LIBRARY OF CONGRESS DODQEaiDQ'ifi • .0^ ^^^'*^\/ %*^-'%o^ '^^i.'*^-./- ^"•^^^ < 1 1 ♦ j?-n^^ O mO .*'\ r^^ i'^-'" VlP-/ %-W-/ \W*/ ** / "» e N o .^"^ .* « N VK.^ A DRAMATIC POEM BY J: a: salick PRESS OF THE TIMES PUBLISHING COMPANY WATERTOWN, WISCONSIN T E L E P A H LIBRARY of CONGfiESS.f Iwc Copies KeC(;'v.3(' JUN 18 VcfOB /^^^JT ^J 76 3^3'^ ^({AOJi COPYRIGHT 1907 BY J. A. SALICK All Rights Reserved It should be expressly understood that any and all kinds of performances of this play are forbidden unless consent is first obtained from the author. J. A. Salick. Watertown, Wis., October 28, 1907. TEIvEPAH A DRAMATIC POEM ACT I Persons Represented TELEPAH Demons Prince Ahriman Prince Discontent Prince Despair Prince Lust Prince Pride Queen Plappiness Queen Reward Saraswati Fairies Elves Imps Chorus TELEPAH A DRAMATIC POEM ACT II Persons Represented PRINCE SIDDARTHA King Suddhodana Yasodhara Prince Nanda Prince Devadatta Demons Prince Ahriman Prince Discontent Evil Eye Q'ueen Justice Fairies Elves Brahman Priests Disciples Traders Princes, Imps, Guests, Brahmans, Buddhists, Chorus, Traders, Mendicants, Youths, Maids, Etc. TELEPAH A DRAMATIC POEM ACT III Persons Represented HARRA Shamgar Mohammed Abdel-Rhaman Demons Prince Beelzebub Prince Discontent Prince Lust Prince Ambition Evil Eye Impo Dervishes Indrani Iras Lampagie Irene Fairies Elves Imps Arabs Jews Christians Greeks Latins, Soldiers, Prisoners, A Messenger, horus, Attendants, Gamblers, Etc. TELEPAH A DRAMATIC POEM ACT IV Persons Represented UMENIE Harmis Shamgar Millet Mozart Tarn O' Shanter Demons Prince Beelzebub Prince Discontent Prince Despair Evil Eye Impo Flora Yetta Madam Millet Sister Anthony- Nurses Red Cross Nurses Nannie Fairies Elves Ghosts Witches Alchimests, Wizards, Legendarians, Scien- tists, Historians, Chemists, Artists, Mechan- ics, Peasants, Savages, Barbarians, Soldiers, Guests, Attendants, Etc. T E L E P A H ACT I. Scene i. Mount Meru.* Telepah alone. Time midnight. Telepah— Constrained in sluggish clay to bide my searching mind Doth seek mysterious force that called to life mankind, And thus hath hope to man a subtile force to lend Would conquer ills of flesh afore life's earthly end. Time, dissolution's agent fell, whose active claim * Mount Meru. - In ancient Hindu mythology, a fabulous mountain sitnattd in the centtr of the world, in what is now known as Thibet. 80,000 leagues high. It was held to be the abode of Vishnu, and endowed with all imaginable charms. Mount Meru, in Oriental mytboloy, is in many respects, simi- lar tn the Grecian Olympus. Doth dissipate each form, and it be quick or lame, Rare mist or hardest gem, hath blast my clay with age. And made of vigorous frame a weakly totter- ing cage. Still whilst this form now feebly holds my higher life I crave, with love tow'rds man, continuance of my strife. To lift life's caul-like veil of seeming endless fold I strove, in thought and deed, to reach per- fection's goal. And mastered thus the wizard force through magic charm To summon powers of good, as well as those ot harm. "Obey the Will above," the Powers of Good proclaim, While aid of Evil's Shades at mortal's soul doth aim. Thus vile Prince Discontent his aid would oft have given, While good Queen Happiness, by whom from man he's driven. Like coward slave in chains, to souls in end- less fire, Divine contentment pleads as soul's most pure desire. Again this night, on quaked Meru's high, rumbling tower, I lord of Veda'^ seek through R'ichi* wizard power. Night's evil Shades here wage fierce AMr 'gainst Powers of Day ; Hurl plague-death winds* that change what's quick to lifeless clay, — Fields that are rich endowed with nature's bounteous favor To fruitless wastes, — and make despair man's nearest neighbor. Again, in night's dark arch, this very mid- night hour, I feel the force that to its will bend demon's power ; — Compels Shades to obey enchanting wizard spell, * Veda— Knowledge. * R'ichi— Oldest poets of India. Title given to the inspired poets of the Vedic hymns. * Hurl Plague-Death Winds— The southwest monsoon be- comes a dry wind, which scorches up vegetation, before it reaches the Coromandel coast. And calls their shapes e'en here from dismal, frightful hell. Therefore now hear! Thou foulest fiend of Darkness ; Thou meanest, servile imp — opposed to mor- tal's highest, holiest aim ; Thou snarling jackal, who, e'er unappeased, Devour'st all of motives pure, of purpose grand That mortal man may dream, may think, may do; Thou foul creation of dark Chaos, Who art fittly named Prince Discontent, — Hear me ! I, the wizard Telepah, command thy presence instantly ! Appear! Prince Discontent, Appear! (Enter Prince Discontent) Prince Discontent — We heard, we felt, we saw, we smelt, And by the sense of taste perceived — As mortal man would say, — ha ha. Thy fierce command; Whereas in truth through endless space, Ivike knell of doom in boisterous synchrony, — II — Concurrent vibes, responsive to thy awful power, So fiercely through our very essence surged, That by their force They tossed us here into thy presence. Telepah — Hold! I, the wizard Telepah, command! Thou art not here but to obey ! My power o'er thee thou knowest well. By this same power I now command Of thee, Prince Discontent, That thou reveal to me How, where, and when, Mortal to mortal, through endless space His inmost thoughts may tell. Prince Discontent — Dread wizard Master this I cannot do. Telepah— Master me not. Command do 1 1 — Obey must thou I Prince Discontent — By Chaos dismal dark I swear This gift to mortal I dare not bear. 12- Telepah— Fairest Queen of realms of Day — Mortal's joy assuring Fay, Sweet Q'ueen Happiness, please repair — Prince Discontent — Oh I sue thee ! Beg thee ! Spare ! Do not summon dread Queen Happiness from thence, Or if thou wilt, unchant me first and let me hence. Telepah — Silence ! Foul, monstrous spleen from Evil's cave. No patience I with trembling, quaking knave. My stern command thou wilt obey. Or chained from hence thou 'rt cast away. Prince Discontent — Write me thy soul, and Ahriman* I swear, * Ahriman— In the Zend, anhro mainyus, i, e., the malig- nent, destroying spirit. In the doctrine of Zoroaster, whose own leading idea was undoubtedly mouothism, there is nevertheless, in its speculative philosophy, an apparent dualism which makes Ahriman the original source of all moral and physical evil; the chief of devils; the king of darkness and death, and consequent- ly the enternal enemy of the kingdom of light. As herein em- ployed Ahriman conforms to the Hebrew significance of Baal as lord, owner or master, and in this sense Beelzebub is later sub- stituted for Ahriman. Therefore Beelz-bub, in Acts III and IV, is intended in that sense in which the name became, in course of time, commonly employed, namely, as chief of evil spirits. —13— Will speed thy cause, and give thee youth 'tout care. 'Tis he alone who holds the key That solves correct thought's mystery. . Telepah — As powerful, as bold and fearless am I known ; No Prince from Darkness' realm my soul shall own. O'er Ahriman my power 's less no wit Than 'tis o'er all thy ilk,, — be't prince or chit. Prince Ahriman where'er thou art — In space remote or in form's inmost part ; In hell, on earth, or star unnumbered ; In water, fire, or mist encumbered ; On land or sea — in cloud or air ; Restraint, or free for anywhere — I, the wizard Telepah command! Appear! Prince Ahriman ! Appear ! Appear ! (Writing at a table) Of all there was through thought, research, and deed revealed On that, my dearest quest, the mystery of mind. The import of this record may convey my thoughts to man. —14— Complete must I its journal now to present time. How strange this misty cloud that now sore dims my eye, And now, with heavy weight, e'en lames my hand. Oh cruel fate that doth decree, For form in mortal frame. So short a span of life. Make haste clogged mortal clay, — Fast doth life's essence ebb away. Prince Discontent — What's mortal of great Telepah is passing fast !— To action now ! This midnight hour may prove his last, (aside) Unending, careless youth, invest with joys untold. Thou shalt have from Ahriman, who will un- fold Soul's mystery to thee, and will reveal beside How thou may'st win, command, and rule as bride, Earth's fairest, joyful maid if but thy soul Thou write'st me in thy blood upon this scroll. —15— Telepah— Disturb not helpful toil thou prating clown, — More weighty this than wanton's smile or frown. (Prince Ahriman appears behind screen) Prince Ahriman — What's this? The Wizard Telepah in death's near path? Haste Pride, Despair, and Lust; — All with your train Haste here and lend your aid. Each Prince of Darkness play his proper role, Lest Chaos' kingdom lose great Tel'pa's soul. (aside) (Enter Prince Despair as an old man) Prince Despair — Old and withered, lame and sore ; Toothless, blind, and robbed of taste and smell ; Deaf and feebly weak of speech — I wend no further on life's thorny path, But here will wait the birth of endless misery — death. Telepah— — 16— Blind and deaf: Share what I have, 'tis freely thine. (Prince Ahriman comes forward. Prince . Pride and Lust with train of Imps and Elves appear.) Prince Ahriman — Thine ear shall dead to sound no longer be. Take also taste and smell, and now, e'en see ! Youth will I give thee too — and wealth untold If thou but bond to me, in blood, thy soul. (Hands scroll to Prince Despair) Prince Despair — (Signing scroll) Would just one year, one day, one hour Of youth and wealth be mine I'd bond ten thousand thousand souls, — And they were mine to sign. (Is transformed into a youth) Prince Ahriman — Great Telepah we offer, bond and token free. Each of us his service and good will to thee. Ask for what thou wilt : Youth, wealth or high position, L/Ove or all things else we'll give without condition. 17- Telepah — Thou speak'st in words too smooth and fair, Ahriman, Prince of Night, A_nd com'st vvdth train uncalled and loathful to my sight. Whate'er thy scheme in this may be Send these away and 'tend to me. Prince Ahriman — Thy slighest wish is highest law to n^.e. — With this my train I'd clear soul's ni} stery. Telepah — I trust thee not: — Yet have thy ^^ a}'. Reveal how thought to thought through end- less space may sway Prince Ahriman — Gladly do I answer thee : — All unreserved, unbound, all fi;ee. Such wavey course from lightning's force As circles free throughout al! space, Which minds unites, through day, through night, Will carry thoughts from place to place. Then take a course from lightning's force, ■i8- Lay path with nicest skill, — The path directs the mind's effects All subject to thy will. Prince, tarr}'- here and make full clear How thought to thought will travel, From place to place, or through all space, All psychic knots unravel. A Power calls I must obey — But will return without delay. (Retreats behind screen) Prince Despair — O glorious youth ! O beauteous world ! Come Princes fair — for less than Princes ye cannot be — Here's gold untold— There jewels rare, Be my friends and show me entertainment. Prince Pride — With vigorous youth and wealth untold Greater than any prince art thou. Thine it be to rule and sway — Our mean selves most humbly must obey. Prince Lust — Sweet Prince allows us. (Ballet by Imps and Elves.) — 19 — Does 't please thee? Note yonder maddening troop. Eyes ne'er beheld such shapely group. Can limb contort in more harmonious grace? Or fairy boast more lovely face? Not poet's soul in Muse's sphere Shapes forms divine as gambol here. Prince Despair — Oh Prince of Joy let me embrace them all ! For each, each mortal's soul would sin and fall. Prince Lust — Wait, eager youth, for love of better fashion — See ! Saraswati* comes, the Queen of love's sweet passion. Not Saraswati known to mortal eye, But Goddess, who celestial beauty doth defy. (Enter Saraswati. Prince Lust and Prince Despair advance to meet her; Prince Despair and Saraswati then lead the revelers. Prince Ahriman now comes forward and leans over Telepah, who is again engaged in writing.) * Saraswati— In Vedic mythology th« name of the wife, or female energy, of the god Brahman. Transformed into a beauti- fql woman she was sold by the pods to the Gandharwas in ex- change for Soma.— Aitareya Brahman'a. t^f e note on Soma page 37. — 20 — Prince Ahriman — No look, no thought, save of disdain He vouchsafes on this scene profane, (aside) By man despised, by children jeered, By knave and fool nor liked or feared ; From heaven barred, forever damned, In hell's vast regions torture crammed. Are such gross clowns as yonder pair Whose wanton lust reaps quick despair. That fool soul whom I youth have given No glory 'd add to hell or heaven. Our kingdom's full of such as he. Despised by all as despised by thee. Thy master mind frail thought abhors, But betterment of man adores. Therefore great Wizard Sage there see The life I'd freely give to thee. Scene 11. A living picture appears on the mountain rep- resenting Youth, Art, Knowledege and Modesty. T^lepah — Enough of this dissembling fiend ! From purpose great Fve ne'er been weaned. (Queen Happiness Appears) -21- In death, in truth, my lips shall say "My soul leaves pure this mortal clay." (Telepah expires) Queen Happiness — Why lingered here in lecherous revels Thy motely crowd of towsie devils? Wert come to cheer? Or view and scan Flight of pure soul from mortal man? Know ye, his soul's beyond Night's power. Ah, now ye fret and curse and glower. Change habits false for demon's garb, Then for Night's realm in chains and barb Depart as soon as ye weak slaves Have done true dance of hellish knaves. Devils' Dance, by Demons, Imps and Elves. (Exit Demons, Imps and Elves. Enter Queen Reward and Train.) Queen Happiness — Poor mortal clay. Thou still art prison Of Tel'pah's soul — 't has not yet risen. So close to earth would he it bind. By bonds of love tow'rds all mankind. That he did plead and fervent pray, His soul should many a C3^cle stay In this sphere's sphere of active reach 22 Until it both could solve and teach The mystery of the soul of man; And how through thought a power can Transmit the good through space at will — The bad repel and all strife still. 'Tis thus ordained his soul shall stay, New cloth'd at times in form of clay, Until it solve task self imposed. Nor shall it be in rest reposed Until at end of earthly day When sun and stars shall pass away. For this he prayed. — For this he sought, For this with good 'gainst evil fought. (An apparition appears in form of an eye as Evil Eye.) O'ueen Reward — In shroud of light reflecting, purest gems in- fold, Then through rare air take sacred clay of TeFpah's soul. Full many leagues from here, tow'rds sea in balmier clime, In hol}^ ground Tranquillity, there be its shrine. There shall its clay-germ take new form — —23— shall grow a tree* That shall for ages live — shall self-renewing be; Shall bear both fruit and seed ; And from its stately wings Fresh roots, new trunks, new trees alike in kind shall spring. Nor shall charmed life of Palm dispute its monarch sway, But in contentious strife shall but itself decay. Its trunk and limb gowns shall have wondrous magic spell That keeps the strong in health — the sick it shall make well. * Both, the Banyan and the Bo tree are a specis of fig, and while the Bo tree, or so called "Sacred Tree" is the tree heneath which, accordiner to Buddbaistic belief, Prince Siddartha (The Buddha) received divine revelatiori, the liries are also intended to apply to the following characteristics of the Banyan: As is well known, the Banyan sends shoots downwards from its branches, which, when they have rooted, become stems, the tree ia this manner spreading over a great surface and enduring for many ages. Some have been described as rovt-ring a space suf- ficient to contain 7, COO persons and as having more than 3,00t) stems, many of them equal to large oaks. Seeds of the Banyan are deposited in the crowns of palms by birds, and send down roots which eventually kill the Tialm; the bark of the tree is used as medicine by Hindoo physicians; the juice to relieve toothache and also as an application to the soJes of the feet when inflamed. The branches arc usually covered with mon- keys, birds and enormous bats; the monkeys eat both its large, ovate, heart shaped leaves and small sized fruit. The wood of the Banyan is light, porous and of little value. —24— From pain and ache its blood shall take the sting, the name ; Shall cure sharp ills of head and ease the tired lame. Its leaves, its fruit, shall both be toothsome, wholesome foods ; Beneath its shades shall rest vast multitudes. For man and beast full ample shelter shall it form 'Gainst noonday's scorching heat, 'gainst rain, 'gainst wind and storm. To end of world, in every clime where man may be Shall it be known—Shall it be called "The Sacred Tree." Evil Eye — Ha ! Ha ! He ! He ! A master technicality. No charm hast laid on body of tree. My curse : To man its wood shall useless be; Mean bats it shall — huge vampires dravv^ He! He! Queen Reward — Did'st hear that voice, that cursing cry? 'Tis from the nameless Evil Eye — —25— Still for perfection the gods themselves must strive ; Most faultily did I the charm contrive. (Queen Happiness and Queen Revv^ard and train slowly ascend in cloud v^ith Telepah.) Song by Queens and train — O sacred clay of Telepah For mortals use now newly made Such life's germ as great Veda saw Thy brother-love of him had prayed. We take thee to Tranquillity, That sacred, blessed ground, Where thou'lt be tended tenderly By Fays in holy round. (Exeunt.) ACT 11. Scene I. India — In Grove Tranquillity. Prince Siddartha beneath the ''Sacred Tree"* — Time, near midnight. Prince Siddartha — O Sacred Tree thou bidst me rest beneath thy * "Sacred Tree"— See note page 23. —26— wings To gather strength, in sleep's repose for mor- tal clay. This solemn hour, when are revealed deep, hidden things To soul of man whom love for all doth stir, doth sway. I, child of clay, have freely slaved to higher power Through love tow'rds man, tow'rds beast, tow'rds bird, tow'rds all there is From life to death, from germ to germ, from seed to flower — To Veda's* light my soul, to find the sleep of bliss. Reveal, I pray, ye gods who guard the Sacred Tree, In sleep to soul, how all may sometime noth- ing be. My wife adored, my son belov'd, my father's crown. My home with life of ease, my friends I've left behind. Then in deep study, penitent, in humble gown, * Veda— From Sanskrit vid, know; hence, literally, knowl- edge. 27 — In fast and prayer sought I for all sweet peace to find. My cause good powers speed — Aid me in that I seek, Aid me to teach to all where is a veiled re- treat ; That final resting place of man both strong and weak. Of beast, of bird, of all that's formed or un- complete. My prayer hear — Give to my soul that law divine Which, when to man 'tis given, reveals Nir- vana's shrine. (Prince Siddartha reclines beneath the Sacred Tree. Evil Eye, Queen Reward and Fairies appear in tree.) Song by Fairies — Peaceful sleep thy clay while to thy soul Mysteries of Tel'pah's life unfold. Thy prayer 's heard, allowed the plea That clear shall make things hid from thee. Why mortal lives — Why parts with life — How blessed relief he finds from strife ; How mortal's soul, when race is run. May rest secure where all's "The One." —28— Evil Eye — Dare not reveal. Object for cause do I. Queen Justice — How cam'st thou here, thou nameless Evil Eye? Avaunt! Thou fiend 1 Out of our sight! Away from here to realms of Night ! "No demon shall — No Evil be In Sacred Ground Tranquillity." So 'tis decreed. So 'tis ordained. This Holy Ground thou hast profaned. Evil Eye — I'm here by right of curse of mine Pronounced by me 'gainst Tel'pah's shrine. At dawn of day of thinking men — Whose wizard spell holds us, and v/hen Fay O'ueen Reward, on Mount Meru, Imperfect charm round this tree drew, Then hurled I curse upon the wood Of tree that now for ages stood. My curse was fit — Was well devised, And dare not be by thee despised. In curse did I for bats provide ; For vampires, that they should abide. —29— Should come, should go, should be in tree In Sacred Ground Tranquillity. Small bat-shapes first of Demons few, That soon in size and number grew As guards grew slack, grew less severe, By Ahriman were ordered here. 'Tis thus the realm of Darkness has Now demons here of every class. Queen Justice — On Mount Meru I know full well Didst curse pronounce queered holy spell. Still by what right dost now objeci. And to what act, and what effect? Evil Eye — This child of earth, this re-formed mass of changeful clay. This fleeting shape — vibration fed and held in present form. Holds soul of him who stands, as mortals count, In ages past and age to come as King of mor- tal man. To Telepah, through his great wizard power. There was revealed, in fair contention for his soul, —30— By Ahriman a secret deep. This secret thus revealed no power imparts, no right confers On child of clay who meanly holds great Tel- 'pah's soul, And dare not be to him revealed on pain of law which says : "Thou shalt not steal." Theft of mean things doth not this law alone include, But thee from right in all not thine it doth exclude. Queen Justice — Law not obeyed by thee., thou nameless Evil Eye, Yet fairly quite didst seek our aids right to deny. Say on : Why should not be revealed To this clay's soul all that's concealed? Evil Eye — To Telepah cleared Ahriman part of the book That Time records in nature's works, placed where man look. The fault's his own should child of clay it wrongly read, —31— In false light see, its worth confound, advise not heed. What Ahriman to Tel'pah's former clay re- vealed, That Telepah in cryptic words hath firmly sealed — This child of earth himself the key to read must find — It is not his to take except through worth of mind. Queen Justice — All this was known to Telepah who deep hath hidden, In pictured form, all thoughts he e'er hath written. No good would come to mortal man, to mor- tal's mind, Unless he seek perfection's goal and thereby find What each attempt of thought conveyed to thought doth mean, — How picture of each separate thought must, shall be seen. From nature's book to read no aid to man give we —32— Save what through worth is his. True worth his aid must be. Song by Fairies — Arise ! Assume thy youthful garb of clay ! Behold thy past! Then future mortal stay Within earth's sphere, ere present form's decay, Will be revealed afore the break of day. (Exeunt) SCENE II.* Room in King Suddhodana's Palace. King Suddhodana, Prince Siddartha and Yas- odhara, his wife, Prince Nanda and At- tendants. — Time, Evening. King Suddhodana — Beloved Prince, my son and Princes daugh- ter, thou most dear to me, A feast have I arranged where sportive games By princes royal shall be played. From far and near ar-^ gathered here the noblest youths, * This scene carries Prince Siddartha back to his ^•?". rj?er days and to the time before he left his father's court, anil hits wire and child. —33— The brightest, fairest, princely daui^hters That this our earth can boasr. No fear of chilling love nec'lsr have regards thy lord my son. For true, my child, thy beauty doth surpass That of the fairest maid, the loveliest dame Sun's morning greets or fair earth holds. Still not thy beauty's charm alone his love to thee doth bind : In love, in truth, in kindness, wit and every womanly grace Thou dost surpass thy sisters all, And fast dost hold, in love's sweet chains, his heart. But thou my dear beloved son — Thou broodst too much alone and keepst thyself aloof. Thou minglest scarce with men as fit thy station — Whilst time with age thy sire presses hard. Full soon must thou my crown, my scepter take ; Must through fit rule, fit laws, new power make. Discard this day thy melancholy And enter all our sports with zest, —34— Thy people show thou dost excel — That thou art 'mongst thy peers the best. Prince Siddartha — Thv wishes we shall heed dear father mine, In filial love tow'rds thee our hearts incline. (At gesture from King enter Guests, Demons and Fairies) King Suddhodana — Thrice welcome friends ! Thrice welcome all ! In song, in dance, in feast, in games — In nectar sweet, distilled by gods. We'll revel here till morn night shames. Song by Demons and Fairies — Come join ye all in dance to love That quicks sweet passion bliss ; That rules fierce God and timid dove — Rules King and vassal his. (Dance) Prince Siddartha — What's birth? What's death? What are life's vestures? Is life but vanity? But mind vexation? Deep thought excite these passion gestures On life's eternal state — Deep meditation. —35— Here are the choicest men will brave life's storm. Healthful, in vigorous youth, brave, strong and bold; Yet age will claim them all — death change their form, And new form then will give new death fresh hold. Throughout time's endless flight life's repeti- tion Runs, linked with age and pain, on ceaseless mission. (Song continued) To love then dance, to love tken sing. To love that rules supreme ; May't all sweet joys, sweet pleasures bring, Make life ethereal seem. (Dance continued) Prince Siddartha — These strains of sound have life that dies away; The gems here worn now live — tomorrow die ; There lives the air we breathe each night, each day. Death laden all it is, e'en man's last sigh. And all that lives in death form doth but change — -36- From ills released, and from old age and pain, It takes new form — nor that it long retains, But with new ills 'tis plagued — again 'tis slain. Today's life form didst from grim death form borrow, But yesterday 'twas star — What will it be tomorrow? (Song continued) Then join once more in dance to love To quick sweet passion's bliss. Love rule fierce God and timid dove — Rule King and vassal his. (Dance continued) Prince Siddartha — Dear Princess mine my heart is sad, doth ache — Acute it feels the ills old age must bear ; How life, with frantic greed, doth tribute take From form of clay — the garment it doth wear. With love tow'rds man my heart's in sorrow rent ; — Must deeply think alone — Is there no way For man to 'scape this endless renascent? Can man release himself? Annul life's sv/ay? No more dare I in ease content abide — —37— Love's duty calls — For all mankind I leave thy side. Yasodhara — O dearest heart let us withdraw, These revels high have thee unstrung. Dream not so sad on nature's law ; Take youth's fair rights. Our life's still young. Our love's still fresh — 'Twill ne'er be old, But our fond hearts 'twill e'er infold. (Exit Prince Siddartha and Yasodhara.) King Suddhodana — The night drives on in joyous pleasure — The moments eagle-wing their flight ; Let us now 'tend to Vedic treasure. Give praise to Moon in Vaidik rites. The priests shall light the Sacred Fires, And Soma* then shall greet our lips — * Soma— At one time in Oriental theogomy and mythology, one of the most popular deities of the Vedic religion. He is then held the creator of the sun, the upholder of the sky, the sustainer of the earth, the king of gods and men, etc.. etc. In one of the Vedic hymns the worshiper exclaims "We have drunk the Soma; we have become immortal; we have entered onto the light; we have known the ^ods. What can an enemy do to us, or what can the malice of any moral effect?" The Soma-plant played an important part in the great Vedic sacrifices and the reason for itspopularitv may be found in its alcoholic and invigorating properties which the worshipers experienced when they drunk of it during religious ceremonies and feasts. I^ater, in the classic period of Hinduism, Soma became the god of the moon. -38- Exhilarate, quick love's desires, As youth love's honeyed nectar sips. (Enter Brahman priests who light the sacred fires and perform the rites in pantomime. They are followed by attendants who pass the Soma among the guests.) Prince Nanda — Yon breaks the morn ! New day begins ! In Time and Pleasure's meet Time wins ! (Enter Yasodhara) Yasodhara — My love ! My lord ! O King has fled ! Has gone to search for man laws new ! Has left me less than widow's bed — Dream-demon waked, gone him I knew ! King Suddhodana — Search near and far ! Search everywhere ! Kingdom to him doth first news bear ! (Exeunt) —39— SCENE III- At the Mouth of a Cave.* Prince Siddartha Alone. Time, Afternoon. Prince Siddartha — Six times passed season round since Yasod- hara's side I left, To seek for what I've not yet found — life's endless, quiet rest. Stern rigor of ascetic life hath thinned our ranks, And thus my followers fell to five true friends. Prince Nanda, bravest, truest heart of all, Doth now lie ill to death in plague's strong vice. From search for herbs of virtuous power I just return, with prayer they'll ease his pain. (Enter Prince Devadatta.) Prince Devadatta — Alas, my prince, our heavy load of woe Is doomed to burdens new each day, That weigh our minds with care — That strike our form with pain. * Prince Siddartha is supposed to have spent six years in severe asceticism, study ana meditation after he left his home. This scene represents him at the end of that period near the mouth of the cave that formed his abode. —40— Foul winds and dry, that scorched the fields, Destroyed their budding green — have blown, And now hurled here the plague. Prince Nanda, whom this fell disease hath touched, Has just this moment died. We are but mortal men — Thy search is vain we know ; No more we suffer here. This hour tow'rd home we go. Prince Siddartha — Life's sorrow never ends. Dost say our friend is dead ! That wondrous mind must in new form again be plagued. And even ye must leave? Dear, faithful, kind good friends Take sad adieu : I must alone seek where life ends. (Exit Prince Devadatta, Enter Prince Ahri- man) Prince Ahriman — Forsooth, thou'rt left alone. Hast each friend lost. Cam'st from afar to seek at heavy cost —41— What, hadst thou't found, 'twould not the labor pay, 'Twould not help thee nor ease thy neighbor's stay. Thou still hast youth ; doth still youth's vigor own; Hast wife, hast son, hast wealth : Be victor known ! In love, in power and all its mighty sway Shalt drink joy's cup as youth of endless day. If but thy useless search thou dost forego On thee my richest gifts I would bestow. Thy wealth, thy power shall by none equalled be ; E'en gods themselves shall homage pay to thee. Earth's fairest maids shall sweetly lull on sleep — With heavenly strains, entranced, they shall thee keep In dream-land's vast, enchanting, bHssful dream, Mid splendor visions mortal ne'er hath seen. Then, when thou wak'st, choose from dreams thou didst see, —42— And clay transformed to dream's conceit shall be. When pleasure wanes then merrily dream again — Let dream invent fresh schemes, new pleas- ures then. Transformed shall be this waste of flowers, And they transformed, show dream's rich powers. SCENE IV. Transformation Scene. A barren field is transformed into a flower garden whose flowers then show as fairy like Elves. Song by the transformed Elves who dance around Prince Siddartha. First Elf : Sweet Prince I woo thee, Second Elf: Sweet Prince, but choose me, Third Elf: My style is tasteful, Fourth Elf : My movements graceful. Elves in chorus — My heart is true-u-u, With love e'er new-u-u, Shouldst thou prove cruel 'Twill surely break in two. —43— Fifth Elf : Sweet Prince be not so sad, Sixth Elf : Sweet Prince Fll make thee glad, Seventh Elf: Fll make thee merry, Eighth Elf : With me please tarry. Elves in chorus — My heart is true-u-u, With love e'er new-u~u, Shouldst thou prove cruel 'Twill surely break in two. Prince Siddartha — Must ye too die, and take new form? Then live again in worse hell-storm? Prince Ahriman — Elect sweet Prince to dream youth's bliss. This endless joy thou oughtst not miss. Prince Siddartha — Thou too must die? New form must take? 'Twixt thee and I is there that links? Is there a tie so near us binds That when freed soul to thy depth sinks Exalted sphere again it finds? Prince Ahriman — First Prince am I of gifts 'tout number. —44— And blissful dreams with endless slumber — The gift thou seek'st — I'll give to thee. Shall it be thine? All duty free? Prince Siddartha — Dost but confound — but misconstrue — My just intent, my purpose true. 'Tis for mankind, thee, all that is, — Not me alone — that I seek bliss. Poor souls, and thou false friend, adieu. (Exeunt.) SCENE V. Grove Tranquillity. Queen Justice, Prince Discontent, Evil Eye, Fays and Imps. Song by Fays and Imps. Fays — Who ardently deep knowledge seeks, Unselfish to the purpose keeps Man's rarest gem, pure love to reach — To teach to man — him we too teach. Imps — Who would the world, each man reform — Our pleasure gifts would down with scorn; —45— Would, selfwilled, kill sweet passion's charm, Him we oppose — seek to disarm. (Enter Prince Siddartha.) Fays and Imps — We greet thee thou 'mongst mortals best, Who seeks, alone, for all sweet rest. Ask what thou wilt. Free take our aid; Well and with care weigh offers made. Queen Justice — Thou soughts for light, O Prince ! Didst pray life's book to read. Probation proved, indued art now for wis-loni deeds. Prince Discontent — Worth measured power. Its sphere extends throughout all space — To heavens far, through hells, through earth and meanest place. Prince Siddartha — Kind Fay and evil Shade would aid me — give advice? Reveal for what I've prayed in words com- plete, concise. Give law through which all may rest in con- tentment's day. -46- Q'ueen Justice — In mortal's realm there is a law for man to read — Seen everywhere. It hangs on star, in rain- bow's bead ; On valley's leaves and flowers, on highest mountain peaks, In earth's rebellious force that quaking free- dom seeks. Now quiet brook, now silvery rill writes on scrolls — Then cloud to cloud in thunder voice its mandate rolls. Read its first Writ — Great wizard Tel'pah did it write. 'Tis hid in secret signs, made plain by true worth's might. Where worth discerns the secret key Contents at glance be known to thee. Prince Siddartha — Symbolic. Hieroglyphics 'ranged here to excite The sense of sound, of taste, of sm.ell, of touch, of sight, Are graduated, penciled, shaded mild and bold, —47— Formed in relief, then sunken deep— made soft, then cold, Now strong, now weak, to thus convey the deep intent Of this most sacred Writ: What's by each figure meant. The key: Such symbols choose as subject import gives, Then read in that pure thought which for all mankind lives. Evil Eye — Hast solved the key! It was for man great Tel'pah strove —All in the Universe includes thy greater love. Prince Siddartha — What Telepah here wrote is now revealed to me As thought intent construes.— Do both our minds agree? Can signs or words convey, unchanged, just what we feel — Just what we mean? Doth force unknown our thoughts conceal? —48— Is pure thought pure to thought conveyed, say, Evil Eye? Or may't be changed? And why art cast a sham? Wilt die? Evil Eye — No words, no signs, no power known to shades or man Beyond its realm, its sphere, its power thought takes, nor can. I'm doomed to numerous meaner hells and there, in pain, — Devoid of sight, of sound, of form — to die again. Prince Siddartha — And thou. Fay Queen, hast reached the final goal? Canst say, doth thought pure thought convey to soul ? Queen Justice — Beyond my sphere are pure perfection's realms. Pure thought on mortal's soul alone depends. —49— Prince Siddartha — The light I sought I clearly see ! Rejoice ye all! There 's hope for all that is. All! All, may rise — may fall. All seek perfection's goal ; There find the final coma ; That peaceful, quiet sleep of bliss, — the blessed Nirvana. Song by Fays and Demons — Thou art the Buddha ! We sing thy praise ! Through thy great love will all be raised. Thou show'st the v/ay v/ill evermore Lead all to blessed Nirvana's shore. Prince Siddartha — Farewell friends now, — I go to teach new law. To teach to all mankind all that I saw. (Exit Prince Siddartha) Evil Eye — Prince Discontent keep Buddha close. His teaching will so popular be That priest-craft soon vv^ill it oppose. Corrupt his monks — The King too see. —so— Queen Justice — Dost thou wish no release from burning pain, But wouldst thou sink and always sink again? Evil Eye — When mortals' aid we have will conquer Day — Then shall we win to Chaos the soonest way ! (Exeunt) SCENE VI. Open Field — Several Traders and Attendants. First Trader — Prince Siddartha, now the great Buddha, comes this way with his disciples. Second Trader — Let us stay to hear him. I think to join his creed. (Enter Prince Siddartha with Disciples.) Prince Siddartha — I see my soul, in ages gone, in mist involved ; See it form-clad emerge, and see this form dissolved. Again it takes new form — Its dress again decays ; —si- lt throws off present clay ; — -Wears forms of future days. Still, still it passes on. — Wears forms of every hue; Takes that of pleasing sound, then light that days renew. A plant, a shrub, a tree, a flower now forms its gown; Then force that mountains moves is changed for softest down. Its form now runs a stream where it as ser- pent hissed, — On runs this stream of life — again dissolves in mist. And thus from mean to grand, as well as grand to mean, Through every state of life — from seen to what's unseen. Goes on the endless round. No Gods can check or stay, — No prayer from man to Gods can hold it for a day. Each life by will alone, alone itself can teach. Alone itself can guide a higher life to reach. Can through kind deeds and aid, tow'rds man, tow'rds beast and all. —52— Save backward step of life. — Can rise instead of fall. Can reach perfection's shore; find rest for tired soul. Can find Nirvana's shrine — life's peaceful, restful goal. Then teach to every man how he the goal may reach ; How he the law may know% how he the law may teach. How endless, ceaseless, strife — how time, old age, and pain, Nirvana's rest subdues. Nirvana doth enchain. Each man's belief respect, — thus strengthen ye your ow^n. Help both with heart and hand; Worth judge by worth alone. The good alone transmit; With good the bad repel. — With good ye'll conquer earth — With good redeem e'en hell. Thus Telepah, whose soul now lives in this poor clay. Would teach to all through me. Thus teach to end of day. (Exeunt.) —53— SCENE VII. Benares* A Common in the City. A Concourse of People, Old and Young. Brah- mans, Princes, Traders, Mendicants, etc. Maids and Youths Waiving Boughs and Banners. Song by Populace. Hail to Buddha! To Buddha hail! He comes the law to teach That leads all to Nirvana's vale, Where death no one can reach. Where life will sleep the sleep of bliss, Where death no more shall be ; Where sorrow ends ; where pain's end is ; Where all sleep tranquilly. (Enter during the song. Prince Siddartha and his Disciples, followed by Yasodhara. The Disciples make room for Yasodhara who * Writers on Buddha and Buddhism claim Benares as the city where Prince Siddartha. the Buddha, first preached, or, in tlie consecrated phrase, "turned the wheel of the law," Prince Siddartha, the accepted founder of Buddhism, is supposed to have taught about the sixth century H. C. He was the son of Suddhodona, king of Kapilavastu. Kapilavastu is a few days journey north of Benares. —54— takes her place at the feet of Prince Sid- dartha, remaining' there during the dis- course.) Prince Siddartha — There is a place of tranquil rest, That every man who will may find ; There is a law reveals a state Gives blissful rest to tired mind. I am come here the way to show, The path, that leads to peaceful rest ; Where birth and death shall rule no more, — Where life v/ith sleep shall shall e'er be blessed. To reach this shore soul must be king : — Must body teach how to obey. Then through deep meditation will Pure thought alone end sorrow's sway. Despairing man cries out aloud Whv doth old acre wei)[rh all with care? Oh why is pain, why sorrow's tears? Oh why are ills no man ought bear? — Why am I here? Why must I live? And why must death o'ertake my clay? — The origin of all is birth, Nirvana ends its troubled swav. —55— Wouldst thou then find Nirvana's shrine And thus repose for soul attain, Then learn the rule of life that leads Thy higher self to rest's domain. That first, supreme, and hallowed law "Thy father heed" this first obey. Seek not in frivolous garb to find The road to rest. — To pomp say nay. Choose not rich food nor drink, — but plain; Debauch not soul nor worth with gold. Sing not in ribald mind, nor crave What is not thine through worth of soul. Thou shalt not curse, nor foul words use ; Thy neighbor not with word abuse. No man shalt thou w^ith tongue annoy ; Nor shall lust e'en thy thoughts abuse. Shed thou no blood — 'twould curse thy soul. False oath svv^ear not nor speak mean lie. Recline not in luxurious ease ; Wrong thou no one — nor low, nor high. Not these commands alone obeyed With scrupulous care, will show the w^ay. Thou must, in deeds, show fellow love. Show charity — give aid each day. Must make amends for every wrong; With fellow man must patient be. -56- Must have more love for all than self — Thou livest for all — each lives for thee. Must be resigned when fortune frowns, Make peace when man in anger quarrels ; In kindly deeds thy days must pass, With courage face life's lowering squalls. In purity of thought alone Meet friend and foe — meet wife and child. To teach and guide — to aid and cheer Each with kind deeds and counsel mild. Pure thought's soul's hightest faculty, The mightiest of all its forces. Obey thought's rules, — Nirvana reach, Rest there from life — its troubled courses. (Prince Siddartha stoops down and raises Yasodhara.) (Exeunt) —57— ACT III. Scene I. A Common in Mecca Harra Alone — Time, 7th Century A. D. Harra — Swayed by the Muse to thoughts sublime, Thoughts harmonized to beauty's power, Thoughts synchronized to throbs divine That stirs man's heart like summer shower. Stirs Arab's home of yellow sand; To thoughts more clear than rarest sky, I, Harra, who my past have scanned. Hold Tel'pah's soul — seek mankind's joy. No form I held throughout past ages Hath changed the purpose of my stay, For still I seek in nature's pages To find for man contentment's day. Love teaching Buddha clearly saw, When his clay held great Tel'pah's soul. That clay-form, to obey the law, Must subject be to soul's control. He saw that soul to soul reveals Thoughts that to form of clay seem flawed. Clay thus bedims — Form thought conceals. -58- Beyond my clay seek I the law. (Fairies appear during the following lines) In tales of tender deeds of love, In verse, in song of powers high, There lies a charm that finds above Contented, lasting, endless joy. Oh Muse ! To thee I sing — I pray. To thee I consecrate my soul ; For fellowman on earth I stay To aid him find thy heavenly goal. To teach him music of the wind ; The rhymic shift of desert sand. The harmony that he may find In night illumed by starlight grand. In light of moon — In light of sun. Its tints with which it pamts each tree. The hill-tops, fields, the streams that run Refreshing cool through land tow'rds sea. The music of the night to teach him, — How melody of tired sound, Like man himself — fatigued in limb. Is restfully in slumber bound. The music of the infant's coo. Held close by mother's fond embrace ; Of childish voice that gladdens you —59— In palace as in desert waste ; Of tuneftil shouts, high kej^ed and strong, As Arab youths their camels start; Of laugther peals, clear, ringing, long, From desert queen's pure, joyful heart; Of sidelong look, of maiden blush As youth and maid as lovers meet; Of careful move, of reverent hush With which young pair their first-born greet Of father's pride, his praise, good cheer. When course of time brings son to son ; Of mother's fret, of mother's fear As daughter gives her lord his own ; Of age with youth upon its knee, — In song, in verse, in tale 'twould reach Concurrent joys — again youth be — Then happily die — This do I teach. Song by Fairies — Responsive to thy songs of love. Thy tales of aid, thy verse of cheer, True heart, in joy given from above. Be, love confessed, thy helpmate dear. True will she be in love through life; Through endless time thine will she be. Brave will she face with thee life's strife, Share pleasure days — Bring joy to thee. (Enter Shamgar.) Sham gar — Jerusalem ! Jerusalem ! With heavy heart, In sorrow, grief, and pain, did I from thee depart. 'Mongst peoples strange must Israel now raise its cry To God of Abraham — Jehova Thou on High. Thou Lord Supreme hear us! Look kindly on our plea ; Give us Thy Holy City — there to worship Thee. Distressed we call on Thee in prayer, in verse, in song, *'Our sins forgive, — in patience have we suf- fered long; In anger smite no longer; Call us home once more, Devout to worship there, and praise Thee evermore." Song by Fairies — Throuo-h p-reed didst thou Jerusalem lose ; Didst Mammon for Jehova choose. Doomed art to wander here and there, — 5l— Without a kingdom anywhere ; A race oppressed until that day When brother-love all men shall sway. Then shall thy worth lend mankind might When worth 'gainst wealth finds which is right. (Fairies disappear, enter Mohammed) Mohammed — There was revealed to me, in dream last night, In Sacred Mecca here should greet my sight An Arab, from the Yemen land afar, Who's Harra called, and an Israelite Shamgar. Harra — I'm Harra and do from the desert hail. Shamgar — Shamgar I'm called— a son of Israel. Mohammed — My dream did say an Astrolog wert thou Whom stars informed what each portends, and how. That thou art great wih riches blessed.— Both wise ; Both scholars, versed in that man mystifies. —62— Harra — Thy dream concerning me is part correct; I note the stars. — On matters grave reflect. Shamgar — Much of my time have I in study spent To find the way to God ; Some things of value lent, Mohammed — The worldly man in weakness and in sin is wrapt ; Has little thought of soul — through demon's wiles 'tis trapped. Knows not true God, His law, nor Prophet whom He sends ; To image vile of wood, of stone, of clay he bends. No thought of God Supreme claims his im- mortal soul. But fast idolatry in heathen bonds it holds. Revealed there was to me, in troubled dream the law That mankind will redeem. — Shalt know all that I saw. My dreams command my aid, and thvis with word, with sword -63- I shall, with deeds, obey command of Him, our Lord. Will ye my purpose speed? Wilt give me kindly aid? Wilt me assistance lend? Help on the plans I've laid? To thee Oh Judah's son, whom here the Lord doth call, — Thou know'st the God Supreme who rules alone o'er all — Of chosen race art thou whom godless laws outdone, — To thee I promise aid — Will help thee to thine own. But thou, oh desert son, who prays in verse and tale, And song to heathen gods, who 'gainst the true God rail, Dost thou not see there is a power controls e'en stars? No heathen God can show who rules both Mote and Mars. Harra — Of heathenism the desert children are the heirs, — 64 — A belief in many Gods, in many Shades is theirs. Yet still would man in utter darkness sleep disturbed Had not from out the desert Reason's voice been heard. It built the cities, towns — Made rich the fields, their yield ; The song sings stream 'gainst burdened ship our Muse first pealed. The music of the stars we were the first to feel, Man's tired soul and body we the first to heal. To us the truth of God in all was first made clear. And how through Gods He works, — each God in fittest sphere. Mohammed — Forgive if I did thee offend. Thy God who rules, — doth power lend To lesser Gods, to me is new. Our aim 's alike. Be we friends true. Let us unite. Join ye with me And thus shall we joint victors be. -65- Harra — I sing soul's endless joy when this life's race is run, Therefore let desert God and God of all be one. Abu Al — Kasim* I'll spread the word To thee shall lend the desert sword. (Exit Harra) Sham gar — We are agreed, there 's but one God, He rules supreme. Tax well my aid. — For Judah much shall little seem. (Enter Messenger) Messenger — Allah be praised ! Medina worships Allah and hath declared for thee. Oh Mohammed. Mohammed — God is God and Mohammed is His Prophet. (Exit Messenger) Thou hast studied deep all Sacred Writ. Wouldst read with me thy law? * Aba Al-Kasim,— Name adopted by Mohammed. —66— Shamgar — Come to my tent hard by. My time is at thy service. (Exit Mohammed with Shamgar) SCENE 11. Same — Enter Harra and Indrani. Arabs are Heard Singing. Harra — Hear the glad songs, the joyous peals With which our friends our nuptial seal. True Arab sons, true desert kings ; Ride horse as swift as eagle wings. Sing songs that give to all good cheer; They are our friends. — They love us dear. Indrani dear, beloved wife. We beat the path of joyful life. Our home is vast, — The desert wide, Whose yellow sands now softly sigh ; Nov/ raise their voice, — now loudly roar — Then loud song dies — lives soft once more. -67- So is life's song. It changes quick. Sings vigorous health — then feebly, sick. Sings boisterous now through life's young dream, More temperate air when youth we've seen With age life's song shows loss of zest ; At end it drops to quiet rest. Indrani — There is a joy, — 'tis mortal's own To Gods themselves it is unknown. On earth alone it has its home, 'Tis there it thrives, — 'tis there its sown. To voice its praise, describe its bliss, A'Vords are too poor, — thoughts all amiss. Thus but with fault can loving heart, E'en to ourselves love's joy impart. By man is sov/n in woman's breast This rarest jewel e'er mortals blessed. Thou my heart's lord, O Harra mine, Gave me the jewel made my heart thine. Thy m.anly self ; Thy loving heart ; Thy kindly deeds — like love god's dart, Outstripping wind, outstripping mind, — Did love's new germ in my heart find. — 68— Thy songs of love, the aid didst shower On need, gave to my love new power. Still I but prate. — To prove to thee My love, shall my life's duty be. Harra — Sweet my love. Rest here awhile, I will re- turn within the hour. Mohammed's pledge discharged I hasten back to love's sweet bower. (Exit Harra, enter Iras.) Indrani — This toy dear Iras take. Let it thee of this day remind. When lord thou hast, finds true thy heart, as Harra mine shall find. (Gives Iras a dagger.) Iras — An Arab youth holds fast my heart in love still unconfessed; Choose he me not, by this thy gift, I swear I die unblessed. (Enter Mohammed.) — 69 — Mohammed- Arabia's fairest desert Queen, In vision of dazzling splendor Allah, by chosen mortals seen. Bid me thee a message tender. Thus spake my Lord: — "Indrani, Godlike Queen of Yemen's desert plane Shalt know. The issue, Halabi, My Prophet, King of earth shall reign." Indrani — Thou lustful fiend ! Prate not to me Of visions seen that love decry. Fm Harra's wife ! Nor God nor thee Can shame my lord. Dost foully lie ! Mohammed — This Sacred City, Mecca, 's mine. - Medina too my rule obeys. With force I'll take thee, — thou and thine. Call what thou wilt my passion plays. (Indrani takes dagger from Iras.) Indrani — Hold ! Stay ! The breath of hair but move And this keen edge shall search thy heart, — — 70— Shall send thy soul where it may prove Its hellish birth, its demon start. Thou prat'st of creed — of law. Dost say Wouldst soul true God, true Heaven show, Whilst here in lust wouldst rotting lay In foulest sin, and no God know. Our desert sands sound clear the call Heard by each man of all our tribe, ''From purity nor swerve, nor fall. Nor shall in soul lust's thought abide." Another law my people knov/, — Some call it heathen, — some divine — Yet fear it all when Arabs show. For cause, that "Eye for Eye is mine !" Arise ! Lord Harra's friends. Arise ! Revenge, call I, his wife ! Revenge ! This monster kill ! — His laws despise ! — He seeks Lord Harra's bed. Revenge ! (Enter Mohammed and Harra forces fighting. Exit Indrani and Iras. Mohammed escapes. Exit soldiers fighting. Enter Shamgar and several Jews.) First Jew — Our heavy curse be on his soul. He robbed us all and now hath fled. —71- Other Jews — Fled to Medina with our gold. Gone all our gold. All he hath bled. (Exit Jews.) Shamgar — Shamgar thou didst commit a wrong. 'Twill surely bear its punishment. For Israel's good a mind more strong, With judgment clear should here been sent. Thy gold is gone. — Wert but poor Jew Didst not know what that means 'mongst men. It came from honest trade, 'tis true. New trade and fair must find again. In youth a man in Israel Taught thee: ''Be just; Do no man harm; With aid for Judah never fail ; Defend the weak ; Make kind strong arm. Fear Abram's God, — His laws obey ; Free aid thy friend, — and aid thy foe When need, when want makes sore his stay. Smite e'en thy friend who lust would sow ! Such fiends are not for earth, — but hell." Son art thou of this man, Shamgar ! And now this hell — hound's yell Didst gild for most unholy war ! —72- Cursed* be each piece he holds from me, And what it buys whilst he it use; Disease, despair and misery It shall him bring, and false friends choose. No man shall him true friendship give, No one good will's kind favors lend ; In constant fear shall mean he live. Pursued by foe — betrayed by friend. His sensual creed shall sap the life From out his blood — from out his tribes; To his last wish men shall object, — Scorn him at death, — laugh at his prayers ; Without a friend, — without respect. Shall he complete unloved his days. * Poitions of Shamgar's curse refer to the deplorable rotten- ness of eastern, Mohaiiiinedan, states ia our day. Tnat a reli- gion which insults wife and motherhood by granting to ttie hus- band, and that on his mere whim, the power to divorce his wife by simply saying to her "Thou are divorced" or "I divorce thee" degrades society through its baneful influences is beyond all ari^ument. To the credit of the Moslems, however, be it ^aid, that, although there are above 130,000,000 who profess Islam' the number of real and thorough believers is inlinitely small, Ottier portions of Shamgar's curse refer to Mohammea per- sonally, as for example that his last wishes shall be itinured. During his last sickness, and shortly before his death, Mo- hammed asked for writing materials for the purpose of naming his successor to the ottice 'S chief of the faithful. Omar -Abu- Hafsa-Ibn-Al-Ketlab, the second caliph of the Moslems, and at the time of Moiiammed's death a Moslem warrior and apostle —fearing that Iviohammed desired to choose All, the son of Zaid, Mohammed's favorite slave, as his successor, while he, Omar, inclined to Abu Bekr, would not allow the writing materials to t.e furnished. Abu Bekr succs-eded Mohammed, and was later succeeded by Omar, as the leader of the faithful. —73— And after death then may his soul Meet thee, O Lord, the giver of life ; — May thy just wrath dismayed behold, — Confronted be by Harra's wife. (Exeunt) SCENE III. Medina — Room in Palace. Mohammed Alone — Time Night. Mohammed — To passion and to falsehood given, Whilst I in sin would reach earth's helm, In shame was I from Mecca driven On dreams of aid from Evil's realm. On dreams that me with victory crowned, — Made man obey, like slave, my law; That me with wealth and power gowned ; — Gave wives of beauty man ne'er saw, To cheer my days, my nights to charm. My blood to thrill with rapturous bliiis ; While demons cried "Souls save or harm, We give man power makes pleasure his." —74— As bright stars shine in dreams since had Bard Harra and Shamgar the Jew. They both charge Shades with motives l)ad,- Claim that from God they curses drew. Nor can the Shades the charm dispel That holds, in dreams, their forms or mind,- E'en Beelzebub, from depest hell, Controls them not — nor all his kind. In Mecca Jew taught me some thmgs 'Bout Abram's God are good to weigh : — Showed God is just; — With pure joy wings He cycles of soul's endless day. The desert bard's astrology Proves of great value to my plan : — He took from stars my destiny — Fixed me in spheres that wars command, Where I shall final victor be. Both Harra and Shamgar are right. O Lord on High why must in me Sway passion's and ambition's might? Why must at night, in trembling fear Of demon dreams, I lose rest's force? Oh why be plagued by demon's cheer? Why tempted from soul's righteous course? O Lord lend to my clay the aid —75— Will frustrate demon's tempting wiles ; Will give success to plans I've laid Of leading man where heaven smiles. (Mohammed reclines on a couch. Enter Prince Beelzebub, Prince Lust as Desire, Prince Ambition as Hope, Prince Discontent as Pleasure, and Impo.) Prince Beelzebub — This weakling, clown, vv^ould rule the earth, — Give for this end revised creed birth, Hence are we here in demon mirth To mold change creed to hellish worth. 'Tis hardly worth our pains to make Ado about this wanton rake ; So vulgar he, so gross, would take For creed what will King Lust awake. Collected creed that 's mainly vice We'll therefore with Ambition spice ; To this add Lust, transformed 'na trice To clay-form that he holds is nice. No pains we'll take, but make Lust gross ; His lecherous eye sees naught but gloss. Purge creeds of good. — Add thereto dross. Revision be our gain — God's loss. — 7^— The Arab Bard, and friend the Jew, Through Tel'pah's power, have access to Our court with friends, therefore we'll rue Were errors made would us undo. So thou Prince Lust, and Prince Despair Lend aid. Ambition's Prince, with care. Thou pinch his chest — his vitals crimp. Cramp close his clay, thou Hypnu's Imp. Mohammed — (Dreaming.) Oh Horrors ! To hell for licentious sin I'm falling with force that 's from Chaos pro- cured. Loud curses resound with such terrible din As my fearful senses have never endured. Death's bones and death's skulls I see all around me; — With the sharp, burning fangs of its fleshless hands It rips off my flesh. And foul Demons hound me, While they bind me secure in barbed fiery bands. Above calls a voice while I'm thus torture crammed, ''Adulterous mortal ! Forever art dammed 1" —77^ Souls of hellish Furies, I unsanctified, Now tear from their sockets my hot burning eyes; Souls of nameless Eunuchs whom I sullified, Now burn out my entrails 'midst hideous cries. A legion of Demons, each holding a spear Wherewith to empale me, below me appear. Christ's works I confounded — His power de- nied ; — Decried Him as Savior who 's King of the Cross ; — Belittled the Master whom sin crucified; And thus through my wrong is sweet peace my soul's loss. Prince Beelzebub — This charm 'gainst pain of soul for sin That man commits, — 'twas sent from hell And sold, for gold, by priest to king, — Will vision of his dream dispel. (Hands kingly robe to attendants who cover Mohammed therewith. Enter Demons as Dervishes.) Song and dance by Demons as Dervishes — O Prince of Night through Prophet speak, -78- Mohammed thou my Prophet make. Mohammed who doth power seek, Let him Constantinople take. Make him the King of all the world. Give him earth's wealth ; His harems fill With beauty's forms. — Let there be hurled To death all who oppose his will. Prince Beelzebub — Mohammed rise ! Mohammed see ! Mohammed know in clay-form's dream What mortal man wists not shall be : — What 's still unknown, what 's still unseen. In spirit shalt thou clear behold How Islam thee shall raise o'er all. There shall to thee be now foretold Constantinople's foredoomed fall ; Shown strength of thy great, mighty mind : The magic of thy awful word ; How on this earth none of mankind Shall with success oppose thy sword. How mortals all shall conquered be. Shall be thy slaves, — thy laws obey. Shall for thee strive ; — Its maidens be Thy passion field, to end of day. Until that time thy spirit stay —79— When shall Constantinople be Islam's,— then take its pleasure sway To Islam's rich voluptous sea. Song and dance by Demons as Dervishes— We greet thee O King Mohammed ! Thy glory we sing Mohammed ! To praise thy rule on earth O King, Thy power o'er man and maids, we sing. Thine own war's victory shall be, All of earth's lands ; On earth each sea. Gold, silver, gems, and Ox Belam Shalt own, and each fair beauty charm. (Exit Dervishes.) Prince Beelzebub — Thou now shall pass, in changeful gown. Through span of time our will to know. Ask not what days, what years, what round Events count here that come and go : — Eternal v/e. — No time we see. Slow day of man but thou alone Canst quick.— Canst to thy victory Slow motion change,— to high speed tone. This to effect both hand and heart Nee4 but to do, ne^d but tQ teach ' " ' o O ' What we command, what we impart — Then, soonest done soon joy wilt reach. First for thy creed must feign souls love. Build that part on elastic plan. Name Allah thou thy God above, — Who foreordains for every man His soul's last day. — Then give thy lambs Some Angels of mythology : — For this change names and minor shams Of Persian Angelology. (Enter Harra and Shamgar.) Shamgar — These fiends would give to thee a creed Which thou to thy desire may'st fit. In thy own soul grow thou no seed That suits to whim most holy Writ. To mortal's soul right not deny To live a life will lead to. rest. Faith's forms, nor prayers to Him most High Change fact that all pure souls are blessed. Mohammed — Thou here again Shamgar the Jew? And Harra thou? — Leave me or lose — 8i- Thy life for pains. Medina's true, — 'Twill stand by me. — At once both choose. Harra — I am the frame holds Tel'pah's soul. No power o'er me, my friend, my wife, Hast thou. Nor harm can Demon bold, Nor thou, nor man our form, our life. Mohammed — Art thou the Prophet I would be? And dost thou hold a life that 's charmed? Can not thy pov/er lend aid to me Through which he and his friend be harmed? Prince Beelzebub — An old decree his soul assigned Some work, and charmed his soul, his life. Needst them not heed, — Do us but mind. We'll well prepare thee for thy strife. Mohammed — Say on : — About new creed give more. — How old with new be best combined ; Plow peoples all shall me adore ; How quick desire shall solace find. ■82— Prince Beelzebub — Vv^ouldst thou Shamgar for Allah win, Then Angels less, more grossly formed, — Peri, Takvins, Div, and such Jin''' That die, must thou through prayer reform. For Arab aid restore some God Of their's that thou didst overthrow ; — Man cannot well with iron rod Rule all until great strength he show. Thy fellowman make sweat for thee ; Take all he earns by teaching him *'God loA^es the poor, — They'll heaven see. The meek he loves — The starving thin."* Teach woman that for man alone Is she on earth, — That she 's man's slave; That she must be 'tout tear or moan Man's passion vassal naught can save. 'Gainst petty thief and robber chief, * Peri— Faries. Takvins— Fates. Div— Giants. .3in— (lenii. * Starvino: Thm. --According- to Mohammedan doctrine the poor vvill enter Paradise live liumired years before the rich, and hell is inhabited prhicipally hv women. 'iVomen are not of a. prominently spiritual nature as may be judi^ed from the follov\-- ing story of the prophet and the i-\c\ woman: Ahiliainmed answered the prayer of an old woman, \vlio becrged him to inter- cede with (7od that she misrht be adnuttecl to Paradise, by telliuf? her that old women were 'iot allowed in Paradise, whicii caused her to weep. Mohammed thereupon offered as a further ex- planation that they, the old women, would lirst be made young agaia. -«3- — Except in share paid thee, be lame. Take from all creeds, — each man's belief That which accords and add the same. Shamgar — Is in damnation point or term Transforms doomed soul to fiend like thee? Is there a hell can breed a germ Evolves to such monstrosity? Pure wert thou when first called to life, 'Fore God Supreme created birth, And novv^ wouldst aid ambition's strife? And foulest lust to rule the earth? To speed thy purpose thou wouldst take From Sacred Writ poetic jewels. Of symbol, allegoric make. And change into dogmatic tools. Mother's trust in God wouldst smother, Scorn the love her prayers demand? "Heed thy father ; Heed thy mother ; Love them," is God's most stern command. Fond mother's care, her tender love — E'er guiding man — thou wouldst undo? Mohammed know great God above Gives no vile laws through Prophets true. -84- Mohammed — Thy creed suits me if thou amend Some minor parts, and show its joys. The Jews dare I not now offend Whilst fresh the force of Mecca's voice. Prince Beelzebub — What dost thou want of women old? Hags are they all, vile screeching fools, Thy sense they dull, thy blood make cold, Thy marrow freeze ; — are worn out tools. Mohammed — I have small smack for them when old, — But Jews Shamgar in reverence hold. Evil Eye — Old women bent, lamed, changed in hue, Maimed, wrinkled, bleached shall be made new. (Enter Imps and Elves.) Mohammed — Now friend Shamgar find fault no more, This law gives woman endless youth. -85- Shamgar — Thy lust rules thee. For heaven's shore Thou seekst but passion's field,— not truth. Song by Imps and Elves — O woman thou 'mongst mortals blessed Live joyous life, nor long for rest When ''Kosmeo" hides age no more, And men more youthful maids adore ; When frame begins to fail and shake — Makes rougish Cupid laughing quake. Chorus — For know it is fore'er decreed "Thou shalt at once from age be freed, Made young again to pierce the heart Of fickle love with Cupid's dart." O wrinkled maid, with lover's curl, — Dear bought and charmed in magic whirl ; With aged-squeaked voice and Aveakened sight,— To Islamite forbidding fright. Do not repine, do not despair. At will thou shalt be young and fair, -86— Chorus — For know it is fore'er decreed "Thou shalt at once from age be freed, Made young again to pierce the heart Of fickle love with Cupid's dart." This boon is thine as thy just due, With pleasure life forever new; With love, and song of endless bliss, V/here flight of time thou shalt not miss; Where wrinkled age shall ne'er be thine. If thou Mohammed's faith but join. Chorus — For know it is fore'er decreed "Thou shalt at once from age be freed. Made young again to pierce the heart Of fickle love with Cupid's dart." (Exit Imps and Elves.) Prince Beelzebub — We'll now to future joys attend. Prince Pleasure, Hope, and Prince Desire Ye can in this assistance lend. — Art masters ; — Do what's grand admire. Plan feasts ! Plan revels without end -87- That senses quick, — blood sets afire ! In this great scheme I recommend That we, united, all conspire.* Prince Ambition — In heaven high each follower's soul Shall eighty thousand servants own ; But who in faithfulness excells Shall rule vast multitudes alone. * Thp f ollowintr pertaining: to the felicities awaiting the pious when adniitted to Paradise, are adapted from Moliammedanism, suDDlemented bv Mohammed's own exceedingly sensnai mi- S?ration- The most gorgeous and delicious variety of feasting brilliant garments, music, odors, and above all the enjoyment of the black-eyed daught-rs of Paradise, the Hur Al Oyun. who, it is claimed, are created of pure musk and are not subject to any of the bodily weaknesses of the female sex are ^,r^;Onf ^^/^f Jf,; wards of all who are admitted to Paradise, where the /aitMiU u lU always remain in full vigor of y outii and manhood . T^he whole earth will be as one loaf of bread, which God will reach to them like a cake ; for meat they will have the ox Balann and the tish Nun, the lobes of whose livers will suffice seventy thousand men Every believer will have eighty thousand servants, and seventv-two girls of Paradise, besides his own former wives, it he shonld u ish for these, and a large tent of Pearls, jacinths and emeralds; three hundred dishes ot gold shall be set before each guest at once, and the last morsel will be grateful as the hr^t. Wine will be permitted, and will ft'l^ copiously, without in- ebriating. The righteous will be clothed m the most preoous silk and gold, aad will be crowned with crowns of the^ most re- splendent pejirls and jewels, etc., etc." fcee Moslem crted, Koran and Mohammedanism. xrifoK i ^ The Koran-also known under the name «* Al-Kitab i e. the book, in the sense of "Bible"- is, "^'^^^''^ding to tlie Mosle^ creed, "coeval with God, uncreated, eternal. Its ^ist tr.n&cr pt was written from the beeinnii-g in rays of light upon a gig;»' t c tablet resting by Ihe throne of the Almighty. ^- * =^ A ^^^J. to it in a bool bound in white silk, jewels and .g:olf ; ^\f^^,^[;^'5^ down to the lowest heaven by the angel Gabriel, m the blissful and mysterious night of Al-Khadr in the month of Kamadcm The month of Ramadan is the ninth month m the Mo- hammedan year, —88— Prince Discontent — Of sacred, seasoned meat and fish There be each day a thousand plates. Of Angel's food, of nuts and fruit, Of wine that not inebriates But wakens pleasures, — thrills, calls soul To active joys, to maddening bliss. There be, and served to all, no end. For each true Islamite be this. Prince Lust — Luxurious maids of Paradise Did God create, — secured 'gainst ills. Of musk he made them, easier V'/illed To surge through man sweet rapture thrills. In mien, in look, in form made them. In movement, limb, in grace divine ; In passion's force — in love — supreme. In beaut3^'s charm made them sublime. Black eager eyes, by passion swayed, — Now sparkling love, novv^ twinkling bliss, Entranced to hold enchant their lord, — Spell-biiid him fast to pleasures his, He gave them with soft, velvet skin, Long wavy, hair, voluptuous lips, — 89— Limbs supple, strong — forms luring graced With curves from toes to fingertips. Of these sweet girls of Paradise Not less than two and seventy, Besides each wife he loves, shall own Each Islamite eternally. Prince Beelzebub — Nor God, nor man, nor art improves The splendor of the morning star! And wouldst thou change the picture drawn Of endless bliss thou'dst it but mar. So let us end, Vvdth fitting song, The work that now we have in hand Of suiting creed and its rewards ; Complete it 's now. — Well is all planned. Harra — From out the desert cries a voice O'er v/hich thy powder hath no control. An Arab voice, — keyed heathen please, If by that term ye suit the soul. This voice a song of love, of art, Of poetry and kindness sings ; — AVoiiid deeds of m.an to reason tune, \Vould soar tow'rds light on knov,dedge wings, — 90 — This voice, that sings in cadence low, Then mounts to power that thunder shames ; Now tunes itself to measure slow. Then fiery dart of lightning tames ; That infant lulls to quiet sleep, — Protects the man — Shields him from harm, — Clothes, feeds, and doth him sheltered keep ; — The voice that's nature's strongest arm ; This voice is thought ! — King Reason ! and Pure thought's grand harmony its lay ! Great Tel'pah now I understand Why pure thought pure thou wouldst convey. In this degrading, shameless creed. That ye here now would promulgate. Love sings no song. Lust and its seed It sows in soul — and deadly hate. For conquest and ambition's strife, For passion's rule, — advancement's check, Ye have laid down a rule of life Would Reason scorn. — With jewels deck Each man who would to shams bend low Plis higher self; — Who would accept As fact, that, which his mind doth know -91- Is false, and doth as such reject. From Arab's sons there still shall come, — Our yellow sands will ever sing — The songs our people ever sung, That through all age will ever ring. Thought's keenest quests that science prefer, — Its yields, its fruits, in facts, in deeds, — These songs they give thought active stir, And thus lend man the aid he needs. Prince Ambition — Ambition rules.- 'Tout this incentive Mankind gains neither weight nor power. Scientific fools but undermine Foundation of its splendid tower. Prince Discontent — Scientific clowns, they, who for knowledge Promiscuously would sow the seed. Despair but crowns all thinking mortals Who life from facts alone would read. Prince Lust — Absurd who sing Presumptive song of thine Lust's rule to lame. —92— Man know thy King ! Unfettered at all time Let Passion reign. Prince Beelzebub — Thy desert songs, its poetry, Its tales, its knowledge quests are vain. Man's not insensible to joy, And selfishly would happiness gain. E'en thou thyself wilt not deny That poet's art, scientific thought. Thy Muse — which would new creed decry, V/ith selfish aim e'er homage sought. And that thy claim of harmony, — Deductions drawn 'bout synchronism, — Must all include or ever be A fanc}^ dream — mere sham — a schism. To Time, with man's impunity. Thy Muse adapts eternal shores ; Svibjects to rule of unity What suits its Avhim — the rest ignores. Thy Science deals of subjects deep, — Seeks knowledge that from man is hid ; Its own commands it doth not keep ; — On each n^w fad it rid€s when bid, —93- Harra — Rhythmus ruled when Chaos slumbered And softly woke, with feeble beat, Confused life-germs — not e'en numbered. The germs, grown hale through motion's heat Which measured time, in strengthening force Hath willing lent, evolved to form That shaped the Universe : — That course AVhere harmony and life conform. This harmony which rules each star, — Its synchrony e'en governing hell ; Its melody, — blends near and far, — This thou wouldst say no song shall tell? Absurd thy charge that, selhshly, Man seeks from Muse and Knowledge aid To find that which man cannot see. Nor know lest he have effort made. Thy mocking rail 'gainst Unity, — Concurrent vibes, from which arose The force controls star's destiny, Is cant, wherewith thou'dst cause oppose. Mind's dignity the force shall hold The spirit of great Telepah ; And thus in verse, in tale — retold, Muse, Knowledge, both, sing I Harra. -94- And with me sing all Arab's sons, Each single grain of yellow sand, Each hill-top and each stream that runs, All nature's works throughout the land. Each planet, star, all heavens above. Each ray of light — paints rainbow's charm — All powers that are sing songs of love That still mean strife, — all hate disarm. All sing the tales of kindness deeds Unselfish done to fellowman ; How Reason King sowed Knowledge seeds, — Gave birth to truth — On false laid ban. These songs wouldst still? Vain Demon Shade Thou reckst not with unthinking minds ! No desert child so grossly made But Knowledge, Muse, — their truth songs finds.* Mohammed — I who do neither read or write* * Truth Song^ Finds— At an early date a rich scientific culture prevailed among the Arabs, and much of scientific development is due to them. A monu: their numerous and valuable contribu- tions to the icreneral welfare they created cliemical pharmacy, em-iched literature, and, in the dark ases, together with other heathen peoples, saved ancient classical writings from irritriev- able loss. * Neither Kead Nor Write- Mohammed pretended not to understand the arr of reading at:d writing au f)1J'« "^^ « ^% "«,. A' '^^<.^' :^''% 'o 9 I. ^°-%. %^^ : *' .^^'"^^. .V ^e««* ■^<5>. ""^ -''' ^ ..,. ^^- •°'''* '^' - "•' t • HECKMAN BINDERY INC. ^^ DEC 88 Ss^ N. MANCHESTER.