!; .
 
 IBRARY 
 
 E UNIVERSITY 
 
 OF CAT JFORNIA 
 
 LOSANGE ES
 
 THE DIVINE TRAGEDY
 
 */*\Sl 
 
 The Divine Tragedy 
 
 A DRAMA OF 
 THE CHRIST 
 
 By 
 PEYTON HARRISON HOGE 
 
 Author of " Moses Drury Hoge : Life and Letters " 
 
 NEW YORK CHICAGO TORONTO 
 
 Fleming H. Revell Company 
 
 LONDON AND EDINBURGH
 
 Copyright, 1905, by 
 FLEMING H. REVELL COMPANY 
 
 New York: 158 Fifth Avenue 
 Chicago: 80 Wabash Avenue 
 Toronto: 27 Richmond Street, W. 
 London: 21 Paternoster Square 
 Edinburgh: 100 Princes Street
 
 PS 
 35/5 
 
 TO MARY 
 
 Not thou, the sad-browed mother of my Lord, 
 Soul-pierced with sword of this strange tragedy, 
 Exalted now in heaven, on earth adored 
 Thou needest not a song from me. 
 
 Nor thou of Magdala, whose vision clear 
 Because thou lovedst much was first to see 
 The risen Christ, thy Lord and Master dear 
 That honour is enough for thee. 
 
 Nor thou of Bethany, whose loving deed 
 Hath filled the world with fragrance until now 
 Even as the Master said no other meed 
 Of praise than this demandest thou. 
 
 But thou, heart s mate, who, knowing motherhood, 
 Dost taste the bitter-sweet of woman s part, 
 And with love-opened eyes art fain to see 
 The Christ, where others find but little good, 
 And fillst with fragrance all one home and heart 
 This book is dedicate to tkee.
 
 FOREWORD 
 
 IT is with profound diffidence that the author 
 submits to the public this essay into a field new 
 to him, and, so far as he knows, practically un 
 trodden; for the mediaeval Passion Play was con 
 structed on manifestly different principles. And 
 one finds it hard to repress the fear that if this thing 
 ought to be done, it would have been done long 
 ago, and by more competent hands. Yet one re 
 members that this fear would at once stop all doing, 
 and that one can only follow the light that is in him. 
 He may be permitted, however, to forestall a cer 
 tain class of criticism by saying that neither from 
 the title nor the form, would he be understood to 
 aspire to a place among the Poets, and masters of 
 Tragedy. His ambition is the more modest, yet 
 higher aim, to tell in the most vivid and practical 
 form, for men living in the world to-day, the story 
 of Jesus of Nazareth in its culminating scenes. 
 
 The incomparable records of the Four Gospels 
 must ever remain the only authentic source of our 
 
 7
 
 8 FOREWORD 
 
 knowledge of the Founder of Christianity. But the 
 enormous and growing literature of the subject in 
 dicates that they leave us asking many questions: 
 questions as to the records themselves their date 
 and authority, their relation to one another, or to a 
 common source or sources, the consistency of their 
 narratives and the inter-relation and order of their 
 parts; questions of the land and of the times, of the 
 houses and furnishings, the manners, customs and 
 condition of the people; questions of the historical 
 characters that move across their pages what secu 
 lar history says of them these Roman officers and 
 soldiers, this priestly hierarchy, these religious and 
 political parties and their representatives. Above 
 all, there was the tide of thought and discussion that 
 must have surged around the Person of Jesus of 
 Nazareth, and that must have determined the mo 
 tives and actions of leaders and people. All these 
 questions have received exhaustive and critical study 
 at the hands of the learned, and the story of Jesus 
 has been retold in the many more or less elaborate 
 " Lives of Christ." These are of inestimable value. 
 But it seemed to the writer that it might be possible 
 to take a farther step and, by the careful study of the 
 Gospel material in the light of these treatises, and by 
 a personal and loving familiarity with the Land and
 
 FOREWORD 
 
 City of our Lord s life and labour, to project the 
 Gospel narratives upon their historical background, 
 in an imaginary reconstruction of the scenes that 
 culminated in the Tragedy of Calvary. This sug 
 gests and requires the dramatic form not, of 
 course, with any view to representation on the 
 stage but as the only form that eliminates discus 
 sion and " preaching," that reduces description to 
 its simplest and, at the same time, its most definite 
 terms, and that presents the characters of the story 
 to move and speak in their own proper persons. 
 Considered merely as a literary form, the Drama has 
 been developed by ancient and modern masters into 
 the most perfect vehicle of expression for the high 
 est action and passion, and it would seem that the 
 greatest of tragedies is entitled to telling in the best 
 available form. 
 
 The metrical form was found necessary after the 
 whole had been written in prose form to soften 
 by paraphrase the transition from the familiar lan 
 guage of the Gospels to original matter, and to make 
 easier the development of ideas implied in the con 
 text but not expressed in the recorded words of the 
 speakers. But it did not seem proper to violate the 
 genius of Hebrew poetry by reducing the songs 
 from the Psalter to modern metre, and the best
 
 io FOREWORD 
 
 masters have been followed in using the prose form 
 for the conversation of the servants court, as mov 
 ing upon too low a plane for verse. 
 
 Without undertaking to decide any critical ques 
 tions, the Four Gospels have been treated as faith 
 ful historical witnesses, and the effort has been to 
 give a reasonable construction of the evidence, 
 without pressing too far the letter of the detail, or 
 needlessly departing from it by emendation and 
 conjecture; in the belief that if this treatment yielded 
 a consistent story, it would of itself be a strong tes 
 timony to the accuracy of the witnesses. It has 
 been the author s aim to add nothing to the words 
 of our Lord except by way of legitimate interpreta 
 tion, the adaptation of sayings used by him in other 
 places, and the use of connecting phrases and ex 
 pressions of courtesy. The apparent exception to 
 this in the Eucharistic prayers, to which it was neces 
 sary to give verbal form, is explained in the Notes. 
 
 The author desires to express his thanks to Prof. 
 Henry van Dyke, of Princeton University, and to 
 Professors Dosker and Marquess of the Presbyterian 
 Theological Seminary of Kentucky, for their kind 
 ness in reading the manuscript in its original form, 
 and for their cordial encouragement and helpful 
 criticisms; also to Professor Sampey, of the South-
 
 FOREWORD n 
 
 ern Baptist Seminary, for help in verifying the ref 
 erences to the Talmud. To his most indespensable 
 critic and best helper, the author has made his ac 
 knowledgment in the dedication. 
 
 Louisville, September 22,
 
 PERSONS 1 
 
 JESUS OF NAZARETH. 
 
 The Twelve Disciples called Apostles : 
 
 SIMON, surnamed PETER. 
 
 JOHN, son of Zebedee. 
 
 JAMES, his brother, 
 
 ANDREW, brother of PETER. 
 
 PHILIP, of Bethsaida. 
 
 NATHANIEL, son of Tholmai, called BARTHOLOMEW. 
 
 MATTHEW, the Publican. 
 
 THOMAS, called DIDYMUS. 
 
 JAMES the Less, son of Alphteus. 
 
 JUDAS, his brother. 
 
 SIMON, the " ZEALOT." 
 
 JUDAS of Kerioth, called ISCARIOT. 
 CAIAPHAS, the High Priest. 
 
 ANNAS, father-in-law to CAIAPHAS, and formerly High 
 Priest. 
 
 ELEAZAR and JONATHAN, sons to ANNAS. 2 
 PONTIUS PILATE, Procurator, or Governor of Judea. 
 JOSEPH of Arimathtea, a Sanhedrist, friendly to JESUS. 
 NICODEMUS, another Sanhedrist, friendly to JESUS. 
 LAZARUS of Bethany, a Disciple of JESUS whom he had 
 raised from the dead. 
 
 SIMON of Bethany, a Disciple whom he had healed of 
 leprosy. 
 
 1 This and other small figures in the Text, refer to the Notes fol 
 lowing the Text. 
 
 13
 
 14 PERSONS 
 
 JOHN MARK, CLEOPAS, Disciples of JESUS. 
 
 MALCHUS and JOACHIM, servants of the High Priest 
 
 SIMON of Cyrene. 
 
 The " Sagan," or deputy of the High Priest. 
 
 The " Ab- Beth- Din" or " Father of the House of Jus 
 tice" Vice-president of the Sanhedrim? 
 
 The Captain of the Temple. 
 
 A Roman Tribune* 
 
 A Centurion* 
 
 Priests and Scri j, 5 members of the Sanhedrim.* 
 
 Other Sadducet. and Pharisees / 7 Herodians* 
 
 Other Disciples 0/"jEsus. 
 
 Soldiers, Temple Guards, Servants. 
 
 MARY, the mother of JESUS. 
 
 MARY of Magdala, whom JESUS had healed of demoniacal 
 possession. 
 
 MARTHA and MARY, sisters of LAZARUS. 
 
 SALOME, mother to JAMES and JOHN, sister to the mother 
 
 0/"jESUS. 9 
 
 MARY, wife of Alpheeus, and mother to JAMES the Less 
 and JUDAS. 
 
 JOANNA, wife of Chuza, Herod s steward, who with the 
 other women ministered to JESUS and the Apostles. 
 
 A Portress at the Palace of the High Priest. 
 
 A Poor Widow. 
 
 Women of Jerusalem, Maid-servants, etc. 
 
 SCENE. Jerusalem and environs ; Galilee. 
 TIME. A. D. 29, March iz-April 28, "
 
 The Divine Tragedy 
 
 ACT I 
 
 V x 
 
 SCENE I. Bethany. The principal room in the 
 house of SIMON called the Leper. The evening 
 following the Sabbath. In the centre a tri 
 clinium 2 "with the open end forward, and divans 
 for the guests on the other three sides. On the 
 table are lamp-stands with lighted lamps. Other 
 lamps hang from the ceiling. SIMON and friends 
 are seated on the stone divan which runs around 
 the walls of the room. 
 
 Enter JESUS with LAZARUS, followed by the 
 Twelve. SIMON and his friends rise and 
 come forward. 
 
 JESUS. Peace be within this house, and peace to all 
 Who dwell beneath this roof. 
 
 SIMON. Master, All Hail ! 
 
 Though humble be my roof, when thou art here, 
 It seems the house of God, the gate of heaven. 
 
 JESUS. It is like heaven to rest among my friends.
 
 16 THE DIVINE TRAGEDY 
 
 Ye are my friends, who do what I command, 
 And in my love abide, as I in yours. 
 
 Led by SIMON he takes his place at the outer 
 end of the left divan next to SIMON. On the 
 other side ^SiMON is LAZARUS. The Twelve 
 and the other guests are ranged around the 
 table. 
 
 SIMON. I would thy gracious mother, too, were 
 
 here. 
 JESUS. To-night she rests, worn with the weary 
 
 way, 
 
 And bearing in her breast the wound of sword 
 That pierces now her soul. Yet is she here. 
 For whosoever does the will of God 
 Is brother, sister, mother unto me. 
 
 MARTHA and others bring in the dishes of the 
 feast and place them on the table, standing in 
 the open space of the triclinium to serve the 
 guests. JESUS lifts his hand in blessing. 
 
 JESUS. Father, we thank Thee for these gifts of 
 
 love; 
 
 Receiving them, we love and honour Thee. 
 Thee, too, we thank, good Simon, for thy care, 
 In making this provision for our need. 
 SIMON. I would twere worthier thee. For since 
 
 the day 
 I felt the healing touch upon my brow
 
 THE DIVINE TRAGEDY 17 
 
 That made the leper clean, all that I have 
 Lands, house and goods, yea, body, too, and soul 
 Seem all too poor to offer at thy feet. 
 
 JESUS. I only wish thy heart. 
 
 SIMON. And that thou hast. 
 
 But, passing o er thy mercy to myself, 
 We all would show our gratitude to-night 
 For giving back our Lazarus from the dead. 
 
 JUDAS. Why does not Lazarus speak ? Where 
 
 went thy soul? 
 
 Is there a heaven and hell ? Is heaven worth 
 The pain and toil of winning it? Speak, man. 
 
 JESUS. Said I not unto you that I came down 
 From heaven to tell of heavenly things to men ? 
 But I have told them earthly things, and they 
 Believe them not : h ow shall they then believe, 
 If I shall tell them things of heaven and God ? 
 
 JUDAS. They would believe if one rose from the 
 dead. 
 
 JESUS. If they believe not Moses and the prophets, 
 Neither will they believe one from the dead. 
 But, Lazarus, speak; it is permitted thee. 
 
 LAZARUS. A sweet forgetfulness came o er my soul 
 That dimmed the glory of the heavenly things, 
 Else would I now have no content in earth, 
 In splendour of the sea, or stars, or sun,
 
 i8 THE DIVINE TRAGEDY 
 
 By reason of the glory that excels. 
 
 Tis only when I look upon the face 
 
 Of him who called me back to mortal life, 
 
 I seem to see those visions yet again, 
 
 And am content. Contented, too, to be, 
 
 If tis his will, a witness of his power: 
 
 Rejoicing also in my sisters joy, 
 
 And in their love: for love is heaven, as now 
 
 The Master said. Is it not true, my Martha ? 
 
 Mary, is it not so ? But where is Mary ? 
 
 She should be here to greet the Lord she loves. 
 
 Enter MARY of Bethany with an alabaster flask 
 of nard, breaks the neck of the flask, and 
 pours the nard over the head and then over 
 the feet of JESUS, wiping his feet with her hair. 
 The room is filled with the fragrance, 
 
 JESUS. Peace be with thee, my daughter. 
 
 JUDAS (aside to the disciples). Why this waste ? 
 For thrice a hundred dinars 3 we might have sold 
 This nard and given it to the hungry poor. 
 Twould shame us with the people were it known 
 That on an empty honour she hath spent 
 The store would feed a household for a year. 
 
 DISCIPLES. Rebuke her, Master, she hath robbed 
 the poor. 
 
 JESUS. Why trouble ye the woman ? She hath 
 wrought
 
 THE DIVINE TRAGEDY 19 
 
 A good work on me. For the poor ye have 
 Always among you, but not always me. 
 She hath done what she could ; for she is come 
 My body to anoint afore its burying, 
 For gainst that day this ointment hath she kept. 
 Verily I say, wherever shall be preached 
 In all the world this gospel, this her deed 
 For a memorial of her shall be told, 
 Until the story of her love shall fill 
 The world with fragrance, as the nard, this room. 
 To MARY, laying his hand on her head as she 
 kneels at his feet. 
 
 Go in peace, my daughter: thou shall bless 
 Ten thousand times ten thousand of God s poor, 
 Where Judas counsel would have fed but one. 
 
 SCENE II. The Mount of Olives. A bend in the 
 road near Jerusalem. Morning, the first day of 
 the "week (Sunday). The Mount rises from the 
 road on the right. Many people are gathered on 
 the roadside. The southern hill of the city is 
 seen in the background to the left, with the royal 
 and priestly palaces and gardens lit by the early 
 sunlight, a spur of the Mount cutting off the 
 rest of the city. On the bend of the road around 
 this spur a throng of people are seen coming from 
 Jerusalem, and are heard in the distance singing:
 
 20 THE DIVINE TRAGEDY 
 
 "This is the gate of the Lord, 4 
 
 The righteous shall enter into it. 
 
 I will give thanks unto Thee, for Thou hast an 
 swered me, 
 
 And art become my salvation. 
 
 The stone which the builders rejected 
 
 Is become the head of the corner. 
 
 This is the Lord s doing, 
 
 It is marvellous in our eyes. 
 
 This is the day which the Lord hath made, 
 
 Let us rejoice and be glad in it. 
 
 We beseech Thee, O Lord, Hosanna, 
 
 We beseech Thee, O Lord, send prosperity. 
 
 Blessed is he that cometh in the name of the Lord. 
 
 We have blessed you from the house of the Lord." 
 During the singing the forerunners of the pro 
 cession have entered on the left and in the back 
 ground waving palm branches. At the same 
 time enters JESUS, riding upon an ass, from the 
 right foreground, followed by his disciples and 
 a great multitude. As the palaces of the city 
 come into view and they meet the other proces 
 sion, they break down branches from the trees, 
 spread their clothes in the road and catch up 
 the words of the triumphal hymn. 
 
 MULTITUDE. Hosanna! Hosanna! Hosanna in the 
 
 highest! 
 Blessed be the King, the Son of David,
 
 THE DIVINE TRAGEDY 21 
 
 Who cometh in the name of God Most High, 
 
 To bring the kingdom of his father David! 
 
 Hosanna! Hosanna! Hosanna to the King! 
 A PHARISEE. Master, rebuke them : thy followers do 
 
 thee wrong. 
 JESUS. I say to you, if these should hold their peace 
 
 The very stones themselves must need cry out. 
 MULTITUDE. Hosanna! Hosanna! Hosanna in the 
 highest! 
 
 Hosanna! Hosanna! Hosanna to the King! 
 
 As the procession passes on with cries of 
 "Hosanna," the scene slowly shifts to the right 
 until JESUS is brought to the second bend in the 
 road, and the whole city, with the Temple bursts 
 into view. 
 
 JESUS (seeing the city). If thou hadst known ev n 
 
 thou, Jerusalem 
 
 If thou hadst known at least in this thy day 
 The things that to thy peace belong, but now 
 Are hidden from thine eyes! For unto thee 
 Shall come the days when all thine enemies 
 Shall compass thee around and keep thee in 
 On every side, and, within thee, thy children; 
 Yea, they shall lay thee even with the dust,
 
 22 THE DIVINE TRAGEDY 
 
 Till not one stone is left upon another 
 That shall not be thrown down; because thy day 
 Thou knewest not the time of visitation. 
 MULTITUDE. Hosanna! Hosanna! Hosanna in the 
 
 highest! 
 
 Blessed be the King, the Son of David, 
 Who cometh in the name of God Most High 
 To bring the kingdom of his father David! 
 Hosanna! Hosanna! Hosanna to the King! 
 
 \_Exeunt with cries of" Hosanna." 
 
 SCENE III. A room in the High Priest s palace. 
 The morning of the second day of the -week (Mon 
 day ). CAIAPHAS, ANNAS, ELEAZAR, JONATHAN, -with 
 several other priests and leaders of the Sanhedrim 
 gathered together in conference. 
 
 CAIAPHAS. Perceive ye how we naught prevail ? 
 
 Behold 
 
 The world is all gone after him. 
 Enter MALCHUS. 
 
 Well, Malchus, 
 
 What of the Nazarene ? Hath entered yet 
 The city ? 
 
 MALCHUS. Yea, Father, 5 into the Temple courts. 
 CAIAPHAS. What of the people, then ? Receive 
 they him
 
 THE DIVINE TRAGEDY 23 
 
 With yesterday s acclaim ? 
 
 MALCHUS. Father, the city 
 
 Doth pant with expectation, all men musing, 
 " Is this not he the Christ we long have sought ? " 
 The pilgrims lodging in the villages 
 Throng all the city roads to see him take 
 The throne and kingdom of his father David. 
 
 CAIAPHAS. And where lodged he ? 
 
 MALCHUS. In Bethany, at the house 
 
 Of Lazarus, whom all the people say 
 He raised from death to life. 
 
 CAIAPHAS. Lazarus, again! 
 
 What can we do while that man liveth still ? 
 
 A PHARISEE. This man doth many miracles; and 
 
 what 
 
 Do we ? Shall we let him alone until 
 All men believe on him ? The Romans, then, 
 Will come and take away our place and nation. 6 
 
 CAIAPHAS. Ye all know nothing, nor consider this: 
 Is it not better one should die for all 
 Than that the nation perish ? Let him die. 
 
 ANNAS. And Lazarus, too, since many, led by him, 
 Believe in Jesus. 
 
 ALL. Let both be put to death. 
 
 CAIAPHAS. But not while lasts the feast, lest there 
 should be
 
 24 THE DIVINE TRAGEDY 
 
 An uproar of the people. 
 
 Enter JOACHIM. 
 
 How now, Joachim ? 
 JOACHIM. Father, the Nazarene hath cast out all 
 
 That bought and sold within the Temple courts, 
 
 Driven out the sheep and oxen, overturned 
 
 Tables of money-changers, and the seats 
 
 Of them that sold the sacrificial doves. 
 CAIAPHAS. Verily, the Lord hath now delivered 
 him 
 
 Into our hands; he hath usurped our right. 
 
 What reason gave he ? 
 JOACHIM. Because, the Scriptures said, 
 
 His Father s house should be a house of prayer, 
 
 And we had changed it to a den of thieves. 
 CAIAPHAS. That is not easy to gainsay? But, 
 Annas, 
 
 This thing concerneth thee. 7 Thou wilt, I trow, 
 
 Find way to punish, if he interrupt 
 
 The revenue that thou enjoy st. 
 ANNAS. But say, 
 
 Where were the Temple guards ? Did none 
 resist 
 
 This outrage ? 
 JOACHIM. No one, Father; for he seemed
 
 THE DIVINE TRAGEDY 25 
 
 Like Heaven s avenging scourge, and none could 
 
 stand 
 Before his wrath. 
 
 ANNAS. All cowards; they shall smart 
 
 For this neglect of duty. And for him, 
 At once we challenge his authority. 
 
 CAIAPHAS. But not to-day before the excited 
 
 throng. 
 
 To-day, perchance, he may declare him king, 
 And we can leave him and his silly sheep 
 To Roman wolves. But if this chance not so, 
 Lay well your plans. Be wise as serpents are. 
 The house of Annas should not have alone 
 The serpent s hiss 8 and not its subtlety. 
 
 [Rises, exeunt all but CAIAPHAS. 
 Fools and blind. Well said the Nazarene, 
 That they are blinded leaders of the blind. 
 How quick old Annas blood was stirred at 
 
 thought 
 
 Of revenues endangered. Each for himself 
 Thinks only. I alone think for the nation. 9 
 On me the burden falls, whom God ordained 
 To be the Shepherd of this people. Hence, 
 Must I be jealous like to God Himself - 
 And give not mine own honour to another. 
 Well said I, twere better for the people
 
 6 THE DIVINE TRAGEDY 
 
 That one should die and not the nation perish. 
 
 Die for the people ! How strangely like his words, 
 
 " I lay my life down for the sheep." Men say 
 
 He calleth back the dead to life again; 
 
 But he, "I give my life." Can he save others, 
 
 And cannot save himself? Could he be Christ, 
 
 And die ? The Son of man ? The Son of God ? 
 
 We know from out the law the Christ abides 
 
 Forever. Yet there are dark prophecies 
 
 I understand not; as when Isaiah saith, 
 
 "All we like sheep have gone astray, and God 
 
 Hath laid on him the iniquity of all." 
 
 Whom means the prophet ? That I cannot tell. 
 
 But this man will I never own as Christ. 
 
 Would not the Christ come first to God s High 
 
 Priest, 
 
 Show him some sign from heaven, and so let him 
 Proclaim him to the nation ? But this man 
 This Nazarene away with him! the friend 
 Of publicans and sinners! Yet when I said 
 Those words, that he should die for all the people, 
 There seemed to move within the stirrings strange 
 That ancient prophets must have felt, who spake 
 By inspiration of the Spirit of God. 
 Tis strange how that same fateful word should 
 
 come.
 
 THE DIVINE TRAGEDY 27 
 
 First from Isaiah, then from the Nazarene, 
 And now from Caiaphas! The Baptist, too, 
 Called him "the Lamb of God who takes away 
 The sin of all the world." Can it be true 
 This is indeed the Christ a different Christ 
 From all our dreams anointed of the Lord 
 To be the sacrifice for all the people ? 
 If so be, let it be. He hath chosen; 
 Now I choose; both are in God s great hand; 
 He, the sacrifice; and I, the sword. 
 It is the will of God. So let it be. 
 
 [Exit. 
 
 SCENE IV. The Temple. A colonnade in the Court 
 of IVomen. 10 Sunrise, the third day of the -week 
 ( Tuesday J. JESUS is seen in a retired corner at 
 the right and a little bach, seated on the floor 
 with a few of his disciples around him, after the 
 manner of the Oriental teachers. Enter from the 
 left foreground, ANNAS, ELEAZAR, JONATHAN and a 
 delegation of Sanhedrists, both priests and scribes. 
 They advance towards JESUS, who rises to meet 
 them, with his disciples. During the progress of 
 the scene, people are coming in from all directions 
 until the open spaces of the Fourt are filled. 
 
 ANNAS. Art thou the Nazarene, whose lawless deeds 
 In meddling with the business of this place,
 
 28 THE DIVINE TRAGEDY 
 
 Which custom sanctions for the public use, 
 
 Hath reached our ears ? 
 
 JESUS. I am ; what wouldest thou ? 
 
 ANNAS. By what authority dost thou these things, 
 
 And who did give thee this authority ? 
 JESUS. If ye in truth do seek to know the truth, 
 
 By what authority I do these things, 
 
 Ye truly then will answer what I ask, 
 
 And I will answer you. 
 ANNAS. Master, say on. 
 
 JESUS. What say ye of John s baptism was t of 
 heaven 
 
 Or was t of men ? 
 ANNAS. We would consult apart, 
 
 To make our answer not for one but all. 
 
 They retire to the left foreground, 
 What think ye ? shall we say " from heaven " ? 
 A SCRIBE. Then he will say, "Why did ye not 
 believe?" 
 
 ANNAS. But if we say "of men " 
 
 ELEAZAR. We fear the people; 
 
 For all hold John to be a prophet. 
 ANNAS. Then 
 
 We must refuse to answer. 
 
 They return to JESUS. 
 
 We cannot tell.
 
 THE DIVINE TRAGEDY 29 
 
 JESUS. It is not reason, then, that I tell you 
 By what authority I do these things. 
 Suppose a vineyard keeper had two sons 
 And bade the first, " Go dress the vines 
 To-day"; and he should say, "I will not," 
 Yet afterwards repented him and went; 
 Likewise, the second; who replied, "I go," 
 Yet went not: which of the twain, think ye, 
 Obeyed his father s will ? 
 
 ANNAS AND OTHERS. We think, the first. 
 
 JESUS. So publicans and harlots before you 
 Shall enter in the commonwealth of God. 
 For John came in the way of righteousness, 
 Preaching the baptism of repentance: ye 
 Believed him not; while publicans and harlots 
 Believed, repented and were saved. Hear ye 
 A parable: A certain householder 
 Planted a vineyard, hedged it round about, 
 A winepress digged, a tower built, and then, 
 Letting to husbandmen, he went his way 
 Into a country far. And when the time 
 Of fruit drew near he sent his messengers 
 To bring his due proportion of the fruits. 
 But when the servants came, the husbandmen 
 Beat them or slew, and cast them out. Then he 
 Sent others, whom they likewise treated ill.
 
 30 THE DIVINE TRAGEDY 
 
 And last of all he sent his son, and said, 
 " Him they will reverence; for he is my son." 
 But they beholding him, said mong themselves, 
 "This is the heir; if him we take and kill, 
 The inheritance is ours." So him they seized 
 And, casting from the vineyard, slew. Therefore 
 What will the lord of that same vineyard do, 
 When he shall come, unto the husbandmen ? 
 
 A SCRIBE. Those wicked men he ll miserably des 
 troy 
 
 And let the vineyard out to other men, 
 Rendering to him the fruits in season due. 
 
 JESUS. Have ye not read in Scripture, how the stone 
 Rejected of the builders, is become 
 The head-stone of the corner: tis the Lord 
 That doeth this, and wondrous in our eyes ? 
 Therefore I say, the kingdom of your God 
 Is ta en from you, and to a nation given 
 Which shall bring forth its fruits. And who 
 Upon this stone shall fall, he shall be broke ; 
 But he on whom it falls he shall be ground 
 Even to powder. 
 
 JONATHAN (aside). He speaketh this of us. 
 
 ANNAS. Let him be seized! 
 
 Demonstrations from the people. 
 
 ELEAZAR (aside). Softly now. Remember
 
 THE DIVINE TRAGEDY 31 
 
 The wisdom of the serpent. Let us withdraw: 
 The people murmur now. Our time will come. 
 
 \_Exeunt ANNAS and delegation. 
 JESUS (to the people who draw near to hear him). 
 Hear ye a parable: The commonwealth 
 Of heaven is like a certain king who made 
 A marriage for his son, and sent his servants, 
 To call those bidden, but they would not come. 
 Again he sent forth other servants, saying, 
 Tell to those bidden, I have prepared my feast, 
 Oxen and fallings killed, made all things ready; 
 Come to the marriage of my son. But they 
 Made light of it and went their several ways, 
 To farm or merchandise, as each one list, 
 While others seized the servants of the king, 
 Entreated them despitefully and slew. 
 But when the king had heard thereof, in wrath 
 He sent his armies to destroy those men 
 And burned their city. Then to his servants said, 
 "The feast is ready, but the men first bidden 
 Were found unworthy: go, then, gather in 
 From highway and from hedge all that ye find, 
 And bid them to the marriage;" and when twas 
 
 done, 
 The wedding feast was furnished forth with 
 
 guests.
 
 32 THE DIVINE TRAGEDY 
 
 And when the king came in to see his guests, 
 
 He saw a man without a wedding robe, 
 
 And said, "My friend, how comest thou in here 
 
 Not having on a wedding robe ? " And he 
 
 Was speechless, for he knew full well the robe 
 
 Was furnished freely unto every guest. 
 
 Then said the king: " Bind him hand and foot, 
 
 And cast him forth in outer darkness, 
 
 Where there shall weeping be and gnashing teeth." 
 
 For many are the called, but few are chosen. 
 
 Enter a delegation of Pharisees and Hero dians. 
 
 A PHARISEE. Master, we know that thou art true 
 indeed, 
 
 And teachest us the way to God in truth, 
 
 Fearing no man, accepting no man s person. 
 
 Then solve our doubts: We Pharisees believe 
 
 This is a nation chosen unto God, 
 
 Nor can in bondage be to any man; 
 
 But these Herodians bid us own as lord, 
 
 Their master, Caesar, bowing beneath his yoke, 
 
 And paying tribute. But what thinkest thou ? 
 
 Tell, shall we pay or no ? 
 JESUS. Ye hypocrites, 
 
 Why tempt ye me ? Show me the tribute money. 
 
 They hand him a denarius. 
 
 Whose image and device is this?
 
 THE DIVINE TRAGEDY 33 
 
 A PHARISEE. Tis Caesar s. 
 
 JESUS. Then give to Caesar that which Caesar s is 
 And render unto God the things of God. 
 
 They retire discomfited. Enter a delegation of 
 Sadducees. 
 
 A SADDUCEE. Master, among us once were seven 
 
 brothers; 
 
 The eldest took a wife, and dying childless, 
 According unto Moses law, his brother 
 Took her; he likewise died and left no seed; 
 And so until the seven died, and last 
 The woman too: in resurrection time 
 Whose wife of all the seven shall she be ? 
 For she was wife to all. 
 
 JESUS. Now ye do err, 
 
 Not knowing the Scriptures nor the power of 
 
 God. 
 
 For they who live the resurrection life 
 Do neither marry nor are given in marriage, 
 But as God s angels they. But ye should know 
 The dead do live indeed; have ye not read 
 That which was said by God, " I am the God 
 Of Abraham, of Isaac and of Jacob " ? 
 God is the God of living not of dead. 
 
 Demonstrations of wonder and approval from 
 the people. The Sadducees fall back and the 
 Pharisees encouraged, again draw near.
 
 34 THE DIVINE TRAGEDY 
 
 A SCRIBE. Master, I would a question ask of thee, 
 Which is the great commandment of the law ? 
 
 JESUS. To love the Lord thy God with all thy 
 
 heart, 
 
 With all thy mind and soul, this is the first 
 And great command; the second this, 
 Its like: To love thy neighbour as thyself. 
 Fulfilling these, thou shalt fulfill them all; 
 For on these two, hang all the law and prophets. 
 
 A SCRIBE. Well, Master, thou hast said the truth; 
 
 one God 
 
 There is, and to love him with all the heart 
 And understanding, soul and strength, is more 
 Than all burnt offering and sacrifice. 
 
 JESUS. The Kingdom is not far from thee to-day: 
 Thou knowest the truth; happy are they that do. 
 
 To the Pharisees. 
 
 What think ye of the Christ ? Whose Son is 
 he? 
 
 A PHARISEE. The son of David. 
 
 JESUS. If he is David s son, 
 
 How then doth David by the Holy Ghost 
 Call him his Lord, as when he saith, "The Lord 
 Said to my Lord, Sit thou on my right hand 
 Until I make thine enemies to be 
 The footstool of thy feet " ?
 
 THE DIVINE TRAGEDY 35 
 
 PHARISEES. We cannot tell. 
 
 The Pharisees retire abashed and silent. The 
 people draw near to hear him. 
 
 JESUS. The Pharisees and Scribes in Moses seat 
 Do sit to give the law: therefore, observe 
 And do what they command; but do not ye 
 According to their works; for what they say, 
 They do not. Burdens grievous to be borne 
 They bind on others, which they will not touch, 
 And all their works are done for praise of men. 
 But be not ye likewise. Ye have one Lord, 
 The Christ; one Father, God; and ye are 
 
 brethren. 
 
 Then seek not honours, titles, praise of men. 
 The chief among you shall your servant be: 
 He shall be humbled who exalts himself, 
 He that is lowliest shall be set on high. 
 But woe to you, ye Pharisees and Scribes, 
 Who shut the door of heaven against mankind. 
 Woe unto you, ye Pharisees and Scribes, 
 Who hide extortion neath a cloak of prayer. 
 Woe unto you, ye Pharisees and Scribes, 
 Who compass sea and land to gain one soul 
 And make him like yourselves, the child of hell. 
 Woe unto you, ye Pharisees and Scribes, 
 Who loose from oaths upon the Temple sworn,
 
 36 THE DIVINE TRAGEDY 
 
 But bind a man who swears by Temple gold; 
 Who set men free who on the Altar swear, 
 And bind a man who swears by altar-gift. 
 Woe unto you, ye Pharisees and Scribes, 
 Who tithe the mint and anise of the law, 
 And leave undone its justice, mercy, faith; 
 Who strain the gnat, and swallow the camel 
 
 whole. 
 
 Woe unto you, ye Pharisees and Scribes, 
 Who make the outside of the platter clean, 
 And leave it full of filthiness within. 
 Like unto whited sepulchres are ye, 
 Appearing fair without, but inwardly 
 Full of corruption and of dead men s bones. 
 Woe unto you, ye Pharisees and Scribes, 
 Who build the prophets sepulchres, and say, 
 " If we had been in days our fathers lived, 
 We would not then have shared our fathers sins, 
 Nor been partakers of the prophets blood; " 
 Thus bearing witness that ye are the sons 
 Of them that killed the prophets. Fill ye up 
 Your fathers measure; for upon your heads 
 Shall come the judgment of all righteous blood, 
 From Abel unto faithful Zechariah, 
 Slain between Altar and the Sanctuary. 
 Verily, I say to you, all these shall come
 
 THE DIVINE TRAGEDY 37 
 
 . Upon this generation. 
 
 O Jerusalem, 
 
 Jerusalem, who dost the prophets kill, 
 How oft would I have gathered unto me 
 Thy children, as a hen protects her brood 
 Beneath her wings, and ye would not! Behold, 
 Your house is left unto you desolate. 
 Ye shall not see me hence, till ye shall say, 
 " Blessed is he that cometh in God s name." 
 
 Solemnly departs from the Temple, but pauses in 
 passing out to observe the offering of gifts in 
 the coffers set near the entrance of the Court. 
 He points his disciples to a poor widow. 
 
 Behold this widow s gift. Verily, I say, 
 Her gift is greater than them all: for they 
 Of their abundance offered to the Lord, 
 But she hath given her living all she had. 
 
 \Exeunt JESUS and his disciples. 
 
 SCENE V. The Court of the Gentiles. Immedi 
 ately after. Steps lead up from the Court to the 
 Terrace, bordered with a low wall, bearing Greek 
 inscriptions warning Gentiles not to pass in on 
 pain of death. From the Terrace opens (inward) 
 the Gate of the Court of Women. People passing 
 to and fro. Enter PHILIP from the Court of
 
 38 THE DIVINE TRAGEDY 
 
 Women. Several Greeks, recognising a disciple 
 of JESUS, come forward from the crowd. 
 
 GREEKS. Sir, we have come that we may Jesus see, 
 
 And hear his words. 11 
 PHILIP. I go to know his will. 
 
 Meets ANDREW and speaks with him apart. 
 JESUS and disciples enter from the Court of 
 Women to the Terrace, followed by the crowds. 
 
 ANDREW AND PHILIP. Master, there are some Greeks 
 
 that wait below 
 
 Who having come to worship at the feast 
 Desire to see thee; but without thy mind, 
 We would do nothing. 
 
 JESUS. The hour is come! 
 
 The Son of man is glorified! For now 
 Behold the first-fruits of the Gentiles! Far 
 Beyond your sight, the fields shall stretch away, 
 White to the harvest, waiting the reaper s hand. 
 But tis not yet. Except a corn of wheat 
 Fall in the ground and die, it bides alone; 
 But if it die, it bringeth forth much fruit. 
 He that would keep his life, his life shail lose, 
 By sacrifice of life shall life be given. 
 If one would serve me, let him follow me, 
 And where I am, there shall my servant be. 
 My Father hon reth him who serveth me.
 
 THE DIVINE TRAGEDY 39 
 
 Now trouble fills my soul. What shall I say ? 
 
 Shall I say, "Father, save me from this hour" ? 
 
 But for this cause I came unto this hour. 
 
 It is Thy will; this therefore will I say, 
 
 "Father in heaven, glorify Thy name." 
 VOICE. I have both glorified it and again 
 
 Will glorify. 
 
 IST BYSTANDER. It thundered. 
 20 BYSTANDER. No, the sky 
 
 Is clear. 
 
 30 BYSTANDER. It was an angel spake to him. 
 
 JESUS. This voice came not for me but for your 
 sakes. 
 
 Now shall this world be judged, its prince cast 
 out. 
 
 And I, if I be lifted up, will draw 
 
 All men unto me. 
 
 The Greeks below have been awe-stricken wit 
 nesses of this scene and have fallen on their 
 knees. He stretches out his hands in benedic 
 tion. 
 
 Peace be unto you. 
 
 END OF ACT I
 
 ACT II 
 
 SCENE I. A room in the High Priest s palace. 
 Evening, the third day of the week (Tuesday}. 
 CAIAPHAS, ANNAS, ELEAZAR, JONATHAN, priests and 
 scribes are engaged in consultation. 
 
 CAIAPHAS. How glorious was your victory to-day 
 Over the Nazarene! I much do fear 
 The sons of Annas will get little gain 
 From their bazaars this year. 
 
 ANNAS. But have a care, 
 
 Lest Caiaphas mitre be no more secure, 
 Than Annas shekels. If he be prophet true 
 There s woe enough for all; if not, he may 
 Incite the people to a madness gainst us, 
 Bitter as what he threatens from above. 
 
 CAIAPHAS. Then is it time to invoke the power of 
 
 Rome. 
 
 Could ye not so entangle him in talk 
 To give occasion to the Roman power? 
 
 ANNAS. There went with us Herodians who know 
 The subtilties of Roman law, but found 
 No accusation gainst him. Nor could we 
 Find aught to turn the people to our side. 
 4 o
 
 THE DIVINE TRAGEDY 41 
 
 CAIAPHAS. Trimmed he his sails so nicely ? Truly, I 
 Am fortunate in legal counsellors! 
 Where learned this Galilean his subtilty, 
 That ye may seek instruction in his school ? 
 
 A PHARISEE. Father, twas not by any subtilty; 
 But simple truth that we could not gainsay 
 Put us to silence. 
 
 CAIAPHAS. Verily, then must I 
 
 Myself assume the task. I cannot go 
 Before the people and contend with him: 
 He must be brought to me. Tis true the thing 
 Requireth care, but yet it must be done. 
 Once before me he must renounce his claims, 
 Or else make claim so high that he can be 
 Delivered over to the power of Rome. 
 
 Noise without. 
 
 (Calls:) Ho, Malchus! Hither! 
 
 ( To the others.} Surely this cannot be 
 
 Some strange, new madness of the Nazarene! 
 
 Enter MALCHUS. 
 Who disturbs the peace ? 
 
 MALCHUS. May t please thee, Father, 
 
 There is a fellow here, who, people say, 
 Was one of those nearest the Nazarene, 
 Desiring speech with thee; and when we sought 
 To know his business, he refused to speak
 
 42 THE DIVINE TRAGEDY 
 
 Save only unto thee. So, fearing mischief, 
 The attendants sought to put him forth, and he 
 Became unruly. 
 
 CAIAPHAS. Let him be brought in. 
 
 \Exit MALCHUS. 
 He may be useful to us. 
 
 Enter MALCHUS and JOACHIM, bringing JUDAS 
 between them. 
 
 What is thy name? 
 
 JUDAS. Judas of Kerioth 
 
 CAIAPHAS. Is t true that thou 
 
 Dost follow him they call the Nazarene ? 
 
 JUDAS. Tis true I followed him. Three years and 
 
 more, 
 
 Fed on delusive hopes and shadowy dreams, 
 Scorched with the sun by day, and in the night 
 Wet with the dews of heaven, I followed him. 
 And all for what ? That when he should restore 
 The kingdom unto Israel, I might have 
 High place and power. Well, he gave me place. 
 He made me treasurer treasurer of beggars alms! 
 What will ye give me that I may betray him ? 
 
 ANNAS. We will make thee rich. 
 
 CAIAPHAS (aside). Peace, dotard. 
 
 Seest thou not he is already ours ? (Aloud.} 
 Fellow, we need thee not. It only needs
 
 THE DIVINE TRAGEDY 43 
 
 That we should lift our hand to crush this man 
 And his deluded followers. Nor would we 
 Compound with such as thou. But thou hast 
 
 shown 
 
 Some disposition to our service ; and 
 Perhaps twere better he were quietly 
 Betrayed into our hands, lest there might be 
 Some tumult mongst the people. Betray him 
 
 then, 
 And we will give thee thirty silver pieces. 
 
 JUDAS. Price of a common slave! 
 
 CAIAPHAS. Didst thou not say, 
 
 His royal claims were mockery and sham ? 
 It is enough. Now get thee gone and see 
 That thou betray him. We would shed for him 
 No guiltless blood. Be gone. 
 
 [Exeunt JUDAS and servants. 
 
 Well, that was timely. 
 ANNAS. Thou hast played the fool. Thou tauntest 
 
 me 
 
 With avarice, yet wouldst lose a chance like this, 
 To spare a few gold pieces. 
 A SCRIBE. I much do fear 
 
 He will not do it for so small a price. 
 CAIAPHAS. Ye nothing know at all. Could ye not 
 see
 
 44 THE DIVINE TRAGEDY 
 
 How deep the iron hath entered to his soul ? 
 
 How deep the hate he bears him, and the grudge 
 
 Of these hard years of disappointed hope ? 
 
 To make him rich would make him troublesome. 
 
 Now we shall use him and have done with him. 
 
 But mind: no word of this to any man. 
 
 The council is dismissed. Peace with you all. 
 
 \Exit with attendants. 
 
 ALL (bowing to CAIAPHAS as he leaves). 
 
 Peace be with thee! 
 
 (Bowing to each other.} And peace to you, and 
 you. 
 
 SCENE II. The Mount of Olives. Night, the 
 third day of the week (Tuesday}. On the left an 
 olive-tree under which JESUS is seated -with PETER, 
 JAMES, JOHN and ANDREW. The ground falls 
 steeply towards the deep valley of Kedron, beyond 
 which, in the right background rises Jerusalem 
 over against them, with the Temple in the centre 
 of the view, its white walls and colonnades and 
 golden roof shining under the light of a nearly 
 full moon. 
 
 PETER. Master, to-day as thou didst leave the Tem 
 ple,
 
 THE DIVINE TRAGEDY 45 
 
 Thou saidst that all these things should be des 
 troyed. 
 
 When is it this shall be ? and what the sign 
 When all these prophecies shall be fulfilled P 1 
 JESUS. Take heed no man deceive you. There shall 
 
 be 
 
 False Christs deceiving many. When ye hear 
 Of wars and rumours, be ye not dismayed 
 For all these things must come before the end. 
 The rising nations and the trembling earth, 
 Famine and pestilence, and fearful signs, 
 Are but beginnings of the travail sore. 
 But to yourselves take heed; for ye shall suffer 
 In council and in synagogue for me; 
 Yea, before governors and kings shall stand 
 To bear me witness; and for testimony 
 In all the world this gospel shall be preached 
 To every nation. Then the end shall come. 
 The sign of desolation Daniel saw * 
 Shall hover o er the land; Jerusalem 
 With armies shall be compassed round, and then 
 When ye see this, know that her doom is near. 
 Then flee, inhabitant of Judah,flee; 
 Return not to thy house, nor take thy stuff, 
 But flee unto the mountains. Woe to them 
 That are with child, or in those days give suck.
 
 46 THE DIVINE TRAGEDY 
 
 And pray it be not in the winter time. 
 
 For these are days of vengeance and distress, 
 
 And wrath upon this people. And unless 
 
 The days be shortened no flesh could be saved: 
 
 But for His own, the Lord hath shortened them. 
 
 And thus Jerusalem, the holy place, 
 
 Is trodden under Gentile feet until 
 
 The times of Gentile rule shall be fulfilled. 
 
 After the tribulation of those times, 
 
 The darkened sun, the waning moon, the stars 
 
 Falling from heaven, shall proclaim to men 
 
 The coming of the Son of Man in clouds 
 
 With power and glory. Then shall he send 
 
 forth 
 
 His angels and shall gather his elect 
 From the four winds of heaven. 
 
 But when ye see 
 
 Those things begin to come of which ye asked, 8 
 Look up and lift your heads, rejoice, for lo! 
 Redemption draweth nigh. Behold the trees! 
 When they put forth their leaves, ye know your 
 selves 
 
 That summer draweth nigh. So shall ye know 
 The kingdom draweth nigh when these things 
 
 come. 
 Verily, this generation shall not pass
 
 THE DIVINE TRAGEDY 47 
 
 Away till all these things shall be fulfilled. 
 Heaven and earth shall pass, but not my word. 
 
 PETER. But, Master, we would also know the sign 
 When thou shalt come, and when the world shall 
 end. 
 
 JESUS. Of that day or that hour, no man doth 
 
 know, 
 
 Nor angel in the heaven, nor even the Son. 
 Only the Father knows. So take ye heed, 
 Watch ye, and pray; because ye know not 
 
 when 
 
 The time shall be. Tis as a man, sojourning 
 In a far country, gives authority 
 Unto his servants and to each his work, 
 Commanding him who keeps the door to watch. 
 Therefore watch ye, because the Lord may come 
 At noon or eve, at midnight or cock-crow: 
 Lest coming suddenly, he find you sleeping. 
 And what I say to you, I say to all, 
 Watch! 4 
 
 SCENE III. Bethany. The house of Lazarus. 
 Morning, the fifth day of the week ( Thursday}. 
 A large room with stone divan running around 
 three walls. JESUS is seated in the centre of the 
 middle divan. Near him is PETER, JAMES, JOHN,
 
 48 THE DIVINE TRAGEDY 
 
 and the rest of the Twelve ranged on the divan in 
 Oriental attitudes. JUDAS is in the corner out of 
 the eye of JESUS. LAZARUS is seated with the 
 Twelve. At the footstool of JESUS are seated his 
 mother, MARY of Bethany, MARY of Magdala, and 
 MARY the wife of ALPHEUS. MARTHA, JOANNA and 
 SALOME are handing the light morning meal. 6 
 
 JESUS. This is the first day of unleavened bread 
 On which, ye know, the Paschal Lamb is killed, 
 And when the Son of man shall be betrayed 
 For to be crucified. 
 
 PETER. Betrayed ? 
 
 ALL THE DISCIPLES. Betrayed ! 
 
 Expressions of consternation and sorrow from 
 the disciples, and sounds of weeping from the 
 women. 
 
 JESUS. Peter, go thou, with John, and ready make 
 
 For us the Passover that we may eat. 
 PETER. Master, where wilt thou that we should 
 prepare ? 
 
 JUDAS leans forward intent to hear- the direc 
 tions. 
 
 JESUS (seeing JUDAS). When ye have entered in the 
 
 city gate 
 
 A man shall meet you with a water jar. 
 Follow him where ye see him entering in,
 
 THE DIVINE TRAGEDY 49 
 
 And say ye to the goodman of the house, 
 "The Master saith, My time is nigh at hand, 
 Where is the guest chamber where I shall eat 
 The Passover with my disciples twelve ? 
 And he shall show to you an upper room, 
 Goodly and large, all furnished and prepared. 
 There make ye ready for our parting feast. 
 
 [Exeunt PETER and JOHN. 
 A little while, and me ye shall not see, 
 Again a little while, and me ye see, 
 Because I go unto the Father. 
 
 A DISCIPLE. (Aside to the other Disciples.) What 
 Is this he saith to us, "A little while, 
 And ye shall see me not, and then again 
 A little while, and me ye see, because 
 I go unto the Father." We cannot tell 
 What is it that he saith, " A little while" ? 
 
 JESUS. Do ye, indeed, inquire among yourselves 
 Of what I said, " A little while and ye 
 Shall see me not, and then a little while, 
 And ye shall see me " ? Verily, I say, 
 That ye shall weep and mourn: the world rejoice: 
 Ye shall be sorrowful, but sorrow soon 
 Shall turn to joy. A woman in travail 
 Shall sorrow have because her hour is come: 
 But when she is delivered of the child
 
 50 THE DIVINE TRAGEDY 
 
 The anguish she no more remembereth 
 
 For joy a man is born into the world. 
 
 Ye therefore now have sorrow, but your heart 
 
 Shall sing for joy when you I see again, 
 
 And this your joy no man shall from you take. 
 
 He rises and goes out. They all rise and fall 
 into little groups, and go out through differ 
 ent doors. JUDAS is left alone. 
 
 JUDAS. Alone! Each to his fellow turns in hope or 
 
 fear. 
 
 Heart speaks to heart in common sorrow. But 
 From me they shrink as men shrink from a leper. 
 Hath any read the purpose of my soul ? 
 But no! For even when my hopes were bright 
 (No thought of treason having entered in), 
 No soul came forth to meet my soul. When we 
 Went forth by two and two and preached the 
 
 word, 
 
 I seemed to walk apart. My comrade Simon, 
 Though Zealot 6 like myself, seemed all intent 
 On other aims than mine. Oh, I wonder 
 Will t be my curse in Hell to walk alone ? 
 Will devils, even, when I come nigh, draw back, 
 And say, " This is the man betrayed his Master " ? 
 But doth the Master know ? Oh, I have sought 
 To shun that eye that reads the very soul,
 
 THE DIVINE TRAGEDY 51 
 
 But when I strained to catch his words just now, 
 He paused, he looked at me, and then he spake 
 In proverbs. But perhaps, if 1 make haste, 
 I might betray him ere he leaves the house! 
 But no! The High Priest said it must not be 
 Upon the feast day. Then must I be patient, 
 And bide my time. Nay, more, I must be bold, 
 And seek the first place at the Master s side, 
 To hide my purpose. Oh, that this day were 
 done! 
 
 SCENE IV. -Jerusalem: the house of JOHN MARK S 
 father. 1 Twilight, the fifth day of the week ( Thurs 
 day). A large upper room opening on the house 
 top and reached by an outside stair. A low ob 
 long table is nearly surrounded on three sides by 
 divans. JESUS enters with the Twelve. He takes 
 his place near the outer end of the divan on the 
 left. JOHN takes his accustomed place on his right, 
 the end seat of the table. PETER is about to take 
 the place on the other side of JESUS when JUDAS 
 contends with him for the honour, and a general 
 dispute over precedence follows. 91 
 
 JESUS. The Gentile kings do exercise command 
 And they that rule are chief. But not so ye. 
 But let your greatest as the youngest be,
 
 52 THE DIVINE TRAGEDY 
 
 And let the chiefest serve. For who is greater, 
 He who sits at meat, or he who serves? 
 But I among you am as he that serves. 
 
 PETER with shame goes to the other side of the 
 table, and takes the lowest place, opposite 
 JOHN. The others seat themselves, yielding 
 each to the other, and JUDAS takes the place 
 next to JESUS on his left. 9 
 
 With strong desire have I desired to eat, 
 Before I suffer, this last Paschal feast, 
 For no more will 1 eat thereof, until 
 The kingdom come, when all shall be fulfilled. 
 To you who with me my temptations bear 
 I give a kingdom, as my Father, me; 
 That at my table ye may eat and drink, 
 Judging, enthroned, the tribes of Israel. 
 
 He pours out the first cup of wine and lifts his 
 eyes to heaven. 
 
 Blessed art Thou, our Father, who hast made 
 Fruit of the wine for gladness, and hast given 
 In love the solemn days for joy; and this 
 Day of unleavened bread that made us free. 
 We thank Thee, Father, that Thou hast preserved 
 Our lives and souls, and brought us to this hour. 10 
 Hands cup to JOHN and then to JUDAS, to pass 
 on to the others. 
 
 Take this: divide it mongst yourselves: for I
 
 THE DIVINE TRAGEDY 53 
 
 Will drink no more this fruitage of the vine, 
 Until the commonwealth of God shall come. 
 
 Rises from the table as for the accustomed hand- 
 washing,^ but, instead lays aside his gar 
 ments, girds hitnself with a towel, takes a 
 basin of water and comes to PETER, at the 
 lowest place, to wash his feet. 
 
 PETER (astonished). Dost thou, Lord, wash my 
 
 feet? 
 
 JESUS. What I do now, 
 
 Thou knowest not, but thou shalt know here 
 after. 
 
 PETER. No, never shalt thou wash my feet. 
 JESUS. If then 
 
 I wash thee not, thou hast no part in me. 
 PETER. Lord, not my feet alone: my hands, my 
 
 head! 
 
 JESUS. He that is bathed, need only wash his feet 
 To be clean every whit. And ye are clean: 
 But not ye all. 
 
 Goes around the table until he has washed the 
 feet of all, then resumes his garment and takes 
 his place. 
 
 Know ye what I have done ? 
 Ye call me, "Lord," and, "Master," and say 
 
 well, 
 For so I am. Therefore, if I, your Lord,
 
 54 THE DIVINE TRAGEDY 
 
 Have washed your feet, ye also ought to wash 
 Each others feet. For I have given example 
 That ye should do, as I have done to you. 
 The servant is not greater than his Lord, 
 Nor is one sent greater than he that sends. 
 Ye know these things; happy are they who do. 
 
 Enter JOHN MARK, bearing the bowl of " Charo- 
 seth 1J with dishes of bitter herbs , unleavened 
 bread, and the Passover Lamb, roasted whole. 
 He set$ them on the table and retires. 
 
 I speak not of you all. I know mine own; 
 But as the Scripture saith, so must it be: 
 "He that ate bread with me hath lifted up 
 His heel against me." This I tell you now, 
 That when it comes to pass, ye may believe 
 That I am he. 
 
 Lays his hand on the dish containing the Lamb. 13 
 
 JOHN. What mean ye by this service ? 
 
 JESUS. The body u of the Lord s Passover, this; 
 Because the houses of our fathers were 
 In Egypt s land passed over by the Lord. 
 
 He takes up the dish of unleavened bread. 
 
 JOHN. Why is our bread unleavened on this night? 
 JESUS. Because our fathers were redeemed in haste. 
 
 Takes up the dish of bitter herbs.
 
 THE DIVINE TRAGEDY 55 
 
 JOHN. Why do we eat these bitter herbs this night ? 
 
 JESUS. Because the Egyptians made our fathers 
 
 lives 
 
 Bitter with bondage hard in Egypt s land. 
 We therefore thank and praise and glorify 
 Him who these miracles for our fathers wrought, 
 And for us, too; for He did bring us forth 
 From bondage into freedom; changed to joy 
 Our sorrows, our mourning to a feast. Therefore 
 In His high presence, let us say and sing, 
 
 They all rise. 
 
 (Singing. ) Hallelujah! 15 
 
 The disciples sing the responsive lines. 
 
 Praise, O ye servants of the Lord, praise the 
 
 name of the Lord. 
 Blessed be the name of the Lord from this time 
 
 forth and forever more. 
 From the rising of the sun unto the going down 
 
 of the same, the Lord s name be praised. 
 The Lord is high above all nations: 
 And His glory above the heavens. 
 Who is like unto the Lord our God, 
 Who dwelleth on high ? 
 Who humbleth Himself to behold the things that 
 
 are in heaven, 
 And in the earth.
 
 56 THE DIVINE TRAGEDY 
 
 He raiseth the poor out of the dust. 
 
 The needy out of the dunghill. 
 
 That He may set him with princes. 
 
 Even with the princes of the people. 
 
 He maketh the barren woman to keep house. 
 
 And to be the joyful mother of children. 
 ALL. HALLELUJAH! 
 
 When Israel went out of Egypt, 
 
 The house of Jacob from a people of strange 
 language ; 
 
 Judah was His sanctuary, 
 
 And Israel his dominion. 
 
 The sea saw it and fled, 
 
 Jordan was driven bach. 
 
 The mountains skipped like rams, 
 
 And the little hills like lambs. 
 
 What ailed thee, O thou sea, that thou fleddest, 
 
 Thou Jordan, that thou wast driven bach ? 
 
 Tremble, thou earth, at the presence of the Lord, 
 
 At the presence of the God of Jacob ; 
 
 Who turned the rock into a standing water, 
 
 The flint into a fountain of waters. 
 ALL. HALLELUJAH! 
 
 They drink the second cup of wine and seat 
 themselves. He is about to proceed with the 
 Passover, but betrays great agitation.
 
 THE DIVINE TRAGEDY 57 
 
 JESUS. My soul is troubled, for behold with me 
 Upon the table my betrayer s hand. 
 
 The disciples look on one another with consterna 
 tion. 
 
 Verily, I say, of those now eating with me, 
 One shall betray me. 
 
 THOMAS (anxiously). Lord, it is not I ? 
 
 NATHANIEL (grieved). Lord, is it I ? 
 VOICES. Or I ? 
 
 VOICES. Lord, is it I ? 
 
 PETER beckons to JOHN across the table to ask 
 who it is. 
 
 JOHN (leaning on JESUS bosom). Who is it, Lord ? 
 JESUS (aside to JOHN). Tis he to whom I give 
 The sop when I have dipped it. 
 
 He takes a piece of the lamb, and of the unleav 
 ened bread and some of the bitter herbs, wraps 
 them together and dips them in the Charoseth,^ 
 and hands the sop to JUDAS. 
 
 The Son of man 
 
 Must go as it is written he must go, 
 But woe to him by whom he is betrayed! 
 Better for that man had he ne er been born. 
 JUDAS. Lord, is it I ? 
 
 JESUS (aside to JUDAS). It is, and that thou doest, 
 Do quickly. 
 
 [Exit JUDAS.
 
 58 THE DIVINE TRAGEDY 
 
 Now the hour is come. Behold, 
 The Son of man is glorified, and God 
 Is glorified in him. 
 
 They proceed with the supper. 
 
 My little children, 
 
 Tis but a little while that 1 am with you, 
 And whither I go, thither ye cannot come. 
 A new commandment give I unto you, 
 "To love each other, even as I love you," 
 It is the sign by which all men shall know 
 That ye indeed are my disciples. 
 
 PETER. Lord, 
 
 Where goest thou, we cannot follow thee ? 
 
 JESUS. Whither I go thou canst not follow now, 
 But thou shalt follow me hereafter. 
 
 PETER. Lord, 
 
 For thy sake, I would lay me down to die. 
 
 JESUS. All ye this night shall be offended in me. 
 For it is writ: " The Shepherd will I smite 
 And all the sheep abroad shall scattered be." 
 
 PETER. Though all men be offended, yet not I. 
 
 JESUS. Simon, Simon, Satan hath sought for you, 
 That he might sift you all as wheat. But I 
 Have prayed for thee prayed that thy faith fail 
 not.
 
 THE DIVINE TRAGEDY 59 
 
 And when them art converted, strengthen thou 
 
 Thy brethren. 17 
 PETER. Lord, if I may go with thee 
 
 I ll gladly go to prison or to death. 
 JESUS. Verily, I say to thee, this very night, 
 
 Before the second crowing of the cock, 
 
 Thou shalt deny me thrice. 
 PETER. Though I should die 
 
 With thee, I never will deny my Lord. 
 ALL. With thee we ll die, but never will deny. 
 JESUS. Lacked ye for aught when without purse or 
 scrip 
 
 Or shoes, I sent you forth ? 
 ALL. Nothing. 
 
 JESUS. But now, 
 
 When I am taken from you, ye will need 
 
 Both purse and scrip, and if ye have no sword, 
 
 Let each man forthwith sell his coat and buy. 
 
 For what is written must accomplished be, 
 
 "With the transgressors was he numbered"; for 
 
 The things concerning me must have an end. 
 
 Takes a cake of unleavened bread and lifts his 
 eyes to heaven. 
 
 Father, in heaven, hallowed be Thy name, 18 
 Thy kingdom come, Thy will be done in earth, 
 As it is done in heaven. Give us this day
 
 6o THE DIVINE TRAGEDY 
 
 Our daily bread, and all our debts forgive, 
 
 As we forgive our debtors. Lead us not 
 
 Into temptation, but deliver us 
 
 From evil. Holy Father, Thou didst lead 
 
 Our fathers through the wilderness, and gave 
 
 Them daily manna for their daily need, 
 
 And now Thou giv st Thy Son, the living bread, 
 
 That whosoever eateth me shall live; 
 
 That as I live by Thee, so they by me. 
 
 Therefore we bless Thee for this heavenly bread. 
 
 Breaks the bread and passes it first to John and 
 then to James who is now next on his left. 
 
 Take, eat, this is my body broken for you, 
 This do ye in remembrance of my death. 
 
 They each take the bread and pass it on until 
 all have partaken. He fills the third cup, 
 raises it, and lifts his eyes to heaven. 
 
 Father, who didst Thy people all redeem 
 By blood of Paschal lamb, and to Thyself 
 Didst sanctify them from among all nations 
 By giving them Thy law, we give Thee thanks 
 That Thou hast promised a New Covenant 
 When Thou wilt write Thy law upon their hearts, 
 Forgive their sins, remembering them no more. 
 Now, holy Father, come I unto Thee,
 
 THE DIVINE TRAGEDY 61 
 
 That all this Scripture be fulfilled. O keep 
 Through Thine own name these children given 
 
 me, 
 
 That they may all be one as we are one. 
 I am the Vine, the branches they; henceforth 
 Let them abide in me and bring forth fruit 
 Unto Thy glory. Therefore give we thanks 
 And take this cup of blessing in Thy name. 20 
 
 Hands cup to disciples. 
 
 Take ye this cup and drink; it is the seal 
 Of that New Covenant in my blood, now shed 
 For many, for remission of their sins. 
 For this ye do, as often as ye drink, 
 In memory of me. Verily, I say, 
 I will not henceforth drink this fruit of vine, 
 Until I drink it new with you within 
 My Father s kingdom. 
 
 The cup is passed until all have partaken. The 
 disciples begin to weep as its solemn signifi 
 cance is perceived. 
 
 Let not your heart be troubled; 
 Believe in God, believe also in me. 
 Within my Father s house are many mansions 
 (For if it were not so I would have told you), 
 I go to make a place prepared for you; 
 And if 1 go to make a place for you,
 
 62 THE DIVINE TRAGEDY 
 
 Then I will come and take you to myself, 
 That where I am, there also ye may be. 
 Whither I go ye know the way ye know. 
 
 THOMAS. Whither thou goest, Lord, we do not 
 
 know, 
 How can we know the way ? 
 
 JESUS. I am the way, 
 
 The truth, the life; except by me, no man 
 Can to the Father come. Had ye known me, 
 Ye should have known my Father also; now 
 Ye know him, and have seen him. 
 
 PHILIP. The Father, Lord, 
 
 Show unto us, and that will us suffice. 
 
 JESUS. Philip, have I so long time with you been 
 And yet hast thou not known me ? Seeing me, 
 Ye see the Father, and how sayest thou, 
 Show us the Father? Dost thou not believe 
 That I am in the Father, He in me ? 
 The words I speak, I speak not of myself; 
 The Father dwelling in me doth the works. 
 Verily, I say, he that believes in me 
 The works that I do, he shall do also, 
 And greater works than these, because I go 
 Unto my Father. Whatsoever, then, 
 Ye ask upon my name, that will I do, 
 That in the Son, the Father s glory may
 
 THE DIVINE TRAGEDY 63 
 
 Be magnified. If me ye love, then keep 
 The laws 1 give, and I will pray the Father, 
 And He shall give to you the Comforter, 
 Abiding with you, whom the world doth not 
 Receive, because it sees Him not, nor knows. 
 But ye shall know Him, for He dwells with you, 
 And shall be in you. I will not leave you orphans, 
 In him shall I return, and, though the world 
 No more shall see me, ye shall see me still. 
 Because 1 live, ye also shall have life. 
 At that day ye shall know that 1 am in 
 My Father, ye in me, and I in you. 
 For whosoever keepeth my commands, 
 Tis he that loveth me, and loving me, 
 He shall be loved of my Father too, 
 And I will love him, and will come to him, 
 And manifest myself. 
 
 JUDAS (brother of JAMES). How is it, Lord, 
 That thou will manifest thyself to us 
 And not unto the world ? 
 
 JESUS. Because the world 
 
 Keeps not my words, and loves me not nor 
 
 knows. 
 
 But he who loveth me and keeps my words, 
 My Father loveth him, and we will come 
 And in his heart abide. The Comforter
 
 64 THE DIVINE TRAGEDY 
 
 The Holy Spirit, whom the Father sends, 
 
 Shall teach you all things, and shall bring to mind 
 
 Whatever I have said. My peace I give; 
 
 Not as the world gives, give 1 unto you. 
 
 Let not your heart be troubled, nor afraid. 
 
 Grieve not because I go unto the Father. 
 
 Rather rejoice, as they who love me should, 
 
 Because my Father greater is than I. 
 
 I tell you now, that when it comes to pass, 
 
 Ye may believe. I cannot say much more, 
 
 For now the prince of this world comes, and 1 
 
 Must meet him by the Father s word, and show 
 
 That he hath nothing in me. Thus, the world 
 
 Shall know I love the Father, and obey 
 
 All His commands. Arise, let us go hence. 
 
 They arise and sing the Hallel.* 1 
 
 JESUS AND THE DISCIPLES (singing}. I love the Lord 
 
 because He heareth 
 My voice and my supplications. 
 Because He hath inclined His ear unto me 
 
 Therefore will I call upon Him, as long as I live. 
 The cords of death compassed me, 
 And the pains of the grave got hold upon me. 
 I found trouble and sorrow. 
 Then called I upon the name of the Lord,
 
 THE DIVINE TRAGEDY 65 
 
 "O Lord, I beseech Thee, deliver my soul." 
 Gracious is the Lord, and righteous, 
 
 Yea, our God is merciful. 
 The Lord preserveth the simple, 
 
 I was brought low and He saved me. 
 Return unto thy rest, O my soul, 
 
 For the Lord hath dealt bountifully with thee. 
 For Thou hast delivered my soul from death, 
 
 Mine eyes from tears, and my feet from falling. 
 I will walk before the Lord, 
 
 In the land of the living. 
 I believe; for I will speak. 
 
 I was greatly afflicted. 
 I said in my haste, 
 
 "All men are liars." 
 What shall I render unto the Lord, 
 
 For all His benefits towards me ? 
 I will take the cup of salvation 
 
 And call upon the name of the Lord, 
 I will pay my vows unto the Lord, 
 
 Yea, in the presence of all His people. 
 Precious in the sight of the Lord 
 
 Is the death of His saints. 
 O Lord, truly I am Thy servant; 
 
 I am Thy servant, the Son of Thy handmaid; 
 
 Thou hast loosed my bonds.
 
 66 THE DIVINE TRAGEDY 
 
 I will offer the sacrifice of thanksgiving, 
 And will call on the name of the Lord. 
 
 I will pay my vows unto the Lord, 
 Yea, in the presence of all His people. 
 
 In the courts of the Lord s house; 
 In the midst of thee, O Jerusalem. 
 
 Hallelujah! 33 
 
 Jesus goes out followed by his disciples. JOHN 
 MARK comes in, throws a linen cloth over his 
 serving tunic and follows them. 
 
 END OF ACT II
 
 ACT III 
 
 SCENE I. The Garden of Gethsemane. Night, the 
 fifth day of the week (Thursday). A garden of 
 olive-trees is shown by the light of the full moon, 1 
 with dark shadows under the trees. The ground 
 rises from the front, with occasionally a low stone 
 wall supporting the higher ground beyond. Part 
 of a wall with gate showing at the right front. 
 Enter, through the gate, JESUS and the ele-ven dis 
 ciples, with JOHN MARK, following at a little dis 
 tance, concealed in the shadows. 
 
 JESUS. Now sit ye here awhile, and I will go 
 A little way apart, and pray alone. 
 
 Signs to PETER, JAMES and JOHN to follow him. 
 They disappear among the trees, reappearing 
 in the background. The other disciples settle 
 themselves in the shadows, and fall asleep, ex 
 cept JOHN MARK, -who stands watching. 
 
 (7*0 the three.} My soul is sorrowful exceedingly, 
 Even to death; tarry ye here and watch. 
 
 Goes a little farther, falls on his face, and prays 
 in silent agony. The three disciples fall 
 asleep. 
 
 {Aloud.} My Father, O my Father, let this cup, 
 67
 
 68 THE DIVINE TRAGEDY 
 
 If it be possible, pass from me; yet 
 Not as I will, but as Thou wilt. 
 
 Rises and returns to the three disciples. 
 
 (To the three.) Simon, 
 
 Could ye not watch with me one hour ? O watch 
 
 And pray ye enter not into temptation. 
 
 The disciples, stupefied, make no answer. He 
 leaves them and they fall back to sleep. He 
 again falls on his face and prays longer than 
 before. 
 
 (Aloud.) Abba, Father, since all things unto 
 
 Thee 
 
 Are possible, O then, if Thou be willing, 
 Let now this cup pass from me. Nevertheless, 
 Let not my will, but Thine, O God, be done. 
 
 Comes again to the disciples, and touches them. 
 7*hey strive to rise but are overcome with 
 sleep. 
 
 The spirit indeed is willing: the flesh is weak. 
 
 Goes again and falls on his face in an agony of 
 groans and tears until the sweat of his brow is 
 mingled with blood. An angel appears 
 strengthening him. 
 
 (Calmly.) O my Father, if this cup cannot pass, 
 Except I drink it, then, Thy will be done. 
 
 Returns to the disciples.
 
 THE DIVINE TRAGEDY 69 
 
 (Musing. ) Sleep on now and take your rest: 
 
 there is 
 
 No need to wake you now. The time to watch 
 With me is past: mine hour is come. Behold, 
 The Son of man betrayed into the hands 
 Of sinners! 
 
 Sounds without of approaching multitudes. JESUS 
 awakes disciples. 
 
 But rise and let us go. For lo, 
 He that betrayeth me is just at hand. 
 
 Enter through the gate, JUDAS with MALCHUS 
 and JOACHIM, servants ^/"CAIAPHUS ; the Cap 
 tain of the Temple, with a band of Temple 
 guards armed with clubs ; a Roman J^ribune 
 with part of the Antonia 2 garrison armed 
 with short Roman swords, and attendants with 
 torches,- ELEAZAR, JONATHAN and several 
 Sanhedrists are somewhat behind them. The 
 Tribune disposes his force around the gate. 
 JUDAS advances with MALCHUS, JOACHIM, the 
 Captain of the Temple, and some of the guard. 
 
 CAPTAIN. Our orders are to seize but Jesus only. 
 
 How shall we know him ? 
 JUDAS. Whomsoe er I kiss, 
 
 That same is he, seize him and bind him fast. 
 
 JESUS, followed by the three disciples, advances 
 from the background. The other disciples 
 awake in confusion.
 
 70 THE DIVINE TRAGEDY 
 
 Master! All Hail! (Kisses him.} 
 JESUS (aside to JUDAS). With kiss dost thou betray 
 The Son of man ? 
 
 Advances beyond him to meet the Temple guard. 
 
 Whom seek ye ? 
 CAPTAIN. We do seek 
 
 Jesus of Naz reth. 
 JESUS. I am he. 
 
 They fall back in confusion and terror. 
 
 Again 
 
 I ask, whom seek ye ? 
 OFFICERS (recovering). Jesus of Nazareth. 
 JESUS. I said that I am he. If me ye seek, 
 
 Let these now go their way. 
 
 MALCHUS and JOACHIM lay hands on JESUS. 
 
 PETER. Shall we now, Lord, 
 
 Smite with the sword ? 
 
 Strikes at the &r#</ 0/ 1 " M ALCHUS and severs his ear. 
 
 JESUS (to PETER). Peter, put up thy sword 
 
 Into the sheath. All they who take the sword 
 With sword shall fall. The cup my Father gives, 
 Shall I not drink it ? Think ye, I cannot pray 
 Unto my Father, and He shall straightway give 
 To me a legion of the heavenly host
 
 THE DIVINE TRAGEDY 71 
 
 For each disciple of this little band ? 
 
 But how shall, then, the Scripture be fulfilled ? 
 
 Touches MALCHUS ear and heals him. 
 
 (Seeing ELEAZAR and the SANHEDRISTS). How is it 
 
 ye are come as gainst a thief 
 With swords and clubs ? I with you daily sat 
 Teaching within the Temple, yet ye laid 
 No hold upon me. But this is your hour, 
 When powers of darkness are supreme, that thus 
 The Scriptures be fulfilled. 
 
 Yields himself to the guards, who surround him, 
 and march off. The disciples flee into the 
 depths of the garden. MARK starts to follow 
 JESUS, but is seized by some of the guard, and 
 flees leaving his garment in their hands. 
 
 TRIBUNE. And whither now ? 
 
 CAPTAIN. Unto the High Priest s palace. 
 ELEAZAR (aside to CAPTAIN). Not so. First 
 
 To Annas. For twere most unseemly now 
 
 He be passed by. 
 
 CAPTAIN. It shall be as ye will. 
 
 (To TRIBUNE.) To Annas palace first. 
 TRIBUNE. As pleases you. 
 
 Gives orders. They all pass out, followed by 
 soldiers marching. Reenter PETER am/ JOHN 
 from the background.
 
 72 THE DIVINE TRAGEDY 
 
 JOHN. Shall we not follow him ? 
 
 PETER. To prison or death. 
 
 \_Exeunt through the gate. 
 
 SCENE II The Palace of the High Priest. The 
 same night, a little later. A large stone-paved 
 court with colonnades, or covered porches, on the 
 three sides -visible. On the left the porch is level 
 with the court and has a door leading "without, 
 where hangs a small swinging lamp. On the 
 other two sides the porch is raised, and is brightly 
 lighted from rooms that open on the porches in 
 series of arches. A fire burns in the centre of the 
 court, around which servants stand or sit, warm 
 ing themselves. 
 
 IST SERVANT. Why is the garrison out to-night ? 
 
 20 SERVANT. I heard naught of it. 
 
 IST SERVANT. The Tribune himself took a band 
 
 across Kedron. 
 30 SERVANT. Perhaps the Governor wants more 
 
 Galilean blood to season the sacrifices. 3 
 IST SERVANT (looking around and then whispering}. 
 
 But the priests are back of this. The Temple 
 
 guard went with them. 
 4TH SERVANT. It is Galilean blood they are after, 
 
 nevertheless. It is Jesus of Nazareth.
 
 THE DIVINE TRAGEDY 73 
 
 IST SERVANT. What, the prophet who cleared out 
 the Bazaars of Annas ? They will need the 
 soldiers. Ye should have seen the Temple 
 guard flee before him. 
 
 20 SERVANT. They say he raised a dead man out at 
 Bethany. 
 
 4TH SERVANT. I know not about that. But I know 
 he opened the eyes of a man born blind. My 
 father lives in the same street, and there was 
 much ado about it. 
 
 IST SERVANT. Why do they want to destroy the 
 friend of the people ? 
 
 30 SERVANT. Hist, man. It is better to be blind 
 and deaf and dumb about what our masters do. 
 
 Enter from without MALCHUS and JOACHIM. 
 
 4TH SERVANT. How sped ye, to-night, with the 
 
 prophet of Nazareth ? 
 JOACHIM. He is safe enough. AH his followers fled 
 
 and he has been taken, and led to Annas. 
 IST SERVANT. Made they no resistance ? 
 JOACHIM. One of his mad fellows struck at Malchus 
 
 and cut off his ear. But his Master rebuked 
 
 him. 
 3D SERVANT (examining). But Malchus is wearing 
 
 both his ears.
 
 74 THE DIVINE TRAGEDY 
 
 JOACHIM. Jesus touched the place and healed him. 
 Astonishment among the servants. 
 
 4TH SERVANT. That was the way he healed the 
 
 blind man. What new power and doctrine is 
 
 this? 
 
 JOACHIM. He hath a devil. 
 4TH SERVANT. Can a devil open the eyes of the 
 
 blind? 
 MALCHUS. Well, I, for one, speak no more against 
 
 him. But I must within and report to the 
 
 High Priest. 
 
 [Exit into the Palace. 
 
 IST SERVANT. We have heard strange things to 
 day. How thinkest thou it will go with Jesus ? 
 
 JOACHIM (shrugging his shoulders). When the High 
 Priest asks soldiers of Pilate to arrest a man, it 
 is not for the pleasure of his company. 
 
 IST SERVANT. It bodes Jesus little good that he was 
 sent first to Annas. 
 
 Sound without of approaching crowd. 
 
 JOACHIM. Hark, we shall soon know how he fared 
 with Annas. Here they come. 
 
 Enter from without ELEAZAR, Sanhedrists, 
 Captain of the Temple, and officers guarding 
 JESUS, who it bound with a chain; they pass 
 through the court into the Palace.
 
 THE DIVINE TRAGEDY 75 
 
 See ! Annas hath sent him in chains. I must 
 within. 
 
 Follows officers into Palace. Guard and fol 
 lowers still pass through the door, some pass 
 ing on into Palace, others joining the crowd 
 around the fire. Among those following is 
 JOHN, who is about to enter Palace when 
 he misses PETER. He speaks to the Portress, 
 goes out and brings in PETER, then follows 
 JESUS within. 
 
 PORTRESS (to PETER). Art not thou one of the dis 
 ciples of the Galilean ? 
 PETER. No. I am not. 
 
 Passes over to the fire, stands a while and warms 
 himself, then wraps his cloak about his head, 
 and sits down. 
 
 IST SERVANT (to one of the officers}. Thou seemst 
 
 to have recovered thy courage since the second 
 
 day of the week. 
 IST OFFICER. Yes, the Nazarene to-night was like a 
 
 Iamb led to the slaughter. 
 20 OFFICER. Why, then, didst thou fall back when 
 
 he announced himself in the Garden ? 
 IST OFFICER. Thou mayst answer for thy self; but 
 
 as for me, I was expecting a lion and not a 
 
 lamb. 
 1ST SERVANT. What became of his followers?
 
 76 THE DIVINE TRAGEDY 
 
 IST OFFICER. Scattered like sheep. 
 
 PORTRESS (relieved of her watch, comes to the fire 
 
 and looks intently at PETER). But I am sure this 
 
 man was one of them. 
 
 PETER. Woman, I know not what thou sayest. 
 SERVANTS. Why, thou art a Galilean, thy speech 
 
 betrayeth thee. 
 PETER. As the Lord liveth, I know not the man. 
 
 Midnight cock-crowing without. PETER re 
 tires into the shadow of the porch on the left.* 
 
 SCENE III. A large room in the Palace of the High 
 Priest. The same night. CAIAPHAS and many 
 members of both orders of the Sanhedrim are 
 gathered together. Enter ELEAZAR and the San- 
 hedrists who went with him, followed by the offi 
 cers guarding JESUS, servants, etc. 
 
 CAIAPHAS. Well, Eleazar, thou hast brought thy 
 prisoner? 
 
 ELEAZAR. Yes, Father, Annas hath sent him bound 
 
 to thee 
 That thou mayst judge. 
 
 CAIAPHAS. Annas thou mightst have spared. 
 At age like his one s slumbers should not be 
 Disturbed except for need. Bring him to me. 
 
 The officers present JESUS before CAIAPHAS. S 
 
 Art thou that Jesus called the Nazarene?
 
 THE DIVINE TRAGEDY 77 
 
 JESUS. I am. 
 
 CAIAPHAS. Art thou a teacher of the people ? 
 JESUS. Yea. 
 
 CAIAPHAS. And who are thy disciples ? 
 JESUS is silent. 
 
 And what 
 
 Thy doctrine ? 
 JESUS. Openly before the world 
 
 I spake; in synagogue and Temple taught, 
 
 Where all the Jews resort, and secretly 
 
 Have I said nothing. Wherefore askest me ? 
 
 Ask them who heard me what I said to them, 
 
 For they know what I said. 
 AN OFFICER. Answerest thou 
 
 The High Priest so. 
 
 Strikes him with the palm of his hand. 
 
 JESUS. If I have spoken evil 
 
 Bear witness of the evil; but if well, 
 Why srnitst thou me? 
 
 CAIAPHAS (to officer}. Bring in the witnesses. 
 
 Enter IST WITNESS. 
 
 What knowest thou ? 
 IST WITNESS. This fellow keepeth not 
 
 The Sabbath day. 
 CAIAPHAS. How so ?
 
 78 THE DIVINE TRAGEDY 
 
 IST WITNESS. One Sabbath day 
 
 Beside Bethesda s Pool, where sick men lie 
 To wait the troubling of the water, he 
 Commanded one long impotent to rise 
 Take up his bed and to his house return. 
 And this he did; which is against the law. 
 CAIAPHAS. Stand thou aside. Bring in another wit 
 ness. 
 
 Enter 20 WITNESS. 
 
 What knowest thou ? 
 
 20 WITNESS. This fellow is a sinner. 
 
 He keepeth not the Sabbath. 
 
 CAIAPHAS. In what respect ? 
 
 20 WITNESS. One Sabbath day he spat upon the 
 
 ground, 
 
 And, making clay, anointed thus the eyes 
 Of one born blind, and bade him go and wash 
 At Shiloah s Pool; and he returned with sight. 
 
 CAIAPHAS. Stand thou aside. 
 (Aside.} Brethren, such testimony 
 
 Avails us naught. Tis not within our power 
 To put a man to death. We need a charge 
 The Governor will heed. What careth Pilate 
 For Sabbath day ? 
 
 Enter 30 WITNESS. 
 
 Tell us what knowest thou
 
 THE DIVINE TRAGEDY 79 
 
 Against this man. 
 
 30 WITNESS. Behold, I heard him say, 
 
 "I will destroy this Temple made with hands, 
 And in three days will build it without hands." 
 
 CAIAPHAS. When said he this ? 
 
 30 WITNESS. Tis four days gone the day 
 
 When he made riot in the Temple courts, 
 And the Bazaars of Annas overthrew. 
 
 CAIAPHAS. Stand thou aside. 
 (Aside.} If this can be made good 
 
 It is important. Though its blasphemy 
 Concerneth Pilate naught, if we can show 
 It leads to riot and disturbs the peace, 
 He needs must hear us. 
 
 Enter 4TH WITNESS. 
 
 And what knowest thou ? 
 4TH WITNESS. I heard him say, "This Temple of 
 
 the Lord 
 
 I can destroy and build it in three days." 
 CAIAPHAS. When said he this ? 
 4TH WITNESS. Three years ago it was, 
 
 At Passover, when all who bought and sold 
 He drove out from the Temple with a scourge. 
 CAIAPHAS (aside). These witnesses are naught, no 
 
 two agree, 
 We must convict him out of his own mouth.
 
 8o THE DIVINE TRAGEDY 
 
 Rising and addressing JESUS. 
 
 Hearest thou what these witness against thee ? 
 What sayest thou thyself ? 
 
 JESUS is silent. 
 
 Dost answer nothing ? 
 What is it that they witness against thee ? 
 
 JESUS is still silent. CAIAPHAS lifts his right 
 hand and addresses JESUS. 
 
 I now adjure thee by the living God 
 Thou tell us if thou art the Christ the Son 
 Of God Most High, blessed forevermore. 
 JESUS. I am. And ye shall see the Son of Man 
 Sitting upon the right hand of God s power, 
 And come in clouds of heaven to judge the earth. 
 CAIAPHAS (rending first his outer and then his inner 
 robe, from the bottom to the top}.* What need 
 we further witness ? Ye have heard 
 His blasphemy. What think ye ? 
 ALL. Guilty of death. 
 
 CAIAPHAS. Bear him hence and keep him guarded, 
 
 till 
 Further commands. 
 
 JESUS is borne out, guarded. 
 
 The Council will assemble 
 In its accustomed place at break of day.
 
 THE DIVINE TRAGEDY 81 
 
 Now peace be with you all. 
 
 \Exit CAIAPHAS, attended. 
 
 ALL. And with thy house. 
 
 SCENE IV. The Court of the High Priests Palace 
 as before. The same night. The servants and 
 officers around the fire. Enter JOACHIM and others 
 from the Palace. 
 
 IST SERVANT. How now, Joachim, how goes it 
 
 with the Nazarene ? 
 
 JOACHIM. They have agreed to condemn him to 
 death. In the morning they will meet and 
 pass sentence, and take him before the Gov 
 ernor. What Pilate will do is now their 
 "crux," as the Romans say. 
 IST SERVANT. I fear me, twill be the crux for the 
 Nazarene. 
 
 PETER comes from the shadow of the porch to 
 learn the fate of JESUS. 
 
 JOACHIM (seeing PETER). Why what dost thou here ? 
 
 Did I not see thee in the Garden ? 
 PETER. No, that thou didst not. 
 JOACHIM. I swear this is the man that cut off 
 
 Malchus ear. 
 
 PETER. Man, I am not. I never knew the man. 
 A MAID. I have seen him with Jesus of Nazareth in 
 
 the Temple.
 
 82 THE DIVINE TRAGEDY 
 
 PORTRESS. 1 told you this was one of them. 
 SERVANTS. Said we not that his speech betrayed 
 him ? 
 
 As they are pressing hard on PETER, the crowd 
 begins to come out of the Palace. 
 
 PETER. As the Lord liveth, I know not what ye 
 mean. God do so to me, and more also, if I 
 know the man of whom ye speak. 
 
 Cock crows without. PETER looks up as JESUS 
 is led out of the Palace, and their eyes meet. 
 He bursts into tears and rushes out of the 
 Court. The crowd in the Court sees JESUS, 
 and the news of his condemnation spreads. 
 They begin to handle him roughly, blindfold 
 ing- him, spitting upon him, buffeting him 
 from one to another, and crying, "Prophesy 
 who smote thee. 
 
 SCENE V.The "Hall of Hewn Stones " T in the 
 Temple. Dawn; the "Preparation,"* or sixth 
 day of the week (Friday}. The seventy-one seats 
 for the Sanhedrim 9 are arranged in a semi-circle, 
 the priestly members occupying the middle seats, 
 and the scribes those at either end, in order of 
 age. CAIAPHAS occupies the central seat of the 
 " Nasi," or president, with the " Sagan" on one 
 side and the " Ab-Beth-Din " (Father of the 
 House of Justice) on the other. In the space in-
 
 THE DIVINE TRAGEDY 83 
 
 closed by the semi-circle are the seats of the two 
 secretaries. A number of seats are vacant. 
 Guards and attendants stand in waiting. 
 
 CAIAPHAS. Elders of Israel, and fathers here, 
 Ye are assembled at this dawn of day, 
 That our just judgment and decision made 
 Concerning him they call the Nazarene, 
 May be confirmed with all the forms of law. 
 Bring in the prisoner. 
 
 JESUS is brought in by the officers and placed 
 in the centre, or focus, of the semi-circle. 
 
 {Addressing JESUS.) Thy blasphemy 
 
 Last night, in presence of so many here, 
 Who are thy judges now, and who could be 
 Swift witnesses against thee, were there need, 
 Hath so proclaimed thy guilt before us all, 
 Twere hardly need to much prolong this cause 
 It but remains to ask again, in presence 
 Of this high Council, what we asked before, 
 Art thou the Christ of God ? 
 JESUS. If I should tell you, 
 
 Ye will not then believe; and if I ask 
 Questions of you the lawfulness and right 
 Of this proceeding ye will not answer me; 
 Nor let me go. Yet this I say: Hereafter,
 
 84 THE DIVINE TRAGEDY 
 
 The Son of Man shall sit with power divine 
 
 On the right hand of God. 
 CAIAPHAS. And art thou then 
 
 The Son of God? 
 
 JESUS. Ye say that which I am. 
 
 CAIAPHAS AND COUNSELLORS. What need we further 
 witness ? We ourselves 
 
 Have heard from his own mouth. 
 CAIAPHAS. Give in your votes. 
 
 The clerks will take the vote. 
 
 They begin with the younger members on the 
 right and left, and proceed towards the centre, 
 each answering, "He is a man of death." 
 As they are taking the -vote, ^wterNiCGDEMUS 
 and JOSEPH of Arimathcca. 
 
 (To JOSEPH and NICODEMUS.) The counsellors 
 Are late. 
 
 JOSEPH. We were not earlier called. 
 
 NICODEMUS. Brethren, 
 
 At this unseemly hour, with vacant seats, 
 Members unsummoned, and the cause unheard, 
 Why do ye take a vote on death or life. 
 Doth our law judge the humblest man before 
 It heareth him and knoweth what he doth ? 
 
 CAIAPHAS. He hath been heard according to the law, 
 And in the presence of the court itself
 
 THE DIVINE TRAGEDY 85 
 
 Hath spoken blasphemy. The vote will now 
 Proceed. 
 
 The vote goes on, each voting as before, until 
 JOSEPH S name is reached. 
 
 JOSEPH. Against this council and this deed, 
 
 I solemnly protest. 
 
 NICODEMUS is called. 
 
 NICODEMUS. I have no part 
 
 In taking of the life of this just man. 
 
 The vote continues and all the others vote for 
 death. The Secretaries hand the High Priest 
 a paper containing the vote. 
 
 CAIAPHAS (to JESUS). Thou art condemned. 
 (To officers.) Remove the prisoner. 
 
 JESUS is led out. JOSEPH and NicoDEMUsy0/- 
 low, shaking out their laps in token of disa 
 vowal. 
 
 Elders of Israel, the Roman power 
 
 Hath taken from us the power of life and death. 
 
 What accusation shall we bring before 
 
 The Governor, against this man, that he 
 
 May carry out the judgment of the Council ? 
 
 We know full well Pilate, or Roman law, 
 
 Will nothing care for sin of blasphemy. 
 
 So we must show the nation s peace disturbed 
 
 By this man s life. What think ye ?
 
 86 THE DIVINE TRAGEDY 
 
 THE SAGAN. He hath claimed 
 
 To be the Christ, and all the prophets say 
 The Christ is King of Israel. Is t not 
 Against the majesty of Rome to make 
 Oneself a King ? 
 
 CAIAPHAS. The Sagan hath well spoken. 
 
 THE Ae-BETH-DiN. 11 That accusation were not wise 
 
 at first. 
 
 The people then will charge that we betray 
 The Hope and the Desire of Israel 
 Before the heathen. Should the true Christ come, 
 He would be guilty under that same law. 
 Let us then say, we have a law by which 
 He is condemned to death, and ask that Pilate 
 Do ratify our judgment as of right. 
 If he refuse, we charge the Nazarene 
 As being disturber of the public peace. 
 If that should fail, then bring the accusation 
 That he doth make himself a King. 
 
 CAIAPHAS. The Father 
 
 Hath spoken wisdom. Is this then your will ? 
 
 ALL. It is. 
 
 CAIAPHAS. Who then before the Governor 
 
 Shall make the accusation ? 
 
 A SCRIBE. Thou thyself, 
 
 With others chosen from the priests and scribes,
 
 THE DIVINE TRAGEDY 87 
 
 Shall represent us fore the Governor; 
 
 While we will mingle with the people s throng, 
 
 And if they be disposed to Jesus part 
 
 We can persuade, and win them to our side. 
 
 CAIAPHAS. Is that your will ? 
 
 ALL. It is. So let it be. 
 
 CAIAPHAS. It shall be done. The Council is dis 
 missed. 
 Peace be with you. 
 
 ALL. And with thy house and thee. 
 
 The Council rises. 
 
 END OF ACT III
 
 ACT IV 
 
 SCENE I The Hall of Judgment in the palace of 
 HEROD the Great, 1 now occupied by the Roman 
 Governor. A little later the same morning as the 
 close of the last Act. In the centre is the Gov 
 ernor s Chair of State. On the right are open 
 arches showing a broad Terrace, paved with mar 
 ble mosaic, called " The Pavement." PILATE is on 
 a divan on one side of the Hall. Sentries are 
 passing bach and forth on the pavement without. 
 Sounds of approaching multitude and challenges 
 of sentries without. CAIAPHAS and a deputation 
 of the chief priests and scribes, followed by Tem 
 ple guards with JESUS bound, appear on the" Pave 
 ment." 
 
 CAIAPHAS (without, to sentry}. We have a prisoner 
 
 for the Governor. 
 SENTRY. The Governor is within. 
 CAIAPHAS. We may not enter 
 
 The Hall of Judgment while the feast doth last, 
 
 Lest we should be defiled. 
 SENTRY. Your prisoner 
 
 I will deliver to the Governor. 
 88
 
 THE DIVINE TRAGEDY 89 
 
 Enter Sentries bringing JESUS. 
 
 (To PILATE.) The chief priests bring this man; 
 
 they will not enter 
 
 The Hall of Judgment, "lest they be defiled." 
 PILATE. A plague on all their superstitions! 
 
 Looks at JESUS intently and then goes to one of 
 the archways opening on the Pavement. 
 
 Well, 
 
 What accusation bring ye gainst this man ? 
 CAIAPHAS. If he were not a malefactor, we 
 Would not deliver him to judgment here. 
 PILATE. Then take ye him and judge him by 
 
 your law. 
 CAIAPHAS. Thy law hath ta en from us the power 
 
 of death. 
 PILATE. It is a case of capital offense ? 
 
 What evil hath he done ? 
 CAIAPHAS. We found the man 
 
 Perverting this our nation. 
 A SCRIBE. And forbidding 
 
 Tribute to Caesar. 
 PILATE. This is something new, 
 
 For you to be so zealous for our tribute. 
 A PRIEST. He saith that he himself is Christ, a King. 
 CAIAPHAS (aside). Peace, man, we were to hold 
 that back.
 
 90 THE DIVINE TRAGEDY 
 
 PILATE re-enters the Hall of Judgment, and 
 seating himself on the judgment seat, beckons 
 to the soldiers to bring JESUS before him. 
 
 PILATE (to JESUS). Art thou 
 
 King of the Jews ? 
 JESUS. Dost say this of thyself ? 
 
 Or was t by others told to thee of me ? 
 PILATE. Am I a Jew ? Twas thine own nation 
 here 
 
 And the chief priests delivered thee to me. 
 
 What hast thou done ? 
 JESUS. No kingdom of this world, 
 
 My kingdom is: else would my servants fight 
 
 That I should not be yielded to the Jews. 
 
 My kingdom, therefore, is not of this world. 
 PILATE. But yet thou art a King? 
 JESUS. I am a King. 
 
 To this end was I born, and for this cause 
 
 I came into the world, that I might bear 
 
 Witness unto the truth. 
 PILATE. And what is truth ? 
 
 Goes without, as before. 
 
 (To CAIAPHAS.) I find in him no fault at all. 
 CAIAPHAS. But hear! 
 
 He stirreth up the people, teaching them,
 
 THE DIVINE TRAGEDY 91 
 
 Throughout Judea, from Galilee beginning, 
 
 E en to this place. 
 
 PILATE. Is he a Galilean ? 
 
 CAIAPHAS. He is. 
 PILATE (to attendant}. Bring me a tablet. 
 
 The tablet is brought. PILATE writes. 
 
 (to a Centurion.} Take soldiers now 
 And bring this man to Herod Antipas 
 And give this letter. 
 
 (To CAIAPHAS.) If ye have any charge 
 
 To make against this man, make it to Herod. 
 I find in him no fault. 
 
 Dismisses them and retires within. 
 (Alone within.} A happy thought! 
 
 Heaven send that these fierce priests and Antipas 
 May settle it among themselves. Ye Gods! 
 I wish not that man s blood upon my soul. 
 I have shed blood before, and Galileans 2 
 Have sent like sheep to shambles, and have slept 
 As sound as new-born babe. But that man s eyes 
 Would murder sleep. How would Sejanus 3 laugh 
 At Pontius Pilate troubled with a conscience! 
 But as this Galilean spake of truth, 
 He seemed the judge, and I the prisoner, 
 Trembling before his gaze.
 
 92 THE DIVINE TRAGEDY 
 
 Draws a curtain revealing in a recess an altar 
 before a <foj/0/TiBERius ; 4 takes a pinch of 
 incense from a -vase, and sprinkles it on the 
 altar. 
 
 O Tiberius, 
 
 The only God besides myself that I 
 Have ever known or worshiped, well I know 
 Thou art a jealous God! Before thy nod, 
 The greatest and the least must bow. Before 
 Thy power, I know there is no power in me 
 To stand and play the man. Propitious powers 
 If such there be that live and rule the heavens 
 Since Pontius Pilate hath once more a conscience, 
 Send him not this, lay not upon his soul 
 This issue, to choose between it and his master; 
 I have not much of good to my account, 
 But since my soul is moved to save this man, 
 Let not his blood be on t; let not men say, 
 This man hath suffered under Pontius Pilate. 
 
 SCENE II. The same. Later the same morning. 
 This time the "Pavement" is seen as a raised ter 
 race to the left from -which the arches open into the 
 Hall of Judgment. To the right is a large paved 
 court from which the" Pavement" is reached by 
 a flight of steps. Sentries are standing at the 
 steps and pacing the "Pavement" as before.
 
 THE DIVINE TRAGEDY 93 
 
 Enter, from the right, centurion with soldiers 
 guarding JESUS clad in a robe of mock splendour? 
 followed by CAIAPHAS and the deputation of the 
 Sanhedrim, all of whom ascend the steps to the 
 "Pavement." The crowd rapidly fills the court 
 below. The centurion enters the Hall of Judg 
 ment. PILATE comes out with a letter in his hand, 
 followed by centurion. Two soldiers bring out 
 the Chair of State and set it on the " Pavement." 
 
 PILATE (seating himself). Ye brought this man to 
 
 me as one perverting 
 The people of the Jews; and yet have I 
 Examined him before you, and have found 
 No fault in him at all touching those things 
 Whereof he is accused. No, nor yet Herod; 
 For to him I sent you; and he writes 
 That nothing deserving death is found in him. 
 I will therefore chastise and let him go. 
 
 CAIAPHAS. If he were not, as I have said before, 
 One who deceives the people, we would not 
 Have brought him unto thee. 
 
 ELEAZAR. He made a riot 
 
 Within the Temple courts, and did destroy 
 Much property. 
 
 JONATHAN. He threatened to destroy
 
 94 THE DIVINE TRAGEDY 
 
 Our holy Temple. 
 SCRIBE. And he forbad to give 
 
 Tribute to Caesar. 
 
 CAIAPHAS. Making himself a King. 
 
 PILATE (to JESUS). Hearest thou not how many 
 things there are, 
 
 Which they bear witness now against thy life ? 
 
 JESUS is silent. 
 
 Answerest thou nothing ? 
 
 JESUS is still silent. 
 Enter a messenger from the palace. 
 
 MESSENGER (aside to PILATE). Claudia Procula 6 
 Sendeth thee greeting, saying, " Have thou naught 
 To do with this just man, for I have suffered 
 Much in a dream to-day because of him." 
 PILATE (aside to MESSENGER). Go tell thy lady he 
 
 shall be released. 
 {Aside to himself.) But how? What will 
 
 Tiberius say if Pilate 
 Should suffer any king beside himself? 
 Ah! now I see! These priests are moved with 
 
 envy. 
 
 I will appeal from them unto the people. 
 And let them claim the right they so much prize. 
 (Aloud.) No fault at all in this man do I find,
 
 THE DIVINE TRAGEDY 95 
 
 But ye a custom have, that I release 
 A prisoner to you at the Passover. 
 VOICES {from below}. Release to us our prisoner, 
 
 whom we will! 
 PILATE. Is it your will that I release to you 
 
 This King of yours ? 
 CAIAPHAS (aside, passing the word}. Not this man, 
 
 but Barabbas! 
 
 PRIESTS (aloud"). Not this man, but Barabbas! 
 VOICES (below). Yes, Barabbas. 
 
 PILATE (rising and going to the front of the "Pave 
 ment" and addressing the people}. Whom will 
 ye that I shall release to you, 
 Barabbas, or this Jesus, called the Christ? 
 PRIESTS (in the crowd}. Away with him, release 
 
 to us Barabbas! 
 
 MULTITUDE. Away with him, release to us Barab 
 bas! 
 PILATE. What shall I do with Jesus, called the 
 
 Christ ? 
 
 PRIESTS. Crucify him! 
 MULTITUDE. Crucify him! 
 
 PILATE. Why ? 
 
 What evil hath he done ? 
 MULTITUDE. Away with him! 
 
 Let him be crucified!
 
 96 THE DIVINE TRAGEDY 
 
 PILATE {to an attendant}. Bring water here. 
 A basin of water is brought. 
 
 (Washing his hands}. Behold me innocent of 
 
 this man s blood. 
 
 See ye to it! I find in him no fault. 
 PRIESTS. His blood be on us and upon our children! 
 PEOPLE. His blood be on us and upon our children ! 
 PILATE (to Centurion}. Take him within and try 
 
 him by the scourge, 
 Perhaps we may discover thus his fault. 7 
 
 Goes within. The centurion and soldiers take 
 JESUS through the Hall of Judgment to an 
 inner court opening from it. Sounds of mock 
 ing laughter, and cries of " Hail, King of the 
 Jews!" from within. The crowd without 
 continue to shout, " Away with him I Crucify 
 him ! " Reenter PILATE from within. 
 
 PILATE. I have examined him by scourge, and lo, 
 I bring him forth that ye may know that I 
 Find in him still no fault. 
 (Aside.} Surely now, 
 
 The people when they see him will relent, 
 And I will then release and let him go. 
 
 Reenter JESUS, between two soldiers, wearing a 
 purple cloak and crowned with plaited thorns, 
 faint and bleeding from the scourge. 
 
 (Aloud.} Behold the man!
 
 THE DIVINE TRAGEDY 97 
 
 PRIESTS. Let him be crucified! 
 
 PEOPLE. Crucify him! Crucify him! 
 PILATE (angrily). Take 
 
 Ye him and crucify him, for I find 
 
 In him no fault at all. 
 CAIAPHAS. We have a law, 
 
 And by our law he ought to die, because 
 
 He made himself the Son of God. 
 PILATE (taking JESUS within the Judgment Hall, in 
 great agitation). Tell me, 
 
 From whence thou art ? 
 
 JESUS is silent. 
 
 Speakest thou not to me? 
 
 Dost thou not know that it is in my power 
 
 To crucify thee, and the power is mine 
 
 To set thee free ? 
 JESUS. Thou couldest have no power 
 
 Except twere given to thee from above. 
 
 Therefore hath he, delivering me to thee, 
 
 The greater sin. 
 
 PILATE (coming without to the "Pavement "). Your 
 Jewish laws to me 
 
 Are nothing. Against the law of Rome I find 
 
 He hath done nothing wrong. I will, therefore, 
 
 Release.
 
 98 THE DIVINE TRAGEDY 
 
 CAIAPHAS. If thou let this man go, thou art 
 
 No friend to Caesar. He that makes himself 
 
 A king, doth against Caesar speak. 
 PILATE (aside}. The issue 
 
 I most did fear. Tiberius, thou hast conquered. 
 
 (Groaning.} Bring forth the man! 
 
 Seats himself in the Judgment seat. JESUS is led forth. 
 
 Behold your King! 
 PRIESTS AND PEOPLE. Away 
 
 With him! Let him be crucified! 
 PILATE. Shall I 
 
 Then crucify your King? 
 CAIAPHAS AND PRIESTS. We have no King 
 
 But Caesar! 
 MULTITUDE. Away with him! We have no King 
 
 But Caesar! 
 
 PILATE (to JESUS, with averted eyes). Ibis ad crucem, 
 lesu. 
 
 (To centurion.} I miles, tecum ad crucem duce. B 
 
 Rises quickly and goes within. The centurion 
 and soldiers lead JESUS down from the " Pave 
 ment." Caiaphas and attendants retire. 
 
 SCENE ill. ,4 street in Jerusalem. A little later. 
 People are passing to and fro in the narrow street.
 
 THE DIVINE TRAGEDY 99 
 
 The straggling forerunners of a procession enter, 
 followed by a centurion in command of twelve 
 soldiers, each " four" guarding a prisoner, carry 
 ing the trans-verse beam 9 of a cross. The first 
 prisoner is JESUS before whom is borne by one of the 
 soldiers a board 10 on which is written in Greek 
 Latin and Hebrew his accusation, 
 "JESUS OF NAZARETH THE KING OF 
 
 THEJEWS." 
 
 The crowd is following, among them a group of 
 women. JESUS becomes faint and stumbles with 
 his cross. They meet SIMON of Cyrene, coming 
 into the city and compel him to bear it for JESUS. 
 The women begin to weep and lament. 
 
 JESUS (turning to them). Daughters of Salem, weep 
 
 ye not for me, 
 
 But weep ye for yourselves and for your children. 
 Behold the days at hand, when they shall say 
 " Blessed the barren, the wombs that never bare, 
 The paps that never did give suck ! " Behold, 
 They shall begin to say unto the mountains, 
 " Fall ye on us," and " Cover us, ye hills." 
 If in the green tree thus the fire burn, 
 What shall the end be when the tree is dry ? 
 
 \_Exeunt,
 
 ioo THE DIVINE TRAGEDY 
 
 SCENE IV. A room in the Temple. The same 
 morning. CAIAPHAS, ANNAS and others are in 
 consultation. Enter JOACHIM. 
 
 CAIAPHAS. Well, Joachim, how now ? 
 
 JOACHIM. May t please thee, Father, 
 
 Judas of Kerioth now stands without, 
 
 Wishing to speak with thee. 
 CAIAPHAS. Present him now. 
 
 \Exit JOACHIM. 
 
 I hoped we would have done with that poor 
 
 wretch, 
 
 But twould not do to break with him just yet. 
 He may be useful further should we need 
 Some information of the Nazarenes 
 If this contagion spread. 
 
 ANNAS. I trow he comes 
 
 To ask more money of thee. 
 
 Enter JOACHIM with JUDAS looking wild and 
 haggard. 
 
 JUDAS I have sinned! 
 
 I have betrayed betrayed the guiltless blood! 
 CAIAPHAS. What s that to us ? See thou to that. 
 Begone!
 
 THE DIVINE TRAGEDY 101 
 
 JUDAS looks around as though for help or sym 
 pathy from some one, then dashes the pieces of 
 silver on the floor and rushes out. JOACHIM 
 gathers them up and places them on the table. 
 
 Now here s a question: what to do with this. 
 To put it in the treasury were not lawful; 
 It is the price of blood. 
 
 They look blankly at one another, 
 
 A SCRIBE. Yet there might be 
 
 A purchase with it made in Judas name; 
 
 Then it would be his purchase and not ours. 
 
 So would it not pass through the treasury. 11 
 CAIAPHASO We need a place to bury strangers in. 
 
 Let such be purchased, sealed in Judas name. 
 
 SCENE V. Calvary. Nine o clock the same day. 
 A round-topped hill just north of the city. At 
 tendants have dug three holes, "while the soldiers 
 have fixed the transverse beams on the crosses. 
 The victims are stripped and stretched on the 
 crosses, after a narcotic drink has been given 
 them, which JESUS tastes and refuses. Spikes are 
 driven through their palms and through their feet. 
 The crosses are then raised and dropped into the 
 holes, -which are then filled. Mean-while the 
 crowd has gathered all over and around the hill,
 
 102 THE DIVINE TRAGEDY 
 
 ELEAZAR, JONATHAN and the Sanhedrists in front. 
 On another knoll a few disciples and women are 
 looking on, among them JOHN, MARY the mother of 
 JESUS, SALOME, MARY of Magdala, MARY the wife 
 of ALPH^EUS and others. 
 
 JESUS (as the cross is raised}. Father, forgive, 
 they know not what they do. 
 
 The soldiers begin to divide his raiment. 
 
 IST SOLDIER (taking up the robe}. Let us divide 
 
 this; tis too much for one. 
 20 SOLDIER. Let us cast lots; tis woven of one 
 
 piece. 
 
 Takes out dice. n 
 
 VOICE. Thou that destroy st the Temple, and in 
 
 three days 
 
 Dost build it up again, now save thyself. 
 30 SOLDIER. All right; you two against us two; 
 
 now throw! 
 ANOTHER VOICE. If thou be, as thou saidst, the Son 
 
 of God, 
 
 Come down from off the cross. 
 20 SOLDIER. Good luck! we win. 
 
 Come Burrus, now it lies tween me and thee. 
 
 They throw. 
 By Hercules, I lose.
 
 THE DIVINE TRAGEDY 103 
 
 Tosses robe to BURRUS. 
 
 JONATHAN. Others he saved, 
 
 Himself he cannot save. 
 ELEAZAR. If thou be king 
 
 Of Israel, come down from off the cross, 
 
 And we will then believe. 
 A SCRIBE. He trusted God, 
 
 That He would save him, let Him save him now, 
 
 If He will have him. 
 20 SCRIBE. Let his Father save; 
 
 For he declared, "I am the Son of God." 
 IST MALEFACTOR. If thou be Christ, then save thy 
 self and us. 
 
 20 MALEFACTOR. Hast thou no fear of God before 
 thine eyes, 14 
 
 Seeing thou art in this same condemnation ? 
 
 And we most justly; for we but receive 
 
 The due reward and judgment of our deeds. 
 
 But this man, whom thou hast reviled, thou 
 know st 
 
 Hath nothing done amiss. 
 
 (To JESUS.) Remember me, 
 
 O Lord, when thou shalt to thy kingdom come. 
 JESUS. Verily, unto thee I say, that thou 
 
 To-day shalt be with me in Paradise.
 
 104 THE DIVINE TRAGEDY 
 
 SCENE VI. A hill south of Jerusalem. A little be 
 fore noon the same day. The ground is rough 
 and broken with crags ; a gnarled tree leans out 
 over the precipitous descent oj the Valley of Hin- 
 nom, beyond which the city rises. Beyond the 
 city the top of Calvary -with the three crosses can 
 be dimly seen. Enter JUDAS. 
 
 JUDAS. Betrayed the guiltless blood ! Accursed of 
 
 God 
 
 And man! The very priests that used me mock, 
 Spurn my repentance, drive me from their sight. 
 All men will point at me and say, " Aha! 
 This is the man betrayed his Lord! 1 If 1 
 Could fly to people strange who know me not, 
 Their very eyes would search me out, and burn 
 My flesh like fiery darts. Or could I fly 
 Forever from the face of man, his eyes 
 Would still be on me as he said to me, 
 " Betrayest thou with kiss the Son of Man ?" 
 Wherefore then should I fly, when tis myself 
 I never can escape ? Betray my Lord ? 
 Tis false. I sold myself; and sold myself 
 For naught. And that they gave me in contempt 
 Burned in my girdle like a serpent of fire, 
 Until I threw it from me. Oh! to have been
 
 THE DIVINE TRAGEDY 105 
 
 So near to heaven, and to have chosen hell! 
 
 Approaches the precipice. 
 
 Valley of Hinnom! Where every loathsome thing 
 Is cast and burned, prepare your quenchless fires 
 For what is viler still. Let no least piece 
 Remain of flesh or bone that men can see, 
 And say that, " This was Judas." 
 
 Unwinds his girdle. A distant sound of many 
 voices is heard. 
 
 Hark! what s that? 
 
 Puts his hand over his eyes and peers into the 
 distance until he sees the crosses. 
 
 Ah! that is what the Master said, " Betrayed 
 To crucifixion! " Then let me make haste 
 And quit this world before him. Perhaps I may 
 Forgotten be, and find a little ease, 
 While heaven and hell gaze on that Cross. 
 
 Knots one end of the girdle about his neck. 
 
 But stop! 
 
 What did the Baptist say ? " The Lamb of God 
 That takes away the sin of all the world ?" 
 Then could he take away the sin of Judas ? 
 Could I, to whom all else is closed save hell, 
 Come unto him, and kiss those wounded feet,
 
 io6 THE DIVINE TRAGEDY 
 
 And hear him say, " Thy sins forgiven be" ? 
 Could he receive the kiss of penitence, 
 From these same lips that gave the traitor s kiss ? 
 Perhaps he could. Perhaps he could forgive, 
 Could I repent. But would he not, within 
 This fear-scourged body, see the Judas heart, 
 Unchanged, unloving ? No, it must be done. 
 
 Tightens the knot. The darkness falls over the 
 landscape. 
 
 What, dark already! Have I drawn so tight 
 The knot. (Feels.} 
 
 It is not that. Am growing blind ? 
 (Ga^es intently at his hand.} 
 My eyes are clear. (With a sudden cry.} 
 
 The light is going out! 
 
 The Light o the world! This was the Son of 
 God! 
 
 Hastily knots the other end of the girdle around 
 a branch of the tree, and leaps over the preci 
 pice. The girdle tightens, the knot slips, and 
 he falls out of sight. 
 
 SCENE VII. Cat-vary. A little before three o clock 
 the same day. The same scene as before except 
 under the pall of darkness, under the influence of 
 which the crowd has become hushed. JOHN and
 
 THE DIVINE TRAGEDY 107 
 
 MARY, and the other women have come near to the 
 foot of the cross. 
 
 JESUS (seeing them, to MARY). Woman, behold thy 
 son! 
 
 (To JOHN.) Behold thy mother! 
 
 JOHN places his arm around her and she leans 
 on him in the increasing darkness. 
 
 Eli, Eli, lama sabachthani ! 15 
 VOICE. This man Elijah calls. 
 
 JESUS lips continue to move in prayer. 
 
 JESUS. I thirst! 
 
 One runs and dips a sponge in -vinegar, puts it 
 on a reed and presents it to JESUS lips. 
 
 VOICE. Let be; 
 
 See if Elijah comes unto his help. 
 
 Silence while JESUS lips still move in prayer. 
 
 JESUS. Tis finished! 
 
 The light begins to break on the scene. 
 
 Father, into Thy hands I now 
 Commend my spirit. 
 
 Dies. The earth quakes and trembles. A cry 
 of horror breaks from the multitude.
 
 io8 THE DIVINE TRAGEDY 
 
 CENTURION. This was a righteous man ! 
 
 T7ie quaking increases and the earth yawns and 
 cracks. 
 
 Verily, this was indeed the Son of God! 
 
 The crowd begins to break up in little groups, 
 and return to the city in silence, smiting on 
 their breasts. Soldiers come with instruments 
 to break the legs of the victims to hasten their 
 death. Seeing JESUS dead, they forbear to 
 break his legs, but one thrusts a lance in his 
 side, and blood and water gush out. JOHN 
 and MARY are still standing by. 
 
 SCENE VIII. A garden near Calvary. A little be 
 fore sunset the same day. In the garden is a 
 sepulchre, with a court or "vestibule cut out of the 
 rock. Before the entrance of the inner sepulchre 
 a large cylindrical stone rolls in a groove to close 
 the entrance. 11 
 
 Enter JOSEPH of Arimathea, NICODEMUS, JOHN, 
 followed by attendants bearing the body of 
 JESUS. MARY MAGDALENE, MARY, the wife 
 <?/"ALPHJEUS and other women follow -weeping, 
 bearing spices. The body is laid in the court, 
 anointed with spices and wrapped in a linen 
 cloth. It is then carried within the sepulchre, 
 and the entrance closed with the stone. They 
 stand weeping in silence, and then slowly dis 
 perse. A strain of solemn music is heard.
 
 THE DIVINE TRAGEDY 109 
 
 CHORUS OF ANGELS (singing unseen). 
 He giveth His beloved sleep. Amen. 
 Precious unto the Lord and in His sight, 
 The death of His own saints. Amen. Amen. 
 And he shall see the travail of his soul, 
 And shall be satisfied. Amen. Amen. 
 
 END OF ACT IV
 
 ACT V 
 
 SCENE I. A garden near Calvary. Dawn, the first 
 day of the week (Sunday). The Roman sentinels 
 are standing within the court of the sepulchre. 
 There is a sudden flash, as of lightning, a trem 
 bling of the earth, and an angel appears, rolls 
 back the stone, re-vealing the empty sepulchre, and 
 sits upon the stone. The sentinels are stupefied 
 with terror and then flee from the garden. The 
 angel "vanishes. 1 Enter MARY of Magdala, MARY, 
 wife of ALPH/EUS and SALOME. 
 
 MARY OF MAGDALA. Lo, we have come with balm 
 
 and spices sweet 
 
 To anoint the body of our blessed Lord; 
 But who shall roll away for us the stone, 
 That seals the entrance of the sepulchre 
 Wherein he lies ? 
 
 They draw nearer and see the stone rolled back. 
 MARY of Magdala runs to the sepulchre and 
 seeing the tomb empty, runs to tell the disci 
 ples.* The other MARY and SALOME enter 
 the court, when the angel suddenly flashes into 
 vision, seated on the right of the entrance,* 
 
 no
 
 THE DIVINE TRAGEDY in 
 
 ANGEL. Be not afraid; I know 
 
 That ye seek Jesus who was crucified. 
 He is not here, but risen, as he said. 
 Come, see the place where once the Lord was laid. 
 
 They stoop down and look into the sepulchre. 
 But now go quickly; to his disciples say 
 And unto Peter, too that " He is risen 
 From mongst the dead, and lo, he goeth now 
 Before you into Galilee, and there 
 Shall ye behold himself: " lo, I have told you. 
 
 Exeunt women in haste. Enter JOANNA and 
 other women bearing vessels of spices and oint 
 ment. They see the stone rolled from the door 
 of the sepulchre. As they enter within, it is 
 filled with radiance and two angels stand by 
 them.* 
 
 ANGEL. Why seek ye now the living mongst the 
 
 dead ? 
 
 Remember how he spake in Galilee, 
 The Son of man must be delivered up 
 To hands of sinners, and be crucified, 
 And on the third day, he shall rise again. 
 
 They come out of the sepulchre and run to tell 
 the disciples. Enter JOHN, running. He 
 stoops down and looks into the sepulchre. En 
 ter PETER, running, followed by MARY of 
 Magdala a little later. He stoops down and 
 looks into the sepulchre, then enters.
 
 ii2 THE DIVINE TRAGEDY 
 
 PETER (coming out}. This is no idle tale; nor hath 
 
 there been 
 
 Unhallowed rifling of this hallowed tomb. 
 The linen clothes are lying folded there; 
 The napkin that was on his head rolled up 
 Apart! 
 
 JOHN enters the sepulchre. 
 
 JOHN (coming out}. The Lord is risen, as he said! 
 
 Exeunt PETER and JOHN. MARY stands weep 
 ing apart, then comes forward, stoops down 
 and looks into the sepulchre. Two angels ap 
 pear, one at the head and the other at the 
 foot. 
 
 ANGEL. Woman, why weepest thou? 
 MARY. It is because 
 
 My Lord is ta en away, and I know not 
 
 Where they have laid him. 
 
 JESUS has drawn near. She turns and sees him, 
 but does not know him. 
 
 JESUS. Woman, why weepest thou ? 
 
 Whom seekest thou ? 
 
 MARY O, sir, if thou hast borne 
 
 My Lord away, tell me where he is laid, 
 And I will come, and take him thence away. 
 
 JESUS. Mary! 
 
 MARY (falling at his feet}. Rabboni !
 
 THE DIVINE TRAGEDY 113 
 
 JESUS. Touch me not, for I 
 
 Am not ascended yet unto the Father! 
 But go unto my brethren, and declare, 
 Lo x I ascend unto my Father, yea, 
 And to your Father, to my God and yours! 
 
 Vanishes. 
 
 MARY. The Lord is risen! For I have seen his 
 
 face, 
 And heard him speak. The Lord is ilsen indeed! 
 
 Runs to tell the disciples. 1 " 
 
 SCENE II. A room in the palace of the High 
 Priest. Morning; the same day. CAIAPHAS, 
 ANNAS, ELEAZAR, JONATHAN, priests and scribes 
 are together. 
 
 Enter ]OACHIM. 
 
 JOACHIM. The sentinels who watched beside the 
 
 tomb 
 
 Are here desiring speech with thee in haste. 
 CAIAPHAS. Then we wil) speak with them. (Aside.) 
 But why "in haste " ? 
 
 Enter SENTINELS. 
 
 Peace to you, Romans. What of the sepulchre ? 
 Kept ye it fast ? 
 
 IST SENTINEL. The sepulchre was fnst, 
 
 The stone before the door, and sealed in safety,
 
 ii4 THE DIVINE TRAGEDY 
 
 And we were watching. But just before the 
 dawn, 
 
 Lo, a great earthquake, and a blinding light! 
 
 The stone was rolled away, and when we looked, 
 
 Behold, the tomb was empty. 
 CAIAPHAS. Madmen, begone! 
 
 Ye were asleep and dreamed. 
 2D SENTINEL. He speaketh truth; 
 
 An angel came and rolled away the stone 
 
 And sat upon it. And lo, his countenance 
 
 Like lightning flashed; and, when we looked on 
 him, 
 
 We both became as dead men. 
 CAIAPHAS (to JOACHIM). Put them forth. 
 
 Keep them in ward until I call for them. 
 
 [Exeunt JOACHIM with SENTINELS. 
 
 Whereunto will this grow ? If this be known, 
 
 Worse than the first, will this last error be, 
 
 I tremble hourly lest the people hear, 
 
 How that the Temple veil was rent in twain. 
 
 Men talk of nothing save the awful dark 
 
 That fell upon the earth, the earthquake dread, 
 
 And strange tales of the dead that left their 
 
 graves, 
 And walked the city streets. And now if this
 
 THE DIVINE TRAGEDY 115 
 
 Be blown abroad, we are indeed undone. 
 
 What shall we do ? 
 ANNAS. Use gold. Call in the guards. 
 
 Find have they spoken aught to any man. 
 
 Give them large money that they hold their 
 
 peace. 
 CAIAPHAS. But Jesus body! If his disciples find 
 
 That it is gone, they then will spread abroad 
 
 The word that he is risen. Perhaps already 
 
 Ev n while the guard is here tis known to them. 
 
 If we cannot produce the body, how 
 
 Can we explain its loss ? 
 ANNAS. Why, pay the guards 
 
 To say that his disciples came by night, 
 
 And stole it while they slept. Leave it to me. 
 CAIAPHAS. This likes me not; but do it if thou 
 canst, 
 
 For we have gone too far to draw back now. 
 
 (To Treasurer.) So bring forth gold. 
 
 (Calls.) Ho! Joachim, bring in 
 
 The Sentinels. 
 
 Reenter JOACHIM with SENTINELS. 
 
 ANNAS (to SENTINELS). Have ye spoke aught of this 
 
 To any man ? 
 SENTINELS. To no man, save yourselves.
 
 u6 THE DIVINE TRAGEDY 
 
 ANNAS. Did ye not sleep for just a little while, 
 And let this man s disciples come and steal 
 His body from the tomb ? 
 
 SENTINELS. By Hercules! 
 
 So did we not. 
 
 Gold is put on the table. 
 
 ANNAS (looking significantly at the gold). But think 
 
 once more. Did not 
 Jesus disciples steal him while ye slept? 
 IST SENTINEL. If this should come unto the 
 
 Governor 
 
 ANNAS. We would protect you and explain to him. 
 20 SENTINEL (aside to IST SENTINEL). We could 
 
 sleep many nights if that were ours. 
 IST SENTINEL (aside to 20 SENTINEL). Aye, and 
 
 days too. By Jove, tis worth some risk. 
 (Aloud.} If that be ours, by Hercules, we re yours. 
 ANNAS. But mind, no word to any man save this: 
 That his disciples came by night and stole 
 His body while ye slept. Aught but this, 
 And we will see it goeth hard with you. 
 IST SENTINEL (addressing 20 SENTINEL, with mock 
 gravity}. Jesus disciples came by night and 
 stole 
 His body while we slept.
 
 THE DIVINE TRAGEDY 117 
 
 20 SENTINEL (imitating IST SENTINEL). While we 
 
 slept 
 Jesus disciples came by night and stole 
 
 His body. 
 CAIAPHAS (giving them the gold). Here is the gold. 
 
 Now get you gone. 
 
 [Exeunt SENTINELS. 
 
 ANNAS. The Nazarene has cost you high at last. 
 
 CAIAPHAS. Ah ! God, if that were all the cost! 
 
 But come, 
 
 We now must to the Temple; for to-day, 
 The first-fruits of the harvest are brought in. 6 
 
 [Exeunt. 
 
 ANGELS (singing unseen)} 
 Now Christ the Lord is risen from the dead, 
 And the first-fruits become of them that slept. 
 
 SCENE III. -Jerusalem. The upper room in the 
 house of MARK S father. Evening, the same day. 
 The eleven are gathered together (except THOMAS) 
 and many other disciples with them, discussing 
 the events of the day. Enter CLEOPAS^W^ another 
 disciple. 
 
 SEVERAL DISCIPLES (to the newcomers). The Lord is 
 
 risen indeed, and hath appeared 
 To Simon. 8
 
 n8 THE DIVINE TRAGEDY 
 
 CLEOPAS. And unto us ! And we are come 
 To bring the news to you. 
 
 DISCIPLES. Glory to God! 
 
 Tell us how he appeared, and when, and where. 
 
 CLEOPAS. We left you, as ye know, at the tenth 
 
 hour, 
 
 That we might reach the village where we lodge 
 By evening ; and, as we went, we talked of him, 
 Sad at our hearts, and sad of countenance, 
 When lo ! a stranger joined us in the way, 
 And asked us why our countenance was sad, 
 And what the sad communings of our heart. 
 And so we opened to him all our hearts 
 Being strangely drawn to him, we knew not 
 
 why 
 
 And told him all the hopes we fondly held, 
 Of Jesus, our dear Lord, the Nazarene, 
 Mighty as prophet, both in word and deed, 
 Whom we had trusted as indeed the Christ, 
 Who should our Israel redeem ; until 
 The priests and rulers had delivered him 
 To be condemned to death and crucified. 
 Then shyly told him of the women s tales, 
 And of the angel vision at the tomb, 
 Declaring him alive. " O foolish ones," 
 Said he, "so slow of heart to understand,
 
 THE DIVINE TRAGEDY 119 
 
 That this is even as the prophets said, 
 That thus the Christ must suffer, and that so 
 He enters on his glory." Then he spake, 
 Expounding thus the scriptures, till our hearts 
 Did burn within us. And when we had reached 
 Emmaus, he made as he would further go, 
 But we constrained him to abide with us, 
 For twas towards evening, and the day far spent. 
 And as we sat at meat, he took the bread, 
 And blest and brake it, as on that dark night 
 On which he was betrayed. And lo! our eyes, 
 Long holden, now were opened, and we saw 
 It was the Lord. And while we looked on him 
 Dazed with the very gladness of that sight 
 He vanished from our eyes. 
 
 JESUS (appearing in the midst of them}. Peace be 
 to you. 
 
 They are frightened. 
 
 Why are ye troubled ? Why do questionings 
 Rise in your hearts ? Behold my hands and feet, 
 That it is I myself; feel me and see; 
 A spirit hath not flesh and bones, as ye 
 See me to have. 
 
 Some still appear to doubt. 
 
 Have ye here aught to eat ?
 
 120 THE DIVINE TRAGEDY 
 
 They give him a piece of broiled fish which he 
 eats before them. 
 
 These are my words, spoken while yet with you, 
 That all things written in the Law of Moses, 
 The Prophets and the Psalms concerning me, 
 Must be fulfilled; that thus the Christ should 
 
 suffer, 
 
 And should arise the third day from the dead, 
 And that repentance and remission of sins 
 Be preached to all the nations of the world, 
 Beginning at Jerusalem. And ye 
 Of all these things are witnesses for me. 9 
 For as the Father sent me in the world, 
 So send I you. 
 
 Breathes on them. 
 
 Receive the Holy Ghost. 
 
 SCENE \\.-The same. Evening, a -week later. 
 The disciples are gathered together as before. 
 
 NATHANIEL. But, Thomas, truly twas the Lord we 
 saw. 
 
 THOMAS. Except I see the nail prints in his hands, 
 And in those nail prints put this finger here 
 And thrust my hand into his pierced side, 
 I never will believe.
 
 THE DIVINE TRAGEDY 121 
 
 JESUS {appearing in the midst as before). Peace be 
 
 to you. 
 
 Thomas, reach forth thy finger to my hands, 
 Reach forth thy hand and thrust it in my side, 
 And be not faithless, but believing be. 
 
 THOMAS (falling at his feet). My Lord, my Lord 
 and God! 
 
 JESUS. Because thou hast 
 
 Seen me, thou hast believed. More blessed they 
 Who have not seen, and yet who have believed. 
 
 SCEN E V. The Sea of Galilee. Morning. w PETER, 
 THOMAS, NATHANIEL, JAMES, JOHN, ANDREW and 
 PHILIP are in a boat a little out from the shore 
 fishing. JESUS appears on the shore and makes a 
 fire of coals and puts on it some fish to broil. 
 
 JESUS. Have ye there any meat, my children ? 
 DISCIPLES. No. 
 
 JESUS. Cast then the net upon the ship s right side, 
 And ye shall find. 
 
 J^hey enclose a multitude of fishes. 
 
 JOHN. It is the Lord ! 
 
 PETER. I go! 
 
 Casts himself into the sea, and swims ashore. 
 Then falls at JESUS feet.
 
 122 THE DIVINE TRAGEDY 
 
 My Lord! My Lord! My Lord! 
 JESUS. It is thy Lord, 
 
 Who called thee and thy brethren long ago 
 When he had given you such a draught as this 
 That he might make you fishers to gather men. 
 Thou shalt see greater things than these. 
 But bring now of the fish that ye have caught. 
 
 The others have rowed near to land. PETER 
 hauls in the net and they find it full of large 
 fishes. Some are added to those on the fire. 
 
 Now come and break your fast, for ye are faint. 
 
 They seat themselves and he breaks bread and 
 gives them, likewise of the fish. They eat in 
 silence. 
 
 JESUS. Simon, the son of Jonas, lov st thou me ? 
 PETER. Yea, Lord, thou know st I love thee. 
 JESUS. Feed my lambs. 
 
 Simon, the son of Jonas, lov st thou me ? 
 PETER. Yea, Lord, thou know st I love thee. 
 JESUS. Feed my sheep. 
 
 Simon, the son of Jonas, lov st thou me ? 
 PETER. My Lord, whom I denied, thou knowest all, 
 
 Thou know st, thou know st I love thee. 
 JESUS. Feed my sheep. 
 
 Verily, I say to thee, when thou wast young 
 
 Thou gird st thyself and walkedst where thou 
 wouldst.
 
 THE DIVINE TRAGEDY 123 
 
 But when thou rt old, thou shalt stretch forth thy 
 
 hands 
 
 And, gainst thy will, another shall thee gird. 
 And bear thee where thou wouldst not. But 
 
 fear not. 
 
 / have passed by that way. Follow thou me. 
 PETER. I am not worthy in thy steps to walk, 
 To glorify my God in death like thine, 
 But what thou bidst me, by Thy grace I ll do, 
 Nor shrink back from the cross, if tis thy will, 
 But rather take it as a gracious sign 
 I am forgiven for my grievous sin. 
 
 Seeing JOHN following. 
 
 But this man. who was closest to thy heart, 
 Who, in thine hour, denied thee not, but stood 
 Beneath thy cross, e en to the bitter end 
 If thou dost give such honour unto me, 
 To die thy death, what then shall this man do ? 
 JESUS. If tis my will, he tarry till I come, 
 
 What should that be to thee ? Follow thou me. 
 
 SCENE VI. A mountain in Galilee." A great 
 company of disciples is gathered together by ap 
 pointment. JESUS draws near to them and ad 
 dresses them.
 
 124 THE DIVINE TRAGEDY 
 
 JESUS. All power is given to me in heaven and earth. 
 Therefore go forth and herald this Good News 
 To every creature, that in every land 
 Disciples may be gathered unto me; 
 And as ye gather, mark them with my sign 
 The sign of cleansing water in the name 
 Of Father, Son and Holy Spirit, three; 
 Teaching them whatsoever I command, 
 They shall observe and do. He that believes, 
 And seals his faith with the baptismal sign, 
 He shall be saved. He that believeth not 
 Shall be condemned. And that they may be 
 lieve, 
 Your words shall be confirmed with following 
 
 signs; 
 Demons shall be cast forth; and with new 
 
 tongues 
 
 My praises shall ye speak; ye shall lay hands 
 Upon the sick that they may be recovered. 
 Serpents and deadly things shall harm you not, 
 That men may know that I have sent you forth. 
 Lo, I am with you always, to the end. 
 
 SCENE VII. The Mount of Olives, near Bethany. 
 Thursday, forty days after the resurrection. 
 Enter JESUS and the Eleven, with other disciples.
 
 THE DIVINE TRAGEDY 125 
 
 JESUS. Remember now the word I spake to you 
 That in Jerusalem ye wait, until 
 The promise of the Father is bestowed, 
 Which ye have heard from me; when ye shall be 
 Endued with power from on high. For John 
 Truly baptized with water; but ye shall be 
 Baptized with the Holy Ghost and fire, 
 Not many days from now. 
 
 PETER. Lord, dost thou now 
 
 The kingdom unto Israel restore ? 
 
 JESUS. The times and seasons are not yours to 
 
 know, 
 
 For these the Father in his power hath set. 
 But power to bear me witness ye shall have, 
 After the Holy Ghost upon you comes, 
 And ye shall be for witnesses to me, 
 Both in Jerusalem and all Judea 
 And in Samaria, and to earth s last end. 
 
 He stretches out his hands in benediction, and 
 as they are gazing, is lifted up from the earth 
 and a cloud receives him out of their sight. 
 As they still gaze, two angels stand by them. 
 
 ANGEL. Ye men of Galilee, why stand ye here, 
 Gazing into the heavens ? Do not ye know 
 That this same Jesus, now received up
 
 126 THE DIVINE TRAGEDY 
 
 From you to heaven, shall even so return, 
 As ye have seen him going into heaven ? 
 DISCIPLES (lifting up their eyes and hands to heaven). 
 Amen. So come, Lord Jesus. Yea, Amen. 13 
 
 THE END
 
 NOTES
 
 PERSONS 
 
 1. For the identification of persons mentioned in the 
 Gospels, reference is made to the Encyclopedias. It is 
 not necessary to repeat the discussions here. 
 
 2. Eleazar and Jonathan are not mentioned in the 
 Gospels, but are reasonably identified in the Encyclo 
 pedia Biblica with the Alexander and John of Acts 4 : 6. 
 According to Josephus, Eleazar (and two others) held 
 the High Priesthood between Annas and Caiaphas, and 
 Jonathan succeeded Caiaphas. To these are given parts 
 assigned in the Gospels to the chief priests, subordinate 
 to the parts of Annas and Caiaphas. Besides Eleazar 
 and Jonathan, three other sons of Annas held the office. 
 
 3. So the best authorities. It has been claimed that 
 he was the Nasi, or President of the Sanhedrim, but the 
 Jewish Encyclopedia convincingly shows that this posi 
 tion was held by the High Priest, as in the Gospels. 
 
 4. In rank corresponding to a colonel and captain. 
 
 5. The scribes, originally copyists of the law, had be 
 come its expounders, and were elaborately instructed in 
 the "traditions of the elders." The usual term is re 
 tained, but " Doctors of the Law " would be preferable. 
 The Talmud is the record of their laborious fidelity to 
 the letter of the law and its traditional interpretation. 
 
 6. The Sanhedrim, or chief council of the Jews, was 
 composed of seventy elders of the people besides the 
 
 129
 
 130 THE DIVINE TRAGEDY 
 
 High Priest, and was recruited both from the Priests and 
 Scribes. 
 
 7. The Sadducees were in official power through the 
 reigning priestly family, but the Pharisees had the greatest 
 influence with the people. Politically, the Pharisees were 
 the patriotic party, while the Sadducees were more com 
 placent to foreign influences. Theologically, the Phari 
 sees were the "orthodox," the Sadducees the "liberal" 
 party. Their most characteristic heresy, was the denial 
 of the resurrection, and the world of spirits. 
 
 8. Originally followers of the Herodian dynasty, but 
 now the Roman party. 
 
 9. John 19: 25. "His mother s sister" is not in 
 apposition to the Mary who follows, but names a distinct 
 person, who is variously given in the other accounts as 
 "Salome " and "the mother of Zebedee s children." 
 
 10. Alphaeus and Clopas (not Cleophas as in A. v.) 
 is the same name in Aramaic. The Cleopas of Luke 
 24 : 1 8 is probably a different person. 
 
 11. So Hastings Bible Dictionary. Another chro 
 nology is A. D. 30, April i-May 18. Here and through 
 out, events in the evening are dated according to our 
 reckoning, although in the Jewish system the new day 
 began at sunset. 
 
 ACT I 
 
 i. John is explicit as to the date. Matthew and 
 Mark introduce the incident in connection with the 
 proposition of Judas for the betrayal which was four 
 days later. There is no question involved of the Sabbath
 
 NOTES 131 
 
 law, as the Sabbath closed with sunset. The evening 
 after was, according to Edersheim, the favourite time for 
 a festal meal. 
 
 2. The familiar Roman table arranged around three 
 sides of a square, one side being left open for service. 
 The guests reclined on couches at the outer side of the 
 tables, leaning on the left arm, with the right hand free, 
 while the feet extended behind them. 
 
 3. A denarius, or dinar, was about fifteen cents ; the 
 whole amount forty-five dollars. This accords with the 
 Roman accounts of the value of nard, which was a 
 fragrant, essential oil, from a plant grown in India, called 
 by the Arabs the Sunbul Hindi, or Indian Spike. 
 
 4. That the latter part of the one hundred and 
 eighteenth Psalm was so used is attested by the Talmud 
 and Midrash. See Delitsch and Perowne in loc. 
 
 5. The High Priest was so addressed, probably ex 
 plaining our Lord s reference in Matt. 23 : 9. It is 
 related of the High Priest that a child came to him in 
 time of drought, and said, "Father, give us rain," and 
 the High Priest remarked on the simplicity of the child, 
 who could not distinguish between the Father who could 
 give rain, and the father who could not. I have as 
 sumed that the title would be given in courtesy also to 
 those who had previously held the office, but that it 
 would not be used by such persons to each other. 
 
 6. These utterances are recorded of a previous occa 
 sion, but such things must have been said more than once. 
 
 7. See Edersheim on the "Bazaars of the Sons of 
 Annas."
 
 132 THE DIVINE TRAGEDY 
 
 8. The serpent-like hissings or whisperings are re 
 ferred to in the word rendered "calumnies" in the fol 
 lowing passage from the Talmud, that also illustrates the 
 rapacity of the Priests of the period: "Woe is me on 
 account of the house of Baithos (Boethus three of 
 whose sons were High Priests), woe is me on account of 
 their rods ! Woe is me through the house of Hanin 
 (Annas), and through their calumnies ! Woe is me 
 through the house of Kathros (Cantheras, Jos. Ant. 
 xx. i. 3) and through their pens ! Woe is me on ac 
 count of the house of Ishmael ben Piakhi and of their 
 fists ! for they were all High Priests, their sons were the 
 treasurers, their sons-in-law were the chamberlains, and 
 their servants would beat us with rods" (Pesachim, p. 
 104, Rodkinson s translation). 
 
 9. I have ventured to give a somewhat nobler inter 
 pretation of the attitude of Caiaphas than is common. 
 There is no reason to suppose that some of the perse 
 cutors of Jesus in his lifetime, like Saul afterwards, did 
 not have "a zeal to God" and think they were "doing 
 God service." The character of Annas, as given in the 
 Talmud, makes it impossible to assign this attitude to 
 him, so I have given it to Caiaphas, following the hint 
 in John 10 : 49-51. 
 
 10. See plans of Schick, and of Sanday and Water- 
 house. They do not differ essentially in the features 
 here used. 
 
 11. It is not necessary to suppose that these Greeks 
 came to propose that Jesus should leave Judea for a 
 more appreciative environment. It is sufficient to recog-
 
 NOTES 133 
 
 nize with the thoughtful reader that Jesus saw in them 
 the first fruits of the Gentiles, to account for his exalta 
 tion and agitation ; exaltation at the result, agitation as 
 to the means of its achievement. 
 
 ACT II 
 
 1. Matthew adds: "What shall be the sign of thy 
 coming," etc. It does not seem necessary to suppose 
 that all the questions were asked together at the outset. 
 To insert this question later, as I have taken the liberty 
 of doing, would relieve some of the difficulties of this 
 discourse. 
 
 2. Generally understood of the Roman eagles. 
 
 3. By the inserted clause I would bring out the origi 
 nal reference of "these things" to the question of the 
 disciples, rather than to what had immediately preceded. 
 
 4. Here follow the parables recorded in Matthew 25, 
 which may have been spoken now, or later to all the dis 
 ciples. 
 
 5. There is no foundation for this scene in the Gos 
 pels except that Jesus was staying in Bethany, and pre 
 sumably at this house (Luke 10 : 38). Such scenes 
 must have occurred on Wednesday and on Thursday 
 morning. The directions to Peter and John were given 
 Thursday morning, and the presence of the disciples, and 
 so of Judas, as indicated by the obvious concealment of 
 the place of the Passover supper. At such times such 
 words of tender warning to the disciples must have been 
 spoken, as often before. Instead of inventing such con-
 
 134 THE DIVINE TRAGEDY 
 
 versation I have introduced what actually occurred after 
 the Passover. 
 
 6. The Zealots, or Cananseans, were the followers of 
 Judas of Gamala, who made insurrection during the 
 census of Quirinius, A. D. 6, 7. They bitterly resented 
 the domination of Rome, and during the subsequent re 
 bellion which ended in the destruction of Jerusalem 
 (A. D. 70), they were an important and fanatical factor. 
 Simon was of this sect, and the coupling of his name 
 with that of Judas, together with features in the conduct 
 of Judas himself, has led to the conjecture that Judas 
 was also. The beginning of Judas disaffection seems to 
 have been the revelation of the spiritual character of 
 Christ s kingdom (John 6 : 66-71). 
 
 7. Assuming the identity of the "upper room" of 
 Acts i : 13, with that where the Passover was held, and 
 with the place of meeting in John 20: 19, 26 and 
 Luke 23 : 33, it is argued that this became the perma 
 nent meeting place of the apostles, which is located for 
 us in Acts 1 2 : 1 2 as the house of Mary, the mother of 
 John Mark (the father having meanwhile died). The 
 theory has the advantage of accounting for the " young 
 man " of Mark 14 : 51 who is mentioned only by Mark, 
 and is supposed to be introduced from personal reminis 
 cence. 
 
 8. Luke s arrangement of the events of the supper is 
 evidently not chronological. This dispute would naturally 
 have arisen with reference to the seating at table, and 
 would have further called forth the action of John
 
 NOTES 135 
 
 9. This is the arrangement of Edersheim, and satis 
 fies all the conditions of the narrative. 
 
 10. This is simply an abbreviation of the " Thanks 
 giving for the Vine, and for the Day," said at the first 
 cup in the Passover ritual, but substituting our Lord s 
 habitual term, "Father," for the more stilted forms of 
 address used in the Liturgy. 
 
 1 1 . Which followed the first cup in the ritual. 
 
 12. Consisting of fruits bruised in vinegar. Its use 
 was not obligatory. The Rabbis said it represented the 
 mortar in which their fathers worked in Egypt. 
 
 13. I omit many details, as I aim to give the spirit 
 of the service, rather than the letter, and it is doubtful 
 how ancient many of the details are, or whether Jesus 
 would have followed them. But Rabbi Gamaliel says : 
 " Whosoever does not mention the following three things 
 hath not fulfilled his duty. These are the Paschal sacri 
 fice, the unleavened bread, and the bitter herbs (Pes. 
 p. 242, Rodkinson). What follows in my text is sub 
 stantially as given in this passage. It is also stated that 
 the dish containing the lamb need not be lifted up, but 
 that the unleavened bread and the bitter herbs must be 
 lifted. The questions are assigned to John following the 
 tradition of his youth, as they were always spoken by 
 the youngest present. 
 
 14. The word "body" is used of the lamb in the 
 Talmud, "Thou shalt bring to him (the head of the 
 feast) his body of the Passover." It is suggestive of our 
 Lord s, " This is my body." 
 
 15. The first part of the " Small Hallel " was sung at
 
 136 THE DIVINE TRAGEDY 
 
 the second cup. The Talmudic authorities differ as to 
 whether they sang only to "The joyful mother of chil 
 dren " (end of Psalm 113), or to " The flint into a foun 
 tain of waters" (Psalm 114). I have included the latter 
 for its reference to the Exodus. 
 
 1 6. This differs from the " sop " as given in the Tal 
 mud, but Edersheim gives authority for this as its com 
 position at the time of Jesus, differing from his earlier 
 statement in The Temple and its Services" 
 
 17. The Synoptists relate the warning of the denial 
 after the supper, but not in connection with any conver 
 sation that need be so placed. On the other hand 
 John s account is interwoven with discourse at table from 
 which it cannot be disentangled. So I have placed it 
 here. 
 
 18. Whether our Lord used the "Lord s Prayer" 
 liturgically, I do not pretend to decide, but no words 
 could be more appropriate here. Each petition gains 
 new significance from the situation. I add, for what it is 
 worth, the testimony of Gregory the Great, that the Apos 
 tles (/. e., Peter and Paul) gave to the Roman Church 
 no other custom than the words of institution and the 
 Lord s Prayer (cf. Ante Nicene Fathers, Vol. VII, 
 p. 506). The simplicity of this compared with the 
 elaborate Roman liturgy is an argument in its favour. 
 The other phrases of the prayer are all taken from our 
 Lord s words elsewhere. 
 
 19. The authorities are generally agreed that it was 
 this third cup, called in the liturgies "the cup of bless 
 ing" (cf. i Cor. 10 : 16), that was so instituted. In
 
 NOTES 137 
 
 other words, that as they finished the Passover meal, and 
 before the third cup, the Lord broke off the old cere 
 monial by instituting the new. 
 
 20. The lines of this prayer are suggested by thoughts 
 in the Passover service ; the manifest reference to Jere 
 miah 31 : 31-34 in the institution of the cup that follows ; 
 and the idea of communion in i Cor. 10 : 16, expressed 
 in our Lord s words in his great intercessory prayer in 
 John 17. 
 
 2 1 . There was evidently a rising from supper at this 
 point. So I introduce here the hymn mentioned by the 
 Synoptists. We do not know where the discourses of 
 John 15, 1 6 and the prayer of John 17 were spoken. I 
 have used parts of these in other connections. 
 
 22. The rest of the " Small Hallel " was sung at the 
 fourth cup, which was not used on this occasion, the 
 Passover having then been superseded by the new institu 
 tion. It included Psalms 115118 and was followed by 
 the "Great Hallel" (Psalms 120-136). But all this 
 was evidently the development of a later age. The 
 Encyclopedia Biblica (Art. Hallel) doubts if more than 
 Psalm 113, or possibly also Psalm 114, was used at this 
 time. The appropriateness of Psalm 1 16 is so evident that 
 I have ventured to use it. In this connection I quote the 
 Talmud (Pes. p. 251, Rodkinson) : "The small Hallel 
 contained five things ; the Exodus from Egypt, the di 
 viding of the Red Sea, the giving of the law to the 
 Israelites, the resurrection of the dead and the sufferings 
 of the time of the Messiah." The reference given for 
 the giving of the law is the trembling of the mountains
 
 138 THE DIVINE TRAGEDY 
 
 in Psalm 114; for the resurrection of the dead, Psalm 
 116: 9; for the sufferings in the time of the Messiah, 
 Psaltn 115 ; but 116 seems more appropriate. 
 
 ACT III 
 
 1. Since the Jewish months were lunar months and 
 the Passover was killed on the fourteenth of the month 
 Nisan, "between the evenings," * . e., between 3 p. M. 
 and 6 p. M. It was once my fortune to be in Jerusalem 
 at the time of the Passover and stand near Gethsemane, 
 and see the city under the full moon, with the Jewish 
 quarter lit up for the observance of the feast. On that 
 day (April 6, 1898) the Jewish Passover fell on the 
 Wednesday before Easter (Latin style). On Thursday, 
 April 14, 1 88 1, the Civil Calendar, the Jewish Feast 
 and the Christian Festival, all coincided. 
 
 2. The Roman fortress north of the Temple where a 
 garrison was stationed. 
 
 3. Cf. Luke 13:1. 
 
 4. Mark who alone mentions the first cock-crow 
 places it after the first denial. But Mark and Luke 
 locate the first denial at the fire (with which Matthew, 
 "sat in the court," agrees) where John locates the 
 second. Mark locates the second in the " porch." The 
 only way to harmonize the evidence is to suppose that the 
 Synoptists do not know of the denial at the door, and 
 break one of the other two groups of accusation and de 
 nial into two. The other differences are then easily 
 reconciled. 
 
 5. Was the interview of John 18 : 19-23 before
 
 NOTES 139 
 
 Annas or Caiaphas? Modern critical scholarship has 
 generally decided for the former on the ground of the 
 tense and the particle in verse 24. Yet I am forced to 
 the conviction that the older scholarship was guided by 
 the truer instinct. A separate interview with Annas 
 would be improbable if he lived in the same palace as 
 Caiaphas, and if he lived in a different palace, we know 
 that the recorded interview was where the denials of 
 Peter took place, which would be conclusive in favour of 
 Caiaphas. While the term used for high priest is also 
 used in the plural for "chief priests," and might in the 
 special sense be applied to Annas with Caiaphas, from 
 his having held the office before, the emphatic use of the 
 term in the passage would seem to preclude its applica 
 tion to any but the reigning official. The reference to 
 Caiaphas in verse 28 would come in strangely if neither 
 interview nor action of Caiaphas had been recorded. 
 I venture the suggestion that all difficulties would be 
 relieved if verse 24 (as implied in the margin of the 
 A. v.), were placed between verses 13 and 14. As it 
 stands the allusion to Caiaphas in verse 24 seems ex 
 cessive in connection merely with his relationship to 
 Annas, while it would be very important in preparation 
 for Jesus appearance before Caiaphas. The text would 
 then read: they "led away Jesus to Annas first, for he 
 was father-in-law to Caiaphas, who was high priest the 
 same year ; and Annas sent him bound unto Caiaphas 
 the high priest. Now Caiaphas was the," etc. Of the 
 appearance before Annas we know simply the result: 
 "he sent him bound to Caiaphas."
 
 i 4 o THE DIVINE TRAGEDY 
 
 6. As the High Priest was bound to do when blas 
 phemy was spoken in his presence. From a legal point 
 of view, however, his first duty was clearly to demand 
 evidence for Jesus claims. It was blasphemy only if he 
 were not the Christ. 
 
 7. The meeting place of the Sanhedrim. It opened 
 both on the Court of Priests and the Court of Israel, or 
 according to Schick, on the Court of the Gentiles. The 
 difference being due to Schick placing the Court of Israel 
 only in front of the Priest s court, which, according to 
 Sanday and Waterhouse, it was also around the sides. 
 The latter, however, do not place the meeting place of 
 the Sanhedrim in this Hall. I see no reason to conclude, 
 with Edersheim, that this was not a formal session of the 
 Sanhedrim in its regular meeting place. Luke 22 : 66 
 seems conclusive. If there were no formal condemna 
 tion the night session would have been sufficient. The 
 rule of daylight sessions applied to all meetings of the 
 Sanhedrim. The rule requiring a twelve hours intermis 
 sion before passing capital sentence could be readily 
 evaded by such casuists, on the ground that a capital 
 sentence by this court was now inconclusive, since the 
 Romans had taken away the power to execute. See 
 Taylor Innes, " The Trials of Jesus." 
 
 8. I have already assumed that the Passover was eaten 
 by Jesus at the usual time, the evening following the four 
 teenth Nisan, which this year was on Thursday. The 
 " Preparation " was the regular name for Friday, the day 
 before the Sabbath (Mark 15 : 42) and the " Preparation 
 of the Passover "(John 19 : 14), therefore, means not the
 
 NOTES 141 
 
 day when the Passover was prepared, but the Friday of 
 Passover Week. The phrase that "they might eat the 
 Passover" refers to the eating of festive offerings, or 
 " Chagigah," which were included in the term " Pesach," 
 and which lasted through the week. Defilement on the 
 morning of the fourteenth would not have prevented the 
 eating of the Paschal supper proper, but defilement after 
 the week began would have made participation in the 
 Chagigah unlawful. So Edersheim. Hence John is in 
 accord with the Synoptists. 
 
 9. For the arrangement of the Sanhedrim see Encyclo 
 pedias. 
 
 10. Of course the statement of Luke 23 : 51 would be 
 satisfied if Joseph were not present at the Council. On 
 an earlier occasion Nicodemus had certainly made posi 
 tive protest against their counsels (John 7 : 50, 51). 
 
 1 1 . This office seems to have been given to some 
 eminent Rabbi, and not held by a priest. He would 
 naturally belong to the Pharisees and be a legal adviser 
 to the court. 
 
 ACT IV 
 
 1. This is, of course, not the traditional site, accord 
 ing to which the Trial took place in the Tower of An- 
 tonia. It is much more probable that Pilate occupied 
 when at Jerusalem the splendid palace of Herod the 
 Great. Herod Antipas would occupy the plainer palace 
 of the Asmonean princes. 
 
 2. See note 3, Act III. 
 
 3. The corrupt prime minister of Tiberius to whom 
 Pilate owed his preferment. 
 
 4. According to Josephus (Ant. xvii. iii. 7) Pilate
 
 142 THE DIVINE TRAGEDY 
 
 yielded to the prejudices of the Jews against the intro 
 duction of effigies of the emperor within the city in public 
 places. This would hardly have kept any heathens from 
 having effigies and heathen altars in a private house. 
 The evidences of idolatry pervaded a heathen house from 
 the threshold, and this was doubtless the reason why the 
 mere entrance to a heathen house defiled a Jew. In a 
 place like the Hall of Judgment Pilate would probably 
 have made concession to Jewish prejudices by having such 
 effigies concealed. 
 
 5. Luke 23 : 8-12, 15, is our only source of informa 
 tion as to the trial before Herod. An attempt to repro 
 duce the scene would only involve needless repetition of 
 what passed before the other tribunals. The gor 
 geous robe put on in mockery was the only result 
 a cheap attempt of Herod s courtiers to amuse their 
 master, disappointed in his hopes of "seeing a miracle," 
 and a cheap attempt of Herod to propitiate Pilate by 
 mocking the claims of a supposed rival. Whether the 
 robe was the same as that afterwards used by Pilate s 
 soldiers ; whether it was " white " as the word " splendid " 
 may mean, or scarlet or purple ; whether the one repre 
 sented the Judean royal colour, while the other repre 
 sented the imperial majesty of Rome, are questions un 
 settled and not of much moment. 
 
 6. The traditional name of Pilate s wife. An uncer 
 tain tradition makes her a Jewish proselyte, and after 
 wards a Christian. 
 
 7. From the Synoptists it would appear that the 
 scourging was after the condemnation, but from John it 
 is evident that the condemnation was at least not yet final.
 
 NOTES 143 
 
 John 19: 4 is best explained by supposing that the 
 scourging was an examination by torture. 
 
 8. The formula of sentence, and order of execution; 
 " Thou wilt go to the cross " : " Go, soldier, lead him 
 with thee to the cross." 
 
 9. So the best authorities. The pictures in Roman 
 churches are not only inconsistent with the authorities, 
 but even more so with the pictures of the crucifixion 
 which exaggerate the height of the cross. 
 
 10. It was customary for such boards, bearing the 
 charge, to be carried before the prisoner and then affixed 
 to the cross. The board was covered with white gypsum 
 and lettered in black. Pilate adopted the form of in 
 scription in contempt of the Jewish leaders, and they felt 
 the sting of it. The varying form of the inscription in 
 the records is doubtless due to its having been written in 
 three languages. 
 
 11. On this legal fiction see Edersheim. 
 
 1 2. Another method was to have the upright a per 
 manent fixture. By means of ladders the cross-beam was 
 raised to its place and fastened in its socket, and the 
 victim lifted up and nailed to it. I have given the more 
 usual view of the manner of Jesus crucifixion. 
 
 13. In the courtyard of a Roman official residence 
 near the Tower of Antonia are diagrams of games of 
 chance cut in the flag-stones, at which these very soldiers 
 may have played. 
 
 14. Matthew and Mark speak of both malefactors 
 joining in reviling Jesus. If this is not a mere generic 
 plural, it calls for an interval of time before the repentance 
 of the one malefactor that would be beyond the limits of
 
 144 THE DIVINE TRAGEDY 
 
 this scene. It must be remembered that Jesus hung on 
 the cross six hours. I give a glimpse of that agony only 
 at the beginning and the end. 
 
 15. " My God, my God, why hast Thou forsaken 
 me" (Ps. 22: i). I give it in the original to explain 
 the mistake about his calling for Elijah. 
 
 1 6. The character of Psalm 22 and the fact that two 
 of Jesus "Words" on the cross are from its first and 
 last words make it extremely probable that Jesus re 
 peated the whole upon the cross. Of course our Lord 
 would have repeated the Psalm in Hebrew (as he began 
 it in Hebrew) which closes with the word filpl? " to d> to 
 accomplish 1 which suggests the cry rendered by John 
 into the Greek, Terfyeffrai, " finished," even if it is not 
 the exact equivalent. 
 
 17. Just this arrangement can be seen in the " Tombs 
 of the Kings" (so called) near Jerusalem, by some be 
 lieved to be the tomb of Queen Helena of Adiabene, 
 mentioned by Josephus and Eusebius. The stone is a 
 flat cylinder on edge, not unlike a mill-stone. It is at one 
 end of a little porch, or vestibule, cut out of the rock, 
 and rolls in a groove so as to cover the door of the 
 sepulchre. From this door two or three steps lead down 
 into a chamber surrounded by shelves for receiving the 
 bodies. 
 
 ACT V 
 
 i. Matthew does not say that the women saw the 
 descent of the angel and the rolling back of the stone. It 
 is the extreme condensation of the account that makes 
 that impression.
 
 NOTES 145 
 
 2. The movements of Mary of Magdala are given 
 us succinctly by John. The other evangelists speak of 
 her with the others, because she went with them to the 
 sepulchre. 
 
 3. The different location of the angel, as outside 
 (Matt. 28 : 2) and within (Mark 16 : 5) is only apparent. 
 The construction of the tomb resolves the difficulty. 
 Within the vestibule, one might be spoken of as having 
 entered, or not, according to the point of view. 
 
 4. The angels in Luke not only differ in number and 
 position, but in the words they speak. We therefore dis 
 tinguish two groups of women, Luke alone mentioning 
 Joanna and others. 
 
 5. The appearance to the women in Matt. 28 : 9, 10, 
 is difficult to place. No appearance of Jesus was known 
 to the group of disciples with whom Cleopas and his 
 companion were in communication up to the time of their 
 leaving the city, though they seem to know of the visit 
 of Peter and John to the sepulchre (Luke 24 : 23, 24). 
 This seems to bear out Mark 16:9 that the appearance 
 to Mary of Magdala was the first, making that passage 
 historical even if not authentic. So if Matt. 28: 9, 10 
 is not a variant account of the appearance to Mary, using 
 the generic plural, it must have been outside of the gar 
 den, and of the scope of this scene ; occurring as the 
 Salome group were on their way to some of the more 
 distant disciples. On the whole subject we must bear in 
 mind the scattered condition of the disciples, the coming 
 and going of several groups, and the transcendent nature 
 of the movements of Jesus and the angels. 
 
 6. The first fruits were offered on the " morrow
 
 146 THE DIVINE TRAGEDY 
 
 after the Sabbath " of the Passover week (Lev. 23 : 5, 
 6, ii). 
 
 7. Need the reader be reminded that this is only 
 imaginary, and intended to bring out the symbolism of 
 the day ? But doubtless the air was full of angels songs 
 that day, if men had only ears to hear. 
 
 8. To this agrees i Cor. 15 : 5. No particulars are 
 given. One could hardly resist the temptation to im 
 agine the scene, did not the appearance by the Sea of 
 Galilee supply the dramatic counterpart to the denial. 
 
 9. As Luke here condenses the first and last appear 
 ance of Jesus to his disciples in Jerusalem, it is un 
 certain how much of this was said on the first occasion. 
 Verse forty-nine seems certainly to belong to the later 
 interview. But while Luke s Gospel would seem to place 
 the Ascension on the same day as the Resurrection, it is 
 only from Luke that we learn the exact duration of this 
 ministry (Acts i : 3). 
 
 10. This scene is undated. It was evidently while 
 they were waiting for the great meeting on the moun 
 tain. 
 
 1 1 . We naturally think of the Mount of Beatitudes. 
 The meeting is undated, but would be late in the 
 forty days " to allow time for the gathering together 
 of so large a company as " five hundred brethren " 
 (i Cor. 15 : 6). 
 
 12. Possibly not the response of their lips, but the 
 response of their lives, and the attitude for the church in 
 all ages, " till he come again." 
 
 THE END.
 
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