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Book JkS  JLil 


Copyright^0. 


1907 


COPYRIGHT  DEPOSIT 


TELEPAH 


A  DRAMATIC  POEM 


BY  J.  A.  SALICK 


PRESS  OF  THE 

TIMES    PUBLISHING    COMPANY 

WATERTOWN,   WISCONSIN 


/yn 


H«>7 


LIBRARY  of  CONGRESS, 
Two  Copies  Receive 

DEC  14  190/ 

Cotyngni  fcntry 

XXc,  No, 


30  PY 


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. 


r\ 


TELEPAH 
A  DRAMATIC  POEM 


ACT  I 
Persons  Represented 


TELEPAH 

Demons 

Prince  Ahriman 
Prince  Discontent 
Prince  Despair 
Prince  Lust 
Prince  Pride 


Queen  Happiness 
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 

Representee 

HARRA 

Indrani 

Shamgar 

Iras 

Mohammed 

Lampagie 

Abdel-Rhaman 

Irene 

Demons 

Fairies 

Prince  Beelzebub 

Elves 

Prince  Discontent 

Imps 

Prince  Lust 

Arabs 

Prince  Ambition 

Jews 

Evil  Eye 

Christians 

Impo 

Greeks 

Dervishes 

Latins,     Soldiers,     Prisoners,     A     Messenger, 
Chorus,  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  situated  in  the  center  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 to  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 

01  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     war 

'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. 


— 10 — 

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, 

Like  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  I ! — Obey  must 
thou! 

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  monothism,  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  Beelzebub,  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, 
Love    or   all    things    else    we'll    give   without 

condition. 


—17— 

Telepah— 

Thou  speak'st  in  words  too  smooth  and  fair, 

Ahriman,  Prince  of  Night, 
And  corn's!  with  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  me. — 

With  this  my  train  I'd  clear  soul's  mystery. 

Telepah— 

I  trust  thee  not:— Yet  have  thy  ^  ay. 
Reveal  how  thought  to  thought'  through  end- 
less space  may  sway 

Prince  Ahriman — 

Gladly  do  I  answer  thee : — 

All  unreserved,  unbound,  all  free. 

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, 


— 18— 

Lay  path  with  nicest  skill, — 

The  path  directs  the  mind's  effects 

All  subject  to  thy  will. 

Prince,  tarry  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  allowrs  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  the  name  of  the  wife,  or 
female  energy,  of  the  god  Brahman.  Transformed  into  a  beauti- 
fql  woman  she  was  sold  by  the  gods  to  the  Gandharwas  in  ex- 
change for  Soma.— Aitareya  Brahman'a.  See  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, 

B}'  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  II. 

A  living  picture  appears  on  the  mountain  rep- 
resenting Youth,  Art,  Knowledege  and 
Modesty. 
Telepah — 

Enough  of  this  dissembling  fiend ! 
From  purpose  great  I've  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  cycle  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.) 

Q'ueen  Reward — 

In  shroud  of  light  reflecting,  purest  gems  in- 
fold, 

Then  through  rare  air  take  sacred  clay  of 
Tel'pah's  soul. 

Full  many  leagues  from  here,  tow'rds  sea  in 
balmier  clime, 

In  holy  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  beneath 
which,  according:  to  Buddhaistic  belief,  Prince  Siddartha  (The 
Buddha)  received  divine  revelation,  the  lines  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 
in  this  manner  spreading  over  a  great  surface  and  enduring  for 
many  ages.  Some  have  been  described  as  covering  a  space  suf- 
ficient to  contain  7,000  persons  and  as  having  more  than  3,000 
stems,  many  of  them  equal  to  large  oaks.  Seeds  Qf  the  Banyan 
are  deposited  in  the  crowns  of  palms  by  birds,  and  send  down 
roots  which  eventually  kill  the  palm;  the  bark  of  the  tree  is 
used  as  medicine  by  Hindoo  physicians;  the  juice  to  relieve 
toothache  and  also  as  an  application  to  the  soles  of  the  feet 
when  inflamed.  The  branches  are  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    draw. 

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    Reward    and 
train  slowly  ascend  in  cloud  with  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  thouTt  be  tended  tenderly 

By  Fays  in  holy  round.  (Exeunt.) 


ACT  II. 
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  28. 


— 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!  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  when 
Fay  Q*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  object, 

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, 


— 3°— 

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, 


—3i— 

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  vtnteitrer 
days  and  to  the  tinje  before  he  left  his  father's  court,  and  his 
wife  and  child. 


—33— 

The  brightest,  fairest,  princely  daughters 

That  this  our  earth  can  boast. 

No  fear  of  chilling  love  nee«1st  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. 

Prinee  Siddartha — 

Thy  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  wi^h  age  and  pain,  on  ceaseless 

mission. 
(Song  continued) 

To  love  then  dance,  to  love  then  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,  s'en  man's  last  sigh. 
And   all   that   lives    in    death    form    doth   but 

change; — 


-3^ 

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  sway"? 
No  more  dare  I  in  ease  content  abide — 


— 37— 

Love's  duty    calls — For   all    mankind    I    leave 
thy  side. 

Vasodilat- 
es 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  fcods.  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  itspopularity  may  be  found  in  Its  alcoholic  and 
invigorating  properties  which  the  worshipers  experienced  when 
they  drunk  of  it  during  religious  ceremonies  and  feasts. 

Later,  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  Somi  among  the  guests.) 

Prince  Nanda— 

Yon  breaks  the  morn!  New  day  begitis ! 

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, 
JTwould  not  help  thee  nor  ease  thy  neighbor's 

stay. 
Thou  still  hast  youth;  doth  still  youth's  vigor 

own; 
Hast  wiie,  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,     blissful 

dream, 
Mid  splendor  visions  mortal  ne'er  hath  seen. 
Then,  when  thou  wak'st,  choose  from  dreams 

thou  didst  see, 


—42— 

And  day  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  I'll  make  thee  glad, 

Seventh  Elf :  I'll  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  wisdom 

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  mortars  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  smell,  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, 


T  E  L  E  P  A   H 


KSg 


A  DRAMATIC  POEM 


BY  J.  A.   SALICK 
ii 


VOLUME  II. 


wo  copies  | 

Tkv  /  S  /**  7 

«  4 


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. 


—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  way  will  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  will  it  oppose. 
Corrupt  his  monks — The  King  too  see. 


—50— 

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 ; 


—5i— 

It  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  da}^. 
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  own. 
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 
the  consecrated  phrase,  "turned  the  wheel  of  the  law,"  Prince 
Siddartha,  the  accepted  founder  of  Buddhism,  is  supposed  to 
have  taught  about  the  sixth  century  B.  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  with    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 
Why  doth  old  age  weigh  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  sway. 


—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  writh  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  with  tongue  annoy; 
Nor  shall  lust  e'en  thy  thoughts  abuse. 
Shed  thou  no  blood — 'twould  curse  thy  soul 
False  oath  swear  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  way. 
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  paints  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  tuneful  shouts,  high  keyed  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.) 

Shamgar — 

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 — 

Through  greed  didst  thou  Jerusalem  lose ; 
Didst  Mammon  for  Jehova  choose. 
Doomed  art  to  wander  here  and  there, 


— 6i— 

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 — 

Sharngar  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  thus  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) 

Shamgar — 

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? 

*  Abu  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  II. 

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 ; 
Now  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, 

Words  are  too  poor, — thoughts  all  amiss. 

Thus  but  with  fault  can  loving  heart, 

E'en  to  ourselves  love's  joy  impart. 

By  man  is  sown  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  manly  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. 

I'm  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, — 


Shall  send  thy  soul  where  it  may  prove 

Its  hellish  birth,  its  demon  start. 

Thou  prat'st  of  creed — of  lav/.     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  know, — 

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. 


—7i— 


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  hear  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. 


*  Portions  of  Shamgar's  curse  refer  to  the  deplorable  rotten- 
ness of  eastern,  Mohammedan,  states  in  our  day.  Tnat  a  reli- 
gion which  insults  wife  and  motherhood  by  granting  to  the  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 
argument.  To  the  credit  of  the  Moslems,  however,  be  it  t-aid, 
that,  although  there  are  above  130,G  h  ,U0  who  profess  Islam' 
the  number  of  real  aud  thorough  believers  is  infinitely  small, 

Other  portious  of  Shamgar's  curse  refer  to  Mohammed  per- 
sonally, as  for  example  that  his  last  wishes  shall  be  ignored. 
During  his  last  sickness,  and  shortly  before  his  death,  Mo- 
hammed asked  for  writing  materials  for  the  purpose  of  naming 
his  successor  to  the  office  s  chief  of  the  faithtul.  On;ar  Abu- 
Hafsa-Ibn-Al-Kettab,  the  second  caliph  of  the  Moslems,  and 
at  the  time  of  Mohammed's  death  a  Moslem  warrior  and  apostle 
—fearing  that  i\»ohammed  desired  to  choose  Ali,  the  son  of  Zaid, 
Mohammeu's  favorite  slave,  as  his  successor,  while  he,  Omar, 
inclined  to  Abu  Bekr,  would  not  allow  the  writing  materials  to 
be  furnished.  Abu  Bekr  succ  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  bliss ; 

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  bad, — 

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  things 

'Bout  x\bram'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,  would  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  a\yake. 

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. 


-76- 


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 !" 


—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 — 
0  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 ; 
vShown  strength  of  thy  great,  mighty  mind ; 
The  magic  of  thy  awful  word; 
Plow  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  we. — 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 

Need  but  to  do,  need  but  to  teach 


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  power  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 ; 
How  peoples  all  shall  me  adore; 
How  qviick  desire  shall  solace  find. 


—82— 


Prince  Beelzebub — 

Wouldst  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  loves  the  poor, — The}^'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    Jin— Genii. 

*  tetarving  Thin.— According  to  Mohammedan  doctrine  the 
poor  uill  enter  Paradise  rive  hundred  years  before  the  ri<h,  a  d 
hell  is  inhabited  principally  by  women.  Women  are  not  of  a 
prominently  spiritual  nature  as  may  be  judged  from  the  follow- 
ing story  of  the  prophet  and  the  old  woman:  Mohammed 
answered  the  prayer  of  an  old  woman,  who  begged  him  to  inter- 
cede with  God  that  she  might  be  admitted  to  Paradise,  by  telling 
her  that  old  women  were  not  allowed  in  Paradise,  which  caused 
her  to  weep.  Mohammed  thereupon  offered  as  a  further  ex- 
planation that  they,  the  old  women,  would  first  be  made  young 
again. 


-83- 


— Except  in  share  paid  thee,  be  lame. 
Take  from  all  creeds, — each  man's  belie! 
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  now  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  coid, 
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     weakened 

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, 
Where  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. 

*The  following"  pertaining:  to  the  felicities  awaiting-  the  pious 
when  admitted  to  Paradise,  are  adapted  from  Mohammedanism, 
supplemented  by  Mohammed's  own  exceedingly  sensual  im- 
agination :  The  most  gorgeous  and  delicious  variety  of  feasting, 
brilliant  garments,  music,  odors,  and  above  all  the  enjoyment  of 
the  black-eyed  daughters  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  among"  the  re- 
wards of  all  who  are  admitted  to  Paradise,  where  the  faithful  will 
always  remain  in  full  vigor  of  youth  and  manhood.  "The  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  Balam  and  the  fish 
Nun,  the  lobes  of  whose  livers  will  suffice  seventy  thousand 
men.  Every  believer  will  have  eighty  thonsaud  servants,  and 
seventy-two  girls  of  Paradise,  besides  his  own  former  wives,  if 
he  should  wish  for  these,  and  a  large  tent  of  pearls,  jacinths  and 
emeralds;  three  hundred  dishes  of  gold  shall  be  set  before  each 
gupst  at  once,  and  the  last  morsel  will  be  grateful  as  the  first. 
Wine  will  be  permitted,  and  will  flow  copiously,  without  in- 
ebriating. The  righte-  us  will  be  clothed  in  the  "most  precious 
silk  and  gold,  aud  will  be  crowned  with  crowns  of  the  most  re- 
splendent pearls  and  jewels,  etc.,  etc."  See  Moslem  creed, 
Koran  and  Mohammedanism. 

The  Koran— also  known  under  the  name  of  Al-Kitab,  i.  e. 
the  book,  in  the  sense  of  "Bible"- is,  according  to  the  Moslem 
creed,  "coeval  with  God,  uncreated,  eternal.  Its  first  transcript 
was  written  from  the  beginnirgr  in  rays  of  light  upon  a  gigantic 
frblet  resting  by  the  throne  of  the  Almightv.  *  *  *  A  copy 
to  it,  in  a  book  bound  in  white  silk,  jewels  and  gold,  was  brought 
down  to  the  lowest  heaven  by  the  angel  Gabriel,  in  the  blissful 
and  mysterious  night  of  Al-Khddr,  in  the  month  of  Ramadan." 

The  month  cf  Ramadan  is  the  ninth  month  in  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,  eager  willed 

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  beauty's  charm  made  them  sublime. 

Black  eager  eyes,  by  passion  swayed, — 

Now  sparkling  love,  now  twinkling  bliss, 

Entranced  to  hold  enchant  their  lord, — 

Spell-bind  him  fast  to  pleasures  his, 

He  gave  them  with  soft,  velvet  skin, 

Long  wavy,  hair,  voluptuous  lips, 


T  E  L  E  P  A  H 


A  DRAMATIC  POEM 


BY  J.  A.  SALICK 


VOLUME  III. 


lwo  Copies  K* 

MAR  27  1 408 


ftta  ^ 


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. 


fe 


—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,  with  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  which  thy  power  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 ; — 

Would  deeds  of  man  to  reason  tune, 

Would  soar  tow'rds  light  on  knowledge  wings. 


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 
His  higher  self; — Who  would  accept 
As  fact,  that,  which  his  mind  doth  know 


-9i— 


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, 

With  selfish  aim  e'er  homage  sought. 

And  that  thy  claim  of  harmony, — 

Deductions  drawn  'bout  synchronism, — 

Must  all  include  or  ever  be 

A  fancy  dream — mere  sham — a  schism. 

To  Time,  with  man's  impunity, 
Thy  Muse  adapts  eternal  shores ; 
Subjects  to  rule  of  unity 
What  suits  its  whim — 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  new  fad  it  rides  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 

Where  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,  selfishly, 

Man  seeks  from  Muse  and  Knowledge  aid 

To  find  that  which  man  cannot  see, 

Nor  know  lest  he  have  efifort  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.  Anion?  their  numerous  and  valuable  contribu- 
tions to  the  general  welfare  they  created  chemical  pharmacy, 
enriched  literature,  and,  in  the  dark  ages,  together  with  other 
heathen  peoples,  saved  ancient  classical  writings  from  irritriev- 
able  loss. 

*  Neither  Read  Nor  Write- Mohammed  pretended  not  to 
understand  the  arc  of  reading  and  writing  and  in  all  probability 
did  not  understand  much  of  it,  there  can,  however,  be  no  doubt 
but  what  he  dictated  to  a  scribe  many  of  the  beautiful  passages 
contained  in  the  Koran. 


—95—  . 

Still  scorn  not  song  nor  poetry. 

Nor  do  I  fear  that  knowledge  might 

Defeat  my  plan  of  mastery. 

As  Mecca's  loss  made  insecure 

My  purpose  earth  to  rule  supreme 

Lest  desert  aid  I  do  secure, 

Let  thou  his  wish  thy  pleasure  seem. 

Evil  Eye — 

Song,  Knowledge,  Verse,  and  Poetry, 

By  Allah  praised,  lived  constantly. 

Mohammed — 

Speed  word  at  once  to  desert  tribes, 

"No  desert  prayer  Allah  denies/' 

Each  Arab  who  ''Praise  Allah"  cries 

His  soul  shall  live  in  Paradise. 

Shamgar  go  to  thy  brothers  say, — 

And  have  words  'mongst  thy  people  sung, 

"Each  man  his  father  shall  obey; 

Old  wives  again  shall  be  made  young." 

Why  stir  ye  not?     Why  tarry  still? 

In  council  held  we  fittly  gave 

Heed  to  Judah  and  Desert  will : — 

Assist  me  now  the  world  to  save. 

Shamgar — 

Ambition,  greed,  and  passions  ugly  sword 


— g6 — 


By   Israel's   God   are   cursed.     Dost   plead   in 

vain. 
The  God  of  Abraham  alone  is  Lord ! — 
No  God  or  Demon  make  will  I  proclaim. 

Harra — 

Thy  God  to  desert  Muse  must  yield  the  sword. 
And  what  thy  Demon  Shades  unplaintly  cede 
Thou    must    thyself    proclaim     in     deed     and 

word, — 
Then    in    our    songs    mayest    thou    assistance 

read. 

(Exit  Shamgar  and  Harra.) 

Prince  Beelzebub — 

My  legions  cross  the  desert  everywhere ! 
Thy  laws  they  cry  aloud  to  every  tribe ! 
Thy  Crescent  banner  greets  Arabia's  fair; 
War's   thundering  voice   hath   humbled   Mec- 

can's  pride ! 
Dispense    with    Shamgar's    aid. — Hast   Arab's 

force ; 
In  loud  acclaim,   thee  ''Arab's   Prince!"   they 

call. 

Thy  banner  waves !  Begun  thy  mighty  course ! 
Thou  shalt  all  Earth  subdue ! — Make  Empires 
fall! 


—97— 


Thy  spirit,  held  in  changeful  clay,  behold 
Creed's  brilliant  splendor  day,  by  us  foretold. 
(Enter  Elves  immediately  followed  by  march- 
ing soldiers.) 

Song  by  Elves — 

We  are  the  jolly  warriors'  brides, 

Their  elfish  little  maids; 

Who  unseen  hover  by  their  side 

Through  day  and  through  night's  shades. 

Whose  form  enchants  their  restless  sleep, 

'Midst  scenes  of  love  and  bliss, — 

And  rapturous  trysts  they'd  waking  keep 

With  Elfish  little  miss. 

Chorus — 

When  loud  resounds  the  <:ry  of  war 
That  calls  brave  youths  to  arms, 
Then  gather  we  from  regions  far 
To  cheer  them  with  our  charms. 

In  battle  fierce  we  lead  the  way 

To  where  our  bower  is ; 

'Tis  there  beyond  the  enemy, — 

There  dwells  this  elfish  miss. 

Brave  soldier  fight  and  win, — then  hie 


To  elfish  little  Fay,— 

Who  waits  thee  there  in  love  and  joy 

To  charm  thee  night  and  day. 

Chorus — 

When  loud  resounds  the  cry  of  war 
That  calls  brave  youths  to  arms, 
Then  gather  we  from  regions  far 
To  cheer  them  with  our  charms. 

Soldiers — 

Allah-il-Allah !     Live  and  rule  Mohammed 
Prince  of  Arabia!     Hail  Mohammed  the  Pro- 
phet! 
On !      On !      Tow'rds  Constantinople  ! 

(Exit  Elves  and  Soldiers.) 

Prince  Beelzebub — 

Persia's  Sassanidae  hast  dealt  a  blow 

Avenges      Envoy's     death  ;* — gave     christian 

cause 
Foretaste  of  Stambours     final  overthrow. 
Now  to  Damascus, — there  a  while  to  pause. 

(Exeunt.) 

*  Avenges  Envoy's  Death— Mohammed's  missionaries  car- 
ried his  doctrines  abroad  *  *  *  But  Chosru  Parvis,  the  king 
of  Persia,  and  Amru  the  Ghassanide,  rejected  his  proposals  with 
scorn  and  the  latter  had  the  messenger  executed.    This  was  the 


—99— 

SCENE  IV. 

Damascus — Time  8th  Century. 

Palace  of  the  Sultan — Mohammed's  Court. 

(Enter    Mohammed    and    Prince    Beelzebub.) 

Prince  Beelzebub — 

Rejoice  in  Islam !     Its  mighty  sway  now  rules 

supreme 
Through    Asia    from    Calpe   to    north    Afric's 

shore  extreme.* 

Abdel-Rhaman      comes      with      slaves, — with 

treasure  laden; 
Brings   thee   jewels,   silver,   gold,   and   fairest 

maiden. 
(Enter    Abdel-Rhaman,    Soldiers     and     Cap- 
tives.) 

Abdel-Rhaman — 

My  lord.     Praised  be  Allah  and  His  Prophet 
thou. 

cause  of  the  first  war  between  the  Christians  and  the  Moslems. 
— Ency  —  In  651  A.  D.,  Yesdigerd  III,  the  last  of  the  Sassonide 
dynasty  was  treacherously  murdered. 

*  Calpe— Pillars  of  Hercules  at  the  strait  of  Gibralter. 

*  Shore  Extreme—  1  he  Crescent,  lying  in  a  vast  semi-circle 
upon  the  northern  shore  of  Africa  and  the  curvey  coast  of  Asia, 

with  one  horn  touching  the  Bosphorus  and  the  other  the  Straits 
of  Gibralter,  seemed  about  to  round  to  the  full  and  overspread 
all  Europe.— Draper. 


—100— 


From  where  the  traitorous  Abi-Nassa  tarried, 

From  Aquatania,  I  arrived  but  now 

With  treasures  many  slaves  and  camels  car- 
ried. 

Maidens    fair    and    women    young,    see,    rich 
arrayed 

To  charm  thee.     But  more  pure  than  clearest 
water, — 

Sweet  as   girls   of   Paradise,   in   love's   charm 
made, 

Our    gift    behold: — King    Eudon's    matchless 
daugther.* 

(Enter  Lampagie  as  a  prisoner.) 

Mohammed — 

In  passion's  bonds  let  me  be  held 


*  King  Eudon's  matchless  daughter.— Eudes,  Duke  of  Aqua- 
tania,—also  called  King  Eudon,-gave  his  daughter  Lampagie, 
in  marriage  to  Othman-ben-Abi  Nessa  (730  A.  D  )  Abbi -Nessa 
belonged  to  the  race  of  Berbers  whom  the  Romans  called 
Moors.  He  was  ambitious  and  audacious  and,  although  no  Arab, 
was  nevertheless  a  Mussulman.  Abi-Nessa  conceived  the  pro- 
ject of  making  himself  independent  master  of  the  district  he 
governed  and  entered  into  negotiations  with  the  Duke  of  Aqua- 
tania to  secure  his  support.  El  Hour-ben-. \bdel-Khaman,  a 
greedy,  harsh,  and  cruel  leader  of  the  Arab's  informed  of  Abi- 
Nessa's  plot,  drove  the  latter  into  a  lonely  pass  ot  the*  Pyrenees, 
had  him  decapitated  and  took  Lampagie  prisoner.  She  was  so 
lovely  in  the  eyes  of  Khaman,  that  he  thought  it  his  duty  to  send 
her  to  Damascus,  to  the  commander  of  the  faithful,  esteeming 
no  otner  mortal  worthy  of  her.— Fauriel  Historie  de  la  Gaul.— 
Guizot  History  of  France.— 

Hesham.  of  the  Ommiades  dynasty,  Calif,  Damascus,  from 
723  to  742  A.  D, 


— 101 — 


A  willing  slave  to  such  love's  charm 
As  thy  divine,  enchanting  form, 
Thy  lucious  lips,  thy  eyes  invite. 
Take  half  the  gems,  all  treasures  else 
That  thou  hast  brought,  Abdel-Rhaman, 
And  honors  too  shalt  have  anon, — 
To  beauty  yield  I  first  its  right. 

Prince  Beelzebub — 

Thou  art  enriched  beyond  his  ken 

By  what  thy  grasping  hand  withheld. 

Abdel-Rhaman — 

I  but  retained  my  loss  in  war, 

And  when  Abi-Nessa  rebelled. 

Prince  Discontent — 

Tut !     Tut !     Not  I  object  at  all. 

Rob  whom  thou  wilt, — both  great  and  small. 

(Exit  Abdel-Rhaman,  Soldiers  and  Captives.) 

Mohammed — 

Fair  Queen,  thou  shalt  my  favorite  be, 

My  passion  girl  of  Paradise ; — 

Shalt  keep  me  chained  in  love's  embrace, 

With  blissful  joys  shalt  me  surprise. 


-102- 


Lampagie — 

Dost  thus  in  wanton,  hellish,  lecherous  mind 

address 
The  daughter  of  a  valiant,  honored,  Christian 

King?— 
A   Gallian  Princess,  whom  thy  tyrant  chains 

oppress, 
Thus  heap  with  insult  vile, — Thus  with  foul 

lust-vows  sting? 
Ruled  by  ambition's  God,  and  love  destroying 

lust 
Thou  wouldst,  like  coward  knave,  my  honor 

sullify, 
Whilst  bound  in  chains   I   cry — pride  grovel- 
ling in  the  dust, 
"O  Lord  my  honor  guard. — Save  me  O  God 

on  high." 
Thou  monstrous  passion  slave  strike  off  these 

chains  and  I 
My  honor  will  protect  'gainst  thee  and  thine 

or  die. 

Mohammed — 

Tempt    thou    not    Allah's     wrath,     rebellious 
beauty  Q'ueen ; 


—103— 

Thou  art  his  Prophet's  bride, — subdue  thy 
rising  spleen. 

In  dungeon  dismal,  dark,  there  shalt  thou  lay- 
dismayed 

Until  Allah  and  I  are  both  by  thee  obeyed. 

Prince,  have  the  torture  guards  take  Christian 
wench  in  hand 

To  teach  her  Islam's  God,  and  whom  he  gave 
command. 

(Prince  Beelzebub  summons  guard  who  lead 
off  Lampagie.) 

Prince  Beelzebub — 

Now   onward   to  Jerusalem   to   witness  there 

Crusader's  end. 

Full   many  came  with  selfish  aim  who  now, 

defeated,  lowly  bend. 

(Exeunt.) 

SCENE  V. 

A  Square  in  Jerusalem — Time  1187,  A.  D. 
(Enter  Mohammed  attended,  and  Prince  Beel- 
zebub.) 


-ic>4 — 


Mohammed — 

The  battle  's  won!*     Bring  me  strong  wine.* 
Come,  players  who  are  skilled  at  dice. — 
There  fix  my  throne  to  view  decline 
Of  dreaming  Christian's  enterprise. 
(Mohammed  indicates  where  the  throne  shall 
be  placed  and  while  it  is  being  erected  in- 
dulges in  drinking  and  gaming.) 

Mohammed — 

Of  Byzants*  fifty !     One  hundred  more  ! 

Five  hundred  Byzants  of  bright  gold ! 

Prince  Beelzebub — 

Thou  hast  the  highest  winners  four ! 

In  battle,  love,  and  game  art  bold. 


*  The  Battle's  Won.— Jerusalem  capitulated,  in  1187,  to 
Saladin,  a  cruel  leader,  addicted  to  drink  and  gambling",  i»f  whom 
Guizot  says,  "He  commanded  that  all  the  Christians  captured  on 
the  occasion  (the  attempt  to  pillage  the  Caaba  and  the  tomb  of 
Mohammed)  should  be  put  to  death;  and  many  were  taken  to 
Mecca,  where  the  Mussulman  pilgrims  immolated  them  instead 
of  the  sheep  and  lambs  they  were  accustomed  to  sacrifice.  "The 
Christians,  with  the  exreption  of  the  Greeks  and  Sj-rians,  had 
orders  to  leave  Jerusalem  within  four  days.  When  the  day 
came,  all  the  gates  were  closed,  except  that  of  David  by  which 
the  people  were  to  go  forth;  and  Saladin,  seated  upon  a  throne, 
saw  the  Christians  defile  before  him."-  Guizot's  France. 

*  Strong  Wine.— Although  the  drinking  of  wine  is  rigorous- 
ly forbidden  in  the  Koran  Mohammedanism  nevertheless  grants 
dispensations. 

*  Byzant.— A  piece  of  gold  of  the  value  of  fifteen  pounds. 


—105— 


(Mohammed  ascends  throne  with  escort  and 
Prince  Beelzebub.) 

(Enter  Christians  of  the  "Holy  City"  who  de- 
file before  Mohammed  in  the  following  or- 
der:— First  the  Patriarch,  followed  by  the 
clergy,  carrying  the  sacred  vessels,  and  the 
ornaments  of  the  church  of  the  Holy  Sepul- 
chre ;  then  Sibylla,  Queen  of  Jerusalem, 
whom  Mohammed  salutes;  then  maids  of 
honor  to  the  Queen,  Court  Officials  and  pop- 
ulace. The  procession  enters  at  one  side, 
crosses  the  stage  and  exit.) 

(Exeunt.) 

SCENE  VI. 

Camp  of  Mohammed,  Before  Constantinople. 
Time  15th  Century. 

Mohammed  and  Staff,  and  Prince  Beelzebub. 
(Enter   Messenger,   delivers   message   to   Mo- 
hammed and  withdraws.) 

Mohammed — 

My  father  's  dead.     My  brothers  two, 

Whose  lives  denied  my  rule  all  right, 


-io6 — 


I've  sent  fair  Heaven's  realms  to  view.* 
Now  Islam  shall  extend  my  might. 

Prince  Beelzebub — 

Weak  Stamboul*  stands  'midst  vice  fed  lanes, 
Dissentious  schisms,  hollow  shams, — 
Voluptuous  court  and  moldering  fame, 
Where  Caeser's  soldiers  now  beg  alms. 

Paleologus  the  Byzantine, 

Heroic,  of  perverted  race, 

Wear  Caesar's  crown  as  Constantine,* 

'Mongst  knaves  who  Reason's  shield  deface. 

His  laws  are  scorned ; — His  court  's  a  farce ; 
Corruption  and  Ambition  rules. 
Now  where  sat  King  the  war  god  Mars 
Dogmatics  form  dismembering  tools. 

Rome's  youth  now  's  vain. — For  lust  it  yields 
Full  many  maids  thy  Turks  to  please ; 

*  Heaven's  Realms  to  View  —  Mohammed  II.,  surnamed 
Bujuk  or  The  Great,  the  conquerer  of  Constantinople,  born 
1430,  died  1481.  He  succeeded  his  father  Amurath  II„  in  1450. 
His  first  act  was  the  murder  of  his  two  brothers. 

*  Stamboul— Ancient  name  of  Constantinople. 

*  Constantine  XIII.,  Palseologus,  the  last  of  the  emperors  of 
the  east,  born  1394.  Killed  at  the  capture  of  Constantinople  in 
1453. 


— 107 — 


And  e'en  Irene,  the  Princess,  steals, 
Ambition  drove,  Rome's  guarding  keys. 

The  curtain  of   great    Caesar's    palace    is    the 

spider's  web, 
The  owl  the  sentinel  on  watch-tower  of  Afra- 

siab.* 

Mohammed — 

Of  Pardise  all  beauties  blend 

Irene  far  greater  charm  doth  lend. 

The  goddess  pledged  me  news  today : — 

Would  cursed  Gabour's  plans  convey. 

Ah !     Not  an  envoy  sends  she  here, 

The  beauty  goddess,  Love,  draws  near. 

(Enter  Irene  attended.) 

Irene — 

Chide  not  my  maiden  fear  my  Lord,  my  anx- 
ious heart 

No   weighty    message    dared    to   vulgar   mind 
impart. 

(Hands  Mohammed  copy  of  plans.) 


*  The  spider's  web  is  the  curtain  in  Caesar's  palace. 
The  owl  the  sentinel  on  the  watch-tower  of  Afrasiab, 
Persia's  great  poet  Firdusi.— Meyer's  Med.  and  Mod.  His 
tory,  page  167. 


-io8— 


Herein  thou'lt  find   described  weak   Roman's 

clownish  plan 
Of  forcing  tide  of  war  through  power  'yond 

realms  of  man. — 
Unguarded     stands    St.     Peter's    gate. — Here, 

take  its  key. — 
But    wavering   traitors    feebly    hold    Top-Ka- 

pussi.* 
At  first  named  gate  no  force  will  thy  brave 

Turks  distress; — 
The    latter    Constantine    commands    without 

success. 
Storm  thou  the  last ! — Kill  Constantine  ! — His 

head  shall  be 
Proof  of  thy  love,  and  token  of  thy  victory. 

Strike  fatal  blow  at  once ! — I  near  St  .  Peter's 

must 
Be   seen   afore   my   flight   may   call   up   quick 

distrust. 

*  Constantinople  is  protected  by  a  wall  built  during:  the  time 
of  the  Byzantine  empire.  The  wall  is  about  twelve  and  one-half 
miles  in  circuit.  Top- Kapussi,  formerly  known  as  the  pate  St 
Romanus,  is  one  of  the  twenty-eight  that  pierce  the  wall.  It  is 
of  historic  interest,  being  trie  gate  through  which  the  Turks 
entered  the  city  when  they  stormed  Constantinople  in  1453.  It 
was  at  the  defense  of  this  gate  that  Constantine  XIII.,  the  last  of 
the  Palseologus,  fell  and  was  decapitated. 


— 109 — 


Mohammed — 

Nor  eye  of  man  or  God  hath  seen 
A  beauty  rare  compares  with  thine. 
Do  not  depart  sweet  passion's  Queen, 
Thou  shalt,  Sultana  crowned,  be  mine. 

Irene — 

Mohammed,  lord,  thy  truest  friend 

Must  heed  the  promptings  of  her  heart. 

That  victory  thy  arms  portend 

I  must  in  Stamboul  play  my  part. 

A  few  short  hours  then  shall  love's  joy 

Nor  victor  or  his  Queen  defy. 

(Exit  Irene  and  attendants.) 

Prince  Beelzebub — 

Thou  now  holdst  Stamboul  in  thy  grasp ! 

Byzantium  struggles  in  last  gasp ! 

Mohammed — 

Away !     We'll  storm  its  rotting  tower ! 

Afore  day's  end  be't  in  our  power! 


— no— 

SCENE  VII. 

Constantinople. 

Cannonading — Greeks  and  Latins. 

First  Latin — 

She  is  a  heretic  and  so  must  die ! 

'Twas  thus  decreed  in  council  held. 

Second  Latin — 

To  men  who  God  and  hell  deny 

She  lent  her  aid. — With  them  rebelled. 

First  Greek — 

She  favored  Greek,  and  thus  in  hate 

Would  ye  through  death  seal  up  her  fate. 

Third  Latin— 

A  witch !     A  witch,  she  was  adjudged. 

Several  Greeks — 

No  Greek  e'er  witches  death  begrudged. 

Several  Greeks  and  Latins — 
To  hungry  lions  be  she  fed 
Through  whose  witch-craft  God's  favor  fled. 


-Ill — 


(Enter  Roman  Soldiers  with  Irene  a  prisoner.) 

A  Greek— 

Ye  are  misled,  she's  innocent! 

No  crime  commit !     May  God  forefend. 

(Enter     Mohammed     and     Turkish     soldiers. 

Skirmish.         Romans  are  routed  and  Irene 

is  rescued  by  Mohammed.) 

Mohammed — 

Go  forth  on  murderous,  hellish  raids. 

Rob!     Plunder!     Kill!     And    capture    maids. 

Spare  nothing  that  a  Christian  owns ! 

With  scornful  laugh  greet  misery's  groans. 

Sweet  love  Irene,  thy  loyal  heart 
Hath  earned  reward  I  anxious  pay. 
Each  Gabour  dog  shall  meanly  smart 
For  wrongs  thou  hast  endured  this  day. 
Then  ere  the  Latin  World  awake 
To  what  portends  this  enterprise 
We  shall  Constantinople  make 
Our  passion's  heavenly  Paradise. 

(Exeunt.) 


— 112 — 

ACT  IV. 

SCENE  L— Mountain  Scene. 

Prince  Discontent  Alone — Time  2000  A.  D. 

Prince  Discontent — 

Mankind,  that  now  "Two  Thousand"  writes 

To  mark  the  cycles  of -time's  flight, 

Doth  knowledge  seek  with  rapid  strides, — 

Would,  reason    crowned,  oppose  our  might. 

Thus  Tel'pah's  soul,  in  this  new  age, 

Stirs  numerous  forms  of  breathing  clay, 

And  lames  Shades'  power  o'er  youth  and  sage 

Whilst  hard  we  strive  to  check  its  sway. 

In  search  for  it  a  youth  I've  met 

Whose  wit  at  times  confounds  my  own. 

I've  for  this  youth  tempations  set,— 

They  but  excite  contemptuous  scorn. 

Again,  a  man  of  vigorous  frame, — 

Whom  with  the  youth  I've  often  seen, 

I've  tried  to  tempt  with  gifts  of  fame: — 

'Twas  no  avail, — he  seemed  too  keen. 

Whilst  dawning  of  man's  newest  age 

Doth  thus  perplex  my  eager  mind, 

My  masters  cry,  in  furious  rage 

"Give  us  souls  great  from  'mongst  mankind." 


—ii3— 


Ah,   here   comes   he  who   scorns  our  gifts   of 

fame. 
Is  keeper  he  of  Tel'pah's  soul? 
Some  other  demon  gift  his  soul  may  flame, — 
Obscured  I  may  obtain  some  hold. 

(Retreats  behind  screen.     Enter  Harmis.) 

Harmis — 

With  youth  Umenie  at  my  side, — 

With  varied  turn  of  dial  of  time, — 

I  journeyed  through  mind's  active  sphere 

Truth,  Knowledge,  Art,  and  Wealth  to  find. 

And  of  times  in  our  earnest  quest 

We  journeyed  through  each  age  of  man ; 

E'en  through  the  long  forgotten  past, — 

'Fore  man  emprise  for  gold  did  plan. 

Took  flight  all  through  time's  yesterday 

That  pierced  the  gloom  of  "Middle  Age," 

And    though    Rome    still    "One    Thousand" 

wrote 
Man  captioned  ''Modern  Age"  its  page. 
We  also  forced  that  veil  of  time 
Of  immemorial  past  a  dream, 
When  knowledege  faint,  new  life-germ  lay, — 
Too  weak  to  be, — Too  strong  to  seem. 
From  out  these  realms  rare  gems  we  gather, 


—114— 


From  treasures  rare  the  veil  we  lift ; 

The  youth  doth  choose  the  worthy  matter, 

Whilst  I  the  gold  gauged  value  sift. 

In  Egypt  monster  Pyramids, 

Great  Sphinx  and  Obelisks  we  sought; 

Its  Nile,  High  Priests,  and  Ptolemy  who 

Cleared  way  for  Copernician  thought. 

Its  Pharaohs  we  saw,  who  ruled 

When  Egypt  was  a  splendor  power 

That  gave  to  land  great  Shepherd  Kings, — 

Gave,  swayed  by  Muse,  Rameses  tower. 

In  Greece  we  tarried  long  with  Homer, 

Pythagoras,  Plato,  Aristotle, 

Herakleitus  and  Socrates  ; — 

With  Doric  and  Ionic  model. 

There  to  famed  little  Princess  tomb* 

The  youth  great  Callimachus  leads, — 

Him,  tranced  in  Muse,  Acanthus  shows 

Whose  leaves  hide  toys  in  woven  reeds. 

And  thus  for  deed  of  sorrowing  nurse, — 

Who  placed  the  toys  at  wee  friend's  grave, 


*  Adapted  fron  the  pretty  little  legend  of  the  nurse  who 
placed  some  of  the  former  playthings  at  the  grave  of  a  little 
child,  and  how  an  Acanthus,  weaving  its  leaves  around  the 
basket  containing  the  toys,  gave  Callimachus,  the  sculptor,  the 
inspiration  of  the  Corinthian  column. 


—ii5— 


Kind  nature  formed  a  beauteous  gown 
That  mankind  art  Corinthian  gave. 

And  as  we  soar  through  time  and  space, — 
Through  nature's  beauteous,  wondrous  sway, 
From  nearest  to  remotest  place, 
Unbounded  time  's  like  shortest  day. 
To  master  minds  we  homage  pay; — 
Weigh  valued  thoughts — both  new  and  old; 
The  youth  lends  inspiration's  ray — 
I  offer  aid  for  worth  of  gold. 

Thus   through   our   flights    strange    gems    we 

gather, 
From  treasures  rare  the  veil  we  lift; 
The  youth  sees  quick  the  worthy  matter, 
Whilst  I  the  gold  gauged  value  sift. 

Prince  Discontent — 

Dost  thou  then  mind's  endeavors  weigh  with 

gold?— 
Most  potent  agency  to  trap  immortal  soul. 

(aside.) 
(Coming  forward.) 
May   frown  nor  meed  be   dealt   by   blameful 
seeming  mind, 


— xi6 — 


Unwittingly  mine  ear  thy  tuneful  tales  com- 
mand. 

Still  wouldst  in  worth  enhanced  thy  wisdom 
quest  thou  find 

I  willingly  extend  to  thee  an  aiding  hand. 

Not  boastfully  this  offer  do  I  make  to  thee, 

For  time  I  call,  event,  place,  and  each  circum- 
stance : — 

And  promptly  doth  e'en  Muse  itself  bend  low 
to  me, — *• 

Whilst  with  my  gold  I  hold  new  thought  of 
man  entranced. 

Harmis— 

If  time,  event,  and  place,  and  circumstance 
thou  dost  control, — 

Canst  them  together  with  the  quick  activity 
of  mind 

Make  subject  to  thy  will,  and  thought's  en- 
deavor stir  with  gold, 

Then,  wealth  evinced  tow'rds  enterprise,  the 
youth  Fll  quickly  find. 

Prince  Discontent — 

Again  I  pray  of  thee  take  not  my  words  as  idle 
boast : — 


— ii7 — 


Not  thus  would  I  to  honored  commerce  Prince 
in  selfpraise  sing. 

These  pledges  vouch  more  wealth  than  Sulei- 
man's vast  host 

Hath  in  time's  earlier  day  e'er  brought  unto 
their  splendor  king. 

Let  waves  of  sea  engulf  this  wealth,  or  wind 
or  hell  destroy — 

My  loss  were  less  than  drop  to  sea — Less  than 
a  breath  to  sky. 

(Hands  Harmis  papers.) 

Harmis —  (Reading  first  paper.) 

Each  highway  in  the  land, 
Each  craft  sails  air  or  sea; 
All  that's  for  traffic  planned 
Gold  tribute  pays  this  thee. 

(Second  paper.) 
Here's  tax  on  drink  and  food, 
On  clothes  that  man  must  wear; 
On  home, — refined  or  rude, 
On  breath  of  nature's  air. 
On  shroud  that  winds  his  clay, 
On  all  man  pays  thy  levy; 
Thy  wealth  let  doubt  who  may 
Hast  shown  thy  gains  are  heavy. 


— n8— 


Yet  why  wouldst  me  befriend? 
For  what  wouldst  me  enroll? 
Why  me  assistance  lend 
While  thine  unstint  control? 

Prince  Discontent — 

Thou  knoAvst  how  through  that  subtile  force,* 

— Which  Greek*  espied  and  scholar*  classed, 

A  smith,*  a  doctor's  wife,*  a  Morse 

Enriched,  a  priest*  its  powers  massed, 

(And  thus  gave  man  scientific  facts 

— All  toilsome  wrung  from  nature's  works — 

Of  conquered  space, — Of  willing  acts 

To  calls  of  life  where  Chaos  lurks,) 

A  message  thou  canst  change  with  Mars. 

My  work  I'll  give  this  force  to  bend 

Rich  pleasure  gifts  to  draw  from  stars, 

And  thus  would  thee  earth's  traffic  lend. 

Harmis — 

Thy  purpose  I  with  awe  admire, 

*  Subtile  Force— Electricity. 

*  Greek  Espied— Thales. 

*  Scholar  Classed— Gilbert. 

*  A  Smith— Michail  Faraday,  scientist,  the  son  of  a  black- 
smith. 

*  A  Doctor's  Wife— Refers  to  the  leg-end  of  the  accidental 
electric  discovery  by  the  wife  of  Galvani  and  which  led  to 
Galvanism. 

*  A  Priest— Joseph  Priestley,  English  physicist  and  Unitarian 
divine. 


-H9 — 


And  with  a  will  shall  I  unite 

Each  enterprise  man  may  desire 

That  profit  yeilds  to  gold's  great  might. 

I  hear  our  joyous,  youthful  friend. 

He  comes  with  glorious,  loving  cries. 

Good  cheer  I  hope  he'll  gladly  lend 

To  speed  us  in  our  enterprise. 

Song,  Umenie — 

Sweet  sing  the  birds  when  sportive  hurls 

Its  beam  the  breaking  morn. 

Bright  hued  then  are  dew's  liquid  pearls 

That  night  in  sleep  gave  form. 

Our  heart's  then  stirs  love's  magic  power 

With  joy, — With  rapture  thrills, — 

As  love  greets  love  at  dawn's  new  hour 

When  love  all  nature  fills. 

Chorus,  Umenie  and  Flora — 

Then  come  my  love,  we'll  gather  flowers 

And  list  to  songs  new  born. 

We'll  journey  through  life's  joys  and  showers, 

Our  love  an  endless  morn. 

Prince  Discontent — 

The  queenly  Flora  comes  a  bride; 


— 120 — 

Her  lord  Umenie  at  her  side. 

I'm  puzzled  sore  regards  this  Queen 

Who  nulls  'gainst  soul  my  demon  scheme. 

Let  Fury  aid  in  Venus  form 

To  win  these  souls  through  hellish  storm. 

(aside.) 
(Enter  Fury  as  Yetta.) 

Song,  continued — 

Yet  far  more  fair  is  morn's  first  light, 

The  songs  of  birds  more  sweet ; 

More  brilliant  hued  the  dew-drops  bright 

Where  nature's  colors  meet. 

More  pure  the  joy,  more  rare  the  bliss, 

When  love  beams  unconcealed ; 

When  greeting  thee  with  pure  love's  kiss 

Thine  eyes  thy  love  reveal. 


Chorus — 

Then  come  m}^  love,  we'll  gather  flowers 

And  list  to  songs  new  born. 

We'll  journey  through  life's  joys  and  showers, 

Our  love  an  endless  morn. 

(Enter  Umenie  and  Flora  during  chorus.) 


— 121- 


Umenie— 

Here  with  the  early  dawn  good  friend? 

Doth  this  some  enterprise  portend? 

Flora — 

For  search  through  time  and  space  on  quest 

Of  knowledge,  planned  at  aid's  behest? 

Harmis — 

Yea,  yea.     Which  thou  most  happy  Q'ueen 

And  friend  Umenie  join  with  us. 

Its  novelty  I  truly  ween 

Surpasses  all— 'tis  marvelous. 

Plain  here  to  view  doth  Phisto  call 

Earth's  wonder-works, — both  great  and  small. 

Prince  Discontent— 

My  daugther,  who  but  now  arrived, 

Would  join  her  prayer  with  both  our  own, 

And  crave  as  boon  ye  kindly  stay 

As  earth's  events  of  note  are  shown. 

Yetta— 

Do  kindly  grant  awer  stranger's  prayer, — 
Thy  presence  lend  as  my  fear's  slayer. 


-122 — 


Flora — 

Not  unkind  can  one  be  tow'rds  fear. — 
Fear  's  but  a  phantom  of  the  mind. — 
To  me  no  phantom  forms  appear 
Lest  quickly  they  their  master  find. 
Quite  willingly  I  stay  with  thee 
The  wonders  of  the  past  to  scan 
Yet  stranger  shouldst  not  reckon  me 
While  Virgin's  crown  wears  Maid  Joan. 

Yetta— 

Ah,  that  fair  maid  hath  'scaped  the  mind 
That  thy  enchanting  self  bewitched. 
Assured  we  now  our  quest  shall  find 
Its  worth  to  man  through  thee  enriched. 

Umenie — 

Agreed  to  view  are  Phisto  we 

Thy  magic  art, — its  speed  to  see. 

Prince  Discontent — 

Thy  friend  informs  me  that  thou  art 

Well  in  intrinsic  values  skilled ; 

Dost  with  keen  sense  to  man  impart 

Where  beauty  reigns,  where  soul  was  thrilled. 

Will't  please  thee  then  to  choose  for  us 


—123- 


Some  pleasing  scene  to  call  from  time? — 
Some  scene  whereon  engaged  there  was 
Some  master  mind's  conceit  sublime? 

Umenie — 

Wouldst  sculptor  call,  or  architect? 

Or,  Flora,  wouldst  thou  painter  choose? — 

His  art  who  works  speak  more  correct 

Than  critic's  rules  whatever  their  use? 

(An  Iris  appears  in  the  mountain  stream.) * 

Yon  fleeting,  brighthued  sunbow  rare, 

In  its  majestic  color  play, 

Inspires  soul  to  visions  fair 

Of  artist's  iridescent  ray. 

So  let  us  have  rich  color  blends 

Of  tints  that  through  the  thousands  reach ; 

Where  nature  inspiration  lends, — 

Doth  man  entrancing  beauties  teach. 

Call  Angelo,  named  Michael, 

The  painter,  sculptor,  architect. 

(Upon  a  gesture  of  Prince  Discontent  a  living 
picture,  representing  Michael  Angelo,  con- 
templating his   work   in  the   Sistine   Chapel 

*  An  Iris,  formed  by  the  rays  of  the  sun  over  the  lower  part 
of  an  Alpine  torrent  and  whose  effects  last  till  noon,  is  so  close 
that  one  may  walk  into  it.  It  is  exactly  like  a  rainbow.  Under 
favorable  atmospheric  conditions  it  reflects  the  most  magnifi- 
cent color  effects  imaginable. 


-124— 


with  St.  Peter's  in  the  background  appears.) 
St.  Peter's  and  the  Sisitine  Chapel. 
They  for  all  time  his  fame  reflect. 
Call  Raphael : — His  inspiration. 
(Living  picture   of  Raphael  surrounded  with 

copies  of  his  works  appear.) 
"The  Coronation  of  the  Virgin." 
"Entombment"  and  "Transfiguration." 
Soul's  Paradise  "Saint  Catharine." 

Yetta— 

'Twere  hard  for  me  to  choose  the  master  mind. 

Both  artists  shown  are  so  sublime. 

Flora — 

All  's  beautiful  the  Muses  call  to  life, 

And  softens  much  of  life's  grim  strife. 

Prince  Discontent — 

Imposing!     Great!     Surpassing  masterful! 
Artistically  grand ;  Correct  in  Art. 
Yet  Harmis,  friend,  they'r  all  too  wonderful 
To  bear  much  fruit  of  gold  in  open  mart. 
Some  humbler  artist  would  I  shoAv  to  thee ; — 
One  who  with  debts  is  crushed, — hath  broken 
health ; 


-125— 


Hath  ailing  wife ;  Must  toil  for  modest  fee : — 
Whose   works   are   great,   yet   buy   they   him 

small  wealth. 
There's  gainful  speculation  there  for  gold, — 
Commercial  works  of  art  he  for  small  coin  hath 

sold. 

(Living  pictures  disappear.) 

Harmis — 

Thy  friend  I'd  see  and  willing  give  him  aid 

If  on  his  paintings  fortune  can  be  made. 

Prince  Discontent — 

Come  spirit  eighteen  fortyeight, 

When  Teuton  warred  'gainst  rule  of  hate ; 

When  men  of  worth  were  forced  to  fly 

King's  right  divine  or  meanly  die; 

And  when  each  popular  patriot 

The  King  outlawed — The  Tyrant  shot. 

Like  at  the  time  in  Mantua, 

When  Tyrolese  in  horror  saw 

Their  patriot  great  Hoefer  fall, 

Pierced  through  the  heart  by  tyrant's  ball. 

And  all  because  he  would  not  bend 

Where  hate  alone  doth  power  lend: — 

Where  tyrant  rule  doth  reason  chain, 


-126 


And  men  for  love  of  home  are  slain,* 
Then  spirit  of  that  time  show  here 
The  painter  who  held  brother  dear, — 
Showed  his  sore  trials  in  "Angelus," — 
The  peasant's  friend  Millett  show  us. 

SCENE  II. 

A  Rough  Studio. 

Millet  at  Work  Looking  Out  Upon  a  Field  of 
Toilers. 

Millett — 

Sore  burdens  crown  the  peasant's  day 

*  The  patriotic  leader  of  the  Tyrolese,  Andreas  Hoefer— born 
in  the  valley  of  Passeyr  November  22,  1767,— led  a  body  of 
Tyrolese  against  the  French  on  the  lake  of  Garda  in  1796.  In 
1808  he,  together  with  other  secret  deputies,  arrived  at  Vienna 
to  represent  to  the  Archduke  John  the  sufferings  of  the  people 
and  their  wish  to  be  reunited  to  Austria.  The  archduke  desired 
the  baron  von  Harmayr  to  sketch  for  them  a  plan  of  an  insurrec- 
tion. This  insurrection  met  with  such  success  that  in  three  days, 
April  11th  to  13th,  1809,  nearly  the  whole  country  was  liberated. 
Napoleon,  however,  after  his  victory  in  Austria,  at  once  marched 
three  armies  to  the  Tyrol,  to  subdue  the  rebellious  peasantry, 
whom  the  Austrians  had  abandoned  in  accordance  with  the  arm- 
istice of  Zuaim  (July  12th,  1809  >.  Hoefer  was  forced  to  conceal 
himselt  in  a  cave  in  the  valley  of  Passeyr.  When,  however, 
Spechbacher,  Haspringer,  a  Capuchin,  and  Peter  Vlayer,  at  the 
head  of  the  armed  population,  renewed  their  defense  of  the  Ty- 
rol, and  repeatedly  defeated  the  enemy,  Hoefer  issued  from  his 
retreat,  and  took  the  leadership  of  the  Tyrolese.  Later  the 
French  and  Bavarians  poured,  for  the  fourth  time,  into  the  coun- 
try, and  after  a  struggle  Hoefer  was  again  obliged  to  take  refuge 
in  concealment.  Two  months  later  he  was  betrayed  into  the 
hauds  of  the  French  by  a  priest  named  Douay,  conveyed  to 
Mantua,  tried,  and  condemned  to  be  shot.  The  sentence  was 
carried  into  effect  on  Feb.  20th,  1810.— Tyr.  Hist. 


— 127- 


As  toiling  through  life's  span  he  wanders. 
'Midst  sorrow  reaps  he  meager  pay 
'Yond  tax  that  haughty  lordling  squanders. 
Afore  the  dawn  begins  his  toil, 
Nor  doth  day's  end  assure  release: — 
When  midnight's  hour  rests  e'en  the  soil 
Then  want's  sore  dreams  disturb  his  peace. 

Here  see  thy  toiling  peasant  brother 
Made  through  thy  rule  care-crazed  and  sad. 
Wouldst  thou  then  all  ambition  smother 
That  thou  may 'st  run  with  luxury  mad? 
His  earthly  hopes  are  crushed, — are  dead ; 
Thy  rule  hath  him  of  all  bereft. 
And  he  whose  toil  thy  country  fed 
Thou  hast  scarce  hope  of  prayer  left. 
Yet  when  at  eve  he  toils  in  field, 
And  solemn,  sacred  peal  calls  us, 
Then  in  devotion's  holy  shield 
His  prayer  responds  to  Angelus. 

(Enter  Madam  Millett.) 

Madam  Millett— 

Dear  husband  ease  thyself  a  while, 

Thy  looks  betray  nerves  overstrain. 


—128— 


Let  us  high-tensioned  mind  beguile 
With  nature's  joys  and  rest  attain. 

Millett— 

Nay,  nay. — Aye,  aye,  my  darling  wife. 
We'll  stroll  away  from  toilsome  strife. 
Through  wooded  glen, — long  rippling  stream 
There  shall  we  both  weave  sweet  day-dream. 

Madam  Millett— 

I  hie  to  fetch  both  food  and  drink, 
Both  rod  and  line, — a  book  to  read : — 
Then  to  stream's  beauteous,  shady  brink. 
Not  care  but  pleasure  be  thy  meed. 

(Exit  Madam  Millett.) 

Millett— 

O  thou  my  soul's  enchanting  Queen 

This  day  shall  have  my  dearer  bride. 

From  poverty  which  we  have  seen 

There  's  crept  death's  shadow  to  her  side.* 

*  Millett,  the  celebrated  French  painter  was  born  in  1814,  in 
Gruchy,  near  Cherbourg.  He  battled  most  of  his  life  with  pov- 
erty whose  privations  had  early  in  life  robbed  him  of  his  young 
wife.  Most  of  his  now  practically  priceless  paintings  brought 
him  only  a  few  francs,  and  the  few  remaining  ones  only  a  small 
sum. 


T  E  L  E  P  A  H 


A  DRAMATIC  POEM 


BY  J.  A.  SALICK 


VOLUME  IV. 


Two  Copies  K&ceivjCi 

APR    16  1308 

jupyfigru  entry 

7t#v     fg      If"? 
GLASS  A         &Xca  «u, 

COPY    S. 


COPYRIGHT  1907  BY  J.  A.  SAUCK 
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. 


-129 — 


Prince  Discontent — 

(Handing  papers  to  Harmis.) 
Here  are  acknowledgements  of  debt 
Which  he  in  need  did  execute. 
Thou  canst  with  meshes  of  this  net 
To  force-law  sale  a  purchase  suit 
Through  which  these  works  will  come  to  thee 
At  price  on  which  great  gain  I  see. 

Harmis — 

I  hold  a  claim  'gainst  thee, — 'tis  large, 
And  failing  health  doth  plague  thy  bride. 
The  debt  shalt  thou  in  part  discharge 
With  this  thy  work,  and  have  beside 
This  purse  of  gold  for  thy  sick  wife ; 
To  ease  her  want, — prolong  her  life. 

Millett— 

Thy  uncouth  words, — implied  command, — 

Unfeeling  reference  to  heart's  pain, — 

Are  but  for  golden  profit  planned 

Which     thou     through     sneers     'gainst     care 

wouldst  gain. 
Yet  is  there  no  recourse  for  us 
Who  with  disease  and  want  are  maimed. 
Thus  basely  must  "'The  Angelus" 


— 130— 


Be  as  commercial  art  profaned. 

Grim  want  would  rob  me  of  my  wife, 

Few  days  for  her  these  crumbs  would  ease ; 

Useless  'gainst  wealth  seems  poor  man's  strife, 

I  take  this  purse  my  wife  to  please. 

(Exit  Millett.) 

Prince  Discontent — 

Wouldst  thou  that  commerce  aid  extend 
Aggressive  then  thy  wares  proclaim, 
And  in  rich  mart  some  time  expend 
To  urge  for  gain  this  picture's  fame. 
Then  let  us  take  thy  gem  to  mart 
Where  wealthy  clowns  grow  money  wise, — 
There  let  us  make  a  fad  of  Art;— 
Reap  gains  from  fools  who  Art  despise. 
(Enter  servant  who  carries  off  "The  Angelus.,T 
Exit  Prince  Discontent,  Harmis  and  Yetta.) 

Flora — 

Our  friend   's   much   changed,   grown   almost 

rude 
Since  unjust  gains  his  mind  delude. 

Umenie — 

The  curse  of  greed  hath  touched  him  hard; — 

His  usefulness  't  hath  sorely  marred. 


-131- 


Vile  Phisto's  skill  enflames  man's  greed. 

We'll  call  for  worth  mind's  wonder  deeds. 

Come  Edmond*  heed  thy  master's  cry; 

Thy  kettle  leave, — delay  thou     not. 

Thy  soul  let  journey  through  the  sky, 

Amongst  the  stars  consign  its  lot. 

There  shall  it  motion  secrets  read 

From   nature's   works, — in   grandeur   great; — 

How  monstrous  forms  in  maddening  speed 

Man  terrify — yet  elevate. 

There  read  correct  the  signs  from  Heaven : — 

How  brilliant  star  in  nature's  realm, 

Ere  into  separate  atoms  driven 

May  serve  as  guide  of  Bethlehem. 

Bright  star  Nativity  there  find : — 

Compute  the  time  when  next  it  shows 

Its  dazzling  light  to  all  mankind 

*  Dr.  Edmond  Halley— born  1 656— the  celebrated  astronomer, 
son  of  a  London  soap  boiler.  He  was  the  first  to  solve  the  dif- 
ficult problem  of  correctly  computing  the  time  required  for 
comets  to  travel  their  orbit  and  thus  predict  with  accuracy  the 
time  of  their  return.  He  was  the  first  to  identify  the  comet  of 
1682.  named,  after  him,  "The  Halley  Comet",  with  the  one  ob- 
served in  1607,  1531,  and  also  in  1456,  just  as  the  Turks  had  be- 
come masters  of  Constantinople.  The  superstitious  fear  regard- 
ing comets,  led,  in  1456,  to  the  prayer  "Lord  save  us  from  the 
devil,  the  Turks,  and  the  comet." 

At  the  time  of  the  perihelion  passage  of  this  comet  in  1759, 
Mozart,  then  a  child  about  four  years  of  age,  is  said  to  already 
have  developed  such  musical  genius  that  he  played  the  clavi- 
chord and  composed  a  number  of  minuets  and  other  pieces  still 
extant. 

"'The  Halley  Comet"  is  one  of  the  brightest  and  will  appear 
again  in  1909. 


—132— 


Ifi  shape  kind  nature  for  it  chose. 
Show  how  on  scale  of  Universe 
'Tis  but  a  mite,  in  weight  and  size, 
Yet  must  obey, — e'en  when  dispersed, 
Each  law  prescribed  by  nature  wise. 
Then  show  us  here  the  starry  wonders 
That  lend  their  splendor  glow  to  night, 
Afore  day's  brilliant  light  doth  sunder 
Each  separate  form  in  shape  to  sight. 
And  in  the  hush  of  nature's  slumber, 
About  to  wake  to  day  renewed, — 
'Neath  canopy  of  stars  'tout  number 
Shall  star  Nativity  be  viewed. 
Beneath  this  glorious  arch  of  heaven 
Shall  King  of  Melody  appear, — 
To  whom  be  inspiration  given 
Mankind  to  end  of  days  to  cheer. 
(Prince  Discontent  and  Yetta  appear  behind 
screen  during  the  foregoing  lines.) 

Prince  Discontent — 
Confounding  this  to  my  fixed  plans : — 
Whilst  I  in  greed  wreave  Harmis  fast 
Umenie's  power  here  commands 
Momentous  incidents  from  past. 

(Enter  Harmis.) 


—133- 


I  have  thy  friend  some  magic  given 
To  call  one  who  by  Muse  is  driven. 

SCENE  III. 

The  Organ  Loft  of  a  Cathedral. 

Mozart,  seated  at  the  Organ,  beneath  a  canopy 

of  stars.     A  Comet  of  increasing 

brilliancy  appears. 

Mozart— 

Thou  wondrous  proof  of  skill  of  man 

Wilt  lend  thyself  to  heavenly  Muse, 

And  peal  a  chord  whose  power  can 

For  praise  Divine  the  music  choose? 

Peal  forth  in  waves  of  solemn  sound 

Some  magic  chord  through  which  each  soul 

And  all  the  Universe  unbound 

Shall  powers  of  God  on  high  extol. 

Come  give  to  me,  O  Muse,  that  note 

Of  sound  magnificent  and  clear, 

Within  whose  sphere  in  harmony  float 

Intwining  strains,, — held  loving  near. 

Then  give  to  me  that  sound  sublime, — 

That  melos  noble,  grand.     O  Muse 

Lend  inspiration's  light  divine 

For  holy  veneration's  use. 


—134— 


Umenie  and  Chorus — 
Glo  -  ri  -  a  -  in  -  ex  -  celsis. 

Mozart- 
High  heaven's  pure  toned  Angel  Choir, 
The  glorious,  six  winged  Seraphim, 
Waft  here  a  song  of  holy  fire 
To  praise  our  Lord  in  sacred  hymn. 
O  ope  ye  font  of  joyous  tear, — 
Let  swelling  heart  my  eyes  bedew; 
In  reverend  exstacy  of  fear 
Let  sacred  hymn  our  praise  renew. 

Prince  Discontent — 

'Twere  well  thou  bidst,  in  kingly  gown,  some 

gold. 
Man's  right's  for  ostentatious  gifts  are  sold. 
(Harmis  comes  forward  as  King*) 

Harmis — 

Wouldst  entertain  me  at  my  court 

A  purse  of  gold  shalt  have  each  year. 

Thy  music  new  would  I  import 

And  with  bright  gold  bid  thee  good  cheer. 

*  The  offer  of  a  salary,  made  to  Mozart  by  the  king  of  Prus- 
sia, led  the  emperor  of  Austria  to  give  Mozart  800  florins  a  year. 


-135- 


Mozart — 

Not  wealth  of  Kings  can  Muse  control,- — 

Not  recompense  can  Art  impart. 

Gold  buys  nor  Art  nor  Muse's  soul; 

They  but  in  inspiration  start. 

(Exeunt.) 

SCENE  IV. 

Paris — Near  Entrance  of  Art  Gallery. 

Prince  Discontent  and  Harmis. 

Voices- 
Fifty  thousand  francs  !     Fifty-five  !     Sixty ! 
Five !  Seventy !   Eighty !   One  hundred  thous- 
and francs ! 

Prince  Discontent — 

Dost  hear  the  bidding  at  the  sale  now  on 

Where  vanquished  Copper  King's  effects  are 

sold?* 
Thy  Angelus  is  what  they  bid  upon ; 
Each  farthing  that  it  brings  adds  to  thy  gold. 

*  In  winding  up  the  affairs  of  a  defunct  trust,  formed  for  the 
purpose  of  controlling  the  copper  output  of  the  world,  Millet's 
Angelus,  then  belonging  to  the  collection  of  one  of  the  chief 
promoters  of  the  trust,  was,  in  1889,  sold  for  about  600,000 
francs. 


-136— 


Voices — 

One  hundred  and  fifty  thousand  francs ! 

Two!   Two  fifty!   Three!   Three   fifty!   Four! 

One  Voice — 

One  half  a  million  francs  for  loan 

Until  throughout  new  world  we've  shown, 

To  men  of  wealth  for  golden  fee, 

This  newest  fad  of  gay  Paris. 

Prince  Discontent — 

Ha !  Ha !  Thy  painting  they  have  only  loaned, 

not  sold, 
Yet  half  a  million  francs  the  loan  adds  to  thy 

gold. 
He  who  to  gold  lends  force  of  soul 
Shall  tribute  reap  from  man's  emprise ; 
Gold  rules  supreme, — it  doth  control 
Substantially  all  enterprise. 
Then,  as  my  steward  thou  wilt  be 
To  manage  well  my  wealth  untold, 
Of  gains  two  third  shall  fall  to  thee ; 
One  tenth  invest; — the  rest  I  hold. 
My  daughter  I  have  made  my  heir, 
And  she  shall  have  as  marriage  gift 


-137— 


Each  traffic  and  industrial  share. 

Wilt  manage  these  with  selfsame  thrift? 

(Flags  with  gold  coin  emblems  appear.) 

Harmis — 

I  see  a  royal  flag, — a  gold  hued  banner  fair 
That  waves  o'er  all  mankind,  bold  in  trium- 
phant sway. 
Beneath  it  swells  in  size  thy  gold,  which  in  my 

care, 
I,  for  commercial  gain,  made  Mammon's  rule 

obey. 

(Enter  Yetta  behind  screen.) 
Thus  shall  thy  daughter's  gold  not  know  an 

idle  hour, 
But  'neath  that  flag  shall  grow  in  traffic's  busy 

strife, — 
Whilst   thou,    to    rest   assured   that    I'll    heed 

Mammon's  power 
And  guard  thy  daughter's  wealth,  give  Yetta 

me  as  wife. 

Prince  Discontent— 

My  daughter  hath  confessed,  in  confidence  to 
me, 


—138— 


That  thou  the  power  of  wealth  didst  keenly, 

quickly  see ; 
Didst  know  what  use  of  gold  to  make  to  gain 

thy  end; — 
Such    praise    is    welcomed    son-in-law's    sure 

recommend. 
To  win  my  daughter's  hand  thou  hast  my  free 

consent ; 
Her  earnest  words  of  praise  should  thy  success 

portend. 

Harmis — 

My  gold  on  picture's  loan 

I  go  for  gain  to  barter; 

Wilt  thou  meantime  make  known 

My  love  to  thy  sweet  daughter? 

Prince  Discontent — 
I  like  thy  business  mind; 
Hast  little  time  for  sentiment. 
My  daughter  shall  be  kind, — 
I  will  to  thy  request  attend. 

(Exit  Harmis.) 

Prince  Discontent —     (Yetta  comes  forward.) 
Commercialism   turned   commercial   greed 
Is  fittest  duj  corrupting  seed. 


-139— 


Yetta— 

Thou  fool  who  wouldst  fair  maiden  woo, 
For  golden  dross  shalt  surely  rue 
The  life  that  nature  thee  did  give, — 
That  thou  wert  doomed  as  man  to  live. 

Prince  Discontent — 

Ha!     Ha! 

A  blushing  bride  thou  shalt  at  high  noon  be, 

And  in  one  hour  a  dashing  divorcee. 

Great  Tel'pah's  soul  we'll  gain  for  hell, — 

Full  soon  shall  sound  in  death  his  knell. 

Yetta— 

Past  masters  we  of  deadly  hate, 

Of  soul  consuming,  endless  hate, 

That  thrives  but  in  our  presence. 

'Mongst  mortals  weak  we  vend  our  hate 

Fair  youths  from  home  we  send  in  hate, 

Man's  soul  from  clay  we  rend  in  hate, 

Hate  is  our  very  essence. 

Yet  all  the  hate  that  lives  in  hell, 

All  known  and  unknown  hate  as  well, 

Shall  through  me  surge  with  forces 

Like  waves  that  ships  asunder  tear, 

Like  lightning's  darts  shoot  through  the  air, 


—140— 


Like  fiery  tongues, — consume  what  's  fair, 
To  blast  joy's  happy  courses. 

Prince  Discontent — 

How  now!     Why  so  much  hate  for  Harmis? 

Yetta— 

That  clownish    knave !      For    Flora    fair    the 

charm  is. 
That  lovesick  Q'ueen 
Claims  she  has  seen 
Us  both  in  ages  past  and  gone ; 
Yet  can  I  not 
The  time  nor  spot 
Or  circumstances  hit  upon. 
My  wit  tells  me 
That  in  Paris 

Some  force  worked  'gainst  my  will ; — 
Joan,  the  Maid, 
A  maid  there  staid 
'Gainst  all  my  demon  skill. 
The  force  that  led 
To  virtuous  bed, 
Against  my  offered  joys, — 
This  Orleans  Maid, 
Still  to  this  Shade 


-141— 


Its  unmasked  form  denies. 

I  firmly  hold 

Fair  Flora's  soul 

Lent  charm  to  virtuous  Maid, 

And  could  I  bate 

Her  with  my  hate 

Fd  make  of  her  a  Shade. 

Prince  Discontent — 

Umenie  and  his  bride  I  fear 

Are  not  of  mortal  clay ; 

The  youth  at  Harmis'  birth  was  near 

In  form  he  wears  today. 

Nor  doth  he  age  with  flight  of  time 

And  thus  is  not  of  earth; 

And  as  he  doth  oppose  all  crime 

He  's  not  of  hellish  birth. 

At  sign  from  me  call  Beelzebub 

To  aid  us  with  his  train; 

We  must  Umenie's  power  curb 

If  hell  shall  Harmis  gain. 

Here  Harmis  comes.     Play  well  thy  part. 

Man's  greed  for  gold  woo  Fury  heart. 

(Exit  Prince  Discontent,  enter  Harmis.) 

Harmis — 

Fair  Yetta  wilt  thou  look  with  favor 


-142- 


On  gainful  union  of  our  gold? 

Through  marriage  joined  our  gains  shall  savor 

Our  lives  with  golden  joys  untold. 

Let  us  in  wealth  seek  joys  of  life ; 

Dear  Yetta  wilt  thou  be  my  wife? 

Yetta— 

My  father  counsels  gold  with  gold  to  wed, 

And,  Harmis  dear,  my  father's  is  a  knowing 

head. 
(Exit   Harmis    and   Yetta,   enter   Prince    Dis- 
content.) 

Prince  Discontent — 

From  the  realms  of  Chaos  came  I, — 

Came  from  its  nihility, 

Creature  of  anarchic  law. 

At  the  dawn  of  reason  came  I, — 

Fancy  formed, — unwittingly, 

Called  by  wizard  Telepah. 

As  a  plague  'mongst  mankind  came  I, — 

Called  from  out  the  realms  of  fear, 

Fatal  Shade  Prince  Discontent; 

Now  for  soul  of  Tel'pah  came  I ; — 

Came  I  here  in  demon  cheer, 

That  his  soul  to  hell  he  sent. 


-143— 


From  the  past  come  here  as  mortals 
Ye  who  showed  the  power  of  mind; 
Ye  who  opened  reason's  portals, 
Ye  who  worshipped  mystic  shrine; 
Ye  who  solved  what  nature  *d  hidden, 
Ye  who  gave  mechanics  soul; 
Ye  who  ruled  by  commerce  bidden, 
Whilst  I  show  Harmis  power  of  gold. 

SCENE  V. 

War,  Science  and  Industry. 

The  foreground  of  this  scene  is  representa- 
tive of  Astronomy,  Chemistry,  and  History, 
running  backward  to  Astrology,  Alchemy,  and 
Legend,  respectively,  while  the  whole  is  ar- 
ranged to  represent  Science  and  Industry.  The 
background  is  representative  of  war.  In  it 
moving  bodies,  savage  and  barbarian  warriors 
to  modern  soldiers,  appear  successively,  ter- 
minating with  a  representation  of  modern  en- 
gagements, and  Sister  Anthony  and  compan- 
ions followed  by  Red  Cross  nurses  ministering 
to  wounded  soldiers. 

(Enter  Umenk  and  Flora,  Harmis  and  Yetta,) 


-144— 


Prince  Discontent — 
See  there  the  ancient,  hoary  alchemist 
Who  sees  man's  soul  in  transmutation  mist, 
Which  Paracelsus*  doth  as  metal  class, 
And  which  meek   Priestley  proves  to  man  is 
gas. 

Wise  Thales  see,  and  how  from  amber  grew 
A  knowledge  of  that  force  today  still  new. 
That  force  enriched  by  Lyden,  Faraday, 
Galvani,  Volta,  Franklin,  and  Dufay, 
And  many  masters  so  that  now  we  see, 
Are  moved,  are  fed,  are  kept  electric'ly. 
Helmholtz,  with  sportive  synchrony  of  sound 
Stirs    myriad    waves    of    sound,    in    harmony 

bound. 
Galileo  :     I  heard  him  not  recant ; 
The  inquisition  died, — with  it  some  rant. 
There  's  liquid  air, — another  mighty  power ; 
Like  steam  it  will  thy  purse  with  gold  gains 

shower. 
And  there  the  tools  of  art  mechanical, — 

*  Paracelsus— born  about  1493.  In  him  Alchemy  proper 
may  be  said  to  have  culminated.  He  held,  with  Valentine,  that 
the  elements  of  compound  bodies  were  salt,  sulphur  and  mer- 
cury. Early  in  life  he  struck  at  the  then  prevailing  system  of 
medicine  and  proposed  a  system  of  his  own,  which  although 
shrouded  in  absurdity  and  obscurity,  inaugurated  a  new  era  in 
medicine. 


—145— 

Its    various    secrets.       Own    all    these, — they 

shall, 
If  thou  dost  keep  them  safe  in  thy  control, 
Increase  thy  wealth  full  many  thousand  fold. 

Yetta— 

Brave,  patriotic  soldier  with  his  life 
Defends,  on  honor's  field,  his  home  his  wife, 
His    child,    his    country's    honored,    lustrous 

name, — 
Adds  laurels  to  his  own,  his  country's  fame. 
All  fearlessly  he  sings  the  battle  cry 
"For  home,  for  country's  love  I  willing  die." 
Unmindful  then  of  cannon's  murderous  roar, — 
Of  carnage  where  its  deadly  missils  tore, 
He  in  fierce  battle's  thickest,  bloodiest  strife 
Casts  in  the  balance  fortune,  limb  and  life. 
See    how    sore    wounded    still    he    holds    his 

ground, 
Now    drops,    still    fighting    on    in    life's    last 

round. 
The  dying  patriot  now  hears  death's  knell, — 
His  weapons  in  his  hands  a  last  farewell 
To   wife,   to   child,   to   country   dear  breathes 

he ; — 
Then  feels  no  pain, — doth  neither  hear  nor  see. 
One  last !     One  mighty  effort  opes  his  eye ! 


— 146 — 

Now  move  his  lips  once  more — and  now  a  cry ! 
"Oh  comrade  say!  Have  we  the  battle  won?" 
Then  smiles  content  in  death — His  race  is  run. 

Flora — 

That    rock,    the    family    hearth    which    holds 

above, 
In  home's  triumphant  arch  the  keystone  love; 
That  home  o'er  which  peace  and  good  will  doth 

reign- 
Its  sacred  walls,  its  grounds— their  every  lane, 
Fond    parents,    daughters,    sons,    the    family 

blessed, 
Foundation  they  on  which  man's  laws  must 

rest. 
Nor  can  there  hold,  nor  force  of  law  or  arms, 
A  patriot  true  when  wrong  his  home  alarms. 
And  no  self-motived  king,  or  petty  judge 
Deludes  his  heart  with  patriotic  fudge. 
He  knows  himself  protector  of  his  right ; 
Knows  right's  equality  is  country's  might. 
Thus  'gainst  each  breath  of  home  endangering 

strife 
Home's  altar  holds  his  heart,  his  arm,  his  life. 

Yet   while   no  blustering  tongue   his   ear  can 
hold  — 


—147— 

Nor  tempt  his  faithful  heart  nor  fame,  nor  gold, 
Each  valiant  deed  rewards  he  gloriously ; 
And  bleeding  hearts  of  Sisters  Anthony;  * 
Who  loyally  to  suffering's  promptings  yield, 
He  crowns  "The  Angels  of  the  Battlefield." 

(Pointing  toward  soldiers  with  Red  Cross  em- 
blem.)* 
Come  Harmis,  there  is  need  of  aid  and  cheer ; — 
Thy  brothers  they,  who  die  for  brothers  dear. 

Yetta —  (Pointing  toward  Industries.) 

Send   as   aid   some   gold. — There   fix   wealth's 

domain ! 
Close  application  then  reaps  golden  gain. 

(Flora  and  Umenie  go  among  soldiers  to  aid, 
Yetta,  Harmis  and  Prince  Discontent  among 
Industries  for  traffic.  Enter  Witches  while 
drop  shuts  off  Scene  V.) 

*  Sister  Anthony,  (Mary  O'Connell)  born  Limerick,  Ireland, 
August  15,  1815,  died  Cincinnati,  Ohio,  December  18,  1897. 
The  terrible  slaughter  at  the  battle  of  Pittsburg  Landing  appeal- 
ed so  strongly  to  her  sympathies  that,  with  two  companions,  she 
accompanied  the  noted  surgeon,  George  C.  Blackman,  to  Nash- 
ville to  minister  to  the  wounded,  there  winning  the  title  of  ''The 
Angel  of  the  Battlefield."— Ency.  Am. 

*  A  red  cross  on  a  white  background  forms  the  distinctive 
badge  of  the  Red  Cross  Societies  which  have  been  established 
in  all  civilized  countries  as  a  result  of  an  international  con- 
ference, held  in  Geneva,  in  1863.  The  conference  was  followed 
by  an  international  convention  agreed  upon  and  held  at  the 
same  place  the  next  year.  The  first  war  to  bring  the  Red  Cross 
service  into  activity  was  that  of  1866  in  Germany,  Austria,  and 
Italy.  Austria  had  not  yet  joined  the  compact  at  that  time,  but 
her  citizens  raised  and  gave  to  the  service  almost  $500,000. 


— 14&— 

First  Witch— 

Ha!     Ha!     Ha!     Ha! 

Didst  say  as  Yetta  she  is  known 

Who  's  aiding  now  Prince  Discount? 

Second  Witch — 

Aye,  and  by  her  is  Harmis  shown 
What  many  souls  to  us  hath  sent. 
He!     He!     He!     He! 

First  Witch— 

Ha!     Ha! 

That  Harmis  her  doth  woo  as  bride? 

Asked  Fury  Shade  to  be  his  wife  ? 

Second  Witch — 

Not  her  but  wealth  he  deified,— 
Wooed  gold  to  be  his  bride  for  life. 
He!     He!     He! 

First  Witch— 
She'll  bring  him  gold 
To  burn  his  soul. 
Bring  him  such  joy 
Will  make  him  fly 
To  Prince  Despair 
To  end  his  care. 


—149— 


And  then  at  last 
There  shall  be  cast 
To  hell,  ha!  ha! 
Great  Telepah. 


(Enter  third  Witch.) 


Third  Witch- 
News  !       News  ye   Shades !     News  rare  and 

hellish, 
Fresh  ground  in  Justice  Feeme's  mill. — 
Court  Evil  Eye  doth  so  embellish, 
That  gilded  might  doth  like  laws  kill. 
Judge  Feeme  finds  no  legal  rein 
'Gainst  plundering  class  nor  fratricide, 
When  thus  his  itching  palm  can  gain 
Wealth  wrung  from  toiler's  fireside. 
A  case  was  on  'twix  brothers  whom 
Dead  parent's  gold  to  court  hath  sent: — 
'Till  poor  they'd  fought,  so  Feeme  ruled 
"In  Statu  Quo." — Their  all  was  spent. 
Next  Harmis  I  with  Yetta  see ; — 
They'd  take  a  flight  in  matrimony — 
"Ah  !     Chapter  thirteen  twenty-three, 
Loose  threaded,"  said  the  Judge,  "fee  me." 
Then,  leaning  forward,  kissed  the  bride, 
Who  gave  his  lips  in  Fury  kiss 
A  Demon  Charm  that  will  abide 


—150— 

As  taint  of  soul  when  hell  is  his. 
See  here  they  come  like  mortal  fools 
Who  greed  for  gold  with  love  confound. 
More  news  of  how  Judge  Feeme  rules 
Ye'll  know  as  we  pass  on  our  round. 
Ha,  ha,  ha,  ha. 

(Exeunt.) 

SCENE  VI. 

A  Lane  in  Front  of  a  Mansion. 

Harmis  and  Yetta  starting  on  wedding  tour, 
Prince  Discontent,  Imps  and  Elves,  dancing 
and  waving  gold  hued  flags  and  banners,  and 
Guests  representative  of  wealth  and  luxury. 

(Exit.  Enter  Witches.) 
Witches — 

Ha,  ha — He,  he — Ha,  ha — He,  he. 
But  empty  forms.     No  cheer  they  shower : — 
Their  honey-month  '11  not  last  an  hour. 

First  Witch— 

Ha,  ha,  ha,  ha. 

Gold  and  glitter 

Madly  flitter— 

Rob  his  soul  of  quiet  rest. 


—151— 

Second  Witch — - 

To  his  heart 

Thy  greed  impart, — 

With  despair  his  soul  infest 

He,  he,  he,  he. 

Third  Witch- 
Round  thy  hissing,  seething  caldron 
Of  despair  engendering  greed, 
Be  he  whirled,  in  restless  maelstrom, 
Ruining  rich  and  those  in  need. 
Wrecking  fortunes,  robbing  toilers, — 
Widows,  orphans,  all  alike; 
Aiding  t)^rants,  and  despoilers,— 
Prince  Despair  his  soul  then  strike. 

Witches — 

Ha,  ha — He,  he — Ha,  ha — He,  he. 

(Exit  Witches.     Enter  Umenie  and  Flora) 

Flora — 

Dear  my  lord  thou  art  my  treasure; — 
Thy  love — its  joy — I  know  my  own. 
At  thy  side  there  lives  my  pleasure ; 
To  our  love  is  care  unknown. 
Through  the  ages  shall  we  wander, 
Side  by  side,  in  love's  sweet  dream ; 
Love  works  nature's  greatest  wonder, — 


—152— 

Makes  fair  earth  celestial  seem. 
Would  that  love  were  Harmis'  lot — 
Who  his  heart  hath  sold  for  gold ; 
Married  Yetta  for  her  dot, — 
Married  care  and  pain  untold. 

Umenie — 

For  our  friend  I'm  truly  sorry. 

Phisto  pinked  his  willing  ear ; 

Crammed  his  mind  with  crafty  folly, — 

Greed  the  Demon  waiting  near. 

Thus  was  Greed  installed  as  master 

Gold  to  reap  from  brother's  doom ; 

Laws  to  buy  that  breed  disaster, — 

Yield  few  gold — Bring  many  ruin. 

Laws  that  special  are  in  favor 

Efforts  pent  a  few  to  please ; 

Tax  what  sweat  of  brow  doth  savor, — 

Take  from  toil  to  give  to  ease. 

Vicious  laws  in  operation 

Breed  a  class  that  tribute  lay ; — 

Sap  the  life-blood  of  a  nation, 

Masses  wealth  to  class  they  pay. 

Love  dwells  not  'mongst  greedy  mortals. 

Greed  drove  love  from  Harmis'  side. 

Love  that  oped  to  us  its  portals 

Is  all  unknown  to  Harmis'  bride. 


—153— 

Flora — 

Useful  was  the  infant  Harmis ; 

Useful  was  his  vigorous  youth. 

Now  in  Commerce  Greed  the  harm  is : — 

Lust  of  Gain  scorns  brother's  ruth. 

Once  more  shall  we  make  an  effort 

To  win  back  his  former  worth? 

For  him  summon  minds  that  sent  forth 

Thoughts  that  gave  new  values  birth. 

Here  come  Phisto,  Yetta,  Harmis. 

Harmis  still  they  cram  with  greed. 

Greed  the  power — Greed  the  charm  is 

Tainted  Commerce  with  its  seed. 

(Enter  Prince  Discontent,  Harmis,  and  Yetta.) 

Harmis — 

World's  Traction  Trust,  which  I  promoted, 

Hath  its  entire  issue  floated. 

Our  gain  is  great,  but  will  be  greater 

At  wrecking  time  a  little  later. 

Prince  Discontent — 

Wreck  "Through  the  Land  and  O'er  the  Sea." 

These  bonds  will  place  them  in  thy  care. 

Millions  will  thy  profits  be, — 

The  losses  but  some  toilers  bear. 


—154— 

Umenie — 

Kind  welcome  friends.     Let  us  again 

Take  flight  through  time — Its  wonders  see; 

Learn  from  the  past  with  care ;  And  then 

Tune  reason  to  sweet  harmony. 

See  Harmis,  there  come  noble  Greek 

To  break  the  chains  of  childish  fears. 

They  would  once  more  mind's  freedom  seek 

That  lay  enslaved  two  thousand  years. 

Not  only  would  they  thought  release, — 

Restore  its  rights — Its  praises  sing; 

But  like  in  ancient  days  of  Greece, 

Make  reason  rule — Crown  free  thought  King. 

Great  Shakespeare's  and  great  Goethe's  works 

Stand  foremost  'mongst  this  honored  host. 

Then  Shiller,  Goldsmith, — free  from  quirks, 

And  there  see  Burns  and  famed  Kirk's  ghost. 

SCENE  VII. 

Kirk-Alloway. 

Same   and   enter   Tarn    O'Shanter.*     Demons 
and  Witches  appear. 

First  Witch- 
As  ghaists  an  houlets  lorn  we  cry 

*  Adapted  from  "Tarn  O'Shanter"— Burns,  and  Jellon  (Jack) 
Grame. -Scott. 


—155— 

'Roum  auld  Kirk-Alloway's  craken  walls — 
Like  deils  o'er  warlock  craigies  sigh, 
Like  fiend  wi  birktre  bark  fiend  calls. 

Prince  Discount — 

Call  aid  at  once,  Umenie  shows  here  servile 
devils 

Great  minds  made  gross  delusions  to  the  pres- 
ent age 

We  must  with  Beelzebub  and  with  his  train 
their  revels 

Tune  to  our  gain  and  blot  anew  King  Reason's 
page. 

First  Witch— 

Thou  towzie  tyke,  auld  Nick  as  beast, 
Screw  up  the  pipes  an  gart  them  skirl; 
Wi  music  fit  for  midnight  feast 
Make  floor  and  walls  an  rafters  dirl. 
Drunk  Charlie,  thou  wi  brake  neck-bane, 


Glossary -Aboon,  above.  Ain,  own.  Aips,  suits.  Auld,  old. 
Bairn,  infant.  Birktre,  birch-tree.  Ca,  can.  Carlin,  old  women. 
Craken,  cracked.  Craigie,  neck,  crag.  Cutty,  short.  Deils, 
demons.  Dirl,  tremble.  Duddies,  rags.  Gart,  force  to,  make. 
Gif,  if.  Ghaists,  ghosts.  Guede.  (na  guede),  no  whit.  Houlet, 
owl.  Iammern,  lamenting.  Kent,  knows.  Kirk,  church.  Liifliche, 
lively.  Link,  to  trip  along.  Loke,  look.  Loup,  leap.  Lorn, 
lost.  Mair,  more.  Mither,  mother.  Neck-bane,  neck-bone. 
'Roum  (aroum,)  around.  Sark,  shirt.  Seilie,  silly.  Siller,  silver. 
Skirl,  to  shriek  shrilly.  Sma,  small.  Swatie,  sweating.  Towzie, 
rough,  shaggy.  Tyke,  a  dog.  Warlock,  a  wizard.  Wark,  work, 
Wha,  who.    Wi,  with.    Wode,  mad, 


— 156— 

Wi  Mungo's  mither  loup  an  fling; 
An  Jack,  wha  hath  his  lassie  slain, 
Aboon  the  well  o  drowned  bairns  sing. 

Demons  and  Witches — 

Loke,  here  is  ain  makes  e'en  hell  seilie 

Wi  his  iammern  preyer  play. — 

Wit  kent  na  guede  suits  Holy  Willie, — 

Run  'bout  an  catch  thy  donkey  bray. 

(Witches  torment  Willie.) 

Umenie — 

Such  ugly  sights  plague  vulgar  minds 

Whom  stupid  fear  holds  meanly  chained, — 

And  yet  on  earth  a  worse  hell  finds 

His  mind  whose  law  hath  Justice  maimed. 

First  Witch— 

Thou  Dick,  wha  wi  a  knife  didst  mangle 

Fo'  siller  sma,  thy  daddie's  throat, 

Shall  Jennie,  wha  her  bairn  did  strangle, 

Dance  on  hot  irons  raving  wode. 

Now  Nan,  thou  winsome,  forlain  wench, 

Thou  lead  rigwoodie,  swatie  carlin 

In  dance  mair  liifliche  than  the  French 

In  which  Scotch  Gaists  alone  ca  wharl  in. 


—157— 

Witches  and  Demons — ■ 

Nan !     Nan  !     Link  on  in  faster  measure. 

Nannie — 

Now  I,  gif  this  aips  not  yer  pleasure 

Must  coost  my  duddies  to  the  wark. 

Tarn  O'Shanter— 

Auld  Ayr !     Weel  done,  Cutty-sark ! 
(Witches   and   Demons   sally  out   after  Tarn 
O'Shanter  and  exit.     Enter  Impo.) 

Impo — 

O  Prince,  I  crave  thy  pardon  but  would  seek 
On  matters  grave  a  word  with  thee  to  speak. 
(Exit  Umenie  and  Flora,  Harmis  following.) 

Prince  Discontent — 

How  now  Impo.     What  's  now  amiss? 

Impo — 

My  master  sent  me  here  with  this. 
(Delivers    paper    to    Prince    Discontent    and 
withdraws.) 

Prince  Discontent — 

Hold  Harmis !     Stay  I  pray. 

(Hands  paper  to  Harmis  who  has  returned.) 


-158- 


Didst  rob  thy  bride  of  all  her  wealth  indeed? 
Wouldst  make  all  mankind  sweat  to  feed  thy 
greed? 

Harmis — 

Thy  daughter  have  I  wed. — 
We  matched  our  wits  for  gold. 
Our  fortunes  was  the  prize, — 
These  I  alone  now  hold. 

(Enter  Yetta  throwing  off  her  disguise.) 

Prince  Discontent  and  Yetta — 
Ha!     Ha!    Ha!     Ha! 

Yetta— 

A  fury  didst  thou  wed 

Who  tempted  thee  with  greed, 

And  thus  wert  willing  led 

A  tool  for  hellish  deed. 

Harmis — 

A  Fury  thou — from  realms  of  Night? 
Wert,  wealth  arrayed,  a  fairer  sight. 
And  thou  a  Fiend? — Foul  Demon  Shade 
The  wealth  is  mine  through  laws  I  made. 

Prince  Discontent — 

Not  with  thy  purchased  laws,  vain  fool, 


—159— 

Canst  thou  'gainst  us  successful  war; 

The  Universe  couldst  sooner  rule, 

— Couldst  sooner  dim  the  brightest  star. 

A  higher  law  controls  e'en  thee; 

It  hath  proclaimed  thy  deeds  unjust, — 

Proscribed  thy  speculative  sea, 

Destroyed  thy  "Universal  Trust." 

(Enter  Prince   Despair  and  hands  papers   to 

Harmis.) 
The  wealth  which  thou  dost  greedily  hold 
It  brands  as  fraud — inflated  dross — 
Makes  it  unreal,  makes  it  as  cold 
As  winter  moon's  reflected  gloss. 

(Loud  voices  without.) 
Dost  hear  the  toiler  and  his  wife? 
Distress  their  ill — Redress  the  cure. 
Mad  through  thy  rule's  uneven  strife 
They'll  take  their  own  and  leave  thee  poor. 

Harmis — 

Too  true  thy  words.     The  proof  I  hold 

Prince  Despair — 

No  more  may  laws  be  ruled  by  gold. 

Harmis — 

My  dear-bought  laws  are  all  annulled. 


— i6o— 

Prince  Despair — 

Worse  than  some  pauper  knave  were  gulled. 

Harmis — 

From  Toiler,  Prince,  from  King  and  all, 

— On  pleasure,  pomp,  on  care  and  need, — 

From  birth  until  death's  awful  call 

I  tribute  forced — Robbed  Toiler's  meed. 

From  altars  of  Queen  Ashtaroth, 

Vice, — splendor  decked — blood-red  in  crime — 

All  drunk  with  lust — belched  cursing  forth 

My  golden  gains,  skimmed  from  sin's  slime. 

O'er  Baal's  temples  held  I  sway; 

Nor  'scaped  the  steepled  church  my  claws. 

Yet  drew  from  Toilers  greatest  pay ; 

And  they  have  now  annulled  my  laws. 

Known  'mongst  mankind  as  evil-doer, — 

The  brand  of  thief  upon  my  brow, 

Must  I  now  cringe  in  misery,  poor? 

No !     Howl  ye  scum  ! — I  will  not  bow ! 

(Prince  Despair  toys  with  a  dagger.) 
Ah  yes, — I  take  thy  dagger  friend. 
Thy  looks  invite  me  heaven  to  cheat. 
My  hand  shall  hell  the  victory  lend ! 
Not  men,  but  demons  would  I  meet ! 
(Stabs  himself  as  Evil  Eye  and  Prince  Beelze- 
bub appear.) 


— i6i— 

Prince  Discontent — 

Rejoice !     Rejoice  ye  Demon  Powers ! 

The  wizard  Tel'pah's  soul  is  ours. 

The  Demons — 
Ha,  ha,  ha,  ha. 

(Enter  Flora  and  Umenie.) 

Umenie — 

Let  Harmis  fend  in  peace  his  day 

E'en  though  ye  dealt  th£  deadly  blow. 

Not  Tel'pah's  spirit  quicked  his  clay; 

Ye  but  the  Demon  Greed  laid  low. 

Thus  commerce  now  shall  dwell  on  earth 

A  boon  to  man  of  untold  worth. 

The  Demons — 
Ha,  ha,  ha,  ha. 

(Harmis  Expires.) 

Evil  Eye — 

Umenie  's  right : — This  form  of  clay 

Not  Telepah's  great  soul  left  now. 

Prince  Beelzebub — 

Dost  hold  the  deeper  key?     — Come  say 

What  wouldst  thou  here,  and  who  art  thou? 


— 162— 

Umenie — 

I  am  he  who  will  end  thy  sway ! — 
Will  banish  thee  from  nature's  sphere! 
My  will  each  phantom  shall  obey ! 
They  have  no  form  save  in  man's  fear. 

Prince  Despair — 

This  Shade,  that    on  man's  misery  thrives, 
Is  fed  by  moans  of  breaking  hearts, 
And  thousand  million  hopeless  lives. 
All  this  wouldst  say  no  form  imparts? 
Ha,  ha,  ha,  ha. 

Evil  Eye — 

Quite  formless  I,  yet  lives  my  mind 

And  thrives,  apace,  amongst  mankind. 

'Tis  true  I  pass  not  from  earth's  round, 

But  nowhere  else  such  fools  are  found. 

And  mankind  greets  me  everywhere, — 

It  makes  my  joy  its  greatest  care. 

At  court,  in  church,  in  home,  at  school, 

At  games  or  prayer,  supreme  my  rule. 

The  child,  the  man,  the  judge,  the  lawyer, 

The  youth  whom  ardent  love  doth  fire, 

All  seek  my  technicality. 

To  clothe  myths  with  reality. 

Nor  canst  the  proof  deny, — I  am ! 


— 163 — 

Yet  wouldst  thou  class  me  as  a  sham? 
Ha!     Ha! 

Prince  Beelzebub — 

First  Lord  am  I  of  Chaos'  realm ! 

At  my  command  hell's  power  trembles ! 

It  is  from  me  Mars  has  war's  helm ; 

My  laws  built  Baal's,  Astrate's  temples. 

To  Mammon's  rule  I  power  lend, 

Appolyon  to  Death's  vale  I  send. 

With  searching  darts  I  Conscience  sting, 

And  Hate  and  Sin  proclaim  me  King. 

Eternal  we  whom  thou  wouldst  bend, — 

Sooner  couldst  Hell  asunder  rend! 

Prince    Discontent   and   Yetta    (at   a    gesture 

from  Flora) — 
See  !     Flora  !     Horrors  !     Oh  we  vanish ! 
Forever  us  this  Queen  doth  banish. 

(Prince  Discontent  and  Yetta  disappear.) 

Umenie — 

Sans  substance  held  in  mind  or  matter's  realm 
or  sway, 

Sans  attributes,  that  must  inherent  laws  obey, 

A  formless  void  thou  art, — of  man's  imagina- 
tion ; — 


— 164 — 

Destruction  is  thy  end, — Wert  subject  to 
creation. 

All  that  begins  must  end,  and  thou  hadst  a 
beginning : — 

Wert  called  through  force  of  fear — Foul  prog- 
eny of  sinning. 

Naught  's  indestructible,  of  fundamental  right 

When  fear  or  force  of  will  assumes  creative 
might. 

Thus,  as  ye  all  wert  called  by  minds  diseased 
through  fear, 

Resolve  again  to  naught! — Forever  leave 
earth's  sphere. 

Forever  shall  destruction  be  creation's  law! 

Obey  say  I !     I  am  the  wizard  Telepah ! 


The  Demons — 

Telepah!     Great  wizard  Telepah!     Oh!     Oh! 
We  must  obey  thy  will !     Must  go !    Oh  !    Oh  ! 

(Demons  disappear.) 

Flora — 

Umenie  love,  shall  fancy  die? 

Is  grim  destruction  then  the  cry? 

(Enter  Shamgar  and  family.) 


-i6s- 


Urnenie—  : 

Nay,  nay,  my  Queen.     Shamgar  the  Jew — 

Our  friend  with  family  morals  true, 

Has  for  long  ages  shown  to  man 

How  home's  pure  love  a  power  can 

Impart,  and  spread  amongst  mankind 

In  which  peace  and  good  will  we  find. 

Come  friend  Shamgar. — Thy  home  shall  stay. 

Its  family  ties — Its  morals  grand. 

To  shine  'mongst  men  a  luminous  ray, — 

A  glorious  light  through  every  land. 

Flora — 

And  must  my  love  from  earth  depart? 

Urnenie  dear  'twould  break  my  heart. 

Urnenie— 

I  see  a  vision  splendor  clad 

In  purity  pf  love. 

From  Mount  Meru  it  gently  floats 

To  India's  tranquil  grove. 

It  now  sweet  scented  fragrance  lends 

To  Arab's  desert  waste, — 

Then  hides,  in  radiant,  lovely  form 

To  me  in  anxious  haste. 

This  vision  wears  thy  smile  and  holds 

In  its  true  heart  thy  love, 


— 166— 

As  Flora  dear,  Indrani  true, 
As  Buddha's  meek  sweet  dove. — 
As  Telepah's  Q'ueen  Happiness 
This  vision  ever  rule, 
Be  't  myth  or  dream,  or  fancy-formed 
Be  man  wise  sage  or  fool. 

(Crowns   Flora   as   Queen   Happiness   during 
last  lines.) 


THE  END. 


LEJL"08 


T  E  LE  P AH 

— - ^pp; 


A 

DRAMATIC 

POEM 


BY  J.  A.  SALICK 


COPYRIGHT   1907  BY     J.   A.    SALICK