafe des Gesetzes vollziehest.

Nathanael. Das Gesetz fordert seinen Tod.

Annas. Dem Kiinige gefalle es, das Urtheil der Synagoge zu
genehmigen.

Herodes. Wie kann ich im fremden Land Richter sein?
Geht zu eurem Statthalter ! Der wird euch Reeht sprechen.

Kaiphas. Pilatus schickt ihn Herher, weil er ein Galiliier,
dein Untergeb'ner ist.

Herodes. Ist dieser Mann aus meinem Gebiete ? Wer
ist er ?

Priester. Jesus ist's, von Nazareth.

Kaiphas. D'rum spraeh Pilatus selbst : Geht zu Kiinig
Herodes, er soil seinem Unterthan das Urtheil sprechen.

Herodes. Dies spraeh Pilatus ? Sonderbar. [7«rfenHoiherrn.]
Pilatus sendet ihn zu mir? raumt niir das Richteramt in
seinem Gebiete ein ?

Naasson. Es scheint er will dir sich wieder nahern.

Herodes. Es soil mir als Beweis seiner neuen Freundschuf t
gelten. [Zu Cheistus.] Vieles, sehr vieles habe ich von dir durch
die Sage vernommen und lange so einen Mann, iiber den die
Lander staunen, zu sehen gewiinscht.

Babbi. Ein Verfuhrer ist er, ein Eeind des heiligen
Gesetzes !

Herodes. Ich habe gehbrt, dass du die Geheimnisse der
Menschen durchschauest und Thaten verrichtest, welche die
Grenzen der Natur uberschreiten. Lass uns eine Probe, einen
Beweis deiner Wissenschaft und hohen Kraft sehen, — wir
wollen mit dem Volke dich ehren und an dich glauben.

Sadok. [AengstlichA O Kiinig ! lass dich doch nicht irre
fiihren ! Er steht mit Belzebub im Einverstiindniss !

Herodes. Das gilt mir gleich ! Hore : Ich habe in ver-
gangener Nacht einen sonderbaren Traum gehabt. Kannst du
mir sagen was mir getraumt hat, so will ich dich als einen
grundlichen Herzenskenner preisen. [Cheistus schweigt.']
Soweit bist du also nicht. Vielleicht aber verstehst du
meinen Traum mir auszulegen wenn ich ihn dir offenbare.
Mir triiumte : Ich stand auf den Zinnen nieines Palastes zu
Herodium und sah die Sonne untergehen. Da stand pliitzlich
ein Mann vor mir, der streckte seine Hand aus. und zeigte gegen
Abend und spraeh : Sieh dorthin ! Dort in Hesperia ist dein
Schlafgemach ! Kaum hatte ers gesagt, zerfloss seine Gestalt
in Nebel. Ich erschrak und erwaohte. — Wenn du erleuchtet
bist wie Joseph als er vor Aegyptens Kiinig stand, so deute
auch du deinem Kijnige diesen Traum. [Cheistus sieht
tehweigend mit wehmiitigem Slicke ihn an.] Bist du in diesem
Facho nicht bewandertf Nun, so zeige uns deine viel ge-
ruhmte "Wunderkraft. Mache, dass es pliitzlich finster werde
in diesem Saale ! — oder — erhebe dich und wandle von uns,
ohne dass du den Boden beruhrest — oder — verwandle die Rolle
dort, die dein Todesurtheil enthalt, in eine Schlange ! — Du
w i list nicht ? Oder du kannst nicht ? das sollte dir ein Leichtes
sein ; man erzahlt sich ja viel grossere Wunderwerke von dir !
[Zu den Hofherrn.] Er regt sich nicht. Ei ! ich seho wohl : die
Sage die von ihm so viel Ruhmens macht, ist eitles Volksge-
schwiitz. Er weiss und kann nichts.

Naasson. Es ist leicht dem dummen Volke ctwas vorzu-
spiegeln. Etwas Anders ist es vor dem weisen und macht' gen
Konige zu stchen.

Hanassei. Ist an Dir etwas ? Warum verstummt denn
Deine Weishcit hier? Warum zerrinnt vor Deines Kiinigs
Augen, wie eine Seifcn blase, Deine Macht ?

Herodes. Es ist nichts an ihm. Er ist ein eingebildcter
Mensch, den des Volks Beifall toll gemaeht hat. [Zu den Pries-
tern.] Den lasst nur laufen ! Er ist nicht wcrth, dass ihr um
Reinctwillen euch Muhe macht.

Kaiphas. O Kiinig ! traue diesem verschlagencn Menschen
nicht ! er stellt sich nur als einen Thoren, um ein milderes
Urtheil von dir zu erschlcichen.

Annas. Wird er nicht aus dem Wege gcraumt,. so steht
auch die Person des Kiinigs in Gefahr ; denn dieser hat sich
orfrecht, sich zuin Konige aufzuwerfen.

Then came into the presence of Herod, Caiaphas, Annas,
the Babbi, Nathanael, and four priests, bringing Jesus with
them, led by the soldiers of Herod. Caiaphas bowed before
King Herod, saying, ' ' Most mighty king ; ' ' and all the priests
cried, " Prosperity and blessing upon thee from the Almighty ! "
Then said Caiaphas, " A criminal is brought before thee here
from the Sanhedrin, that thou mayest execute on him the
judgment of the law." " The law," said Nathanael, " de-
crees his death;" and Annas added, "May it please the
king to confirm the sentence of the Synagogue." But
said Herod, "How can I be a judge in a foreign terri-
tory? Go to your own Governor; he will do justice."
Then said Caiaphas, " Pilate sent him hither, because
being a Galilean he is thy subject." "Then this man
belongeth to my jurisdiction? Who is he?" The priests
said, " Jesus of Nazareth." Caiaphas added, "Pilate him-
self said, Go to King Herod ; let him pronounce sentence
upon his own subject." "Did Pilate say that? Wonder-
ful ! " said Herod. And turning to his courtiers he remarked,
' ' Pilate sends him to me ! Allows me to act as judge in his
own province ! " A courtier replied, " It seems as if he wished
to make approaches to thee again. Herod replied, " I will
accept it as a proof of his friendly feeling." Then turning
to Jesus, Herod said, " I have heard very much of thee
by common report, and have longed to see the man who
has created such a sensation in the country." "He is a de-
ceiver," said the Babbi ; "an enemy of the holy law." " I
have heard," said Herod, taking no notice of the interruption,
' ' that thou canst interpret all mysteries and achieve feats
which set at defiance the laws of nature. Let us have an
example of thy skill and mighty power ; then we will honour
thee like the people, and believe in thee." " O king," said
Zadok, " do not let him lead thee astray, for he is in league
with Beelzebub ! " " That is all the same to me," said Herod.
Then, addressing Jesus, he said, "I have had last night a
wonderful dream. H thou canst tell me what I have dreamed
I will esteem thee as a first-class reader of hearts." Herod
paused, but Christ remained motionless and silent. " Thou
canst not do so much as that," continued Herod, "but per-
haps thou understandest how to explain the dream if I tell thee
what it was. I dreamt I stood upon the battlements of my
palace at Herodium and saw the sun go down. There stood
suddenly a man, who stretched out his hand and pointed to the
setting sun and said, ' See there, there in Hesperia is thy bed-
chamber.' Hardly had he said this when his form melted into
mist. I started and woke up. If thou desirest to be like
Joseph when he stood before the king of Egypt, interpret to
thy king this dream." Christ remained silent looking sadly
at Herod. ' ' Art thou not experienced in this branch of the
business? Well then, show some of thy famous magic
art. Cause it suddenly to become dark in this hall, or raise
thyself and depart from us without touching the ground, or
convert tho roll on which thy death sentence is written into a
snake. Thou wilt not, or thou canst not ? Any of these things
ought to be easy to thee ; they relate much more wondrous
miracles of thino." Then turning to his courtiers Herod
said, " He does not stir. Ah ! I see well that what has made
him so notorious was only idle tittle-tattle. He knows nothing
and can do nothing." " It is easy," said Naasson, " to make
believe before the foolish mob ; it is another thing to stand bo-
fore a wise and powerful king." Then said Manassas to Jesus,
" Why should you not display your wisdom here ? Why should
your power vanish before the eyes of tho king, even as a soap
bubble?" Then said Herod scornfully, "There is nothing
remarkable about him. He is a conceited fellow, whom tho
applause of the people hath made crazy. Let him go. It is not
worth while making so much trouble on his account." " O
king ! ' ' said Caiaphas, ' ' do not trust this sly and crafty rogue.
Indeed, he only makes himself out to be a fool in order to
obtain a milder sentence from thee." Annas said, " If he be
not put away, then would the peace of the kingdom also stand
in danger, for he has presumed to exalt himself to be king."

JESUS BEFORE HEROD. — ACT XII., SCENE 2.

115

Kmist- uikI Yerlags-Anstalt, Oberammergau.]

SA2ISON AVEXGING 1IIHSELF OX THE PHUJSTIXES.

(Carl Stockmnnn, Photo.

116

THE PASSION PLAY AS PLAYED TO-DAY.

Herodes. Dieser zu einem Konig ? — zum Narrenkbnig. — Das
ist glaubwiirdiger. — Ala solcher verdient er, anerkannt zu wer-
den. Drum mil ich ihm einen Kbnigsmantel zum Geschenke
macheu und selbst ihn fbrmlich zum Konig aller Thoren
eiusetzen. [ WinJet einem Diener.

Alle Priester. Nicht dies, den Tod hat er verdient !

Kaiphas. O Kbnig ! Beschiitzer unsers heiligen Gesetzes !
Gedenke deiner Pflicht, den Uebertreter zu strafen, wie es das
Gesetz verordnet.

Herodes. Was habt ibr denn eigentlich wider ibn ?

Rabbi. Er hat den Sabbat des Herrn verletzt.

Nathanael. Er ist ein Gotteslasterer.

Alle Priester. Ala solchen spricht ibn also das Gesetz des
Todes schuldig.

iSzechiel. Er hat verachtungsvoll auch von dem Tempel
gesproehen, den dein Vater mis so herrlich erneuerte ; er hat
erklart, er wolle an dessen Statt wohl einen anderen schbner
bauen und in drei Tagen !

Herodes. [Zachend.j Nun, da hat er sich ganz ausgewiesen
ah) der Narrenkbnig.

Josue. Von dir auch selbst hat schmahlich er gesproehen.
O freches Wort ! Er hat sich unterstanden, dich, seinen Herrn
und Kbnig, einen Fuchs zu schelten !

Herodes. Da hat er mir eine Eigenschaft beigelegt, die ihm
selbst ganzlich mangelt. [Diener kommt mil dem Mantel.'] Be-
kleidet ihn ! Mit diesem gewiss schbnen Kbnigsmantel
umhullt, wird er gut seine Rolle unter dem Volko spielen.

Zabulon. [Nachdem er Christum bekleid-et hat.~\ Jetzt wirst Du
erst ein rechtes Aufseh'n machen, du grosser Wunderthiiter !

Priester. Sterben soil er !

Herodes. Nein, das Blut eines so erhabenen Kbnigs will ich
mich nicht schuldig machen. In diesem seiner wiirdigen Anzuge
f iihrt ihn dem Volko vor, dass es ihn nach Herzenslust bewun-
dere, bis es sich an ihm satt gesehen hat.

Erster Soldat. So komme, Du Wunderkonig, und erlaube
uns, dich zu begleiten !

Zweiter Soldat. Welches Gliick f iir mich, dem hohen Herrn
zur Seite hinzuschreiten ! [Siefuhren Cheistus ab.

DRITTE SZENE.
Die Vorigen — ohne Chbistus und die Soldaten.

Kaiphas. Du hast nun selbst dich iiberzeugt, o Konig, dass
seine angeblichen grossen Thaten nur Lug und Trug sind,
wodurch er das Volk bethort und verfuhrt. Thu' also deinen
Ausspruch !

Alle Priester. Sprich das Urtheil des Todes iiber ihn, wie
das Gesetz verlangt !

Herodes. Mein Ausspruch ist : Er ist ein einf altiger Menseh
und der Verbrechen gar nicht fahig, deren ihr ihn anklagt.
Hat er vielleicht etwas Gesetzwidriges gethan oder gesproehen,
so ist das seiner Einf alt zuzurechnen.

Kaiphas. Konig ! habe Acht, dass du dich nicht tiiuschest '.

Annas. Ich fiirchte, du wirst selbst es noch bereuen, wenn
du so ungestraft ihn jetzt entlassest.

Herodes. Ich fiirchte nichts. Einen Thoren muss man nur
als einen Thoren behandeln. Er hat jetzt seine Thorheiten

febiisst und wird sie sich fur die Zukunft Tergehen lassen.
omit ist das Gericht zu Ende.

Kabbi. Ach ! So ist es um Gesetz, Religion, um Moses
und Propheten ganz gesohehen !

Herodes. Es bleibt bei meinem Spruch. Ich bin ermudet
und will mich mit der Geschichte nicht weiter befassen. Pila-
tus mag nach seiner Amtspflicht verfiigen. Entbietet ihm
Gruss und Freundschaf t vom Konig Herodes. [Me Priester ab .

VIERTE SZENE.
Hkrodes. Naasson. Manasses.

Herodes. [Von seinem Sitze herabtre'end.} Dicssmal hat der
Erfolg unscrn Erwartungen durchaus nicht entsprochen. Ich
vorsprach mir den angenehmsten Genuss von weiss Gott was
fiir Wunderstuckcn und Redekunsten ; und wir sehcu tfam
ganz gewbhnliohen Menschen, und hbrten kcinen Laut aus
tin em Mundc.

Manassea. Wie doeh die liigenhaf te Sage auszumalen weiss,
Was in dor Nahe als ein Nichts eracheint !

Herodes. Freunde ! dieser ist Johannes nicht. Johannes

'•What ! " said Herod, " to be a king ! To be a king of fools,
that is more credible. As such he deserves to receive homage,
therefore will I give him as a present a king's mantle, and so
formally install him as the king of all fools." Then cried the
priests aloud, " Not this ; he hasdeserved death." Caiaphas
said, " king, protector of our holy law, remember thy duty to
punish the transgressor as the law ordains." Then said Herod,
"What have you really against him ? " " He hath profaned
the Sabbath," said the Rabbi. Nathanael added, " He is a
blasphemer." And all the priests cried, "And assuch the law
declares him worthy of death." Then said Ezekiel, " He has
also spoken contemptuously of the Temple, which thy father
so gloriously rebuilt ; he has declared that he would build a
more beautiful one in three days." Then Herod laughed and
said, " Now, that proves indeed that he is a king of fools."
Then said Jo3ue, " He has also spoken insultingly of thee.
He has presumed to call thee, his lord and king, a fox."
' ' Then he has attributed to me a quality which he cannot
certainly claim himself," replied Herod. "Clothehim; wrapped
in this splendid robe, he will play his part well beforo the
people."

Then came hi a servant bringing a white robe, which he put
on the shoulders of Jesus, and after Jesus had been robed,
Zabulon said to him, "Now, for the first time, thou wilt create
a real sensation, thou great wonder-worker." The priests cried,
" He must die ! " Herod said, " No, I will not be guilty of
the blood of so exalted a king ; rather lead him forth before
the people in this his proper apparel, that they may admire him
to their heart's content." Then said the flr3t soldier to Jesus,
" Come, thou miraculous king, and allow us to accompany
thee." The second soldier said, " What good luck for me to
walk by the side of so illustrious a lord," and so saying they
led away Jesus wearing the white robe which Herod had put
upon him.

Then said Caiaphas, "Thou hast convinced thyself that his
alleged great works were nothing but lies and deceit, whereby
the people were defrauded by him. Give then thy sentence."
And all the priests cried, " Pronounce the sentence of death
upon him, as the law demands." Herod replied, "My opinion
is, he is a simple fellow, and not capable of the crime of which you
accuse him. If he has, perchance, done or spoken anything
against the law it is to be attributed to his simplicity." " O
king," said Caiaphas, " take care that thou dost not err ! "

" I fear," said Annas, "thou wilt repent if thou alio west
him to escape punishment." " I fear nothing of the kind,''
said Herod. "A fool one must treat as a fool. Ho has
already suffered for his follies, and will avoid them in tho
future. With that tho trial is at an end."

Tli ii said the Rabbi, " Then it is all over with our law. our
religion, Moses and tho prophets ! " Herod said, " I abide l>y
my decision. I am weary, and will not concern myself further
about the affair. Pilate may decide according to his official
duty. Offer to him greeting and friendship from king Herod."

Then went the priests out sorely dissatisfied with tho dooisi. m
of tho king. Then Herod rose from his seat and said, "
time the result has not corresponded to our expectations. I
expected to find a great wonder-worker and eloquent orator.
and behold, thero is only quite an ordinary man with never a
word to say for himself." "Ah!" said Manasscs. "how lying
rumour exaggerates that which, when more closely examined,
is shown to be nothing." " Friends," said Herod, " that is not
John ; John at least spoke, and spoke with wisdom, and an
eloquence which one must esteem, but this one is ns dumb as a

JESUS BEFORE HEROD. ACT XII., SCENE 4.

117

TETEE AND JOHN SEEKING JESUS.

ON THEIE WAY TO PILATE S HOUSE.

JESUS EEMOVED UNDER GUARD.

THE PASSION PLAT AS PLAYED TO-DAY.

redete doch und redeto mit einer Weisheit und Kraft, die
man achten musste. Dieser aber ist noch sturam wie ein Fisch.
Ich denke um so weniger daran ihn aus dem Wege zu
schaffen, da ich ihn nun selbst gesehen habe. Pilatus wiirdo
ihn mir auch nicht zugesendet haben, wenu man ihn eines

fegrundeten Staatsverbrechens schuldig befunden hiitte.
ich an einem solchen Menschen zu riichen ware die grosste
Thorheit. Doch haben wir uns lange genug mit diesem
lastigen Handel abgegeben. Lasst uns gehen ! Wir wollen
uns fur die verlorene Zeit durch eine angenehme Unterhaltung
zu entschadigen suchen.

fish. I am less than ever purposed to put him out of the way,
now that I have seen him for myself. Pilate would not have
sent him to me if he had been found guilty of any serious crime
against the state. To revenge oneself on such a man would
be the greatest folly. We have occupied ourselves about this
wearisome business long enough. Let us now go, and make
up for lost time by seeking more agreeable amusement."

XIII. VOKSTELLUNG.

Die Geisseluny und Dorncnlronung.
PROLOG.

Ach, welch ein Anblick, ewig beweinenswerth
Dem Jiinger Christi, stellt sich den Augen dar !
Der Leib des Herrn ringsum verwundet
Von den unziihligen Geisselstreichen !

Sein Haupt umhiillt vom spitzigeu Stachelkranz !

Bluttriefend, kaum noch kenntlich, sein Angesieht !
Wem sollte da nicht eine Thrane
Innigen Mitleids vom Auge quellen ?

Als Vater Jakob sah seines Lieblings
Von Blut getriinktes Kleid, wie erbebte er !
Wie weinte er, voll Schmerz ausrufend
Herzendurchdringende Jammerlautc !

Lasst uns auch weinen, da wir den gottlichen
Freund unsrer Seele Solches erdulden seh'n !
Denn leider ! unsre, unsre Siinden
Haben sein liebendes Hcrz verwundet.

Solo.
Sie haben noch nicht ausgewiithet ;

Nicht ist der Rache Durst gestillt.
Nur iiber Mordgedanken briitet,

Die Schaar, von Satans Grimm erfiiHt.

Chor.

Kann diese harten Herzen nichts erweichen ?

Auch nicht ein Leib, zerfleischt von Geisselstreichen?

Mit Wunden ohne Zahl bedeckt ?

Ist nichts, was noch ihr Mitleid weckt ?

VoRBIUD.
Josephs Hock mit Blut bespreogt.— 1. Mos., 37, 31.
[Christus wird am ganzen Leibe grausam durch die Geisselstreiehe
zugerichtet und mit Blut gef arbt. Isaak ist das Vorbild des
leidenden und sterbenden Messias. Isaak ein Kind der
Verheissung, der cinzige Sohn Abrahams, triigt selbst das
Holz, auf dem er geopfert werden sollte, den Berg Moria
hinauf. Jesus, gleichfalls das Kind so vieler Verheis-
gungen und der einzige Sohn Gottes, triigt das Kreuz den
Kalvarienberg hinauf, der nach einer alten Ueberlieferung
der Berg Moria, oder doch ein Theil desselben Hohenzuges
war. An Isaaks Statt wird ein Widder geopfert, um anzudeu -
ten, dass Christus wirklich sein Blut vergiessen solle, nachdem
ihm die schmerzliche Krone von Dornen aufgesetzt.]

O welche schaudervolle Szene !

Seht Josephs Rock mit Blut besprcngt !

Und an den Wangen Jakobs hiingt
Des ticfsten Leides heisse Thrane.
Wo ist mein Joseph, meine Freude,

Auf dem des Alters Hoffnung ruht ?

Ach wehe ! Es klebet Josephs Blut,
Des lieben Kinds, an diesem Klcide !

Solo.
Ein wildcs Thier hat ihn zerrissen,

Zerrissen meincn Liebling ! Ach !

Dir will ich nach, dir, Joseph, nach !
Hier kann kcin Trost mein Leid versiisson.

Bo jammcrt er, so klaget er.

Und Joseph, CTBieht ihn "*■■■■"— inrhr.

CHAPTER XIII.
PROLOGUE.— Act XIII.

Oh ! what a sight for ever to be mourned
By Christ's disciples, here doth meet our eyes !
The body of the Lord is wounded
All over with countless strokes of scourges.

His head, surrounded by a sharp crown of thorns ;
His face we scarcely know, sprinkled with drops of blood.

Where is the eye that would not

Shed a tear of compassion ?

When father Jacob his dear one's raiment beheld,
All torn and stained with blood, how trembled he then !
How wept he, uttering in his anguish
Cries that might pierce the hardest heart.

Let us also weep, when we see the Divine One,
Friend of our souls, enduring such cruel torment.
Alas ! 'tis our own transgressions
That have wounded His loving heart.

Solo.

Not yet the host have raged their fill,

Not yet for vengeance slaked their thirst. —

On thoughts of murder brooding still,
And full of Satan's wruth accurst.

Chorus.

Can nothing melt their hearts for evermore ?
The body, marred with stripes and bruises sore —

With wounds unnumbered —

Is all compassion dead?

[The eighteenth and nineteenth tableaux precede the Scourging.
The former represents the bringing of Joseph's coat, all
steeped in blood, to the patriarch Jacob ; the latter the
sacrifice of Isaac. Joseph's coat is not very bloody. His
father's distress is very vividly expressed. Isaao lies on
Mount Monah, a black-haired, curly-headed boy — while
Abraham, who is just about to slay him with a bright
falchion, is restrained by an angel, who points to a ram in a
thicket.]

Oh ! what a scene of horror here !

See Joseph's coat, with blood besprent !

Down Jacob's cheek, with suffering spent,
Flows deepest sorrow's bitter tear.

Solo. — T,)Hir.

Where is my Joseph — all my joy —
On whom tho old man's hope did rest ?
Alas ! there's blood upon this vest,

Tho life-blood of my boy !

Ah me ! a raging beast has slain,
Has torn my dearest ono.
After thee, Joseph, I will run !

No comfort hero can ease my pain.
So mourns tho father o'er and o'er,
And Joseph, Joseph ho sees him never more t

THE SCOURGING AND CROWN OF THORNS. ACT XIII., SCENE 2.

119

Chor.

So wird auch Jesu Leib zerrissen

Mit wilder Wuth.

So wird sein kostbar Blut
In Stromen aus den Wunden fliessen.

Voubild.

Der zum Opfer bestimmte Widder im Dom3ngestriuche verwickelt.

1. Mos., 22, 13.

ChoraKiis. — Hecit.
Abraham ! Abraham ! todt ihn nicht !
Dein Glaube hat — so spricht
Jehova — ihn, den einzigen, gegeben,
Er soil nun wieder dir zum Vblkergliieke leben.

Solo.
Und Abram sah im Dorngestriiueh

Verwickelt einen Widder steh'n;
Er nahm und opferte sogleich

Hm, von Jehova auserseh'n.

Tenor.

Ein gross Geheimniss zeigt das Bild,
Im heil'gen Dunkel noch verhullt.
Wie dieses Opfer einst auf Moria,
Steht Jesus bald gekrijnt mit Dorncn da.
Der Dornbekronte wird f iir uns sein Leben,
Wie es der Vater will, zum Opfer geben.

Chor.

Wo trifft man eine Liebe an,
Die dieser Liebe gleichen kann ?

Handlung.

Christus wird nochmal dem Pilatus vorgefiihrt ; dieser sehldgl
die Ausicahl zwischen Chkistus und Bababbas vor tend lasst
Jesum ijeisseln.

ERSTE SZENE.
Kaiphas, Ansas, der Bohe Rath, die Handler tend Zeugen
erseheinen mit dem von Soldaten gefiihrten Ciieistus abermals
vor Pilatus' Hause.
Kaiphas. Nun miissen wir desto ungestiimer den Pilatus
auffordern, und wenn er nicht nach unserem Willen richtet,
so soil ihm des Kaisers Ansehn den Ausspruch abzwingen.

Annas. Sollte ich noch in meinem grauen Alter die Synagoge
stiirzen sehen ? Aber nein ! Mit stammelnder Zunge will
ich Blut und Tod iiber diesen Verbrecher ausrufen, und dann
in die Graft der Vater herabsteigen, wenn ich diesen Bosewicht
am Kreuz erblasst gesehen.

Rabbi. Eher wollen wir uns unter den Ruinen des Tempels
begraben lassen, als von unserem Beschluss abgehen.
Pharisaer. Han lasse nicht nach, bis er des Todes ist.
Kaiphas. Wer nicht bei diesem Entschluss verharrt, der sei
aus der Synagoge verstossen !

Annas. Den treffe der Fluch der Vater !
Kaiphas. Die Zeit drangt, der Tag riickt vor. Jetzt miissen
alle Hebel in Bewegung gesetzt werden, damit heute noch, vor
dem Feste, unser Wille geschehe.

ZWEITE SZENE.
PrLATT/s erscheint mit Gefolge auf dem Balkon.

Kaiphas. Den Gefangenen bringen wir nochmals vor deinen
Richterstuhl, und fordern nun mit Ernst seinen Tod.

Die Priester und Pharisaer. Wir beharren darauf ! Er
soil sterben !

Pilatus. Ihr brachtet mir diesen Menschen als einen
Volksaufwiegler. Und sehet! Ich habe eure Klagen ver-
nommen ; ich habe ihn selbst verhijrt und an ihm nichts von
dem gefunden, wesswegen ihr ihn anklagt.

Kaiphas. Wir bleiben bei unserer Anklage. Er ist ein des
Todes wiirdiger Verbrecher !

Die Priester. Ein Verbrecher gegen unser Gesetz und
gegen den Kaiser.

Pilatus. Ich habe ihn, weil er ein Galilaer ist, zu Herodes
geschickt. Habt ihr eure Klagen dort vorgebracht ?

Kaiphas. Ja, Herodes wollte' aber nicht richten, weil du
hier zu befehlen hast.

Chorus.

Thus, too, theso fiends Christ's body tear,

In raging mood ; — •

His precious blood
Flows streaming from the deep wounds there.

Choragrus.

Abraham ! Abraham ! do not slay !
Thy faith was great enough to-day,
To God thy son, thine only son to give,
For joy of all the nations he shall five.

Solo.

And Abraham saw a ram

Caught in a thicket there,
He took and sacrificed the same,

As did the Lord declare.

Tenor.

This picture shows a mystery great,

In sacred darkness shrouded yet.

Like to this offering on Moriah found,

Even so, the Christ shall soon with thorns be crowned.

The Thorn-crowned One, as wills the Father, thus

Shall yield His life a ransom up for us.

Chorus.

Where can we find a love that is
As great as this dear love of His ?

THE SCOURGING AND CROWN OF THORNS.

Caiaphas and Annas, and the chief priests and the rulers, and
the Council and the traders of the Temple, and the witnesses
accompanied the soldiers who once more led Jesus to Pilate's
house. Then said Caiaphas, "Now Pilate must be chal-
lenged more imperiously ; and if he does not do according to
our will, then shall the authority of Caesar extort the sentence
from him." "Shall I now," said Annas, "in my grey old
age seethe Synagogue overthrown? No! with stammering
tongue I will call for the blood and death of this criminal, and
then descend to the bosom of my fathers, when I have seen this
evildoer die upon the cross." "We would sooner," cried the
Rabbi, speaking with great animation, ' ' be buried in the ruins
of the Temple than go back upon our resolution. We shall
never leave off until he is dead." Then proclaimed Caiaphas,
" Whoever goes back upon this decision, let him be cast out of
the Synagogue." And Annas added, "Let the curse of the
Fathers fall uponhim." Then said Caiaphas, " Time presses,
the day is advancing ; now we must employ all the means at
our disposal in order to carry out our will before the Feast."
All this time the Jews and the soldiers leading Jesus, stood
once more before the house of Pilate.

Pilate, attended by his servants, soon appaared on the balcony.
"We bring the prisoner once more before thee and earnestly de-
sire his death," said Caiapha3. All the Priests cried aloud,
"We insist upon it, he must die." Then said Pilate, "Ye
brought me this man as an agitator ; and see ! I have heard
your complaints, and I have myself examined him, and have
not found anything in him touching those things whereof you
accuse him." Then said Caiaphas, angrily, "We abide by
our accusation ; he is a criminal worthy of death." And the
Priests cried, clamorously, "He is an offender against our
law and against Csesar." Then said Pilate, ' ' I have sent him,
because he is a Galilean, to Herod. Have you brought forward
your complaints before him? " "Yes," said Caiaphas, " but
Herod would not judge the case because thou art in authority

120

THE PASSIOX PLAY AS PLAYED TO-DAY.

Pilatus. Auch er hat nichts an ihm gefunden, was den Tod
verdiente. Ich will also diesen Mann, um doch eurem
Verlangen entgegen zu kommen, mit Geisselstreichen ziichtigen
lassen, dann aber ihn losgeben.

Annas. Das geniigt nicht !

Kaiphas. Das Gesetz spricht iiber solche Verbrecher nicht
die Strafe der Geisselung aus, sondern die Strafe des Todes.

Die Priester. In den Tod mit ihm !

Pilatus. 1st euer Hass gegen diesen Mann so tief und
hitter, dass er selbst durch das Blut aus seinen Wunden nicht
ersattigt werden kann ? Ihr zwingt mich, euch offen zu sagen,
was ich denke. Von unedler Leidenschaft getrieben, verfolgt
ihr ihn, weil das Volk 'hm mehr zugethan ist als euch. Ich
habe eurer gehiissigen Klagen genug gehdrt, ich will nun die
Stimme des Volkes hiiren ! Es wird ohnehin bald zahlreiches
Volk sich hier versammeln, um nach altem Herkommen einen
der Gefangenen zur Feier des Osterfestes loszubitten. Da wird
es sich zeigen, ob eure Klagen der Ausdruck der Volksgesin-
nung oder nur eurer persiinlichen Rache seien.

Kaiphas. {Sich verbeugend.] Es wird sich zeigen, o Statthal-
ter, dass du mit Unrecht Boses von uns denkst.

Priester. Wahrlich, nicht Rachsucht, sondern der heilige
Eifer f iir Gottes Gesetz ist es, was uns antreibt, seinen Tod zu
begehren.

Pilatus. Thr wisset Ton dem Morder Barabbas, der in
Ketten liegt, und von seinen Schandthaten. Zwischen dem
und zwischen Jesus von Nazareth werde ich dem Volke die
Wahl lassen. Welchen es freibitten wird, den werde ich
freigeben.

Alle. Den Barabbas gib los, und diesen da an's Kreuz !

Pilatus. Thr seid nicht das Volk, das Volk wird sich aus-
gprechen. Indessen will ich diesen ziichtigen lassen. \_Zum
Diener.] Die Soldaten sollen ihn fortfuhren, und nach
rbmischem Gesetze geisseln. [Zu seiner Umgebung."] Was er
etwa gefehlt hat, wird dadurch hinlanglich gebiisst, und
vielleicht mildert der Anblick des Gegeisselten die blinde Wuth
seiner Eeinde ! [Mit dem Gefolge ab.

DRITTE SZENE.
Die Priesterschaft, §c., unter dem leeren Balkon.

Kaiphas. Pilatus beruft sich auf die Stimme des Volkes.
Wohlan, auch wir berufen uns darauf ! [Zu den Handlern und
Zeugen]. Jetzt wackere Israeliten, ist eure Zeit gekommen !
Gehet hin in die Gassen Jerusalems, fordert eure Preunde auf,
hieherzukommen. Vereinigt sie zu geschlossenen Schaaren !
Entziindet sie zum gluhendsten Hasse gegen den Feind Mosis !
Die Wankelmiithigen sucht zu gewinnen durch die Kraft eures
Wortes, durch Versprechungen. Die Anhanger dos Galiliiers
aber schuchtert ein durch vereintes Geschrei wider sie, durch
Schimpf und Spott, durch Drohungen, und wenn es sein muss,
durch Misshandlungen, dass keiner es wage, sich hier blicken
zu lassen, viel weniger seinen Mund zu iiffnen !

Handler und Zeugen. Wir eilen hin und kommen bald
wieder, jeder an der Spitze einer begeisterten Schaar.

Kaiphas. In der Synedriumsgasse kommen wir alle zu-
sammen. [.Die Handler ab. Die Priester rufen ihnen naeh : " Heil
euch, treue Jiinger Mosis ! " ]

Kaiphas. Lasst uns nun keinen Augenblick saumen ! Gehen
wir den Schaaren entgegen, sie zu ermuntern, zu entflammen !

Annas. Aus alien Gassen Jerusalems wollen wir dann das
aufgcbrachte Volk vor das Richthaus fiihren.

Rabbi. Wenn Pilatus die Stimme des Volkes hiiren will, so
horc er sic !

Kaiphas. Er hiire den einstimmigen Ruf der Nation : Den
Barabbas los, den Galiliier an's Kreuz !

Alle. Barabbas los, den Galiliier an's Kreuz ! [Ab.

VIERTE SZENE.
Gkbistus eittkUidet und die Hiinde an eine niedere Siiule gcbunden,
um ihn her die Kricgsknechte.
Die Krletrsknechte. [AbaechtelndA Jetzt hat cr genug;
er ist ganz mit Blut iibcrronnen. — Da erbarmungswerther
Judcnkbnig! — Aber was ist das fur ein KiinigP Fiihrt krin
Szepter in der Hand, keinc Krone auf dem Haupto ! — Da liisst
■ich helfen. Ich will soglcich die Insignicn des Judeureiches

here." Then said Pilate, " He, too, has found nothing in the
man that deserves death, but in order to meet your desire I will
have this man scourged and let him go." But Annas said,
"That sufficeth not," and Caiaphas said, "The law prescribes
for such a criminal not the punishment of scourging, hut the
punishment of death." The Priests cried again, "To death
with him ! ' '

Then Pilate, hearing the clamour of the Jews, and seeing
how bitter they were against Jesus, said unto them, "Is your
hate so deep and bitter unto this man that it cannot even be
satisfied by the blood from his wounds ? You compel me to
tell you frankly what I think. Driven by ignoble passion ye
persecute him because the people are more devoted to him than
they are to you. I have heard enough of your hateful accusa-
tions. I will now hear the voice of the people. An innumerable
number will soon assemble here in order to demand, according
to old custom, the release of one prisoner at the Passover festi-
val. Then it will be seen whether your complaint is the out-
come of popular sentiment or only of your personal revenge."
Caiaphas, smiling to himself, bowed low before Pilate and said,
' ' The result will show, O Governor, that thou thinkest evil of
us unjustly." Then the Priests cried, " It is not vengeance
but zeal for the holy law of God which compels us to demand his
death." Pilate said, " You know of the murderer, Barabbas,
who lies in chains, and of his evil deeds. Between him and
Jesus of Nazareth I will let the people choose. The one whom
they ask for, him will I release." Then cried all with one
voice, "Release Barabbas, and to the cross with the other! "
" You are not the people," said Pilate, haughtily, " the people
will speak for themselves. Meanwhile I will have this oue
scourged." Then, speaking to his servants, he said, "The
soldiers will lead him hence and scourge him according to the
Roman law." Then turning to his courtiers, he said, " What-
ever he has done amiss will be sufficiently atoned for, and
perhaps the spectacle of the scourging may soften the blind
wrath of his enemies."

When Pilate quitted the balcony and entered his house,
Caiaphas addressed a stirring speech to the Jews. His oppor-
tunity had come. "Pilate," said Caiaphas, " appeals to the
voice of the people. -All right ; we appeal to it also. Now,"
said he, turning to the traders and witnesses, ' ' now, true-hearted
Israelites, your opportunity has arrived. Go hence into the streets
of Jerusalem, summon your friends to come hither, unite them
in masses, kindle in them the most glowing hatred against the
enemy of Moses. The waverers seek to win by the strength of
your words and by promises, but terrify the followers of the
Galilean by an overwhelming outcry against them, by insult
and mockery, by threats, and if necessary by ill-treatment,
so that none of them may dare to let himself be seen
here, much less to open his mouth." Then cried the traders
and witnesses together, " We will go hence and soon return
again, everyone at the head of an excited mob." Caiaphas
said, "Let us all meet in the street of the Sanhedrin." The
traders bowed, and as they went the priests cried after them,
" Hail to you, faithful disciples of Moses." Then said Caiaphas.
" Let us not lose a single moment. Let us go together to the
crowds to encourage them, to inflamo them." Annas added,
' ' From all the streets of Jerusalem will we lead the exasperated
people before the judgment seat." The Rabbi said, compla-
cently, " If Pilate wishes to hear tho voioe of the people, let
him hear it ! " " Let him hear," said Caiaphas, " the unani-
mous cry of the nation : Release Barabbas ; the Galilean to the
cross!" Then all the Jews cried aloud, with an nTflfmdlng
loud voice, " Release Barabbas ; tho Galilean to the cross ! "

Then tho soldiers led Jesus away to tho Prajtorium, find
took off his robe, and tied his hands to a low pillar and s« inrgad
him. When they were weary with scourging they said, " as
has had enough, ho is all running down with blood." "Thou
pitiable King of tho Jews ! " said one of the soldiers,
as they knelt, and mockingly did homage to him, " What
kind of a king can this bo? he has no sceptre in his hand, no
crown upon his head. That can be mended ; I will at once bring
Um bwlniaof tin' Jewish sovereignty!" And then, going out, he
brought a scarlet mantle, a crown of thorns, and a reed. They
wore laid upon a cushion, and together with them wero laid
iron gloves so that they might handle the crown of thorns

Kunst- mid Verlags-Austalt, Oberammergauj

THE MOCK1NQ.

[Carl Stockmann, Photo.

Kunst- uiul Verlags-Anst lit, Oberammerga:i

THE SCOUKGINC

[Carl Stocklnann, Photo.

Kuust- uui Vcrlags-Allatalt, Oberamaiergju.J TttE CBOWJSINfl WITII THOEXS.

[Carl Stockmauu, Photo.

122

THE PASSION PLAY AS PLAYED TO-DAY.

herbeiholen. [Kommt mit einem rothen Mantel, der Dornenkrone
und dent Schilfrohr."] Hier ! Das ist gewiss ein allerliebster
Schmuck f iir einen Judenkiinig ! Nicht wahr, eine solche
Ehre hattest du nicht erwartet? — Komm, lass' dir den Purpur-
mantel umhii-ngen, aber setze dich, ein Kiinig soil nicht stehn.
Und hier, eine herrliche, ausgezackte Krone ! [Setzen sie ihm
auf.'] Lass' dich anseh'n ! [Gelaehter.~\ Damit sie ihm aber
nicht Tom Haupte falle, muss man sie ihm fest aufsetzen.
Nehmt Briider, helf t mir ! [ Vier Knechte fassen an den Enden
von zwei Staben an und driicken die Krone f est, Christus zuelU
aehmerzlich.'] Hier das Szepter ! — Jetzt geht dir nichts mehr
ab. — Welch ein Kiinig ! \Kniecn for ihm niedcr.] Sei gegriisst,
grossmachtigster Kiinig der Juden !

Diener des Pilatus. [Eintretend.~\ Der Gefangene soil
sogleich in's Richthaus gebracht werden.

Kriegsknechte. Du kommst zur Unzeit. Du hast uns
mitten in unsern Ehrfurchtsbezeugungen gestort. Erhehe
dich ! Man wird dich zur Schau herumf uhren. Das wird ein
Jubel unter dem Judenvolke sein, wenn sein Konig in vollster
Pracht vor ihm erscheint ! \Ab mil Jesus.

XIV. VORSTELLUNG.

Jesus zum Kreuzeslode verurthcilt.

PROLOG.
Eine Jammergestalt steht der Erliiser da.
Selbst Ton Mitleid geriihrt stellt ihn Pilatus vor.

Hast denn du kein Erbarmen,

O bethiirtes, verf iihrtes Volk ?

Nein ! von Wahnsinn erfasst, ruft es : An's Kreuz mit ihm !
Schreit nach Marter und Tod iiber den Heiligsten.

Fiir Barabbas, den Murder,

Fordert es die Begnadigung !

O wie anders stand einst vor dem Aegyptervolk
Joseph ! Freudengesang, Jubel umtonte ihn ;

Als der Heiland Aegyptens

Ward er feierlich vorgestellt.

Ihn, den Heiland der Welt, aber umtoht mit Wuth
Ein verblendetes Volk, ruhet und rastet nicht,

Bis unwillig der Bichter

Spricht : so nehmt '"" und kreuzigt ihn I

Solo.
Ach ! seht den Kiinig ! seht zum Hohne
Gekriint ihn, ach ! mit welcher Krone 1

Und -welch ein Szepter in der Hand !
Mit Purpur seht ihr ihn behangen,
Zu Henkers Lnst in Fetzen prangen.

Ist das des Kiinigs Festgewand ?
Ach ! welch ein Mensch !

Wo ist an ihm der Gottheit Spur f
Ach ! welch ein Mensch !

Ein Spiel der rohen Henker nur.

VORBILDER.

1. Joseph wird als Landesvater dem Volke vorgestellt.— 1. Mos , 41, 41.
[Wie Joseph aus dem Kerker befreit und auf den Thron
Aegyptens erhiiht wird als der Retter seines Landes, so
entsteigt Jesus dem Grabe und bewiihrt sich als Heiland des
ganzen Welt. Oder auch : Christus in der Gestalt eines
schmerzhaften Kiinigs wird allem Volke vorgestellt. Das
Bild erinnert daran wie die Juden den Murder Barabbas
dem Heilande vorzogen.]

Chor.
Seht ! welch ein Mensch !

Pilatus ruft mitloidig aus :
" Seht, welch ein Mensch ! "
Vor Joseph t tint's im Jubelbraua.

without suffering therefrom. "Here," cried they, "this is
certainly the most lovely attire for a King of the Jews. Is it
not true that thou hast never expected such an honour ? Come,
let us hang this purple robe about thee ! But sit down, a king
should not stand. Here is a beautiful, pointed crown."
And a soldier taking the crown of thorns with the iron gloves,
placed it upon the head of Jesus. ' ' Let us look at you ! ' ' Then
they laughed aloud for joy. " But," said one, " if it is not to
fall off your head then must we set it on firmly. Come, brothers,
help me." Then four of the soldiers seized in their hands two
staves, and crossing them over his head, pressed the crown
heavily down upon the brow of Jesus. Jesus shuddered in
agony. " Here," cried the soldiers, " is the sceptre ! " And
taking the reed they placed it in his hands. " Now nothing
more is wanted. What a king." Then all knelt before him,
crying, ' ' Hail to thee , most mighty King of the Jews ! ' ' When
they were mocking him a servant entered from Pilate, say-
ing that the prisoner must be brought immediately into the
judgment hall. Then said the soldiers, " Thou comest at
the wrong time. Thou hast disturbed us in the middle of our
demonstrations of reverence." Then they said to Jesus, "Stand
up, we will lead thee about as a spectacle. There will be rejoic-
ing among the Jewish people when their king appears before
them in full splendour ! "

CHAPTER XIV.

PROLOGUE.— Act XIV.

See ! what form of woe standeth the Saviour there !
Even Pilate himself 's touched with compassion now.

Foolish people and blinded,

Have ye no hearts to pity him ?

No ! for, seized with madness, they cry, " To the cross with

Him ! "
Cry for torture and death upon the Holiest.

For Barabbas, the murderer,

Pardon asking, and liberty.

Oh ! how otherwise once 'fore the Egyptian folk
Joseph ! — Around him shouts echoed, and songs of joy,

As the saviour of Egypt

He was solemnly shown to them.

But round the world's Deliverer rages a nation in wrath.

Blinded, maddened with hate, no man among them will rest
Till the judge, all unwilling,
Says, " Then take ye and crucify TTim t "

Solo.

Ah ! see the King that's crowned in scorn 1
What monarch such a crown has worn,

Or sceptre borne — and He so great f
Ye see Him decked with purple shreds ;
They laugh and jeer and shake their heads :

Is this the royal robe of state ?
Ah ! what a man !

Where is the trace of Deity?
Ah ! what a man, —

The sport of the rude hangmen He.

[The scene in which Christ is sentenced to death is prefaced
by two tableaux. The first represents Joseph acclaimed as
Grand Vizier of Pharaoh. The stage is filled with a bright-
spirited multitude of acclaiming beholders. Tho tableau is
unquestionably vivid, but as a prefaco to tho Death Sentence
it is somewhat out of place. More appropriate, although
aconically less telling, is the Choioe of the Scapegoat, which
is represented as taking placo in tho Temple, before an
interested crowd of spectators.]

Chorus.
See ! what a man !

Cries Pilate, pitying,
Sec ! what a man !

The joyous shouts 'fore Joseph ring.

JESUS OR BAKABBAS? — ACT XIV.

123

Xunst- und Verlags-Austalt, Oberammergau.]

TABLEATT XVIIT. JOSEPH PROCLAIMED GRAVD VIZIER.

[Carl Stockmann, Photo.

124

THE PASSION PLAY AS PLAYED TO-DAY.

Laut soil es durch Aegypten schallen :

" Es lebe Joseph — ihm sei Ehr ! "
Und tausendfach soil's widerhallen !

Aegyptens Vater, Schirm und Wehr !
Und alles stimme, gross und klein,
In unsern frohen Jubel ein !

Solo.
Die Augen alle auf dich schauen,

Als Retter dich Aegypten preist,
Auf dir ruht Hoffnung und Vertrauen,

Dir Huldigung das Land erweist.

Laut soli es durch Aegypten schallen (wie oben).

2. Loosung iiber die zwei Bocke, von denen der eine entlassen, der andere
fur die Suaden des Volkes gesclilacktet wird.— 3. Mos., 16, 7.
Solo.
Des alten Bundes Opfer diess,
Wie es Jehova bringen hiess,
Zwei Bocke werden vorgestellt,
Dariiber dann das Loos gefiillt,
Wen sich Jehova auserwahlt.

Chor.
Jehova, durch das Opferblut
Sei Deinem Volke wieder gut !

Solo.
Das Blut der Bocke will der Herr
Im neuen Bunde nimmermehr.
Ein reines Opfer fordert er.

Chor.
Ein Lamm, von aller Makel rein,
Muss dieses Bundes Opfer sein.
Den Eingebornen will der Herr ;
Bald kommt, bald f iillt, bald blutet er.
Ich hiire schon das Mordgeschrei :

Volk \_hinier dem VorhangJ.
"Barabbas sei
Von Banden frei ! "

Chor.

Kein ! Jesus sei
Von Banden frei !
Wild tiint, ach ! der Morder Stimm':

Volk.
" An's Kreuz mit ihm !
An's Kreuz mit ihm 1 "

Chor.
Ach, seht ihn an !
Ach, seht ihn an !
Was hat denn Boses Er gethan P

Volk.
Entlassest du den Bosewicht,
So bist des Kaisers Freund du nicht.

Chor.
Jerusalem ! Jerusalem !
Das Blut des Sohnes riichet noch an euch der Herr

Volk.
" Es falle iiber uns und unsre Kinder her ! "

Chor.
Es komme iiber euch und cure Kinder !

Through Egypt's realms loud let them sound,
" May Joseph live ! be he adored ! "

And thousand-fold re-echo round,
O Egypt's father, shield and lord !

And let all folk both great and small

Join in our joyous festival.

Solo.

The eyes of Egypt rest upon thee,
As saviour thee shall Egypt praise ;

The people's hope and trust hast won thee,
The land her grateful homage pays.
Through Egypt's realms, ice.
Solo.

This is the covenant-sacrifice

Jehovah hath ordained of old :

Two goats are chosen from the fold,

And 'twist those two, the priest, by voice

Of lot, decides Jehovah's choice.

Chorus.

Lord ! through this our Victim's blood,
Forgive Thy people — Thou art good !

Solo.
The blood of goats no more will He.
In this new cov'nant there shall be —
A victim pure doth He decree —

Chorus.
A lamb from every blemish pure,
And that shall be the Victim sure,
The Lord hath called His only-born —
Soon He shall come, fall, bleed forlorn ;

1 hear the shouts of cruelty.

People.
Barabbas be
From fetters free !

Chorus.
May Jesus be
From fetters free !
How fiercely sounds the murderers' voice I

People.
To the cross with Him !
To the cross with Him !

Chorus.
Ah ! look on Him !
Ah ! look on Him !
What evil hath He done P
People.
If thou dost let this wretch depart,
Caesar's friend no more thou art.

Chorus
Jerusalem ! Jerusalem !
The Lord will yet avenge Messiah's blood on thee 1

People.
Upon us and upon our children let it be !

Chorus.
Yea ! let it come upon you and your children !

Handluxo.

Vuxrm stellt den gegeisselten und gekriintm CnwsTCS dem Volko
tor ; — dieses terlangt die Freilasmng des Bababbas und den
Tod Cbbisti. — Die Standhaftigkeit des Pilatus wird durch
Drohungen ertchutlert ; — er gibt der Unsrkuld Jesu nochmal
Zeugniss, und spricht Bababbas frei und uber Jesus da
Todeiurtheil.

ERSTE SZENE.

Nathanael. Moses, euer Prophet, fordert euch auf !
Rache ruft euch sein heiliges Gesetz !

Zur

"JESUS OR BARABBAS?"
Then was Jerusalem in an uproar ; the traders and the priests
ran everywhere hither and thither, stirring up the people
against Jesus. On all sides the crowds mustered, and directed
by the priests to assemble in tho street of the Sanhedrin, and
from this to proceed to Pilate's house to demand the release of
Barabbas and the crucifixion of Jesvis, from four sides the
tumultuous mobs came pouring down to the place of assembly.
Their hoarso cries of "To tho cross with him ! to the cross
with him!" were heard in tho distance before the foremost
leaders came in sight. At the head of one mob came
Nathanael, fervently exhorting the multitude to demand the
death of Jesus. "Moses, your prophet," said he, "calls

JESUS OR BARABBAS ? ACT XIV., SCENE 1.

125

Kimst-uud. Vcrlags-Anstalt, Oberammergau.]

ECCE HOMO :

[Carl Stockmanu, Photo,

126

THE PASSION PLAY AS PLAYED TO-DAY.

Volk I. Wir gehiiren Moses an ! Wir sind und bleiben
Bekenner Mosis und seiner Lehre !

Volk III. Wir halten uns an unsere Priester und Lehrer.
Fort mit ihm. der sich gegen sie erhebt !

Volk IV. Ihr seid unsere Vater ! Fur cure Ehre stehen
wir ein.

Annas. Kommt, Kinder, werft euch in die Anne des
fceiligen Synedriums ! Es wird euch retten.

Ezechiel. Schiittelt es ab, schiittelt es ab, das Joch des
Verf uhrers !

Volk II. Wir wollen nichts mehr wissen von ihm ! Euch
i olgen wir !

Volk III. Das ganze Volk ruft euch Beifall zu !

Volk IV. Wir wollen frei sein von dem falschen Lehrer,
- 1> in Nazarener !

Die vier Anfiihrer. Eurer Vater Gott wird euch wieder
aufhehmen, ihr seid ihm wieder ein heiliges Volk !

Alles Volk. Ihr seid unsere wahren Freunde. Es lebe das
hohe Synedrium ! Es leben unsere Lehrer und Priester !

Annas. Und der Galiliier sterbe !

Kaiphas. Auf , lasst uns hineilen zu Pilatus !

Ezechiel und Nathanael. Seinen Tod, sein Blut lasst uns
f ordern !

Alles Volk. Fort zu Pilatus ! Der Nazarener soil sterben !

Die Fiihrer. Er hat das Gesetz verfiilscht ! Er hat Moses
and die Propheten verachtet. Er hat Gott gelastert !

Alles Volk. In den Tod mit dem falschen Propheten !

Volk II. In den Kreuzestod !

Volk II. und III. Pilatus muss ihn kreuzigen lassen !

Die Fiihrer. Am Kreuze soil er seine Frevel biissen !

Volk III und IV. Wir ruhen nicht, bis das Urtheil ge-
eprochen ist. [Die ganze Masse istjetzt im Vbrdergrunde.

Kaiphas. \Das Volk mit Blick und Geberde beherrschend."]
Heil euch, Kinder Israels ! Ja, ihr seid noch die iichten
Nachkommen eures Vaters Abraham ! O frohlocket, dass ihr
<lem namenlosen Verderben entronnen seid, das dieser
Betriiger iiber euch und eure Kinder bringen wollte !

Annas. [Katphas zur Seite.~] Nur das rastlose Bestreben eurer
Viiter hat die Nation vor dem Abgrunde bewahrt !

Alles Volk. Es lebe der Hohe Rath, es sterbe der Naza-
rener !

Priester und Pharisaer. Fluch ihm, der zu seinem Tode
uicht stimmt !

Volk. Wir fordern seinen Tod.

Kaiphas. Ausgcstossen aus dem Erbrechte unserer Viiter
«ei er !

Volk. Er sei ansgestossen !

Kaiphas. Der Statthalter wird euch die Wahl geben
ewischen diesem Gotteslasterer und dem Barabbas. Lasst uns
auf der Loslassung des Barabbas bestehen !

Volk. Barabbas werde frei, der Nazarener gehe zu Grunde !

Annas. Seid gepriesen, ihr Viiter, ihr habt unsere Wiinsche
«rhurt.

Alls. Pilatus muss einwilligcn. Die ganze Nation fordert
ihn auf.

Kaiphas. Schirastcr Tag des Volkcs Israel ! Kinder, seid
standhaft!

Priester und Pharisaer. Dieser Tag gibt der Synagoge
die Ehre, dem Volk die Freiheit znriick.

Kaiphas. [iJem Haute des Pilatus nahertretend.] Fordert mit
•Ungostum das Urtheil, droht mit einer allgcmeinen Empbrung .'

upon you. His holy law demands that you should avenge it."
And the multitude cried together, "We belong to Moses.
We are and remain followers of Moses and of his teaching.
We hold fast by our priests and teachers. Away with him
who would rise against them ! " The multitude poured down
from the right into the central thoroughfare. Caiaphas was
leading them, proudly exulting in the manifestations of their
zeal. Into the same central place came a third band, led by
Annas, whose followers shouted aloud, "Ye are our fathers,
we will answer for your honour ! " Annas answered, " Come,
children, throw yourselves into the arms of the holy Sanhe-
drin. It will save you." While the clamorous multitudes
from these three quarters were pouring down confusedly into
the main street, the shouting of a fourth mob was heard down
Pilate's street. Ezekiel marched at the head of this new
company, crying, "Shake it off; the yoke of the deceiver ! "
and they cried in answer, ' ' We will have nothing more to do
with him; we follow you!" As the four contingents
of the populace collected thus in the open space it could
be seen how successfully they had been organised. Each
of the four divisions was led by a ruler of the people, and
had in its ranks a number of the traders of the Temple,
the witnesses and the priests whose violent zeal gave move-
ment and direction to the whole crowd. Various cries burst
forth from the multitude, and each section as it saw the
strength of the others exulted and greeted their leaders with
shouts of joy. "The whole people applauds you!" "We
will be free from that false teacher the Nazarene ! " answered
another section of the crowd. Then Caiaphas, Annas,
Nathanael and Ezekiel, meeting together, cried with a loud
voice, "Your fathers' God will receive you again ! You are
again to him a holy people ! " The crowd, now massed
together in the main street, cried, ' ' You are our true friends !
Long live the great Sanhedrin ! Long live our teachers and
priests!" and Annas answered, "Death to the Galilean!"
"Up!" said Caiaphas, "let us now hasten to Pilate," and
Nathanael and Ezekiel added, "Let us demand his death,
his blood ! " Then all the people answered, " On to Pilate ;
the Nazarene shall die ! " As they came trooping forward
their leaders addressed them from time to time to incite their
zeal. " He hath falsified the law ! " cried the leaders. " He
has contemned Moses and the prophets ! He hath blasphemed
God ! " Then all the people cried again, " To death with the
false prophet!" The section led by Ezekiel shouted,
"Death by the cross!" and the other sections took it up,
"Pilate must let him be crucified ! " Then said the leaders,
" On the cross he shall atone for his crimes ! " " We will not
rest," cried the crowd, " until his sentence is pronounced."
The whole multitude had now arrayed themselves before the
judgment seat of Pilate. Caiaphas, who lorded it over the
whole assemblage with look and gesture, thus addressed them,
"Hail to you, children of Israel! You are indeed still true
descendants of your father Abraham ! Oh, rejoice that you
have escaped the nameless destruction which this deceiver
would bring upon you and your children ! " " Only," said
Annas, "by the untiring efforts of your fathers has the nation
escaped the abyss." Then cried the people, "Long live the
Council ! Death to the Nazareno ! " and the priests and
Pharisees cried out, " Curse him who does not vote for his
death ! " The people responded, "We demand his death ! "

Then for some time there was nothing heard but a confused
clamour, but the voice of Caiaphas rang out notwithstanding,
while the people responded to his appeals. It sounded from
afar in this wise : Caiaphas : " Let him be cast out from
the heritage of our fathers," and all the people cried, "Let
him be cast out." Caiaphas said. "Tlir (iovcriior will give
you the choice between this blasphemer and Barabbas. Let us
insist upon the release of Barabbas." Then the people cried,
"Let Barabbas go free, and down with the Nazarene." Thru
said Annas, " Let the fatlu <l who have heard our

wishes." Then all cried out, "Pilate must consent, the whole
nation demands it of him." Caiaphas, walking backwards
and forwards with excited mien but proud and triumphant
step, said, "Oh, most glorious day of the peoplo of Israeli
Children, bo steadfast ! " The priests and Pharisees : " This
day brings back honour to the Synagogue and freedom to the
people." " Now," said Caiaphas, as they approached tha

JESUS OR BARABRAS ACT XIV., SCENE 1.

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ECCE HOMO! (COEEEOGIO.)

128

THE PASSION PLAY AS PLAYED TO-DAY.

Alle. [Tionul/ttariseh."] Das Blut unseres Feindes fordern wir!

Diener des Pilatus. [Aus dem llause sturzend.~\ Aufruhr,
Empiirung !

Volk. Der Nazarener soil sterben !

Kaiphas. Zeiget Muth ! Unerschrocken harret aus, dio
gerechte Sache schiitzt uns.

Alle. Pilatus, sprich das Todesurtheil !

Diener. [ Venn ftalkon.~\ Stille, Ruhe !

Alle. Nem, wir ruhen nicht, bis Pilatus einwilligt !

Diener. Pilatus wird sogleich erscheinen. \_Ab.

Alle. Den Tod des Nazareners fordern wir.

Kaiphas. [Zu den Priestern.] Nnn miige Pilatus, wie er cs
gewiinscht, die Yolksgesinnung kennen lernen !

ZWEITE SZENE.

Die Vorigen. Pilatus mit Gefolgc tmd mit don domengelounicn
Cheistus, den ztcei Soldaten /iiAivn, aufdem Sal/con.

Alle. Richte ! Urtheile iiber ihn !

Pilatus. [Auf Jestjh hinweisend. ] Seht, welch ein Mensch !

Priester und Pharisaer. An's Kreuz mit ihm !

Pilatus. Kann selbst dieser bedauernswerthe Zustand eurem
Herzen kein Mitleid abgewinnen ?

Alle. Er sterbe ! An's Kreuz mit ihm !

Pilatus. So nehmet ihr ihn, und kreuziget ihn auf eure
Gef ahr. Ich will nichts damit zu schaffen haben, denn ich finde
keine Schuld an ihm.

Kaiphas. Here, o Statthalter, die Stimme des Volkes ! Sieh,
es 8timmt in unsere Klagen ein und verlangt seinen Tod.

Volk. Ja, wir verlangen seinen Tod !

Pilatus. [Zu den Soldaten.] Fiihrt ihn hinab. UndBarabbas
werde aus dem Gefiingnisse hieher gebracht ! Der Kerker-
meister soil ihn sogleich an den Oberliktor ausliefern.

Annas. Barabbas lebe ! Ueber den Nazarener sprich das
Todesurtheil !

Volk. Zum Tode mit dem Nazarener !

Pilatus. Ich verstehe dieses Volk nicht. Vor wenigen
Tagen habt ihr, jubelnd und Beifall zujauchzend, diesen Mann
durch die Gassen Jerusalems begleitet. 1st es moglich, dass
heute dasselbe Volk Tod und Verderben iiber ihn rufe ? Das
ist verachtungswurdiger Wankelmuth !

Kaiphas. Das gute Volk hat es endlich einsehen gelernt, dass
es Ton einem Abenteurer betrogen worden, der sich angemasst
hat, sich den Messias, den Konig Israels zu nennen.

xvathanael. Jetzt sind diesem Volke die Augen Tollends
aufgegangen, da es sieht, wie er sich selbst nicht helfen kann,
er, der Freiheit und Heil der Nation zu bringen versprach !

Ezechiel. Israel will keinen Messias, der sich fangen und
binden und alien Spott mit sich treiben liisst !

Volk. Er sterbe, der falsche Messias, der Betriiger !

Pilatus. Manner des Judenvolkes ! Es ist Gewohnheit, dass
ich euch auf das Fest cinen Gefangenen losgebe. Seht nun
diese Beiden an ! Der Eine — sanften Blickes, wiirdevollen
Bcnehmens, das Bild eines weisen Lehrers, als den ihr ihn
lange verehrt habt, keiner einzigen biisen That iiberwiesen,
und bercits durch die empfindlichste Ziichtigung gedemiithigt !
Dec Andere — ein hasslicher, verwildertcr Mensch, ein iiber-
wicsener Rauber und Murder, das griiuliche Bild eines vollen-
dcten Biisewichtes ! Ich berufe mich auf eure Vernunft, auf
oner Meiischengefiihl ! Wahlet ! Welchen wollt ihr, dass ich
euch losgeben soil, den Barabbas oder Jesum, der Christus
genannt wird ?

Priester und Volk. Barabbas werde frei !

Pilatus. AVollt ihr nicht, dass ich euch den Konig der Juden
lie ?

Priester und Volk. Hinweg mit diesem, den Barabbas
gib uns los !

Kaiphas. Du hast vcrsprochen, den frei zu geben, den das
Volk verlangen sollto.

Pilatus. [Zu Kaiphas.] Ioh bin gewohnt, mcin Versprechen
zn haltcn, ohne ciner Mahnungzu be diirfen. [Zum Volko.] Was
•oil ich denn mit dem Kiinigc der Juden thun P

Priester und Volk. Kreuzigo ihn !

Pilatus. Wie? Enron Konig soil ich an's Kreuz schlagen?

Volk. Wir haben keinen Konig, als allein den Kaiser.

Pilatus. Ich kann diesen Mann nicht verurtheilen, denn

house of Pilate, " let us demand the sentence with uproar and
threaten him with universal revolt!" Then cried the whole
multitude tumultuously, "We demand the blood of our
enemy ! " So loud was the cry, so savage its emphasis, that
two servants of Pilate started out of the house, and, looking
down on the turbulent throng, cried out, "Uproar! insurrec-
tion!" And the people answered, " The Nazarene shall die ! "
Caiaphas, hastening hither and thither in the crowd to excite
them to still further violence, said, " Show courage. Stand
out undismayed. A righteous cause defends us." Then the
people called out clamorously, " Pilate ! pronounce the
sentence of death ! " Pilate's servants from the balcony said,
"Silence! be quiet," but the crowd shouted at him louder
than before, "No, we will not be quiet until Pilate consents."
Then said the servant, " Pilate will come out immediately."
Then cried all once more, "We demand the death of the
Nazarene." And Caiaphas, listening to the shouts of tho
people, said to the priests, "Now let Pilate, as he wished,
learn the opinion of the people ! "

Then came Pilate with his followers out upon the balcony,
and with them came Jesus led by two soldiers, with the crown
of thorns upon his head and the scarlet robe about him. The
crowd, instead of shouting, "Hail, all hail," as before, shouted
violently, " Give judgment ! Pass sentence upon him ! "

Then Pilate spoke, pointing to Jesus, who, with bound
hands and tho scarlet robe upon his bleeding shoulders, stood
between the soldiers, " Behold the man." The priests and
Pharisees answered, " To the cross with him." Pilate
pleaded, " Cannot even this pitiful sight awaken any compas-
sion in your hearts?" But the multitudo answered, "Let
him die ! To the cross with him ! "

Then Pilate said, " Take him, and crucify him at your own
risk — I will have nothing to do with it, for I find no fault in
him."

Then Caiaphas said with a loud voice, " Hear, O Governor,
the voice of the people. It concurs in our complaint, and
demands his death." " Yes," shouted the crowd again, "we
demand his death." Then said Pilate to his soldiers : "Lead
him down, and let Barabbas be brought out of prison. The
gaoler must at once deliver him up to the chief lictor." When
Annas heard Pilate's command, he cried: "Let Barabbas
live ! Pronounce the death sentence on the Nazarene I" Then
the people cried again: "To death with the Nazarene!"
Then said Pilate : " I do not understand this people. Only a
few days ago, with rejoicing and joyful clamour, you accom-
panied this man through the streets of Jerusalem. Is it
possible that the same people this day call for death and
destruction upon him ? That is indeed contemptible fickleness. ' '
"The good people," said Caiaphas, "have at last learned
that they have been deceived by an adventurer, who pretended
to be the Messiah, tho king of Israel!" "And now," said
Nathanael, "the eyes of this people are fully opened, and
they see that he cannot help himself — he who promised to bring
freedom and blessing to the nation." "Israel," said Ezekiel,
" will recognise no Messiah who allows himself to be taken and
bound and treated with scorn." "Let him die, the false
Messiah, the deceiver ! " cried tho crowd.

Then Pilate spoke unto the people, and said: "Men of
Judoea ! it is customary that I liberate to you a prisoner at the
feast. Look upon these two. One with mild countenance and
dignified demeanour, the ideal of a wise teacher, whom you
have long honoured as such, convicted of no single evil deed
and already humiliated by the severest chastisement. The
other, a vicious, savage man, convicted of robbery and murder,
a horrible image of a perfect scoundrel. I appeal to your
reason, to your human feelings— choose ! Which will ye that
I shall release unto you, Barabbas or Jesus, who is called the
Christ?" Then the priests and people cried out together :
"Let Barabbas go free." "Will ye not that I release unto
you the King of tho Jews?" askod Pilate. Then tho priests
and people cried, " Away with him, release unto us Barabbas ! "
Then said Caiaphas: "Thou hast promised to release him
whom the people demand." Pilate answered shortly to Caia-
phas : "I am accustomed to keep my promise without needing
a reminder." Then said ho to tho people: "What shall I do
with the King of the Jews?" And the priests and people
cried, "CJrucifyhim!" "What!" said Pilate, "shall I crucify

JESUS OR BAIUBBAS ? ACT. XIV., SCENE 2.

129

130

THE PASSION PLAY AS PLAYED TO-DAY.

ich finde kern Verbrechen an ihm. Er ist geziichtigt genug,
ich will ihn loslassen.

Priester. Wenn du diesen losliissest, so bist du nicht der
Freund des Kaisers.

Kaiphas. Er hat sieh zum KiJnig aufgeworfen.

Priester. Und wer sieh zum Kbnige auf wirf t, ist ein Rebell
gegen den Kaiser.

Nathanael. Und dieser Rebell soil nngestraft bleiben, urn
nooh fernerhin den Samen der Empiirung auszustreuen?

Volk. Es ist die Pflicht des Statthalters, ihn aus dem Wcge
zu schaffen.

Kaiphas. Wir haben unsere Pflieht als Unterthanen des
Kaisers gethan, und diesen Eraporer dir iiberliefert. Wenn du
unsere Anklage und des Volkes Verlangen nicht beachtest, so
sind wir frei von Sehuld. Du allein, o Statthalter, bist dann
dem Kaiser fiir die Folgen verantwortlich.

Annas. Wenn um dieses Menschen wilten allgemeine
Unruhe und Empiirung entsteht, so wissen wir, wer die Sehuld
daran tragt, und der Kaiser wird. es auch inne werden.

Volk. Die Sache muss vor den Kaiser gebracht werden.

Ezechiel. Mit Staunen wird man es in Rom vernehmen, dass
des Kaisers Statthalter einen Hochverriither in Schutz genom-
men, dessen Tod das ganze Volk verlangte.

Volk. Du musst ihn hinrichten lassen, sonst wird kcine
Ruhe im Lande.

Pilatus. Was hat er denn Boses gethan? Ich kann und
darf den Schuldlosen nicht zum Tode verdammen !

Kaiphas. Es sei mir eine Frage erlaubt. Warum richtest
du diesen so angstlich, da du doch neulich Hunderte wegen
cinigen aufriihrerischen Geschreies ohne Gericht und Urtheil
hast sammt und senders durch deine Soldaten hinmorden lassen.

[Pilatus bestiirzt.

Volk. Du darfst auch diesen nicht begiinstigen, wenn du ein
treuer Diener des Kaisers sein willst.

Pilatus. Man bringe Wasser !

Kaiphas. Das Volk wird nicht eher von der Stcllo gehen,
bis du das Todesurtheil tiber den Feind des Kaisers ausge-
sprochen hast.

Volk. Ja, wir gehen nicht mehr von der Stelle, bis das
Urtheil gesprochen ist.

Pilatus. So zwiugt mieh denn euer Ungestiim, in euer
Verlangen zu willigen. Nehmet ihn hin zur Kreuzigung!
Aber seht ! [ Wdscht sieh die llunde.~\ Ich wasche meine
Himde ; ich bin unschuldig an dem Blute des Gerechten. Thr
mbget es verantworten !

Priester und Volk. Wir nehmen es auf uns. Sein Blut
komme iiber uns und unsere Kinder !

Pilatus. Barabbas sei auf Forderung des Volkes frei.
Fiihrt ihn fort — zum Stadtthore hinaus, dass er nie mehr diesen
Boden betrete. [Die Soldaten fiihren den Barabbas ab.

Priester und Volk. Nun hast du gerecht gerichtet !

Pilatus. Ich habe eurem ungestiimen Andriingen nachgege-
ben, um grbsseres Uebel zu verhiiten. Aber an der Blutschuld
will ich keinenTheil haben. Es geschehe, was ihr mit larmender
St iinme gerufen habt : sie falle auf euch und eure Kinder !

Priester und Volk. Wohl, sie falle auf uns und unsere
Kinder !

Annas. Wir und unsere Kinder werden den heutigen Tag
segnen, und mit Dank und Freude ausrufen : Gliick und Heil
dem Statthalter Pilatus.

Volk. Es lebe unser Statthalter, es lebe Pontius Pilatus !

Pilatus. Man bringe die im Gefangnisso aufbewahrten
zwei Morder hcrbei ! Der Oberliktor gebe sie ungesaumt an
die Bewaffneten ab ! Sie haben den Tod verdient — viel mehr
als d(;r Angeklagte.

Priester und Volk. Dieser hat den Tod vor Allen verdient !

Pilatus. Das Todesurtheil soil schriftlich abgefasst und
• tl'Mtlich vor allcm Volke verkiindct werden. [Der Schroiber
lirijinnl lu tchreibtn, Aus der Tiefe der Straue hort man die
Soldaten, wekhe die Schiiclier/V/Vimi, diese antreiben : " Wolltihr
oefan, ihr Ruchloscn ! Habt ihr es nicht schon lange verdient?
Stosst sie fort, die Auswurflingc der Menschheit !"j

Rabbi. [Auf die Schiichcr zeigend.'] Das gibt cine wurdigo
Gosellschaft fiir den Liigenmessias auf seinem letzten Wego !

Pilatus. [Zu den Schiichern.] Von ouch und euren Schandthaten
noil lieute die Erdo rein werden. Ihr sollt am Krcuze sterben.
Das Todesurtheil werdc nun kund gemacht.

your king?" And the people cried : "We have no king but
Caesar." Pilate said : " I cannot condemn this man, for I find
no fault in him. He has been sufficiently chastised ; I will let
him go free." Then said the priests: "If thou let him go
free thou art no friend of Caesar's." Caiaphas added : " He
has proclaimed himself king; " and the priests said: "Who
proclaims himself king is a rebel against Caesar." And
Nathanael said : ' ' And is this rebel still to remain unpunished,
still to scatter abroad the seed of revolt ? " Then cried the
people : " It is the duty of the Governor to put him out of the
way."

Caiaphas, seeing that Pilate hesitated, pressed more
vehemently upon him, saying : "We have done our dutv a
subjects of Caesar, and delivered this rebel to thee. If thou
payest no attention to our accusation and the desire of the
people, then are we free from guilt. Thou alone, O Gover-
nor! art responsible to Caesar for the consequences." And
Annas said: "If on account of this man universal disorder
and revolt ensues, then we know who must bear the guilt,
and," he added significantly, " Cassar shall know it also."
Then cried the people again : " The matter must bo brought
before Caesar!" Then Kzekiel said to Pilate: "They will
be astonished when they hear at Rome that Caesar's viceroy
has taken under his protection a traitor whose death the whole
people desired." And the crowd cried : " Thou must execute
him, or otherwise there will be no peace in the land." Thensaid
Pilate : " Why, what evil hath he done ? I cannot, I dare not,
condemn the innocent to death."

Then said Caiapha3: "Permit me to ask one question.
Why shouldest thou judge this man so carefully when quite
recently thou hast allowed thy soldiers to massacre hundreds
without judgment or sentence, merely on account of some rebel-
lious outcries ?" As Pilate heard the question of Caiaphas he
was dismayed, and the crowd shouted : ' ' Thou canst not show
favour to this man, if thou wilt be a faithful servant of Caesar."

Then Pilate's resolution forsook him, and turning to his
servants, he said : " Bring water." Caiaphas said unto him :
"The people will not go away from this place until thou hast
pronounced sentence of death upon the enemy of Caesar."
"Yes," cried the multitude, "we will not go from this place
till sentence is pronounced." Then said Pilate sorrowfully:
' ' Your violence compels me to yield to your desire. Take him
hence and crucify him ! But see," said he, as he washed his
hands in the basin which had been brought at his command :
' ' I wash my hands ; I am innocent of the blood of this just
man. See ye to it."

Then arose from the excited multitude a great and awful
cry, in which priests and people joined, speaking as with one
voice, " We take it upon ourselves. His blood be upon us and
upon our children I" Then said Pilate : "Let Barabbas be set
free at the demand of the people. Lead him outside the city
gate and let him never tread this ground again." The soldiers
then led Barabbas away. The priests and people cried:
" Now hast thou justly judged." Pilate said unto them : "I
have given way to your violent demands in order to avoid a
greater evil. But in the bloodguiltiness I will have no share.
Let it fall upon you and your children as you have so loudly
cried." Then again the priests and people cried, " It is
good ; let it fall upon us and upon our children." Annas said :
" We and our children will bless this day and with thankful
joy, cry ' Health and wealth to our Governor.' " " Long live
our Governor," cried the crowd ; "long live Pontius Pilate !"

Then said Pilate : " Bring hither the two murderers who
are kept in gaol. Let the chief lictor give them over without
delay to the guard. They have deserved death much more than
the accused. But the priests and people cried : " Ho has
deserved death more than any." Pilate said : " The sent. m
of death must bo written out and will bo read publicly before
all tho people."

The scribe began to write, and as he wrote, from tho
street were heard the voices of the soldiers who woro bringing
the thieves, driving them forward. "Will you not move on,
you wretchos? Have yon not long ago desnv.,1 your fate?
Thrust them on, these outcast) of mankind." When the
thioves, drivon by the soldiers, came to the foot of the balcony
thoy woro halted on tho other sido of the stops to that whero
Jesus stood. Then said the Rabbi, pointing to the thieves :

JESUS OK BARABBAS? — ACT XV., SCENE 2.

131

132

THE PASSION PLAY AS PLAYED TO-DAY.

Sehrelber. [Erhsbt sieh und Hest] : Ich, Pontius Pilatus, des
maehtigen Kaisers Claudius Tiberius Laiidpfleger in Judiia,
spreche, auf zudringliches Verlangen der Hohenpriester, des
Synedriums und des gesammten Volkes der Juden. das Todesur-
theil iiber einen gewissen Jesus von Nazareth, welcher angeklagt
ist, dass er das Volk zur Empijrung aufgereizt, dem Kaiser die
Steuer zu entricliten verboten und sieh selbst zum KiJnige der
Juden aufgeworfen babe. Derselbe soil ausserhalb der Stadt
zwischen zwei Missethiitern, die wegen mehrerer Raubanfiille
und Mordthaten gleiehfalls zum Tode verurtheilt sind, an das
Kreuz geschlagen und voin Leben zum Tode gebraelit werden.
Geschehen zu Jerusalem, am Vorabende des Osterfestes.

Pilatus. [Bric/it den Stai."] Nun nehmt ihn hin, und — ■
kreuziget ihn ! \_Geht rasch in dm Inner? des Jfnu-es.

Kaiphas. Triumph ! Der Sieg ist unser ! Der Feind der
Synagoge ist vernichtet.

Priester uni "Volk. Fort mit ihm zur Sehadelstatte !

"Volk. Es lebe die Synagoge !

Priestsr und Pharisaer. Es lebe die Nation !

Annas. Eilt, dass wir zur rechten Zeit nach Haass kommen,
das Osterlamm zu essen !

Priester und Pharisaer. Mit Freuden werden wir dieses
Osterlamm halten, wie unsere Viiter in Aegypt en !

Kaiphas. Mitten durch Jerusalem gehe unser Triumphzug !

Kabbi. Wo sind seine Anhangerr Sie sind eingeladen,
Hosannah zu rufen.

Volk. \Abgthtnd.~\ Auf und fort ! Naeh Golgatha hinaus !
Komrat, inn zu sehen, wie er am Kreuze erblasst ! O Freu-
dentag, der Feind des Moses ist gestiirzt ! Ha ! jetzt bekommt
er seinen Lohn ! So gehe es Jedem, der das Gesetz verachtet !
Er verdient den Kreuzestod ! Gliickseliges Osterfest ! Jetzt
kehrt die Freude ein in Israel ! Zu Elide ist es mit dem
Galiliier! \_Ab i.t iumuUwtrisc/ient Zuye.

[Schluss der zwtiten Alihe'dun<j.~\

DRITTE AI3THEILTJXG.

"Von der Verurtheilunsr durch Pilatus bis zur glorreiclien
Auferstfhung des Herrn.

XV. VORSTELLUNG.

Der Kreuzweg.
PROLOG.
Der erzwungene Urtheilspruch ist gesprochen.
Schon hinaus zum Berge der Sohadelstatte
Seh'n wir Jesum wanken, belastet mit dem

Balken des Kreuzes.
Einst trug Isaak willig auf seinem Riicken
Jenes Opferholz auf die Bergeshohe,
Wo er selbst als Opfer bestimmt war nach dem

Willen Jehovas.
Jesus anch triigt willig die Last des Kreuzes,
Welches durch das Opfer des heir gen Leibea
Bald nun werden soDte zum segensreichen

Baume des Lebens.
Denn wie, aufgerichtot dort in der Wiiste,
Heilung brachte der ch'rnen Schlange Anbliek,
80 kommt Trost und Begen und lb i! auch uus vom

Stamme des Kreuzee.

VORBILI I

Chor.
Betel an und saget Dank !
Der den Kelchder Leiden bank
1 tab! ma in den Krenzestod

Und versohnt die Welt mil Gott.
A. Tnik, rum Opfer bestimmt, besteiftt. mit dem llolze bcladen den Berg.

1. M.iK , tl, 1-1".

'us steigt den Calvarienbcrg liinauf. bcladen mit del
Hchweren Holzburde dea Ereni ben Beinem

hiinndischen Vater geopfert ni werden. 1 lie aberne Bohlange

hi Vorbilddcs Ki erriohteteale

• bi-rno Schlange an sinsm 1h.1/< ne h Pfahle and Jeder genus

:irem Anlili taswirdam Steve erhoht, damil

der glaubensvolle Hinblick uuf ihn die nsslsjimilHUill lull* J

' ' That is worthy company for the false Messiah on his last
journey." Pi ace said to the thieves : " Of you and your mis-
deeds the earth shall to-day be free. You shall die upon the
cross. Let the sentence of death be now read."

Then the scribe stood forward and read thus : — "I, Pontius
Pilate, Viceroy in Judaea of the mighty Caesar Claudius
Tiberius, pronounce, at the desire of the High Priests and
the Sinhedrin and the people of the Jews, the sentence of
death upon a certain Jesus of Nazareth, who is accused of having
stirred up the people to revolt, of having forbidden to pay
tribute to Caesar, and of having proclaimed himself King of the
Jews. The same shall be crucified outside the city between two
malefactors who have been likewise condemned to death for
many robberies and murders, and be brought from life to death.
Given at Jerusalem on the eve of the Passover."

When the scribe had read the sentence Pilate broke a staff,
flung it among the people, saying, in tones of great bitterness,
"Now tike bun hence and crucify him! " and went rapidly
into the house, leaving Jesus in the hands of the Jews.

"Triumph!" cried Caiapha3 in wild exultation, "the
victory is ours! the enemy of the Synagogue is destroyed.''
The priests and people shouted, "Away with him to Gol-
gotha! Long live the Svnagogue ! Long live the nation!"
Then said Annas, "Hasten that we may come home in
time to cat the Passover." The priests and Pharisees said.
"We will keep this Passover with joy, as did OUT fathers in
Egypt." "Now." said Caiiphas, "let our triumphal pro-
cession go through the midst of Jerusalem." " Where," asked
the Rabbi, "are his disciples f They are invited to cry
Hosnnna ! " Then rushed the multitude away, crying,
' ' Up and away, off to Golgotha ! Come and see him perish
on the cross ! O delightful day, the enemy of Moses
is overthrown ! Ha ! now he has his reward ! So be it
done to every one who despises the law. He deserve*
the death on the cross. O happy Passover ! Now joy will
return to Israel. There is an end of the Galilean." And so-
crying, with wild and savage clamour, they swept back to the
street of the Sanhedrin.

THIRD DITISIOX.

From the Condemnation by Pilate to the
Resurrection.

CHAPTER XV.

PROLOGUE.— Act XV.
The condemnation won by force has been uttered ; —
Even now, out to the place of skulls we see Him,
Staggering under the weight of the cross He bearetb,
On His last journey.

Once did Isaac willingly bear on his shoulders
Wood for sacrifice up to Mount Moriah.
Where himself was destined to be a victim

By the Almighty.
.Irsns. too, bears willingly this sore burden.

Which, through sacrifice of the Sacred Body,

Soon shall be a tree of lite tor the nations,

Richest iu blessing.

For as, once of old in the desert planted,
Motes' bra/en serpent brought healing to those who
Looked ou it,— salvation, blessing ana comfort
This Tie,, lias brought us.

Chorus.
Worship now, and praise and thank!—

Who the cup of Buffering drank

Now the way t.i death has trod,
Bl eoneiling us to God.

[Two more tableaux bring us to the < 'rucifixion. The first
represents ]-aae oairying the (rood with which he was to be
burnt, up the slope of M.'iint M'iriah; the second, anotln 1
■oema from the » udi mess, full of spirit and life, shows Moses
raising the braae&asrpenl an high so that all who look upon

it in av live, even though th. \ may hue 1 I lit ten by the

ti. tv serpents. The stage is crowded with life.]

THE WAY TO THE CROSS. ACT XV

133

Xunst- und Verlags-Anstalt, Oberainmergau.]

LCarl Stockmanu, Photo.

TABLEAU XIX. THE SACRIFICED ISAAC.

Kunat- una Verlags-Anstalt, Oberauamergau.]

[Carl Stockmann, Photo.

TABLEAU XX. THE BEAZEN SEEFENT.

134

THE PASSION PLAY AS PLAYED TO-BAY.

Solo.
Wie das Opferholz getragen

Isaak einst auf Moria,
Wanket mit dem Kreuz beladen

Jesus jetzt nach Golgatha.

Chor.
Betet an, &c.

3. Moscb erhebt eine aus Erz gegossene Schlange auf einem Qaerholze,
4. Mos., 21, 8.

Chora grus. — Hecit.

Angcnagelt wird erhbhet

An dem Kreuz der Menschensohn.
Hier an Moses Schlange sehet

Ihr des Kreuzes Vorbild schon.

Chor.

Betet an, &c.

Handlung.

Cheistus mit dem Kreuze beladen wird nach Golgatha gefiihrt itnrl
begegnet seiner betrubtesten Mutter. — Simon ton Cyeini:
wird gczwungen, das Kreuz zu ubernehmen ; — cinige Frauen
von Jerusalem beweincn Jesttm.

ERSTE SZENE.

Die heiligen Frauen mit Johannes ttnd Joseph ton Aiumatiiia,

von Bethanicn kommend.

Maria. \_Zu Johannes.] O liebster J linger, wie wird es
meinem Jesus ergangen sein seit du im Hause des Kaiphas ilm
zum letzten Male gesehen hast ?

Johannes. "Wenn die Priester konnten, wie sie wollen, so
ware er gewiss schon bei den Todten. Aber sie durfen das
Urtheil ohne Erlaubniss des Statthalters nicht ausfiihren.
Pilatus aber, hoffe ich, wird ihn nicht Terurtheilen, da er ja
nie etwas Buses, sondern stets nur Gutes gethan hat.

Magdalena. Der Allmacht'go mbge das Herz des Statt-
halters zur Gerechtigkeitlenken dass erdie Unschuld gegen die
1 iaiikc der Bosheit schiitze !

Maria. Wo geh'n wir hin, o Ereunde, ach, wohin, damitich
meinen Sohn nochmal sehe ? Ich muss ihn sehen ! doch wo
find' ich ihn ? Vielleicht, schmachtet er im tiefsten Kerker.

Magdalen a. Ach! der liebeTollste Lehrer im Kerker !

Joseph. Es liisst sich auch Niemand seh'n, bei dem man
rich erkundigen kiinnte.

Johannes. Das Besto wird sein, wir geh'n zu Nicodemus,
der weiss sicherlich, wie es um den lieben Meister steht.

Maria. Ja, dahin lasst uns geh'n. Mit jedem Augenblick
mehrt sich mcin Kummer, in der Ungewissheit iiber das
Schicksal meines Sohnes.

Johannes. Sei stark im Glauben, liebe Mutter. Was auch
geschehe, es ist Gottes Wille. [Man hbrt Geschrei : " Weiter,
weiter mit ihm ! " Es ist das Yolk, das den unter seiner Last
erliegenden Jesus antreibt.~]

Joseph. Was ist das fiir ein furchtbarer Liirm ?

[Sie blciben lauschend sleh'n.

Salome. Als wie Ton tausend Stimmen. Was wird's da
geben?

ZWEITE SZENE.
Der Zug der Kreuztragting, Priester, Pharisaer, Volk, Soldaten,
noeh innerhalb der " Annasgasse" langsam nach vorne ruck-
end. Voran der Hauptmann mit dem Kommandostab, in der
Gruppe ein Jieiter mit einer rbmischen Fahne. CnmsTCS
miihsam das Kreuz tehleppend, ihm zunachst die tier Hcnker.

Volk. Er sterbo, und Jeder der es mit ihm halt !

1. Henker. Wird dir dio Last jetzt schon zu schwer ?
Volk. Trcibt ihn mit Gcwalt, dass wir nach Kalvan.n

kommcn! ._.

2. Henker. Ilaltet an, er will zusammensturzen. \_Dit
Gruppe in der 1'Uatusgasse weiss noeh nicht, um was es sich
handeltA ... , . , ,. „

Joseph. Was thun wir P Bei diosom unheimlichcn Volks-
gcdrange durfen wir uns nicht in die Stadt hinein wagcn.

Solo.

Isaac thus on Mount Moriah
Bore the sacrificial wood,

As, beneath the burden fainting,
Christ on Golgotha hath stood.

Chorus.
Worship now, &o.
Choragus.
Pierced by nails, on high is raised,

On the cross the Son of Man,
Here you see, in Moses' serpent,
Shadowed forth the sacred plan.

Chorus.
Worship now, &c.

THE WAY TO THE CROSS.

Thus they took Jesus and led him away, and a great multi-
tude followed him. And when Jesus, bearing the cross, with
the thieTes also bearing their crosses, was entering the street of
Annas, Mary the mother of Jesus, with Mary Magdalene, and
John, and Joseph of Arimathea, came down the street by
Pilate's house. And Mary said to John, " O beloved disciple,
how will it have gone with my Jesus since thou didst last
see him in the house of Caiaphas?" Then answered John,
' ' If the priests could do as they will, then sure enough he
would bo already among the dead. But they could not carry
out the sentence without permission of the governor. But
Pilate, I hope, will not condemn him, as ho has never done
anything bad, but only what is good." Then prayed Mary
Magdalene, " O Almighty God, incline the ruler's heart to
justice, that he may protect the innocent against the wiles of
the wicked." Then said Mary, the mother of Jesus, "Whither
shall we go, O friends, oh whither, that I may but once
more see my beloved son ? I must see him, but where can I
find him? Perhaps, oh perhaps, he lies buried in the deepest
dungeon." Mary Magdalene said, "Alas! the most loving
of teachers in prison ! " Joseph answered," There is no one to
be seen from whom we can inquire." John said, "The best
thing will be to go to Nicodemus, he surely knows what is
happening to our dear Master." "Yes, let us go," said
Mary, " every moment increases my grief in this uncertainty
about the fate of my son." "Be strong in faith, dear
mother," said John, "Whatever happens it is God's
will." Suddenly a horrible noise of confused voices and
tramping feet was heard in the distance. From the tumult
could be heard the words, " On, on, with him!" Mary started,
and they all stood listening while the noise came nearer and
nearer. " What terrible noise is that ? " said Joseph. Then
stood they all still, listening to hear what it might signify.
Salome said, " As if of a thousand voices. What can it be? "

As they listened the procession to Golgotha was already half-
way down the street of Annas. In front marched the centurion,
holding in one hand the staff of authority, followed by Jesus,
staggering painfully under the burden of his cross. Around
Jesus stood four executioners who brutally goaded him for-
ward. Behind Jesus came the thieves, each bearing his own
cross. Behind them came soldiers carrying spears, in the
midst of whom, on a white horse, rcda a horseman carrying
the Roman banner, on which were tho letters S.P.Q.R. By
the side of the soldiery walked Annas and Caiaphas, followed
by all tho Council of the Sanhedrin. All around crowded a
numerous multitude, whose shouts were heard almost without
intermission. " Let him die ! " they cried, " and all who hold
with him." Jesus, who had already fallen under the cross,
walked slowly and with diffioulty. One of the executioners
said unto him, "Is tho burden already too heavy?" and the
people shouted, "Drive him on with violence, that w< may
get to Golgotha." Tho second executioner cried, " Toko
care, or ho will be down."

The progress was so slow that not even tho head of tho pro-
Otfjion could 1»' seen from when the tWO Muriosan.l John wan
standing, wondoring what tho noise might mean. Joseph
said, ' ' What shall wo do ? In this commotion wo cannot venture

THE WAY TO THE CROSS. ACT XV., SCENE 2.

135

136

THE PASSION PLAY AS PLAYED TO-DAY.

Maria. Was mag dieser Liu-m bedeuten? Er wird doch
nicht meinem Sohne gelten f

Joseph. Es scheint eine Emporung ausgebrochen zu sein.

Johannes. Wir wollen una hier stille halten bis der Sturm
weiterhin verbraust.

Simon von Cyrene. [Kommt mit einem Korbe eilfertig und
angsthch am der Mittelbuhue nach vorn.] Ich muss eilen, dass
ich in die Stadt komme, denn der Vorubend des grossen Festes
riickt heran ; ich habe nur kurze Zeit alles Nothige einzukau-
fen und zu bereiten, dass ich zur rechten Stunde wieder
heimkomme.

Priester und Volk. [Yon Simon" noeh uirjcschn.~\ Lasst ihn
nicht ruhen ! Treibt ihn mit Schliigen !

Simon. Ich hore Liirmen, ein Geschrei von Menschen : was
■wird sich in der Stadt ereignet haben ? Ich will mich ein
wenig ruhig halten, vielleicht hat mich mein Ohr betrogen.

3. Henker. Dcin Wanken niitzt dir nichts, du musst doch
auf Golgotha hinaus.

Ahasverus. [Jtasch aus seinem Hanse tretend.~\ Weg von
meinem Hause, hier ist kein Ort zum Ausruhen !

Simon. Der Larm wird starker ; ich muss mich eilen, zu
sehen was es ist. Ei ! was kommt da ? Da kann ich nicht
hinein. Ich will die Geschichte abwarten.

DRITTE SZENE.

Der Zug mil Cheistus ist endlich vorne angekommen. Indessen
nahern sich torn Grunde der Mittettiiihne Veronica und die
Frauen Jerusalems.

Joseph. Ich glaube das Gewiihl dringt vor die Tliore der
Stadt heraus.

Johannes. Es scheint, dass Jemand nach Kalvarien zur
Hinrichtung hin ausgefuhrt wird.

Maria. [Erblicht Jesum ] Er ist's, ach Gott, es ist mein
Sohn ! Mein Jesus ist es ! [Hire Vmgebung stiitzt sie.

Henker. Er bleibt uns auf dem Wege.

Hauptmann. [_Zu dem in ausserster Ermattung heranwan-
kenden Jesus, der tciedirholt falll.] Hier, starke dich!

[lieieht ihm eine Elasche, — Jesus nimmt sie, trinkt fiber nicht.

Maria. Ach, so sehe ich ihn zum Tode gefuhrt, einem
Missethater gleich, zwischen Missethiitern !

Johannes. Mutter, es ist die Stunde, die er vorher gesagt
hat ; so ist des Vaters Wille.

Hauptmann. Willst du nicht trinken ? So treibt ihn an !

4. Henker. [72«7feW Jesum.] Ruhredich, triiger Judenkijnig !

2. Henker. Fort, nimm die Krafte zusammen.

3. Henker. Thue nicht so zartlich, es muss gehn !
Maria. 0, wo ist ein Schmerz gleich meinem Schmcrze !

3. Henker. Er ist zu sehr geschwiicht, es muss Jemand
helfen, sonst ....

Rabbi. [Auf Simon dcutcnd.~\ Hier, dieser Fremdling ....
Pharisaer. Fackt ihn nur !

Hauptmann. Komm' her, du hast breite Schultern, die
etwas tragen konnen.

Simon. Ich muss .... ^

4. Henker. Freilich musst du, oder es gibt Schliige.
Simon. Ich weiss nicht . . .

Hauptmann. Du wirst es schon inno werden, weigere dich
nicht.

Pharisaer. Schlagt drein, wenn er nicht gelion will.

Simon. Ich bin ja unschnldig, ich habo nichts verbrochen !

Hauptmann. Schwcige !

Simon. Nur nicht so mit Gewalt! [Cheistus belrachtcnd.~\
Wag sehe ich, das ist der heiligo Mann von Nazareth !

2. Henker. Drine Sobnltani bee I

Simon. Dir zu Liebe will ich es tragen, o kiinnte ich mich
dadurch dir worth machen !

Christus. [Erschopfl zur Seite stthend.'] Gottes Segen dir und
den Deinen !

Hauptmann. Jotzt vorwarts, du folge mit dem Krcuzes-
balkcn nach !

1. Priester. [Zu Cheistus.] Nun kannst du schon goschwindo
Fusse machen !

3. Hanker. [J esum beim Naeken fnstend wirl srliiitMiid.] Sich'
was wir auf dich halten, sugar das Strafwerkzeug wird dir
abgenommen.

into the city." But Mary said, " What may tliis noise signify?
Surely it does not concern my son?" As the noise waxed
ever louder, Joseph said, " It seems as if an insurrection had
broken out." Then John said, " We had better stop hero till
the storm passes over."

While they stood waiting and wondering, Simon of Cyrene
came hastily into the street that lay between those of Filate and
Annas. He carried a basket, and looking anxiously around him.
said, " I must hasten in order to get into the city. The eve of
the feast is coming, and I have only a short time left in which
to make my purchases, and get everything ready, so that I
may get home in time." Hardly had he said this than he
heard the sound of a great outcry, amid which he could only
distinguish the words, " Let him not rest ! urge him on with
blows!" Said Simon, "I hear a tumult — an outcry of a
crowd — what can have happened in the city ? I will keep quiet
a little, — perhaps my ears have deceived me." Jesus had fallen
faint and had staggered up against the house of Ahasverus, and
was there endeavouring to support himself. The third
executioner said to him roughly, " It is no use thy fainting.
Thou must keep on to Golgotha." Then Ahasverus came out of
Ilia house, and said, "Be off from my house, here is no placa
for resting." Simon, who was listening, without being able to
see the cause of the commotion, said, "The noise waxes louder.
I must hasten to see what it is. What comes there ! Ah ! I
cannot get in here ! I will wait and see what happens."

Then, as the procession turned the corner of Annas' s street,
Joseph of Arimathea, listening said, " I think the crowd
is coming out of the city gates," — and John, seeing the
cross, said, ' ' It appears that someone is being led out to
Golgotha for execution." Mary, the mother of Jesus, saw
him, and cried out with a piercing wail, "It is he ! O
God ! It is my son ! ' ' Jesus meanwhile staggered under the
cross, but was forced forward by the executioners, grumbling
as they did so : " He will drop on the road." The
Centurion, seeing that Jesus from sheer exhaustion had again
fallen, reached him a bottle, saying, ' ' Here, strengthen thy-
self ! " Jesus took it, but did not drink of it. Mary cried,
weeping, " Ah ! there I see him led to death, even as a male-
factor, between malefactors." Then said John, as he tenderly
supported her, " Mother, it is the hour of which he has told us
before. Such is the will of the Father." Then said the
Centurion to Jesus, " Wilt thou not drink ? Thendrive him
on." Then one of the executioners shook him, saying,
"Rouse thyself, lazy King of the Jews!" Another of the
executioners said, "Forward! pull thyself together!" and
the third said, " Do not act thus weakly ; we must get on."

Then Mary cried as she looked upon the scene, " Oh, where
is any sorrow like unto my sorrow ? "

The third executioner, seeing that all the efforts to
compel Jesus to move forward had failed, said, ' ' He is too much

exhausted ; someone must help him, otherwise ." Then

the Rabbi, seeing Simon of Cyrene, pointed him out, saying,

"Here, this stranger -." The Pharisees said, "Just

seize him ! " Then said the Centurion, " Come hither, thou
hast broad shoulders that can carry something." Simon, pro-
testing, said, " I must •." " Truly you must," said one of

the executioners, '• otherwiso there will be blows." Simon
began again, " I do not know" — but the Centurion inter-
rupted him, saying, " You will fiud out soon enough — do not
refuse." "Flog him if he refuses to go ! " said a Pharisee.
Simon struggled, crying, "Indeed I am innocent; I have
committed no crime!" "Silence!" said the Centurion.
Simon replied, "Only not by force, like this," and then
beholding Christ, ho said, " What is this I see ? This is tin-
holy man from Nazareth!" " Place thy shoulders here!"
said an executioner. Thon said Simon. " Pot the love
of thee will I carry it. Oh, could I thereby make myseU
useful to theo ! " Christ, who stood exhausted on one side,
looked upon Simon, and said, " God's blessing be upon thee
and thino ! "

" Now forward ! " said the Centurion ; " follow thou with
the beam of the cross." The first priest, addressing Jesus,
siid, " Thou canst como quickly enough now. The
third executioner, seeing that Jesus still stood, unable to
move, seized him by the neck, and shook him, savin.". "See,
with what consideration we treat thoo! even tho cross has been

THE WAY TO THE CROSS. — ACT. XV., SCENE 3.

137

138

THE PASSION PLAY AS PLAYED TO-DAY.

2. Henker. Bist du noch weiter bediirftig ?
Hauptmann. Lasst das gut sein. Wir wollen noch ein

wenig inne halten, dass er sich erhole, ehe es den Hiigel hinan
geht.

[Veeoxica und die Frauen Jerusalems nahcn sich dem Zuge.

Kaiphas. Schon wieder ein Stillstand ! Wann werden wir
nach Kalvarien kommen ?

Veronica. \_Yor Jesum knicend und ihm ihr Schweisstuch
bietend.'] O Herr, wie ist dein Angesicht von Blut und Schweiss
iiberronnen ! Willst du dich nicht abtrocknen ?

Christus. [Trocknet sein Antlitz und gibt das Tuch zuriick."]
Mitleidige Seele ! Der Vater wird es dir vergelten.

Frauen Jerusalems. \_Dem Herrn mit ihren Kleincn nahend.~\
Du guter Lehrer ! — Unvergcsslicher Wohlthiiter ! — Edelster
Menschenfreund, so wird dir gelohnt ! Wie dauerst du mich !

[_Sie tceinen.

Christus. Tiichter Jerusalems ! "Weinet nicht iiber mich,
sondern iiber euch weinet und iiber eure Kinder ! Denn sehet !
Es werden Tage kommen, an welchen man sagen wird : Gliick-
lich die Unfruchtbaren und die Leiber, die nicht geboren, und
die Briiste, die nicht gesiiugt habcn. Dann werden sie den
Bergen zurufen : Fallot iiber uns ! Und den Httgeln : Be-
decket uns. Denn wenn das am griinen Holze geschieht, was
wird am diirren geschehen ?

Rachel. Ach ! wie wird es uns und unsern Kindern in Zu-
kunf t ergehen ?

Hauptmann. Entfernt nun das "Weibervolk !

3. Henker. Was nutzen eure Weiberthranen ? Zuriick!
2. und 4. Henker. Port mit dir auf den Todeshiigel !
Volk. Frisch hinauf nach Kalvarien !

Rabbi. Geht es doch endlich einmal vorwiirts ?
Nathanael. Der Hauptmann ist viel zu milde.
Priester. Schont seiner nicht so sehr ! [Der Zug setzt sich
icieder in Bcivegung, da erscheint ein Diener des Pilatus.]

VPERTE SZENE.

Diener desPilatus. Halt ! Auf Befehl des Statthalters soil
der Hauptmann allsogleich bei ihm erscheinen und weitere
Befehle einholen. [Der Zug steht stille.

Kaiphas. Was soil diess ? Wozu neue Befehle ? Das
Todesurtheil ist gesprochen und muss unverweilt vollzogen
werden.

Hauptmann. [Streng.l Nein, diess wird nicht geschehn, bis
ich die Befehle meines Herrn werde vernommen haben. [Zu
den Soldaten.] Dar haltet indessen Wache und zieht mit den
Verurtheilten nach Golgotha. Dann entlasst ihr [auf Simon
deutend] diesen Mann und wartet meine Ankunft ab. [Geht mit
dem Diener. Der Zug setzt sich uiieder in liewcgung, nach der
Tiefe der Mittelbiihne zuJ]

Volk. [Wild durcheinander."] Hinauf nach Golgotha ! An's
Kreuz mit ihm ! Heil Israel, der Feind ist iiberwunden ! Wir
gind befreit, es lebe das Synedrium ! —

Johannes. Mutter, wollen wir nicht nach Bethania zuriick ?
Du wirat den Anblick nicht crtragen konnen !

Maria. Wie ktinnte eino Mutter ihr Kind verlassen in der
bittersten letztcn Noth !

Kleopha. Abcr es mochto dir audi selbst Leid widcrfahren,
wenn sie dich als seine Mutter erkennen.

Maria. Ich will mit ihm leiden, Hohn und Schmach mit ihm
thcilen, mit ihm sterben.

Johannes. Wenn nur die Kriifte des Leibes nicht erliegcn !

Maria. I'linlito nichta ! Ich habe zu Gott um Kraft
gebctet, der Herr hat mich erhort. Lasst uns nachgehn.

Alls. Beste Mutter, wir folgen dir.

[Oehen langiam dem Zuge nach.

taken from thee." " Dost thou need anything else ? " said
another of tho men. "Let him be," said the Centurion.
"We will now halt a little, that he may recover before we
ascend the hill."

While the procession halted, Veronica and the women of
Jerusalem approached. Caiaphas, meanwhile, chafing with
vexation at the delay, exclaimed, " What, still another stop-
page ! — when shall we come to Calvary ? " Veronica, coming
up to Christ, kneeled before him, and offering him her hand-
kerchief, said, ' ' O Lord, how is thy face covered with blood
and sweat! Wilt thou not wipe it off?" Jesus took the
handkerchief and wiped his face and gave it back to her
saying, ' ' Compassionate soul ! the Father will reward theo
for this ! "

Then spoke the women of Jerusalem, who drew near to
the Lord with their little ones, " Thou good teacher, never-to-
be-forgotten benefactor, noblest friend of men, thus art thou re-
warded. How I pity thee ! " Then they wept. Christ, look-
ing upon them in their tears, said, " Daughters of Jerusalem,
weep not for me, but for yourselves and your children. For be-
hold the days are coming in the which they shall say, Blessed
are the barren and the wombs that never bare, and the paps
that never gave suck. Then shall they call to the mountains,
Fall on us, and to the hills, Cover us. For if they do these
things in the green tree, what will be done in the dry ? "

Another woman said, "Alas, how will it be in tho future
for us and our children ? "

By this time the patience of the Centurion was exhausted,
and he cried out, "Clear out now these women-folk ! " The
third executioner, pushing them roughly away, said, " What
use are your women's tears? Back!" While the other exe-
cutioners cried, as they pushed Jesus forward, ' * On with thee
to the hill of death ! ' ' The crowd took up the cry, and said,
" Quick, forward to Calvary ! " "Are we really going for-
ward again?" said the Rabbi, and Nathanael said, shrugging
his shoulders, "The Centurion is far too mild." "Do not
spare him so much," said a priest.

The long procession was once more in motion when there
appeared a servant from Pilate. This man cried '•' Halt ! "
and the procession stopped. " By command of the Governor
the Centurion must appear before him as quickly as possible
and receive further orders." Caiaphas exclaimed, " What
does this mean ? What new orders are required ? The death
sentence is pronounced and must be carried out without delay."
Then said the Centurion bluntly, "No, this will not happen
until I have received the further orders of my lord." Then,
turning to the soldiers, he said, " Keep watch meanwhile and
go with the condemned to Golgotha. Then dismiss this man
(Simon) and await my arrival." The Centurion then went
with the servant to Pilate, and tho procession set forth again.

The people cried wildly, "Up to Golgotha, to the cross
with him ! Hail to Israel ! Tho enemy is vanquished ! We
are free ! Long live the Sanhedrin ! "

Jesus looked upon his mother as the procession passed the
corner of Annas's street, but spoko not.

Then said John, when tho dolorous procession had passed,
' ' Mothor, shall we not go back to Bethany ? Thou wilt not be
able to bear the sight?" But Mary answered, " How can a
mothor leave her child in the last and bitterest need f ' ' Cleophas
objected, "But evil might befall thee, if they recognised
theo as his mother." Mary replied, " I will suffer with him,
bear scorn and shame with him ; die with him ! " " Only,"
■aid John, " if the strength of the body does not give way."
" Fear not," said Mary, " I have asked strength of God and
ho has hoard mo. Let us go after them." All answered,
" Best of mothers, wo follow thee 1 " And they slowly
followed tho procession to Calvary.

THE WAY TO THE CROSS. ACT XV., SCENE 4.

Kunst- and Verlags-Anstalt, OberammerRau. ]

[Carl Stockmann, Photo.

ON CALVAEY.

THE PASSION PLAY AS PLAYED TO-DAY.

XVI. VORSTELLUNG.

Jesus auf Golgatha.

\I)cr Chor erscheint in Trauergeicandern."]

PROLOG DES SAENGERCHORES.

Chorag-us. — Seeit.
Auf, fromme Seelen, auf tmd gehet,

Von Reue, Schmerz und Dank durchgluht.
Mit mir zum Golgatha und sehet,

Was hier zu curem Heil gesehieht !
Dort stirbt der Mittler zwisehen Gott
Und Sunder den Versbhnungstod.

Ach ! nackt, von Wunden nur bekleidet,
Liegt er hier bald am Kreuz fur dich !

Die Rache der Gottlosen weidet
An seiner BlBsse frevelnd sich.

Und er, der dich, o Sunder, liebt,

Schweigt, leidet, duldet und vergibt.

Ieh hbr' schon seine Glieder krachen,

Die man aus den Gelenken zerrt.
Went soli's das Herz nicht beben maehen,

"Wenn er den Streich des Hammers hurt,
Der grausam, ach ! durch Hand und Fuss
Die Nagel schmetternd treiben muss !

{_H'6rt man hinter dem Yorhange drohnende, inarkdurchdringende
Hammer sckldge .]

Nun, Seelen, kommt, zum Kreuzesstamme,

Erbarmungsvoll die Blicke lenkt
Hinauf zum milden Gotteslamme,

Das euch sein Blut und Leben sehenkt.
Seht, zwisehen Mbrdern schwebend hitngt
Der Gottessohn, vom Spott umdrtingt !

"Wollt ihr ihm keine Thrane weihen ?

Nun bffnet er den Mund und fleht
Fur seine Murder urn Verzeihen,

Und spricht zu Gott sein letzt' Gebet.—
Den Speer man in die Seite stiisst—
Da liegt das heilige Herz entblbsst.

Wer kann die hohe Liebe fassen,

Die dieses Herz beseelt.
Das Giite gibt fiir alles Hassen ;

Sein Leben fiir die Welt.
O, bringet dieser Liebe
Nur reine Herzenstriebe
Am Kreuzaltar
Zum Opfer dar.

Handlung.

Jesus tvird, an das Kreuz geheftet, erhoben. — Spott fiber i/in. —
Jesu lelzte Worte und Hinacheiden. — Vorkehrung der Juden
zur Bewachung des Grabes. — Bcerdigung des Lcichnams
Jesu.

ERSTE SZENE.

Die Szene ist auf der Miltelbuhnt. Wie der Yorhang sich erhebt,
tcerden eben die beiden Kreuze mit den Schiichern aufgerichtet.
Christcs liegt, an sein Kreuz genagelt, am Boden. Lictoren,
Henker, Hohepriestcr, Pharisiier, Volk ; im llintergrunde
die hciligen Frauen mit Johannes, Joseph und Nicodemus.

Die Henker. [Auf die aufgerichteten Schiicher deutend."] Mit
diesen sind wir nun fertig. Jetzt muss auch der Judeukonig
•of geinem Throne crhbht werden.

Friester. Nicht Kiinig ! Betriigcr ! Hochvcrriither !

Hauptmann. Zuvor muss abcr nach dem Befehlo des Statt-
haltcrs diese Aufschrift an'g Kreuz geheftet werden. Faustus!
[lefte diescn Schild oben an das Kreuz.

CHAPTER XVI.

PROLOGUE.— Act XVI.
Ye pious souls, rise up and go,
With grateful penitence aglow,
With me to Golgotha, and see
What shall be done your souls to free.
See how the Mediator dies
The atoning death of sacrifice.

Ah ! see — with wounds His only covering —

He hangs for you upon the cross,
And Belial's sons, in godless triumph,

Drink in the sight of His pain and loss,
While He, whose love for sinners lives,
Is silent, suffers, and forgives.

With horror of dread the sound I hear.
The rending of joints from sockets torn.

When the strokes of the hammer reach the ear,
Where is the heart that was ever born

Sickens not at the blows that beat

The cruel nails through the hands and feet ?

Come ye, and lift to the Tree of Shame,

O souls of men, your pitying eyes,
And look on the face of the gentle Lamb

Who has given His blood for you, and dies.
See, between murderers lifted up,
God's Son has drained the bitter cup.
Oh ! grant ye Him no pitying tears ?

Now lifts He up His voice and prays
Forgiveness on His murderers,

And His last words of prayer He says.
They thrust the spear into His side,
And forth there flows His heart's red tide.

Oh ! who can know the love that lives

In this Heart now laid bare,
That kindness back for hatred gives,

And saves us from despair f
Offer this love of His
Your best heart's impulses,
His cross before,
For evermore.

THE CRUCIFIXION.

And when they came to Golgotha, which is, by interpretation,
the Place of a Skull, they crucified him there. But first,
they hanged the two thieves each on his cross, the one on the
left, the other on the right. Their arms were tied over the
cross by the hands, and their feet were tied with cord to the
beam. But Jesus was nailed to the central cross while it yet
lay with the head slightly raised upon the ground. One nail
was driven through the palm of each hand, and one through
the two feet, which were placed the one above the other.
Jesus lay silent without moving. On his head was the crown
of thorns, from which a little blood trickled over his brow.
Hi a hands and his feet bled a little, but the rest of his body
was pale and colourless, a light cloth only being cast around
his loins.

The Centurion, who had returned from Pilate, stood on the
right of the cross giving orders. The lictors stood near (lie
soldier on the white horse, who held on high the Roman stan-
dard with the letters S.P.Q.R. Caiaphas, Annas, and all the
members of the Sanhedrin stood on the left rxilting. A
crowd of sight-seers thronged the place. Among them, coming
from behind the centurion, were tho holy women from Bethany
with Mary tho mother of Jesus, and John, and Joseph of
Arimathea and Nicodemus.

Then said tho executioners to tho centurion, " \Y.>
have finishod with theso," pointing to tho thieves. •• N.w
must the King of the Jews bo exalted upon his throne !" Whioh
hearing, the priests cried angrily, "Not king! deceiver,
traitor ! " Tho centurion, who held in his hand a scroll or
escutcheon, said, "First, by command of tho Governor, this
writing must bo fastened to the cross. Faustus," he added,
turning to one of the hangmen named Faustus, " mak. t.i-t

THE CRUCIFIXION. — ACT XVI., SCENE 1.

141

Faustus. Ein Aushiingeschild ! Ha, da geht es schon
kiiniglich her ! [Heftet die Aufschrift an.

Hauptmann. Greift nun zu und erhebt das Kreuz ! Nur
nicht nachgelassen !

3. Henker. Auf, verdoppelt eure Krafte ! \_Sie heben.

4. Henker. Nun gut, das Kreuz stent fest.
Hauptmann. Der peinliche Akt ist vollzogen.
Kaiphas. Und zwar trefflich vollzogen. Dank und Beifall

von uns Allen !

Pharisaer. Dank und Beifall von uns Allen !

Kaiphas. Dieser Tag soil fur ewige Zeiten ein Festtag sein.

Pharisaer. Ja, f eierlich werde er f iir alle Zukunft begangen.

Annas. Und ich will nun gerne zu den Viitern hinabgehen,
weil ich noch die Freude erlebt habe, diesen BOsewicht am
Kreuze zu sehen. Aber die Kreuzesaufschrift scheint mir
ganz kurz verfasst zu sein ?

Rabbi. [NUher tretend.] Das ist eine Beleidigung fin- Syne-
drinm und Volk !

Kaiphas. "Was stent geschrieben ?

Aman. Rabbi hat Recht. Bei diesem kann es der Rath
nicht bewerden lassen.

Rabbi. Es heisst : Jesus von Nazareth, Konig der Juden !
[Die vier Henker la'jern sich unter dem Kreuze.

Kaiphas. [liest.] Wahrhaftig, da ist die Ehre der Nation
angegriffen.

Priester. Man reisse die Aufschrift herunter !

Kaiphas. Selbst diirfen wir nicht Hand anlegen. [Zu zaei
Priestern.] Rabbi und Saras ! Geht zum Statthalter und
fordert im Namen des Hohen Rathes und des gesammten Volkes
die Abiinderung dieser Aufschrift. Er soil schreiben, dass er
gesagt hat : ich bin der Konig der Juden. Dann stellt auch
das Ansuchen, dass den Hingerichteten noch vor dem grossen
Abend die Beine gebrochen und ihre Leiber abgenommen
werden diirfen. [Die Beiden at.

3. Henker. Nun, Kamoraden, lasst uns unsere Erbschaft
theilen. [Nimmt Chkisti Rock und Mantel zur Hand.'] Seht, sein
Mantel giebt eben vier Theile. [Die vier Henker fassen den
Mantel und reissen ihn mit einem Ruck in vier Stiicke."] Aber der
Rock ist nicht zusammengenaht, wollen wir ihn doch zer-
stiickeln ?

2. Henker. Nein; besser ist es, wir werfen das Loos iiber
ihn.

1. Henker. Hier sind "Wiirfel. Ich will gleich mein Gluck
versuchen ! \_Wirft.~\ Das ist zu wenig. Ich habe verloren.

3. Henker. [Zu Chkistus empor.~\ Wie? "Wenn du am
Kreuze "Wunder wirken kannst, so begiinstige meinen Wurf !

[Wirjt.
Die iibrigen Henker. "Was weiss er um uns?

4. Henker. Sollte ich nicht glucklicher sein ! Fiinfzehn !
Bald genug. Nun versuche du es !

2. Henker. Ich muss ihn haben. [Wirft.

3. Henker. [Die Wiirfel betrachtend.'] Achtzehn ! Das ist
das Beste.

1. Henker. Dein ist er, nimm ihn hin.

4. Henker. Du bist eben nicht darum zu beneiden.

this title over the cross." Faustus took the scroll from the
centurion, and going to the cross, nailed it with one hammer-
stroke over the head of Jesus, saying, "Ah, an escutcheon
displayed, this is right royal ! " "When this was done accord-
ing to the command of the Governor, the Centurion said to the
executioners, ' ' Now, up with the cross ! not carelessly, but
lay hold firmly." Then two hangmen, taking the crass by
the arms, lifted it up so that its foot fell into the hole prapared
for it. But as the cross bearing the body of Jesus was heavy
the third hangman placed his back under it near to the feet of
Jesus, saying, " Come, now, all together," and so helping, raised
it on high. The fourth then filled in the hole at the foot,
saying when he finished, "All right, the cross stands firm."
Then said the Centurion, addressing the chief priests, "The
execution is accomplished." "Quite admirably so," said
Caiaphas with radiant face. ' ' Thanks and applause from u»
all!" "Tea, thanks and applause from us all," echoed the
Pharisees, looking up at the cross. Caiaphas then declared,
" This shall be a feast day for ever." And the Pharisees said,
' ' Yes, for all time to come it shall be kept every year with
grateful jubilation." "And now," said the aged Annas,
• ' now gladly will I go down to my fathers since I have lived to
have the joy of seeing this wretch on the cross." And as he
gazed long, as if exultingly drinking in the pleasure of satisfied
vengeance, he saw, for the first time, the writing on the cross.
But his old eyes could not decipher the words. Turning to
Caiaphas he said, "The superscription seems to be very
short." Then the Jews drew nearer to see what was written.
The hangmen seated themselves on the ground at the foot of
the cross and looked up at Jesus. Then the Rabbi, reading the
words written by Pilate, exclaimed, " That is an insult, an
outrage upon the people and the Sanhedrin ! " Caiaphas
hearing him, asked, ""What is written?" Annas, who had
also looked at the inscription, said, "The Rabbi is right.
The Sahhedrin cannot allow this to pass." Then said the
Rabbi, " It is written, Jesus of Nazareth, King of the Jews ! "
Caiaphas, as if incredulous, approached the cross, and reading
it himself, started back with indignation. " Verily," he cried,
" that is an affront upon the honour of our nation." " Down
with it at once," cried the priest. But Caiaphas said, "We
dare not touch it ourselves. But do you two," addressing
the Rabbi and Saras, "hasten at once to the Governor to
demand from him, in the name of the Sanhedrin, and of the
assembled people, that the superscription shall be altered.
Say to him, ' Write not, The Kong of the Jews, but that he
said, I am King of the Jews.' " " We are off at once," said the
Rabbi and Saras. "Stay," said Caiaphas, "also request
from the Governor that he may order the bones of the crucified
to be broken and their bodies taken down from the cross before the
eve of the Passover." "When the Rabbi and Saras departed on
their mission, the hangmen, who had been sitting at the foot
of the cross, bethought themselves, and the first, who was
named Agrrippa, standing up, said, " Now, comrades, let us
divide our share. " Taking the mantle of Jesus they seized
each one corner, and then p ullin g all together, rent it into four
parts.

The coat remained. Agrrippa held it up ; " The mantle has
made just four pieces, shall we rip up the coat also ? See, it is
without seam ! " " No," said Faustus, who had fastened
the superscription over the head of Jesus ; "it would be better
to cast lots for it." " Look," said Agrrippa, as he went to the
foot of the cross and took up his basket : ' ' see, here are dice ! ' '
Then the four hangmen standing at the feet of Jesus threw the
dice. Agrripp* threw them first, Baying, " I will try my luck
first. Alas, that is too little," he added, as he counted up the
result of his throw, " I have lost." Catiline, the third hang-
man, as he rattled the dice in his hand, looked up at Jesus and
said, ' ' Hi ! you up there, if you can still work miracles on the
cross, give me good luck.' ' The others shrugged their shoulders,
and said, " "What does he care about us ? " Catiline's throw was
not high. Then Nero said, "I ought to have better luck,"
and throwing the dice he counted fifteen. ' ' Nearly enough ;
now, Faustus, it is your turn." Faustus threw the dice, saying,
" I ought to get it." They all bent over to see the result.
"Eighteen," cried Catiline, "that is the best yet." Then
said Agrrippa, " Take it," handing him the mantle, " it is thine,
take it away." And Nero consoled himself by saying, " You

142

THE PASSION PLAY AS PLAYED TO-DAY.

Rabbi. [ Von Pilatos zurickkehrend.] Unsere Gesandschaft
war vergeblich. Er wollte uns nicht anhbren.

Kaiphas. Hat er eueh gar keine Antwort ertheilt ?

Rabbi. Diese einzige : "Was ioh geschrieben habe, bleibt
geschrieben.

Annas. [Fur sich.~] Unertriiglich !

Kaiphas. Welchen Bescheid gab er euch wegen des Bein-
brechens ?

Rabbi. Hieriiber, sagte er, wolle er dem Hauptmann seine
Befehle geben.

Priester. [Zu Cheistus.] So bleibt es also geschrieben:
Konig der Juden. Ei, wenn du Konig in Israel bist, so steige
jetzt von Kreuze herab, dass wir es sehen und an dicli
glauben.

2. Priester. Du, der du den Tempel Gottes nieder-
reissest und in drei Tagen wieder aufbauest, hilf dir nun
selbst !

Kaiphas. Ha, Andern hat er geholfen, sich selbst kann er
nicht helfen.

Falsche Zeuge. Komm herab, du bist ja der Sohn
Gottes!

Annas. Er hat auf Gott vertraut. Der rette ihn jetzt,
wenn er Wohlgefallen an ihm hat.

4. Henker. Wie, hijrst du nicht ?

1. und 3. Henker. Zeige deine Macht, erhabener Juden-
kbnig !

Christus. \_Dessen Haupt die ganze Zeit uber still gesenkt ge-
uesen, wendet es Jetzt schmerzlich.~\ Vater, verzeihe ihnen, denn
sie wissen nicht, was sie thun !

Der linke Schacher. [Zu Cheistus.] Hiirst du ? Bist du
der Gesalbte, so rette dich jetzt und uns mit dir !

Der rechte Schacher. [Zam linken."] Auch du f iirchtest Gott
nicht, da du doch zu derselben Strafo verurtheilt bist ? Uns
geschieht Recht, denn wir empfangen den Lohn, den wir durch
unsere Missethaten verdient haben — er aber hat nichts Buses
gethan. \_Zu Cheistus.] Herr, gedenke meiner, wenn du in
dein Reich kommst.

Christus. Wahrlieh, ieh sage dir, heute noch wirst du mit
mir im Paradiese sein.

[Maeia und Johaxxes na/tern sich dem Kreuze.

Kaipbas. Hurt, er thut noch dergleichen, als ob er iibcr
die Pforten des Paradieses zu gebieten hatte !

Rabbi. 1st ihm sein Hochmuth noch nicht vergangen, da cr
hilflos am Kreuze hiingt ?

Christus. Frau, sieh deinen Sohn. Sohn, sieh deine
Mutter.

Maria. So sorgst du sterbend noch fiir deine Mutter !

Johannes. Heilig sei mir dein letzter Wille ! Du mcino
Mutter ! und ich dein Sohn !

Christus. [Mit Zeichen des Zierannahenden Endes.~\ Mich
durstet.

Hauptmann. Er lcidet Durst und ruft um einen Trunk.

2. Henker. Geschwind will ich ihm rcichen. [Ximmt die
Xlaiige mit dein Sehwamin, auf den der Hauptmann aus seiner
Flasche giesst. CnsiSTUS nippt an dem Schwamme.'] Hicr,
trinke !

Christus. [Mit dem Ausdrucke des h'uchsten Leidens.] Eloi,
Eloi, lama sabachtani !

Pharisaer und Volk. Seht, er ruft den Elias.

Kaiphas. Nun, wir wollen sehen, ob Elias kommc, ihn
herabzunehmen.

Christus. [Witdtrholt tie/ aufathmend.'] Es ist vollbracht !
Vater, in deine 1 lunde empfehle ich mcinen Gcist. [Neigt langsam
das llaupt und slirbt. Man hart Otiose, es tcird Jinster.]

are not to be envied ! " Faustus gathered up the coat and
folding it up put it away.

By this time the Rabbi and Saras returned from Pilate, and
coming back to Caiaphas they said, ' ' Our mission was in vain.
The Governor would not listen to us." Caiaphas indignantly
asked, while the priests and Pharisees crowded around, " Did
he give you no answer at all?" " This only," said the Rabbi,
" What I have written I have written." " Intolerable ! " said
Annas. Caiaphas also was much perturbed. But collecting
himself he asked, ' ' "What did he order about the breaking of
the bones ? " " About this matter, he said he would give his
orders to the Centurion," answered the Rabbi.

Then seeing that no more could be done, the Jews began to
revile Jesus, going up to the cross and wagging their heads
and scoffing at him. Jo3ue, the priest, went up first and said,
' ' So then it remains written, King of the Jews. Behold, if thou
art King of Israel, come down now from the cross, that we may
see and believe." And all the Jews laughed together.

Then said Eliezer , ' ' Thou that destroyest the Temple and
buildest it again in three days, save thyself ! " And Caiaphas
said, ' ' Ha ! thou that savedst others, thyself thou canst not
save." "Come down," cried one of the witnesses. " Art
thou not the Son of God?" And Annas said, "He trusted
in God; let him deliver him now if he will have him."
Then cried the hangmen, "What! don't you hear? Show
thy power, mighty King of the Jews ! " And so the sport
went on.

Then Jesus, who all this time had hung motionless and
silent, raised slowly and with pain his head, which had been
bowed down, and said, ' ' Father, forgive them ; they know not
what they do ! "

Hearing Jesus speak, the Thief who was crucified on his left
said unto him, " Hearest thou? If thou be Christ, save thyself
and us." But the other Thief, who was crucified on the right,
answered and said, ' ' Dost thou not fear God, seeing that thou
art in the same condemnation ? And we indeed justly ; for
we receive the due reward of our deeds : but this man hath
done nothing amiss." Then, turning to Jesus, he said, " Lord,
remember me when thou comest into thy kingdom ! " Then
Jesus looked upon him and said, "Verily, I say unto thee,
to-day shalt thou be with me in Paradise."

" Listen to that," cried Caiaphas, scornfully ; "he speaks as
if he had power over the gates of Paradise." " "What," said
the Rabbi, " Have not his pride and presumption deserted him
even as he hangs helpless on the cross ? " And they were wroth
with Jesus.

During all this time Mary the mother of Jesus and John
had been slowly approaching the cross, and now they stood
immediately below Jesus, Mary on the right, John on the left.
Then Jesus, beholding them, said to Mary, " Mother, behold
thy son ! " And slowly and with difficulty turning his head
to see John, Jesus added, " Son, behold thy mother ! "

Then Mary cried in ecstasy of love and adoration, " Even in
dying Thou carest still for thy mother ! " And John, ten-
derly supporting Mary, but looking above to Jesus, exclaimed,
" Thy last request is sacred to me!" And then to Mary ho
said, " Thou my mother, I thy son ! "

Then Jesus, in a hollow voice, cried hoarsely, " I thirst."

The Centurion hearing him, said, " He thirsts and calls for
drink." Then said Faustus, "I will reach him someatonce."
Then, taking the reed with the sponge, he filled it with vinegar
and passed it to the Centurion, who, taking a small phial from
his dress, poured hyssop on the sponge. Faustus tlun reached
the sponge up to the lips of Jesus. But Jesus turned away his
head and would not drink. " Here, drink ! " said Faustus.
"What, wilt thou not?" and seeing that Jesus would not
touch the sponge, he took it aw

Then Jesus cried in agony, "Eli, Eli, lama sabachthani ! "

But those hearing him did not understand, but imagined he
cried for Elias.

" Hark ! " said they ; " ho orieth for Elias."

Then Caiaphas laughed and said, " Let be, let us see
whether Elias will come to save him."

Then Jesus, raising his head with a great effort to heaven,
and breathing heavily, cried with a loud voice and said, " It is
finished. Father, into thy hands I commend my spirit ! "

And as Jesus spoke these words his head fell forward on his

THE CRUCIFIXION. ACT XVI., SCENE 2.

143

Priester und Volk. Welch' furchterliche Erschiitterung !
Hbrt ihr das Gekrache der einstiirzenden Felsen ? Wehe uns !

Hauptmann. Wahrlioh, dieser Mann war ein Gerechter !

Soldaten. Die Gottheit selbst gibt ihm Zeugniss durch
diese Schrecken der Natur.

Hauptmann. Diese Geduld in den heftigsten Leiden, diese
edle Ruhe, dieser laute, fromme Ruf zum Himmel im Augen-
blicke vor seinem Hinseheiden — das lasst etwas Hbheres ahnen.
Wahriich, er ist ein Gottessohn !

Volk. Kommt, Nachbarn, ich bleibe nicht mehr an diesem
Orte des Schreckens. Lasst uns nach Hause gehen. Gott sei
uns gniidig !

Andere. [An die Brust schlagcnd.'] Allmachtiger ! Wirhaben
gesiindigt !

[Das Volk zerstreut sich mit ' Zcichen von Angst und Rene.

Tempeldiener. [Kommt eilends.'] Hohepriester und ge-
sammter Rath ! Im Heiligthume hat sich ein schrecklicher
Auftritt ereignet. Ich zittere an alien Gliedern.

Kaiphas. Was ist es, doch nicht der Tempel. . . .

Annas. Eingestiirzt?

Diener. Das nicht, aber die Scheidewand des Tempels ist
mitten entzwei geborsten. Ich eilte schwankenden Fusses her,
und fiirchtete, es spalte sich die ganze Erde bei der Erschiit-
terung.

Priester und Pharisaer. Schrecklich !

Kaiphas. [Auf den todten Jesus deutend."] Das hat uns dieser
Biisewicht durch seine Zauberkiinste angethan ! Gut, dass e
aus der Welt ist, sonst bruchte er noch alle Elemente in
Unordnung.

Priester und Pharisaer. Fluch dem Verbiindeten des
Belzebub !

Kaiphas. Lasst uns eilends heimgehn und sehen, was sich
ereignet hat, dann wollen wir sof ort hieher zuriickkehren. Denn
ich habe keine Ruhe, bis ich gesehen habe, dass diesem
Menschen die Gebeine zerschlagen sind und sein Leichnam in
die Grube der Missethiiter hinabgeworfen ist.

[Die Priesterschaft ab.

ZWEITE SZENE.

Nicodemus. [Zu Joseph von Aeimathta.] So soil denn der
heilige Leichnam des Gottgesandten so schrecklich verunehrt,
in die Grube der Missethiiter geworfen werden ?

Joseph. Freund, hiire meinen Entschluss. Ich gehe geraden
Weges zu Pilatus und will ihn herzlich bitten, dass er mir die
Leiche Jesu schenke. Diese Gnade wird er mir nicht versagen.

Nicodemus. Thue das, Freund ! Ich will Gewiirze bringen,
ihn einzubalsamiren. [Gehen ab.

Hauptmann. [/TMffenheiligenFrauen.] Fiirchtet euch nicht,
gute Frauen. Es darf euch kein Leid geschehen.

Magdalena. [Das Krcuz umfassend.'} 0, liebster Lehrer,
mein Herz hiingt mit dir am Kreuze !

Diener des Pilatus. [Eintretend turn Hauptmann.] Auf
Befehl meines Herrn sollen den Gekreuzigten die Beine zer-
brochen und dann ihre Leichname abgenommen werden. Vor
Anbruch des grossen Abends muss alles voriiber sein.

Hauptmann. Sogleich wird es geschehn. Leute, brechet
zuerst diesen Zweien die Gebeine !

3. Henker. Kommt, lasst uns das Geschiift selmell voll-
bringen !

2. Henker. Schlag zu, dass er sterbe !

3. Henker. [Der auf einer Letter zum redden Schiicher em-
fiorgestiegen und mit vier Keulenschlagen ihm die Beine gebrochen."]
Dieser erwacht nicht mehr !

4. Henker. [Steigt zum linken Schacher empor."] Den andern
will ich aus der Welt hinausbefbrdern.

Maria. [Scbaudernd.'j Ach Jesus, man wird doch mit deinem
heiligen Leibe nicht so grausam verf ahren f

breast and he gave up the ghost. Then was there a great
earthquake and thunder and lightning, and a great darkness, at
which all were astonished.

The priests and the people cried out saying, "What a
dreadful earthquake. Do you hear the crash of falling rocks ?
Woe, woe be to us!" But the centurion said, " Certainly
this was a righteous man." Another soldier replied, "God
himself bears him witness by these convulsions of nature."
The centurion said, ' ' Oh, his patience in the worst agony, his
noble calm, this last loud cry to heaven at themoment before death,
all betoken his divine origin. Verily he is a son of God ! "

The people in alarm departed. " Como, neighbours," said
Oziel ; "I will remain no longer in this terrible place."
" Yes," cried Helon, "let us go home, and may God have
mercy on us." And others, smiting their breasts, cried,
" Almighty God, we have sinned ! Forgive us."

And so it came to pass that no one remained round the cross
but the holy women and John, and the friends of Jesus, with
the hangmen.

The chief priests and the rulers still stood together marvel-
ling, near the cross of the repentant thief, when suddenly a
temple servant came rushing into their midst, breathless with
haste.

' ' High priests and assembled council ! " he exclaimed, ' ' a fear-
ful thing has occurred in the Holy Place ! I tremble in every
limb ! " " What is it f " cried Caiaphas in alarm . ' '. Not the
Temple ! " " Has it fallen? " said Annas. " No," said the
servant, "Not that, but the veil of the Temple has been rent
in twain from the top to the bottom. I hastened hither with
staggering feet and feared the whole world was bursting
asunder with the shock. " Dreadful ! " exclaimed the priests
and Pharisees, throwing up their hands. But Caiaphas
said, " It is that wretch who has done this by his magic arts.
What a blessing it is that he is out of the world ! Otherwise he
would bring all the elements into disorder.' '

Then all the priests and Pharisees raised up their voices
and cried, shaking their fists against Jesus, " Cursed be the
ally of Beelzebub ! "

" Now," said Caiaphas, " let us hurry home and see what
has happened ; then we will come back at once. For I cannot
rest till I have seen this fellow's bones broken and the corpse
flung into the grave of the transgressors."

When Caiaphas and Annas and all the rulers of the Jews
had departed, Nicodemus said to Joseph of Arimathea,
having overheard the parting words of Caiaphas, " Shall the
holy body of the Son of God be delivered over to such dishonour
as to be flung into the grave of the ' Evil- doers ' ? " " Listen,
friend," said Joseph, " what I have decided to do. I will go
straightway to Pilate, and will implore him to give me the body
of Jesus. He can hardly refuse me this favour." "Do so, by
all means," said Nicodemus. "Hasten hither and I will
bring the spices to embalm him." They having departed, the
holy women, trembling, drew round the cross. " Fear not,
good women," said the Centurion, " no harm shall happen to
you."

Then Mary Magdalene clasped the cross with both her
arms, pressed it to her breast, and cried through her tears as
she looked up at the silent and lif eless form above, " O !
dearest Master, my heart hangs with thee on the cross ! "

Then entered a servant of Pilate, and, addressing the Cen-
turion, said unto him, ' ' This is the command of my lord :
Break the legs of the crucified, and take down their bodies.
Everything must be over before the eve of the Passover begins."
The Centurion said, " It shall be done at once. Men, first
break the legs of these two." Catiline said, " Come, let us
put this business through without more delay." Then the
hangmen took ladders and placed them against the crosses of
the thieves. Catiline, seizing a strong club, then mounted the
ladder against the cross on the right hand. "Strike," said
Faustus, ' ' so as to kill him." Then Catiline smote the penitent
thief heavily over each of the thighs and then across the
shoulder bone. As the blow fell the man's head fell forward,
and he gave up the ghost. "There," said Catiline, "he
wakes no more." In like manner did Hero to the thief on the
left hand, saying, " I will hasten the other out of the world."
When the blows were falling upon the body of the thief, Mary,
the mother of Jesus, who had watched with terror the blows of

144

THE PASSION PLAY AS PLAYED TO-DAY.

THE ELEVATION 0? THE CBOSS. BUBEX8.

THE CRUCIFIXION. ACT XVI., SCENE 2.

145

THE DESCENT FEOJl THE CBOSS. Sl'BENS.

146

THE PASSION PLAY AS PLAYED TO-DAY.

4. Henker. \_Zum linien Sehacher.] Ruhrst du dich nicht
mohr ? Nein, er hat seinen Lohn.

Magdalena. [Da der Henker mit der Keulc auf Ciiristus
losgeht."] Ach, schonet doch, schonet doch !

3. Henker. [Zu Ciieistus aufbliehend."] Er ist schon ver-
Bchieden, das Brechen der Gebeine ist nicht mehr nothwendig.

2. Henker. Damit wir seines Todes ganz sicher sind, will
ieh ihm mit der Lanze das Herz tiffnen.

[Sticht Jesus in die Seite, das Blut qui/lt hervor.

Die heil. Frauen. Ach.

Mag-dalena. O Mutter ! Dieser Stich ist auch durch dein
Herz gedrungen !

Hauptmann. Nun nehmt die Leichname von den Kreuzen !

1. Henker. Wohin denn mit ihnen?

Hauptmann. Wie es Vorschrif t ist, in die Grube der Ycr-
brecher.

Maria. Welch ein Wort ! das aufs neue mein Herz ver-
wundet.

4. Henker. Leitern her ! Die werden bald abgenommen
sein.

Magdalena. [Zum Hauptmann.] So diirfen wir unserm
Freunde nicht einmal die letzte Ehre erweisen ?

Hauptmann. Es steht leider nicht in meiner Macht, eurcn
Wunsch zu erfullen.

2. Henker. [Zum ersten, der auf der Letter steht."] Steige nur
zu, ich will halten.

3. Henker. Und jenen will ich besorgen. [Steigt hina\if.

DRITTE SZENE.
Die Priesterschaft hehrt auf Golgotha Zurich.

Kaiphas. [An der Spitze derPricsterheraiikomme/id."] Desto
angenehmer wird es uns sein, den Leichnam des Bosewichtes
in die Schandgrube werfen zu sehen, naehdem wir die Ver-
wiistung geschaut haben, die er im Tempel angerichtet hat.

Annas. Es wiirde mir Augenweide sein, seine Glieder von
wilden Thieren zerrissen zu sehen.

Kaiphas. Seht, sie werden schon herabgenommen. Da
werden wir unser Verlangen sofort erfiillt sehen.

Diener des Pilatus. [Mit Joseph vox Ammatiiia eintretend
zum Hauptmann.] Der Statthalter hat mich gesendet, dich zu
fragen, ob Jesus von Nazareth wirklich schon verschieden sei,
wie ihm dieser Mann hier berichtet hat.

Hauptmann. Es ist so, sieh selbst. Zur vollsten Sicherheit
wurde ihm auch noch mit der Lanze das Herz durchbohrt.

Diener. So habe ich den Auf trag, dir zu melden, dass dessen
Leichnam diescm Manne vom Statthalter als Gcschenk iiber-
lassen sei. [Ab.

Die heil. Frauen. O trostliche Nachricht !

Rabbi. [Gegen Joseph vox Ahimathia.] Der Verrather der
Synagogo ! Da hat er wieder Schleichwege gemacht !

Annas. Und unsere Freude verdorben !

Kaiphas. [Zum Hauptmann.] Jedoch gestatten wir nicht,
dass er anderswo, als bei den Missethiitern, beigelegt werde.

Hauptmann. Da der Leichnam diescm Manne geschenkt
ist, so versteht es sich von selbst, dass er ihn bestatten knnn,
wie nnd wo er will. Das leidet keine Einrede. [Zu den Solda-
ten und Henkern.] Leute ! unser Gcschaft ist beendet, wir
wollen zuriickkehren. [Ab.

Annas. [Zu JosErn vox Awmatiiia.] Du beharrst also auf
dcinem Starrsinn ! Schamst du dich nicht, einen hingerichteten
Vcrbreoher noch in wiinni Leichnam zu chrcn !

Joseph. Den Xugcndliuftesten der Mcnschon, den gottge-
sandtcn Lchrer, deu unschuldig Gcmordetcn ehre i< h.

Nicodemus. Neid uniJ Stolz waren dio Tricbfcdern seiner

the hangman, cried out, shuddering, "0 my Son, they
will surely not deal so cruelly with thy holy bodv! ; '
Nero called out to the thief, " Movest thou no more? No,
thou hast had enough. I have given thee thy wages." Then
coming down from the ladder, they made ready to break the
legs of Jesus.

But as the hangman approached the foot of the cross with
the ladder and the club, Mary Magdalene sprang before him,
and, thrusting him back with her slender arm, cried piteouslv,
" Oh ! spare him ! spare him ! " Then Catiline, looking up at
Jesus, said : "Behold! ho is already dead. There is no need,
therefore, to break bis legs." "But," said Faustus,"in
order to make sure, I will pierce his heart with a spear."
Then, grasping a lance, he thrust it into the right side of Jesus,
and forthwith there spurted out blood and water. John, who
was looking up with the holy women, shuddered as the spear
entered the side of Jesus. Mary Magdalene, turning to
Mary, said : " Oh, mother, that thrust has pierced thy own
heart also." Then said the Centurion: "Now take down
the bodies from the cross!" "Where," said one of the
hangmen, "shall we put them?" The Centurion replied:
"As ordered, into the grave of the malefactors." Then said
Mary, with a terrible sob: "What a word — it pierces my heart
anew!" "Ladders here," said the hangmen, "we shall soon
have them down." Then the hangmen unfastened the cords
which bound the thieves to their crosses, and, mounting the
ladder, received their bodies in their arms and bore them away.

While they were busy Mary Magdalene went to the On -
tui-ion, and said unto him, " May we not even pay the last
honours to our friend?" " Alas," said the Centurion, " it is
not within my power to permit this."

Then came back Caiaphas and Annas and all the rulers of
the Sanhedrin from the Temple to Golgotha. Caiaphas, speak-
ing as they approached, said, "It will be all the more delight-
ful to see the body of this evildoer cast into the pit of shame,
because we have witnessed the destruction ho has brought to
pass within the Temple." Anna3 answered, " What joy.it
would be if my eyes could see him torn limb from limb by wild
beasts I" "Ha," said Caiaphas, as they saw the hangmen bear-
ing off the bodies of the thieves, " they are already being taken
down. Now we shall soon see our ardent desires fulfilled."

Hardly had Caiaphas and the priests approached the cross,
when from the other side there came Joseph of Arimathea and
with him a servant of Pilate. The servant said to the Cen-
turion, " The governor has sent me to inquire of thee whether
it can really be true that Jesus of Nazareth is already dead, as
this man has informed him ? " " It is so, indeed," replied the
Centurion, pointing to the cross, " look for yourself. Besidee,
for complete certainty, his heart has been thrust through with
a lance ! " Then said the servant, " I have orders to inform
you that the body is to be delivered over to this man, as a gift
from Pilate." And having said this he departed.

" Oh, blessed tidings ! " cried the holy women still
gathered together around the foot of the cross. But the Jewh,
hearing the message, waxed furious, and the Rabbi, (peakuur
of Joseph, said to the chief priests and rulers, "The traitor
of the Synagogue, he has foiled us again." " And spoiled our
triumph," said Annas. But Caiaphas would not submit, and
said, haughtily, " Wo shall not tolerate it that his body shall
be laid anywhere else than in the grave of the tran

The Centurion replied, "As the body is given to this man.
it is obvious that he can bury it where and how ho will. 1
is no disputing that."

Then said he to the soldiers and executioners, "Men. on]
is done. Wo will return."

Then the hangmen gathered up their basKrt and their
their dice, and the fragments of Christ's mantle, and departed.
With them went the Centiuion and his band, leaving Caiaphas
and the Jews face to faco with tho holy women and their
friends at tho foot of the cross. The Jewa were exceeding
wroth, and raged among themselves against the I
Annas cried out to Joseph of Arimathea, "Dost tbqu
still persist in thy headstrong obstinacy? Art thou DOI
ashamed to do honour to tho very corpse of an execute! male-
factor?" Joseph replied, "I, indeed, honour this n. 11. -i
of men, tho teacher sent from Ghod, whom, 1.. ii t, you

have murdered." And Nicodemus added, " Envy and

THE CRUCIFIXION. ACT XVI., SCENE 3,

147

148

THE PASSION PLAT AS PLAYED TO-DAY.

Verurtheilung. Der Richter selbst musste seiner Unschuld
Zeugniss geben, er schwor es, dass er kein Theil haben wolle
an seinem Blute.

Kaiphas. Der Fluch des Gesstzes wird euch, ihr Feinde
nnserer Vater, zu Grunde riehten !

Rabbi. Ereifere dich nicht, Hoherpriester, sie sind mit
Blindheit geschlagen.

Kaiphas. Verflueht seid ihr vom ganzen Rathe. Eurer
Wiirde beraubt, sollt ihr's nicht mehr wagen, in unserm
Kreise zu erscheinen !

Nicodemus. Das wollen wir auch nicht mehr.

Annas. [Mit den Priestern nach vorne trctend."] Da der
Leichnam in den Hiinden seiner Freunde ist, so miissen wir
auf unserer Hut sein, denn dieser Verfuhrer hat bei seinen
Lebzeitcn gesagt, er werde nach drei Tagen wieder erstehn.

Rabbi. Wie leicht kunnte da dem Volke ein neuer Betrug
gespielt, uns abar neue Verlegenheit bereitet werden ! Seine
Jiinger konnten ihn heimlich entwenden und dann die Sage
verbreiten, er sei erstanden.

Kaiphas. Dann ware der letzte Irrthum iirger als der erste.
Lasst uns daher sogleich zu Pilatus gehen und bei ihm urn
Mannschaft nachsuchen, damit das Grab bis zum dritten Tage
bewacht werde.

Annas. Ein kluger Gedanke !

Rabbi. Ja, so werden ihre Plane vereitelt werden.

[Die Priesterschaft ab.

VIERTE SZENE.
Kreuzabnahme und Begtabniss.

Magdalena. Sind sie endlich fort, die Wiithenden ! Troste
dich, geliebte Mutter ! jetzt sind wir allein mit unseren
Freunden, das Gespotte und die Lasterungen sind verstummt
und heilige Abendstille umfiingt uns.

Maria. O meine Frenndinnen ! "Was mein Jesus litt, hat
dies Mutterherz mitgelitten. Nun hat er es vollbracht, er ist
eingegangen in die Kuhe des Vaters. Ruhe und Trbstung vom
Himmel sind auch eingekehrt in meinem Herzen.

Magdalena. Er ist uns nicht fur immer entrissen, er hat
■es uns versprochen. Sein Wort ist "Wahrheit.

Maria. [Zu den mit der Ki euzesabnahme beschaftigten Mdnnern.']
Edle Manner ! Bringt mir bald den Leichnam meines lieben
Kindes!

Salome. Gefahrtinnen, kommt, bereitet diese Leinwand zu
seinem Empf ang. [Sie tetzen Mabia auf einen Stein und breiten
Leinwand iu ihren Fiiseen.']

Magdalena. Mutter, willst du nicht auf diesem Sitze ein
wenig ruhen, bis wir ihm sein Lager zubereiten ?

Joseph. [Den Leichnam 3 esu auf seine Schulter nehmend."] O
siisse, heilige Burde, komm' auf meino Schultern !

[Trdgt den Leichnam herab.

Nicodemus. [Die Anne zum Empfang des Todten ausbreitend.]
Komm', heiliger Leichnam meines einzigen Freundes ! Lass'
dich umarmen ! [Der Leichnam tctrd an Mariexs Scho»>
aelehnt]. Wie hat die Wuth deiner Feinde dich zcrfleischt !

Johannes. Hier soil der beste Sohn nochmala im Schoss e
der besten Matter ruhen.

Maria. O mein Sohn, wie ist dein Leib mit Wunden bedeckt !

Johannes. Mutter, aus diesen Wunden floss Heil und Segen
fur die Menschheit.

Magdalena. SieV, Mutter, Himmelsfriede ruht auf dem
erblasstcn Angcsichtc.

Nicodemus. Lasst uns ihn salben und in dicsc neue Li in-
land cinwickeln.

pride were the motives of his condemnation. The judge himself
was forced to bear witness to his innocence, and swore he would
have no part in his death."

Then said Caiaphas, furiously, "The curse of our law will
destroy you, ye enemies of our fathers ! " The Rabbi said,
"Do not excite thyself about them, O High Priest; they are
smitten with blindness." But Caiaphas, refusing to be silenced,
cried, ' ' Cursed are ye by the whole Council. Deprived of all
your honours, never more shall you dare to take your seats in
our midst." "Neither do we desire to do so," said Nicodemus.
Then said Annas, " As the body is now in the hands of his
friends, we must be on our guard, for this deceiver, while he
was yet alive, said that in three days ho would arise again."

The Rabbi said, ' ' They could easily practise a new deception
on the people and make fresh trouble for us. His disciples
might take his body away secretly and then give out that
he had risen from the dead." " In that case," said Caiaphas,
" the last error would be worse than the first. Let us there-
fore go at once to Pilate and ask him for a guard of soldiers to
keep watch over the grave till the third day." "A prudent
thought ! " cried Annas, and the Rabbi added, " Thus their
schemes will be foiled." Then they departed to go to Pilate.

His enemies, having left his friends alone round the cross,
Nicodemus and Joseph of Arimathea set about taking down
the body of Jesus. Bringing the ladders, Joseph mounted, on the
shorter one that was placed in front, while Nicodemus ascended
the longer one behind. Joseph had with him a roll of linen
so long, that after putting it round the body of Jesus, the
ends, hanging over the cross, reached to the ground, where
they were held by Simon of Bethany and Lazarus. Then
after taking off the crown of thorns, Nicodemus took the
pincers and began to pull out the nails from the hands of Jesus
and bent the "stiffening arms lovingly away from the Cross.
While they were thus engaged the Magdalen and Mary talked
together. " At last," said Mary Magdalene, " the mad-
men have departed ! Be comforted, beloved mother, now wo
are alone with our friends ; the mockery and blasphemy are
past, and a holy evening stillness surrounds us." Mary said,
" O my friends ! What my Jesus suffered, this mother's heart
suffered with him. Now he has finished his work and entered
into the rest of his Father. Peace also and trust from heaven
fills my soul." Magdalene comforted her, saying, "He is
not taken from us for ever; that he promised." " Oh, noble
men! " said Mary to Joseph and Nicodemus, "make haste
and bring me the body of my beloved son." The Magdalen
said, " Mother, wilt thou not rest a little here, while we prepare
his resting-place? " Then seating herself on a stone a little to
the right of the cross, Mary waited while her friends mado
ready to receive the body of Jesus. " Come, my companions,"
said Salome, "and help me to prepare the winding sheet to
receive the body." They spread the linen on the ground at
Mary's feet, placing one end upon her lap.

By this time Nicodemus had extracted the second nail which
was in the left hand, and Joseph had taken tho nail from the
feet of Jesus. Then Simon and Lazarus, holding the ends of
the linen roll, slowly lowered the body into the arms of Joseph
of Arimathea. " Oh, come !" said Joseph, " thou sweet and
holy burden; let me take thee upon my shoulders." TIm u
with the body of Jesus resting upon his shoulders Joseph began
to descend the ladder. Nicodemus had already come down
and awaited him at the foot of the cross. Spreading out Ins
arms to receive the body of Jesus, he said, " Come, thou holy
body of my only friend, let me embrace thee. Then tin y
carried the body of Jesus and placed it on the linen winding
sheet that was prepared for it onhis mother's lap. Nicodemus,
looking at the wounds, sighed, " How the rage of thy MMnrtu
hath torn thy flesh!"

"Now," said John, "the best of sons rests once more on
the bosom of the best of mothers." Mary looked down opon
the pale, blood-spotted face of Jesus, and then, sighing heavily.
she said, " O my Son, how is thy body covered with wounds."
" Mother," said John," fromtheso wounds flowed salvation and
blessing for mankind." " See, mother," said tho Magdalen,
who stood on her right hand, "how tho peace of heaven r.-n
in death upon his face." Thru Mid Nioodemus, who had
brought some ointment, "let us anoint him, and then wrap him
in this now linen." He then poured the ointment into all the

THE CRUCIFIXION. ACT XVI., SCENE 4.

149

■A

■

150

THE PASSION PLAY AS PLAYED TO-DAY.

Joseph. In mein neues Grab soil er gelegt werden, das ich
mir in der Felsengrotte meines Gartens habe zubereiten lassen.

Salome. Bester Meister ! Nock eine Thrane der Liebe auf
deinen entseelten Leib !

Mag-dalena. O lasst mich nocbmals die Hand kiissen, die
mich so oft gesegnet !

Johannes. Wir werden ihn wiedersehn !

Joseph. [Zu Nicodemus.] Du bilf mir, ihn in den Garten
hintragen.

Nicodemus. Ieh Gliicklicher, der ich die Hulle des Gottge-
sandten znr Ruhe senken darf .

[Sie tragen den Zeichnam zum Grabe.

Johannes. Lasst una folgen dem lieben, dem guttliehen
Freund !

Maria. Es ist der letzte Dienst, den ich meinem Jesus
erweisen kann.

[Alle folgen. Man sieht nun im Mintergrunde das Grab.

wounds on the body of Jesus. " He shall be laid," said Joseph
of Arimathea, ' ' in my new grave which I have prepared in
the rock in my garden." But before they could fold him in
the winding sheets, Salome came near, and, kneeling, raised
to her lips the pierced left hand of Jesus, saying, " Oh, best of
Masters ! One more loving tear upon thy lifeless body." Then
came the Magdalen on the right hand, and kneeling down,
stooped low and kissed the right hand, saying, " Oh, let me
once more kiss the hand which has so often blessed, me."
Then said John, " We shall see him again! "

"Help me," said Joseph to Nicodemus, " to bear him into
the garden." "Blessed am I," said Nicodemus, "that I
may lay to rest the remains of him who was sent from God."
Then, taking up the body, they bore it away. Then said
John to Mary and the other women, " Let us follow the dear,
the divine friend." " It is the last honour," said Mary, " that
I can do my Jesus."

XVII. VORSTELLUNG.

Die Auferstehung.

Tenor.

Ruhe sanft nun, heil'ge Hulle.

Solo.

Ruhe in des Grabes Stille
Von den Leidensmuhen aus.

Chor.

Ruhe sanft im Schoos der Erde

Bis du wirst verklaret sein,
Der Verwesung Opfer werde

Nie dem heiliges Gebein.—
Christen, senkt am Pilgerstabe

Hin das Haupt in Ehrf urcht still ;
Denn ihr steht am heil'gcn Grabe
Dessen, der statt gold'ner Gab?

Nur ein Herz voll Einfalt will.

CHAPTER XVII.
Act XVII.

Tenor.
Softly rest now, sacred body.

Solo.

Rest in peace from pain and labour
In the stillness of the grave.

Chorus.

Softly rest within earth's bosom

Till that Thou art glorified ;
Never shall Thy flesh corruption

See, though Thou like us hast died.
Christians, low in adoration

Bow your heads as here ye stand :
By His grave ye have your station,
Who for gifts of consecration

Doth a simple heart demand.

ERSTE SZENE.

Garten mil der Felsengrotte. Trrus, Pedics, Rufus, Kajus.
Am Felsenhugel tun das Grab her sitzend odcr liegend.

Kajus. [Der bisher im Schlafe gelcgcn, erwachend.] Briider!
ist die Nacht nicht bald voriiber ?

Titus. Bald ! Schon fiingt der Himmel an, im Osten sich
zu rothen. F-in herrlicher Fruhlingstag lacht uns entgegen.

\_Erdbeben.

Pedius. [Aufspringend.] Unsterbliche ! welch fiirchterlicher
Erdstoss !

Bufus. Die Erde spaltet sich ! [Blitz und Domter.

Titus. Hinweg vom Felsen ! Hinweg ! cr wankt ! er stiirzet
ein ! [Ein Engel stosst den Stein tveg ; Cnnisrus ersteht.

Pedius. Ihr Glitter ! Was seh' ich.

Titus. Ioherblinde! Aoh ! ein Feuer vom Himmel hat mich
ergriffen !

[Sie stiirzen nieder, die einen auf die Kniee, sich das Angesicht
verhiillcnd ; die andern neigen das Ilaupt bis zur /.',

Kajus. [XJeber eine Weile — noch auf den Knieen.] Briider !
was ist uns oegegnet !

Bufus. Keinen Augenblick will ich hier liinger bleiben.

Titus. [Aufsehend.] Die Erscheinung ist verschwunden.
[Ktmmt seine Waffe und steht auf.] Briider ! fassct Muth !
wir haben nichts zu befiirchten, denn wir habon nir.hU
Unreohtes gethan. [Alle erlieben sich.

Titus. [Der sich dem Grabe genahtrt hat."] Sent her! der
Stein ist abgowalzt vom Grabe. Das Grab ist often.

Kajus. [Am Einganje des Gartens."] Und die Gartcnthiir
vcrsperrt. [Alle gehen zum Grabe.

THE RESURRECTION.

Ojt the morning of the third day since Jesus had been
crucified, before the sun had arisen, the four soldiers who
were appointed to watch the grave sat outside the tomb where
the body of Jesus had been laid. One of them awaking,
cried, "Brothers, is not the night nearly over?" Then said
Titus, " The sky is already reddening in the east ; a beautiful
spring day is beginning to dawn."

Hardly had he said these words when there was a great
earthquake. Pedius, springing up, exclaimed, " Immortal
gods! what a fearful shock." "The earth is splitting!"
cried Bufus. Then there was a peal of thunder. Titus
called out, " Away from the roek ! — it is tottering — it is
falling ! ' ' and the stone which had been rolled up into the
mouth of the sepulchre fell down with a crash.

Jesus arose. For a momont he appeared at the mouth of the
sepulchre, radiant in white apparel, while the Watch fell on
their faces to the ground, crying out, "Ye gods, what do wo
see f A fire from heaven is blinding my eyes ! " Jesus then
passed out through tho door of the sepulchre, and went down
the garden out of sight.

After a while tho soldiers, who were lying prostrate on the
ground, said to each other, " Brother, what has happened to
us?" Then said one of the soldiers, " I will not stop here
another moment." But Titus, looking up, said, " The appari-
tion has vanished ; ' ' and grasping his spear, he rose to his
foct, Raying, "Brothers, tako heart! wo have nothing to fear
as wo have done no wrong." They thon stood up and saw the
open door of tho sepulchre, from which tho stone had fallen.
Then said Titus, "The stono is rolled away from the grave.
The grave is open." " Yes," said another, "and the garden

THE RESURRECTION. ACT XVII.

151

Kimst- und Yerla^s-Anstnlt, Obc;u:nuicrgau.]

[Carl Stockmann, Photo.

THE BURIAL OF JESUS.

Kunst-unl Verlags-Anatalt, Oborammergau.]

[Carl Stockmann, Photo.

JESUS RISING FROM THE TOICB.

152

THE PASSION PLAY AS PLAYED TO-DAY.

Kufus. [//» die H'ohle hineinseltend.] Ich sehe keine Leiche
mehr.

Pedius. \Geht treiter Ainein.~] Hier liegt noch die Leinwand,
die der Leiche zur Hiille diente. Er ist aus dem Grabe.

Titus. Er muss erstanden sein. Es kam kein Mensch
herein.

Bufus. So ist geschehen, was die Priester befiirchteten.

Titus. Er hat sein Wort erf ullt.

Pedius. Lasst uns eilen und den Pharisiiern melden, was
geschah.

Alle. Das wollen wir. [Sie gehcn zu Axxas, Seite ab.

door is bolted." Then they went with fear and trembling to
the door of the sepulchre, and one, looking in, said, " I do
not see the corpse." Then another, going farther inside,
said, " Here is the linen cloth lying, in which the body was
wrapped. He has gone out of the grave. " Titus said, " He
must have risen again, as no one came into the garden." Then
said the third soldier, ' ' It has happened thus, as the priests
feared." And Titus answered, " He has fulfilled his word ! "
"Now what shall we do?" said the soldiers. "There is
nothing else to be done," said one, " excepting to hasten to
the Pharisees, and tell them what has happened." All replied
at once, " That we will," and they hastened away.

schluss-vorstellung.

PB.OLOG.

Er ist erstanden ! Jubel ihr Hiramlischen !

Er ist erstanden ! Jubel ihr Sterbliehen !
Der Lowe aus dem Stamme Judas
Er hat der Schlange den Kopf zertreten.

Fest stent der Glaube ! Freudige Hoffnung

Weckt in unserer Brust das Vorbild und Uuterpfand

Auch unserer kiinfti gen Auferstehung —

Rufet im Jubelton, Halleluja !

Wir sahen einziehn ihn in Jerusalem,

In Demuth, ach, zur tief.sten Erniedrigung

Nun lasst uns schauen, ehe wir scheiden

Des triumphirenden Siegesfeier.

Jetzt zieht er ein zur hiiehsten Verherrlichung;

Voll Majestat ins neue Jerusalem,

Wo er wird alle um sich sammeln
Die er erkauf t hat mit seinem Blut.

Von diesem Anblick freudig ermuthigt
Kehrt heim, o Freunde, innigster Liebe voll
Fur den der bis zum Tod euch liebte
Und noch im Himmel euch ewig liebt.

Dort wo es tfint, das ewige Siegeslied,
Lob sei dem Lamm welches getodtet ward !

Um unsern HeUand dort vereint

Werden wir alle uns wiedersehen.

CONCLUDING ACT.
PFvOLOGUE.

He is risen ! Heavenly ones, rejoice !

He is risen ! Mortals, raise your voice,
For Juda's Lion, who was dead,
Lives, and has crushed the serpent's head.

Firm stands our faith, — and hope the joyfullest
Is by this pledge awakened in our breast —

Of our eternal life to be —

Cry "Hallelujah," gloriously.

We saw Him enter once Jerusalem,
In lowliness — no crown or diadem —

I ! tore we part, now let us see

The triumph of His victory.

Into His highest glory now He goes :

The New Jerusalem in beauty glows,
There will He gather round Him all
His blood hath ransomed from the fall.

Strengthened with joy and courage by this sight,
Go home, friends, lull of love for Him, whose might

Of love has rescued you from death

And still, in heaven, cherisheth.

There when it sounds, — the everlasting strain

Of victory — " Praise the Lamb, who once was slaii>

l lathered round Him who vanquished pain,

Y» r o all one day shall meet again !

Halleluja.

Ueberwunden— iiberwunden

Hat der Held der Feinde Macht,
Todt— hat Leben er gefunden

In der diistern Grabesnacht.
Singet ihm in Jubelpsalmen !
Streuet ihm des Sieges Palmen !

Auferstanden ist der Hcrr '.
Jauchzet ihm, ihr Himmel zu 1
Preis. den Sieger, Erde du !

Halleluja Dir, Erstandncr.
Anbetung bringt dem Heiland dar,
Dem I ,-ii n ii ir. das getodtet war I

Halleluja !
Das, schreitend aus dem Grab hcrvur,
Zum Leben siegreieh steigt empor.

Halleluja '. Halleluja !

Ueberwunden — iiberwunden (wie oben).

Preis Thm, dem Todcsubcrwiudcr.

Der einst verdammt auf Gabbatha
Freis Ihm, dem Heiliger, der Bunder,

Der fur uns start) auf Golgatha.
Lasst uns den Kranz dem Sieger bringea,

Der auferstaud und ewig lebt !
Lasst hell das neue Lied erklingen.

Daw Frcude durch die Wei ten bit.

Hallelujah Choeus.

Overcome, yea, overcome

Has our Hero-Lord the might
Of his furs, ami from the gloom

Of the grave brought life and light.
Sing to Him in joyous psalms,- -
Strew before Him victory-palms !

Risen, risen is the Lord !
Cry. yi Heaven*, to Him in praise,
Earth ! the viator-anthem raise.

Hallelujah! Thou Adored!
Oli ! worship Him | wo cry again,
Worthy the Lamb that once was slain 1

Hallelujah !

Who, rising from the darksome earth,
Asreinls um 1 1 His plane of birth,

Hallelujah ! Hallelujah!

Oh ! praise the Vietor over death,
Who was condemned mi (inhhatta,

Praise Him who sinners Nnaomath,
And died for us on Golgotha.

Let us. tin- Brown of victory bringing

To Him who rose ami lives fur aye,
The Q6W, glad long i'f triumph sinking,

Spread j iy throughout the world to-day.

THE ASCENSION.

153

THE EESUBltECTION. BY NEFF.

154

THE PASSION PLAY AS PLAYED TO-DAY.

"Los' die Siegel, Herr ! Tom Buch,

Oeffne es— das ist Dein Recht ! "
Frei sind wir vom alten Fluch

Und ein priesterlich Geschlecht.
Lobsinget, alle Himmelsheere !

Dem Herm sei Ruhm und Herrlichkcit
Anbetung, Macht und Kraft und Ehre

Von Ewigkeit zu Ewigkeit !

Open, Lord, the sealed scroll,

Loose the seals — it is Thy right !
Now away the curse doth roll, —

We are priests and kings in might.
Oh ! praise Him ! all ye hosts of heaven,

Sing praise and glory to the Lord ;
All honour, might and power be given

To Him eternally adored !

[Das Schlussbild stellt Christi Himmelf ahrt dar, wie er von den
Jiingern und deu heiligen Erauen umgeben, auf dem Oelberg
Bteht.]

THE ASCENSION.

[The closing tableau represents the Ascension. Christ robed
in white, holding a palm-branch in his hand, stands in the
midst of his disciples. Close to him are his Mother and
Mary Magdalene, and John and Peter. As he blesses them,
he slowly and almost imperceptibly begins to ascend into
the air, the Apostles and the Holy Women following him
with looks of intense adoration. When he reaches the centre
of a great company of angels the curtain falls, and the
" Passion Play " is over, except for the last jubilant song of
the Schutzgeister, who resume their semicircle on the stage
and sing the last line with as much vigour as if they had
not been off and on the stage some twenty times.]

THE ASCENSION.

155

Kunst-und Yoi-liijts-Anstnlt, Oborammergau.]

THE ASCENSION.

V.— THE GOSPEL ACCOEDING TO ST. DAISENBEEGEE.

The gospel according to St. Daisenberger as unfolded on the stage at Ober Ammergau is his version of the story that
transformed the world, and that will yet transform it again. It is the old, old story in a new and, to Protestants,
somewhat unfamiliar dress. It is as if the Gospel from the stained windows of our cathedrals had suddenly taken living
bodily shape and transacted itself once more before our astonished eyes.

Wherein does it modify orthodox opinions t Chiefly in humanising them, in making the Gospel story once
"palpitate with actuality," to quote the French phrase which Matthew Arnold loved to use. These people on the stage
at Ober Ammergau are not lay figures, mere abstract representations of the virtues or the opposite. They live, breathe,
and act just as if they were actors in a French or Russian novel. That is the great difference. These poor players have
brought our Lord to life again. In their hands He is no mere influence or abstraction, no infinite and Almighty ruler of
the universe. He may be, and no doubt every one of the Ober-Ammergauers would shrink with horror from the
suggestion that he was any other than the second person of the Trinity. But they have done more than repeat the
Athanasian Creed. They have shown how it came to be believable. If that poor carpenter's son, by getting himself
crucified as one part fool and three parts seditious adventurer, could revolutionise the world, then the inference seemed 1
irresistible that He must have been Divine. If the illegitimate son of a Bengalee peasant, hanged by order of our
Lieutenant-Governor in the North- West provinces because of the mischief he was making among the Moslems of Lahore, were
to establish his faith on the ruins of Westminster Abbey, and instal the successor of his leading disciple on the throne of the
British Empire, we should not wonder at his Apotheosis. To do so much, with so little material, compels the inference
that there is the Infinite behind. Nothing but a God could control such a machine. It needed a fulcrum in Eternity to
make such a change in the things of time with so weak a lever as the life of this Galilean.

But it is not only Christ himself who becomes real to us, but, what is almost as important, we see his contemporaries
as they saw themselves, or as he saw them. Caiaphas — who that has seen Burgomaster Lang in that leading r6le can feel
anything but admiration and sympathy for the worthy Chief of the Sanhedrim ? He had everything on his side to
justify him. Law, respectability, patriotism, religious expediency, common sense. Against him there was only this
poor vagabond from Nazareth — and the Invisible ! But Caiaphas, bike other men, does not see the Invisible, and he acts
as, according to his lights, he was bound to act. He is the great prototype of the domineering and intolerant ecclesiastic
all the world over. Since the Crucifixion he has often changed his clothes, but at heart he is the same. He has worn
the three-crowned hat of the successor of Peter ; he has paraded in a bishop's mitre ; he has often worn the gown and
bonds of Presbyterian Geneva. Caiaphas is eternal. He produces himself in every church, and in every village, because
there is a latent Caiaphas in every heart.

Perhaps the character who comes out best is Pilate. He is a noble Roman, whose impartiality and rectitude, coupled
with an anxious desire to take the line of least resistance, and find out some practical middle course, is worthy of that
imperial race, to whose vices, as well as to many of their virtues, we English have succeeded. Pilate did his best to save
Jesus — up to a point. Beyond that point he did not go and, according to the accepted ethics of men in his position,
it would have been madness to have gone. Why should he, Pontius Pilate, Procurator of JudtMk, risk his career and
endanger the tranquillity of Jerusalem merely to save a poor wretch like that Galilean ? What Englishman who lias ever
ruled a province in India, where religious ferment was rife, who would not have felt tempted to act as Pilate acted — nay,
would not have acted as he acted without even the hesitation he showed, if the life of some poor devil of a wandering
fakir stood between him and the peace of the Empire ? Would to God that British magistrates, even at home in our own
land, would give the despised and unpopular poor man the same number of chances Herod gave to Jesus ! With Downing
Street eager for the conviction of a Socialist agitator, and the whole of Society and the mob savage against him, a man
would be a fool who would not appeal from Bow Street or Old Bailey to so just a judge as Pilate. To the last Pilate
never made himself the willing instrument of popular frenzy. He argued against it, he denounced it, he resorted to every
subterfuge by which he could save the prisoner's life, and it was only when the Sanhedrim threatened to denounce him to
Caesar as an enemy of the Emperor, that he unwillingly gave way. Here and there, no doubt, there are among our English

THE PASSION PLAT AS PLAYED TO-DAY. 157

magistrates and judges fanatical believers in abstract right, who would have risked the Empire rather than let a hair of
Christ's head be touched; but the average English magistrate— especially if the accused was " only a nigger "—would
shrug his shoulders at such Quixotism as folly and worse. It is better, they would say, that one man should die even
unjustly than that everything should be upset.

And that brings us to another point. Nothing stands out more clearly than the fact that on the technical point of
law, it is, to say the least, doubtful whether Jesus was not rightly condemned. The great trial scene, where one scribe
after another read out the text of the law governing the case, brought home very forcibly to the mind that the Sanhedrim was,
after all, not going very far out of its way in order to condemn Jesus. He had, from a worldly point of view, been recklessly
imprudent. He had played into the hands of his enemies as if he had actually been working for a conviction. His
contumacious silence at the trial, broken only by a declaration that must have honestly appeared the most outrageous
blasphemy to his judges, would have produced the very worst possible effect on the minds of an English judge and jury.
The law takes no account of motives. The law lays down a set of maxims which must be applied without respect of
persons. There is not a single one of the wise saws, such as the British press delight to quote when some particularly
abominable piece of iniquity is about to be enacted in Ireland or in London, that would not have fitted admirably the
mouth of Caiaphas or of Annas.

Then, if this be so ; if Jesus were legally condemned by the Sanhedrim for offences against the Jewish law, it becomes
a grave question whether, on the accepted principles of imperial policy, it was really Pilate's duty to do more than he
actually did. The Romans allowed the Jewish nation a considerable measure of home rule. To have absolutely refused
to execute a prisoner whom they had tried by their own tribunals, and declared to be guilty, not only of offences which
by their law merited death, but of entertaining designs against the imperial supremacy which they felt it incumbent upon
themselves to denounce, would have been a very serious step to take. So serious that, having regard to the larger questions
of the preservation of the liberties of the subjugated provinces, and the maintenance of the responsibility of the local
authorities, it is easy to see that Pilate would have exposed himself to very grave censure had he gone further than he did in
the attempt to save the life of one whom he could not have regarded as other than an amiable but slightly cracked enthusiast.
Life was cheap in those days, and a Roman governor, as Caiaphas sarcastically reminded Pilate, thought little of the
slaughter of the hecatomb of Jews. At any rate, before condemning Pilate I should like to see how the British viceroy will
act when he is asked to interfere with the first act of flagrant injustice insisted on by an Irish Home Rule administration,
when Downing Street is occupied by a Ministry that will give anything for an easy life, and when there is no outside
public opinion to invoke in favour of the innocent oppressed.

Another person who comes out better than might be expected is Judas. The conception of his character is very fine
and very human. Judas, as the treasurer of the little band, naturally felt indignant at the apparent wanton extravagance
which led Mary Magdalene to pour ointment worth 300 pence upon the head of her Master. There is real human nature
and sound practical common-sense in his reply to those who told him not to worry about the money, when he retorted,
Who is there to take care about it if I don't ? Judas never from first to last really meditates betraying his Master to death.
The salves which he lays to his conscience when consenting to identify Jesus at night are very ingenious. Judas was a
smart man who calculated he stood to win in any event. He got the indispensable cash ; all that he did was to indicate
what could perfectly well have been discovered without his aid : if Jesus were what he believed him to be, he could
easily have baffled his enemies ; if he were not, well then he had deceived them. But the moment Judas learns that he
has really endangered his Master's life, his whole demeanour changes. He flings back the blood-rnoney at the feet of
those who had given it him, and in the madness of despair he hangs himself. So far from Judas being callous to Christ's
fate, his suicide was a proof that his penitence was far more agonising than that of Peter. To hang yourself is one of th ;
severest proofs of the sincerity of your sorrow. One who had no conscience, or one incapable of intense feeling, would
not have acted as did Judas.

Simon Peter also comes in for a share in the general rehabilitation. It was impossible not to feel sympathy for the
hasty old man, hustled from side to side by a pack of violent soldiery. Knowing, moreover, that he had cut off one of
their ears but a few hours before, and that if they recognised him, his own ears would be cropped, even if he didn't share
the fate of the Crucified, his denial is so natural under the circumstances, that you cease to marvel that even the cock crow
on the roof failed to remind him of his Master's warning.

The Passion Play has at least done this — it sets us discussing the conduct of Caiaphas and Pilate and Judas, as if
they were our contemporaries, as if they were statesmen at Westminster, judges at the Old Bailey, or administrators in
India. And this, no doubt, is no small service, for these men are types of human character, who are eternally re-embodied
amongst us.

VI.— SOME GENEEAL KEFLECTIONS.

I shrink from setting down exactly what I thought during the Passion Play and what I have thought of it since.
But if I may be pardoned for describing an experience that although personal is at least genuine, I may as well set down
what it suggested to me. The story of the Passion has ever been real to me in another than a Catholic sense. It has
been the perpetual re-incarnation of the Divine story in the history of our own times that has absorbed my attention.
These ancient figures on the stage of New Testament history were but of importance in so far as they lived again in our
own life. Of their mystical theological significance I am, of course, not speaking. That is a thing apart. But the perpetual
re-incarnation of God's Messiah in the great causes of Justice, Freedom, and Humanity, it is that which has made the
Gospel story ever new to me. Hence when I saw the old personages walk on the stage in their ancient conventional
garb, I was for a time almost puzzled by the confusing multitude of associations which they awoke.

One of my earliest recollections, born as I was in the house of a Nonconformist minister, was of the struggle of the
Nonconformists against all manner of religious disabilities inflicted and enforced by the State at the behest of the Estab-
lished Church. The first Annas and Caiaphas whom I remember meeting in daily life were Anglican Churchmen who
thrust Quakers into jail to extort payment of Church-rates, who barred the doors of the Universities against Noncon-
formists and then taunted us for our ignorance, and who even at the graveside insisted upon depriving us of the last
poor consolation of a parting word of prayer by the grave of our dead. The Sanhedrim was Convocation, and the priests
and Pharisees were the Established clergy.

When a mere schoolboy, Annas and Caiaphas passed into the secular sphere. The American war was raging, the end
of which was to be the extirpation of American slavery. The war for the Union became, in Lowell's phrase, " God's
new Messiah," and all those who aided and abetted the South and helped it, as did Mr. Boebuck by his speeches, Mr.
Laird with his Alabama, or the Times by its constant taunts levelled against the North, seemed to be only too faithful
followers of those who, nineteen hundred years ago, had betrayed Jesus of Nazareth.

When I entered journalism, the supreme crime which tempted the English to ruin was war with Bussia. When the
Busso-Turkish war was over, and the Jingo fever was at its height, I remember writing a leading article entitled
" Beflections on Good Friday," in which I set out, in plain outspoken Saxon, my reasons for believing that if Lord
Beaconsfield were permitted to plunge us into war in order to prevent the liberation of Bulgaria, we should, as a nation, be
more guilty, because sinning against greater light, than were the Jews who crucified Jesus, or the Bomans who allowed
him to be put to death. So strongly was this impression upon me that, when Nicodemus and Joseph of Arimathea got
up and left the Sanhedrim rather than share in the blood-guiltiness of those who pressed for the crucifixion of Christ, I
was reminded irresistibly of the great struggle of 1878, in which Lord Carnarvon and Lord Derby played the r6le of
Nicodemus and Joseph of Arimathea, leaving the Cabinet which Lord Beaconsfield then seemed to be hurrying into war
as resolutely as Caiaphas pressed forward the Crucifixion.

After I left Darlington and came to London, the causes which have seemed to me to have most of Christ in them have
been the cause of Woman and the cause of the Poor. The struggle against injustice the most foul, and of hardships
compared with which those of men seem trivial, has had many vicissitudes, and is still far from being fought out But I
felt somewhat as if an injustice had been done when the same crowd that acclaimed Christ's entry in Jerusalem was
brought on to the stage — even the children — to demand His crucifixion. Jerusalem was big enough to afford two crowds.
I remember not so many years ago a cause which was cheered from Hyde Park to Charing Cross, shortly afterwards
being hooted from Bow Street to Clerkenwell gaol. But it was not the same people who cheered in the one case and
hooted in the other. Incidents in the struggle for the cause of woman would form as effective illustrated tableaux
leading up to the incidents in the Passion as any of those which Herr Daisenberger selected from the Old Testament

There was one scene in the Passion Play that reminded me irresistibly of Trafalgar Square. When the money-changers
were cleared out of the Temple, they rushed indignantly to make complaint to the Sanhedrim, where they poured their
sorrows into the sympathetic ear of Nathanael. It was just like the deputation of Charing Cross shopkeepers to the
Home Secretary, which led to the filching of the Square from the people. And when watching the development of the

THE PASSION PLAT AS PLAYED TO-DAT. 159

drama, how often it reminded me of what passed three years ago at our very doors. Balbus and Malehus hustle Christ
roughly along to the guardroom, pretty much as Sir Charles Warren's Endicotts marched off the victims of Bloody Sunday
to the nearest police-station. But our police were more brutal than the soldiers of Ober Ammergau. And even the
scourging seemed to recall memories of the Black-hole in Scotland Yard when on the night of Bloody Sunday the police
entered the cells where the prisoners lay helpless and batoned them until they were black and blue and bloody without
any redress ever having been afforded them from that day to this. Our Pilates and Herods and money-changers were well
content that such things should be. It was well that the mob should be taught a lesson. As it was in Palestine, so it is
in London, and so it ever will be where helpless justice pleads in vain before the insolent tribunal of wealth and power.

The cause of Ireland is another of those Christs of to-day which were brought vividly before me at Ober Ammergau.
Nathanael, the fierce, bitter, unscrupulous foe of the Nazarene, who went out and suborned false witnesses to come and
testify against the accused, was he not the very image of the Times newspaper in a horned hat 1 It was the Parnell
Commission all over again, with half-a-dozen Pigotts all in a row.

When the rulers met and conspired together as to how they could destroy Jesus the tableau that illustrated it to me
was not the old-world story of Joseph and his brethren, but a scene which I witnessed not many years ago in Basing-
stoke. The success of the Salvation Army in reclaiming drunkards had so seriously jeopardised the trade of the publicans
that they determined to crush the obnoxious evangelists by foul means. In this they found active sympathisers in high
places. A brewer was Mayor at the time, and when I arrived in the town I came by the merest chance upon a clump
of his friends who were eagerly discussing how to make a put-up job of a riot so as to justify his worship in reading the
Riot Act in order to call out the soldiery and disperse the Salvationists. The plan was ingenious and simple, and I
afterwards saw it carried out in the full light of day. " You push me," said one worthy, " when the Army comes along.
I will push back. You cry ' Violence, violence ! ' The Mayor will read the Riot Act, and then out come the soldiers,
and we shall crush the Salvation Army ! " As it was said, so it was done. The publican's Skeleton procession, with tin
kettles and banners of rags and newspapers, marched backwards and forwards in front of the Salvationists' barracks.
The moment the procession of the Salvationists came out the prearranged comedy was gone through ; the Mayor read
the Riot Act, and in a few minutes a troop of artillerymen, mounted and armed, were trampling their way through the
crowd, which fled in all directions. But there is no end to the tableaux that might be prepared from the record of the
struggle of the Salvation Army against the publicans and their backers on the Bench. Christ before Herod received
quite as kindly a treatment as that which many a Salvationist captain has received from the hands of an English
magistrate.

Then the scene changed, and I was in Russia. Whose features were those that I saw under the gorgeous head-dress

of the President of the Sanhedrim ? Surely, none other than those of the Pobedenostzeff, the Procurator of the Holy

Synod, raging in his orthodox zeal against the sectaries who dared to obey Christ in their own fashion. Exile,

imprisonment, punishment are meted out by him as by a second Caiaphas to all who oppose the most holy law and the

orthodoxy which is the pillar and mainstay of the Russian State. The ridicule and scorn with which Herod greeted " the

King of the Fools," whom he dismissed with jeers from his judgment-seat, were faint echoes of the derision with which

cultivated St. Petersburg hailed the propaganda of the Paschkoffski. It is ever so. In England, in Russia, as in

Palestine —

By the light of burning heretics Christ's bleeding feet I track,
Toiling up new Calvaries ever with the cross that turns not back.

It is easy to recognise the traditional and conventional Christ who lived and was crucified in the centuries long since
departed. It is another thing to identify Him to-day in the causes which He inspires, and in the great movements which
are the Gesta Christi of our time. Most of us who worship Him to-day would make short work of Him if He came to
earth once more as He came in Palestine. As an Englishman said to the Tzarewitch, "If Jesus Christ came to the world
again, and attempted to deliver the Sermon on the Mount in the streets of St. Petersburg, General Gresser would clap
Him in prison in no time." The Christ is ever in the front. It is as easy to be Christian when Christianity is
triumphant as it is to be wise after the event.

For Humanity sweeps onward ! Where to-day the martyr stands,
On the morrow crouches Judas with the gold within his hands ;
Far in front the cross stands ready, and the crackling faggots burn,
While the hooting mob of yesterday in silent awe return,
To glean up the scattered ashes into History's golden urn.

Thus the whole drama of contemporary history lives once again in these old-world figures. The faces under the
head-dresses are continually changing, but the spirit is the same. And only in proportion as I identify these types with

160 SOME GENERAL BEFLECTIONS.

the men and causes in the midst of which we live and struggle from day to day does the hattle of life have much zest or
meaning for me.

Leaving Ober Ammergau, I returned by Switzerland to London. At Lucerne, while waiting for the train, I turned
over the book in the waiting-room that describes the construction of the Gotthard Railway. About one thousand tons of
dynamite, it is said, had sufficed to pierce the tunnels through the mountain barrier that separated Italy from Switzer-
land. Blasting powder could never have done the work. That helped to level the military roads for the legions of
Suwarrow. It needed dynamite to tunnel the St. Gotthard — dynamite directed by Science— and, as I read this, I fell
a-thinking. The old story, that mediaeval Christ in magenta and pearl grey, with his disciples in artistic symphonies of
harmonious and contrasted colour, no doubt, transformed the world. But a new world has arisen which sorely needs
transforming again, and is it not possible that the conventional Christ, who, no doubt, did mighty things in the past,
may have become as obsolete as blasting powder ? May we not hope that if the conventional Christ did so much, the real
Christ may do much more ; that the realisation of the Christ as he actually lived and died amongst us may be as much
superior in its transforming efficacy as the dynamite of the modern engineer is to the powder sack of the soldiers who
marched under old Suwarrow 1 Of one thing we may at least be certain, and that is, if every one of those who call them-
selves by the Christian name could but say one Christ-like word, and do one Christ-like deed between every sunrise and
sunset, it would lift a very Alpine mass of sorrow and anxiety from the weary heart of the world. What then might not
be done if in very truth, and with all sincerity, we, each of us, tried to be a real Christ in his or her sphere, the sent of
God in the midst of those with whom we pass our lives 1

One word more and I have done. I have spoken of the endless shifting of features under the same turban. In this
also Ober Ammergau supplies a timely lesson. The actors play different parts as they grow old. They begin with being
children in the tableaux, and they pass in turn from one rSle to another. The Judas of this year was the Apostle John
of 1880. The Apostle John of to-day will probably be the Christ of 1900. When the Christ was selected in 1870, he
was chosen out of four competitors. One of the unsuccessful to-day plays King Herod, the other Pontius Pilate. So is it
ever in real life. Few indeed are those who are always Christs. When Christians ceased to be martyrs they martyred
their enemies. The Church came from the catacombs to establish the Inquisition. In our own lives we may be Christs
to-day and atheists to-morrow. Power and opportunity destroy more Christs than the dungeon and the stake. And
perhaps one reason why the Ober-Ammergauers have been able to give us the Christ we see this year is because in their
secluded valley they have remained poor and humble in spirit, and have never ceased to remember the story that trans-
formed the world.

&0XDOX : peijitid bt i. i. tihtvi akd co , unmn>, aut jouhxal oftici, citt koad, por w. t. itiad, orncK or ' unto op utTiHrt,"

uuwuuay uoiti, xoirouc imirr itkaxd, w.c.

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