Judas

Front matter

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ACT I In the courtyard of Judas* warehouse, in Jerusalem

Two servants of Judas discovered. They are taking account of merchandise which is piled up, having been unloaded from recently arrived caravans. One of them is Aristohulus, a Greek slave, who stands with stylus and wax tablet, overseeing the re-ordering and arrangement of the goods, and taking inventory. The other is a Syrian from Antioch, also a slave of Judas.

Well, then — that makes an end of this consignment. It tallies to a point with the account rendered by the caravan-master. Let us now reckon up what the latest caravan brought us over the Damascus route — first come the jars of Syrian wine. They are of greatest value and must be counted and stored away in a cool place before the sun is at a much greater height — else will they lose in savor. How many jars do you find?

Second Slave Fifty- four.

What — only fifty-four? The bill of lading says fifty-five. You must have missed one. Count them over again. It may be that the rascally caravan drivers have drunk one up, and cast the jar away. They are a bad and lawless lot.

{Having recounted the jars.

You were right, and mine was the mistake. I counted fifty-five, exactly, this time. The best of us make mistakes at times.

But you must learn not to make mistakes. They are costly In this business. Besides, though Judas Is a good master, nothing arouses his wrath sooner than bad management and mistakes. But who was your master before? Or did you ever have another master? In this country one Is liable to be a free man one day and a slave the next.

Second Slave I was a free man before.

You favor the Syrians In general cast of countenance.

Rightly so — for I am a Syrian. I hall from Antloch.

From Antloch — I too hall from Antloch. That is, I lived there several years. Belo Judas

fore that I lived in Greece on the Corinthian isthmus, when I was a mere lad and before I was sold into slavery. I was always restless and eager for adventure. I was a stout youth. One day a blind minstrel stopped for the night at our town and in the market place he recited stories from the Odyssey about the travels of Ulysses. That very next day I ran away from home and joined a trireme . . . After that I experienced many vicissitudes. Finally, being one of the defeated in war, I was caught and sold into slavery, and, to make a long story short, here I am, a slave to a Jew. But how came you to become a slave?

How came I to become a slave? ... In a far different way. My father failed In business. He was an olive merchant. He was old, and I allowed myself to be sold Into slavery in his stead, to clear the indebtedness he was in to a money-lender.

Judas i i

Well, no matter what they say about the Jews — and a Greek naturally hates a Jew — ^you are fortunate Indeed In having found a Jew for a master, and this Judas In particular! The Jew works his servants hard, but at least he treats them as If they were his fellow men. He doesn't abuse them as do the Roman and Greek masters — and our present master Is as reasonable and as kind a Jew as anyone could find.

In one breath you both laud and decry the Jews.

And I do so wittingly. For they are all gone mad over their religion. In all else are they a sensible people. But for their laws and their temple here at Jerusalem will they lay down their lives gladly, and at any time.

And here and there false prophets are always springing up, who ever find hundreds to believe in them and to follow them whithersoever they lead. And having secured a following, they then go forth into the waste places and deserts where no man dwells, and there they fast and pray, and baptize those who have accompanied them, seeking what they call salvation. There is no Jew — no matter how business-like and practical in every-day affairs he may be — who is not touched a little with this fanatic madness. Take as an instance our master Judas. Astute in trade and bargains though he be, Judas himself is always speaking of the Messiah. He tells me with his own mouth many times each day that the time of the advent of the Saviour of the Jews is at hand!

Much of what you tell me I in no wise understand — what mean they by the words Saviour and Messiah?

One who is to come endued with supernatural power, and deliver them out of the hands of their oppressors. Long ago the Jews were a great people. In the days of their greatest kings, Solomon and David, they were rulers over other nations, and not subjects, as now they have been for so many years. At one time their realm extended from the Euphrates to the Great Sea. Since those days it has been the one dream and ambition of the Jews to bring in anew their ancient glory. And many prophecies have grown up around this hope of theirs, so that now they fully expect, when the time is ripe, the sudden appearance of a descendant of the Royal House of David. He will come, their prophets say, a plenipotentiary of Jehovah, armed with divine power, and make the Jews not only once more their own masters, but the rulers of the rest of the world. Nay, they even go further, some claiming that with the coming of this great leader the golden age will begin, that even the dead will rise from their burial places to live again— Death himself at last yielding to the puissance of the New Order — and all men will be friends and will live together in love and concord. That is what every Jew sees in his mind's eye when he says Saviour or Messiah.

Truly, comrade, that sounds in the telling like one of our Greek myths. 'Tis a pretty tale indeed. But do they really have faith in such a hope?

Yes. Though it sounds like an incredible tale told by travellers to while away the hours of a languid afternoon, yet with them it seems as true and undeniable as the fact that the sun rises or the stars shine.

\_A noise of voices heard from the distance. They stop conversing to listen.

[After a pause.

What was that — what does that mean?

It means that, somewhere In the city, another tumult Is begun. But that Is nothing unusual. You will grow used to tumults and brawls — they are of dally occurrence In Jerusalem.

Second Slave What do they quarrel about?

About their religion. The Sadducees fight the Pharisees, and the Pharisees fight the Sadducees, and the Zealots use their daggers on both parties. Then, coming up from all parts of Judea on festival days, the Pilgrims fight among each other.

[Voices heard, drawing rapidly nearer.

But this sounds like the cry of a multitude in pursuit of one whom they hate. It reverberates like the roar of an awakened wild-beast.

[^Looking down street.

You speak true ! They are indeed in pursuit of some one . . . Lo, he comes, running this way.

\^Enter, in great disorder^ Matthew,

the tax-gatherer.

Hide me, hide me until they pass by — I have eluded them for the moment ... If they but lay hands on me, they will tear me limb from limb!

We are slaves . . . We dare do naught but what our master bids us do. We cannot hide you — you must see our master.

Where is your master then? In God's name either lead me to him or straightway call him forth!

I will summon him — though he will be In wrath with me for disturbing him, for this Is the hour which he spends reading the Law.

\^Exit Aristobulus. Noise of mob

heard,

[Re-enter Aristobulus, After him

comes Judas, carrying in his right hand

the scroll of the Law, Noise of mob

heard again,

Whence all this uproar and disturbance? Cannot a servant of God meditate on the Law and the Prophets In peace? [To Matthew,

What would you?

I am pursued and In danger of my life. Give me a hiding place till those who pursue me have passed me by.

What wrong have you done to the multitude to make them hate you so? In what wise have you oppressed them, or what one of the Laws of our fathers have you broken?

I was a tax-gatherer for the Romans. I am so no longer. But the People still remember me and the office I held over them, and so they seek to be revenged on me.

You, a Jew! And yet you have betrayed to the Gentile your own people !

But cannot one repent of evil done? Behold! I no longer gather taxes . . .

\_The mob roars again exultantly, like a "pack of hounds, which, having lost the scent, now takes it up again. Listen ! They have at last discovered my stratagem — I am doomed!

He who has betrayed his own people well deserves death at their hands. But come, Matthew, tax-gatherer, I will save you. [To Aristohulus.

Aristobulus, hold them off till I come out again !

Aristobulus Yes, master.

[^Exeunt hurriedly Judas and Matthew within.

\^After a moments pause a mob of Jewish citizens storms in, armed with clubs and stones. Cries of Kill the tax-gatherer. Kill him, are heard.

One of Mob

[To Aristohiilus.

Did you see one running this way?

One, running, passed this way. He is not here now. He turned down yonder street. \_Re-enter Judas.

Citizens! What means this tumult? How dare you thus break in upon my peace?

We seek one Matthew, a tax-gatherer, who ran this way to escape the visitation of our just vengeance upon his head.

He has made himself rich, this Matthew, from the taxes the Romans farmed out to him. He has been the most exacting of Publicans.

He has wrung the last penny from many of us. Therefore would we put him to death.

Yes ! 'Tls bad enough to have to pay tribute to a Gentile — but to see a Jew wring the very last drop of blood from his own kind — this Is too grievous a burden to be borne.

I grant you so — It is a grievous thing. But he whom ye seek Is not here.

A Voice from the Crowd

But, Indeed, he ran this way! He must be here!

[To him who has just spoken. Yes ! It was you who saw him running by.

Voice

Yes, I saw him pass by my bazaar where I sell sweet-meats — so I took out after him. He thought he had entirely escaped by turning down a byway, but / saw him.

Judas! It Is plain that you seek to hide him from us! Is he a kinsman of yours?

I tell you yet again that he whom you seek is not here. Go your several ways. Why must you citizens of Jerusalem be always stirring up tumults? There is not a day passes but brings its bloodshed, not a night in which cries of affliction and woe do not rise to the stars. Nor can a single festival pass by unmarred with broils. You seem to lay hold on every opportunity to sow discord, careless of the harvests of death which you must afterward surely reap. Yet is Rome lenient with us Jews. We have our own laws; our religious rites are never interfered with. Our temple alone, of all the temples of the world, stands unpolluted with the images of Caesar.

A Zealot

All that is true — and still Cassar Is our King — and we would have no King but God ! None shall reign over God's Chosen but God himself!

Brethren — I, too, would have no King but God. Else were I no true child of Israel. But we must bide God's time. Let us possess ourselves with patience . . . When His Kingdom comes it will not come like this . . . He will send One !

^ Voice from the Crowd

[Breaking in.

Ah! He speaks now of the Messiah!

Another Voice

Yes — he discourses like the Pharisees. He continually cries Wait, Wait — but we can wait no longer. We tire of delays, of deliverance which never comes.

And whilst we tarry the Romans keep draining our coffers of gold — keep levying taxes on us as a subject people — on us, the children of Israel, over whom God has watched with a zealous eye through all the ages ! He who brought us up out of Egypt with a mighty hand and an outstretched arm!

[To Judas.

You say that the Romans are easy with us, that they do not interfere with our religious rites? But have they not of late div#rted the temple-money aside from its holy and ordained uses? — have they not used the tithe money to build an aqueduct with, from Caesarea to Jerusalem?

Voice of Zealot

Aye, must we ever stand still without returning a blow? Must we ever submit to such sacrileges? — No, say I — the time to strike is at hand!

And with whom can we so well begin as with those of our own flesh and blood who sell themselves to the Romans and join In oppressing us?

Therefore must we come at this Matthew, and rend him limb from limb — we must make an example of such as he.

Voice from the Crowd

Once I was compelled to sell my very cloak that I might get money wherewith to pay a tax he demanded. I am a poor man — it is contrary to the law of Moses to force a poor man to sell his only cloak.

Second Citizen Let us go on and seek him further.

Nay, I am persuaded that this man has concealed him within. [To Judas.

Stand aside and let us enter and lay hold on him!

l^First and second citizens draw swords and press toward Judas, closely accompanied by crowd. \_Judas lifts his hand, barring the way.

Nay, you shall not go within. Remember who I am, that I am Judas, the richest and most influential merchant in Jerusalem. Do you think that I will stand by and let you storm through my house, destroying and overturning everything in a vain search for one who has probably already made his escape from you?

Let me and my friend [pointing to second citizen] go in and search for him. • We will injure nothing.

Voices

l^From various parts of the crowd. Yes ! Yes ! Let them go in then !

Nay! I will not. Who gave any of you the right to search my house? Ye know the Law!

Voice from Crowd The Roman Law is no law for us.

The Roman spear and sword will be, then.

[To mob.

Go your ways now, before Pilate's soldiery come and some of you lose your lives!

[To moh.

You see now! Though he denies that this Matthew lurks within, yet, by his actions, and by these veiled threats hidden beneath his words, he gives his denial the lie 1 Come on!

\_To Judas.

Step aside, Judas. We would not harm you, but the tax-gatherer we must have, and if you will not deliver him, like a true child of Israel, into our hands for a just vengeance, then will we take him.

Mob

{^Pressing forward.

Death to the tax-gatherer!

[Threatening.

Back, I say — back!

\^A happy thought striking him, he uplifts the copy of the Tor ah which he has laid on a counting table.

You speak of the One Law — not the Roman Law, but the Law you revere, the Law of our Fathers — behold then! This Law you have broken — God's Law which ye affect to revere and to keep.

[Showing them the Torah.

For when ye brake in upon my peace and quiet I was reading In these very scriptures. — And to disturb one when one Is reading In the book of Moses Is punishable by death, and It Is also an Insult to the most High God of our Fathers!

[This has the desired effect — the mob gives back in consternation.

First Citizen God save us! — We knew not what we did!

If I so desired, ye might be punished by the Sanhedrin for this ! Some of you I know — [Pointing, You ! — and you ! — and you !

Judas! Forgive us our trespass and we will withdraw. Unwittingly have we broken the Law. — Report us not to the Sanhedrin !

\^At this juncture a sound of military marching is heard.

Never mind ! I will not make complaint- — ^but there ! Hear you not that trampling of feet and clatter of arms? It is just as I warned you. The Roman guard comes, to investigate the tumult. It is too late now to dispersC' — you must now stand and give an account of yourselves to the Romans.

\_The mob tries to steal out, but is compelled to surge hack again — they all gather on right, and from hack enter centurion, with a company of soldiers; they stand on left toward hack, Judas, left front. A momentary tableau.

Centurion

[^Hatightily.

What means all this ? Will you Jews never be at peace except under continual threat of the uplifted sword? I tell you, that, since the bloody tumult ye engaged in at your last Passover, the patience of the Emperor has become well-nigh exhausted. His tolerance will not endure forever. Will we Romans at last have to break down your walls, overthrow your temples, and sow the remains of your holy city with salt?

[Murmurs of wrath among the populace.

A Voice He Insults us to our very faces.

Another Voice

He deserves stoning. In so speaking of our holy city he blasphemes God.

First Citizen Be silent, brethren — they are armed!

Centurion

[To Judas.

What are these people about?

They were in hue and cry after a Jewish tax-gatherer, who ran this way, they say!

Centurion

[Turning again to the people. Listen, Jews ! Is it not the Law that taxes be gathered? Then why pursue this tax-gatherer? He does according to Law! The Emperor lets you live your own lives, lets you serve your own God according to the ways of your Fathers — all he exacts from you is this tribute! 'TIs but a little thing. Caesar is not a harsh master. Remember — in other days the little finger of the Assyrian was heavier upon you than is now the whole

JuPAs 33

arm of the Roman. Will ye never gain wisdom? Will ye always continue to bring down upon yourselves the wrath of those to whom ye are subjects? — But this one thing Rome requires, none other — Ye must not break the Roman Law!

A Zealot

[Pushing out from the crowd; in a loud

voice.

Nay — First, and foremost, and above all, — we must not break the Jewish law, the Law of Laws — the sacred Will of God, handed down to us in our holy books, from of old, by our Fathers !

[Several citizens lay hold of him and

attempt to hush him.

One

Be silent!

Second One

Govern your frenzy! Will you bring down death upon all of us I

Voice from the Background

Nay! Let him speak. The Spirit of God is evidently upon him, giving him this headlong boldness.

Zealot

[Breaking away from those who would constrain him.

What, then, is this Roman Law of which you prate so insolently? It is naught but a code devised by the minds of men!^ — that and none other. Us it cannot bind because we have a Law of our own, one that is holy and right, and entirely of God. It is not a corrupt and shameful thing used as an instrument of oppression!

\_To centurion, who threatens. Nay! Kill me if you will!

[The mob, taking courage from the frenzy of the Zealot, begin to press in threateningly on the soldiers, crying. He tells the truth, He is inspired of God, Down with the Romans!

[Boldly stepping between the Romans and the Jews. \_To the people.

Go your ways now, while there is yet time, ere there ensue shedding of blood and loss of life!

\^To centurion.

Slay him not, sir — He knows not what he says — he has a devil and is beside himself !

Zealot

\_To Judas, in a frenzy.

Woe unto you, Judas, of Kerioth! It is you that have a devil, not I — woe unto you, you betrayer of the Son of God!

\lle falls down in a trance.

A Citizen

Betrayer of the Son of God? Can God have a son? The fellow is indeed mad.

One Citizen, to Another What did he mean when he spoke so of Judas?

Answering Voice

I know not. — Perhaps he hath a devil, as Judas said.

A Soldier

{^Sneeringly.

All the Jews are mad and possessed with devils, methinks !

[A murmur of resentment from the mob. A stone thrown at the soldier who has just spoken hits the wall hehind.

Centurion

[Flaring up.

So! — you treacherous dogs! Will ye never learn better than this! Taste then of the sharpness of the Roman sword! Soldiers, hence with these circumcised slaves!

\_Exeunt Jews, soldiers following close, with drawn swords. A scattered fusillade of stones strikes their shields. Then sounds of cries and blows off the stage. Various voices calling, Ah, the Barbarian has killed me! Ah me! Ah, woe is Jerusalem! Then naught but a few groans heard, tumult dying out.

\_Waits a moment, till all is quiet. O Israel ! Israel I How have you fallen from your high estate !

{^Calling within.

You may venture forth again! All Is safe! Your pursuers have gone ! l^Re-enter Matthew.

Matthew Praise be to the God of Israel!

Aye, to Him render thanks ! You were hard pressed!

I was Indeed! Yet did I not seek escape for mine own sake — but I wished to live for the sake of those that pursued me.

l^Enter, at hack, Simon the Zealot; he stands for a time unobserved, listening to their conversation.

You wished to live for their sakes ! You mean that —

It will take many words to explain,

That Is very strange; you speak in paradoxes. I do not understand.

Listen ! I have a marvel to relate. The Messiah has come. I have seen him whom generatlons have longed to see and have died without seeing. He has chosen me as one of his disciples.

The Messiah! And you, a tax-gatherer, his chosen one ! Incredible !

[Coming forward.

Aye! The day of the Lord is truly at hand. I too have seen and heard.

Simon! Returned safe from Gilead! \_They embrace,

Aye, Judas, my brother — returned from Gilead. Safe and sound — with many cruses of balm. But I bring news with me that will be more healing than all the balm of Gilead to your soul! As I crossed the Jordan, on my way back, with the caravan, I came upon a great multitude following after one clothed In raiment of camel's hair, who preached to them continually, exhorting them to baptism. However, thinking It to be naught but another false prophet who was leading the people astray like foolish sheep, I had gone on without stopping, had not the voice of the man given me stay. It had a note in It like the sound of the mysterious wind when it walks at night among the cedar trees. I alighted from my camel and listened closely to hear whereof he spoke. Soon learned I that the speaker was one who called himself John the Baptist. And Indeed, his words seemed not of man, but of God, like the words our holy prophets spake of old, so soul-compelling were they. It seemed as if Elijah were risen from the dead to call Israel to repentance again. In fact there were some there who maintained that he was Elijah come again. Repent ye,

Repent ye, he cried unto the multitude, some of whom wept at his words. Repent ye — for the Kingdom of Heaven is at hand. And after he had baptised many and the multitude had somewhat dispersed, I too came forward, questioning of him, Art thou, then, the Messiah who Is to come? I am the voice of one crying In the wilderness of whom Isaiah spake, he replied, and I Indeed baptise with water of repentance — but, continued he, there comes one after me whose sandals I am not worthy to unloose. He Indeed shall baptize with the true baptism — with the Holy Ghost, and with fire. His fan Is In his hand and he will thoroughly purge his floor and gather his wheat Into the garner; but he will burn up the chaff with unquenchable fire.

Ah! I understand that dark saying — Israel Is the wheat, and the Romans are the chaff — but proceed, Simon!

Night came on! The caravan had gone ahead, leaving me alone with my camel. I pitched my tent. In the morning I purposed questioning the prophet further — to ask of him when the Messiah of whom he prophesied, and for whom all Israel waited, would come, if perchance he were not already amongst us; and, if so, where I could find him, that I might join with him ere his work began. But at daybreak I woke to find that the Prophet had mysteriously departed in the night, and with him his disciples, leaving the multitude behind. So now I know little more than at first.

Nevertheless, the Day of the Lord is at hand. My soul feels Its coming. All Israel faints for deliverance as a traveller, lost in the desert, faints for water. This present state of things cannot long continue, if God still loves his people.

Friends, the day of the Lord Is even now at hand. Like the first putting forth of the almond tree in Spring — The fields will soon be clothed with green, and after that will come the golden ripeness of the harvest. [To Simon.

You need no longer seek the prophet John. For he of whom John and all the Prophets prophesy is even now among us.

[^Incredulously.

Have you seen him and spoken with him?

Yes, that have I!

Where?

In no other place than in Capernaum of Galilee.

Judas In Galilee!

I was sitting there at the receipt of the customs when he passed by and called me unto him.

Are you that notorious Matthew, the tax-gatherer?

I am that Matthew you speak of, but no longer do I gather taxes.

[^Drawing dagger.

Then Matthew, betrayer of your own people to the Romans, prepare to die!

{^Coming up and seizing Simon^s wrist.

Hold, Simon! Will you never cease playing

the intemperate and hasty zealot? Hear the man through! Did he not say that he no longer served the Romans?

Matthew [Quietly, Yes, but hear me through in patience! — then, after I have spoken, slay me if you will. Verily, I am that Matthew, the Jew who gathered taxes for the Romans. But I no longer sit at the receipt of the customs.

But you have just told us that you recently sat receiving taxes in Galilee ! And you will fill the ofHce no more — until the time of the next gathering, belike!

I have met the Messiah — I have put off all my old habits of life.

The Messiah ! You hear him, Simon, the Messiah !

Matthew The very Messiah, none other.

Simon How did you know him to be the Messiah?

Yes, what signs did he show? — for there be false as well as true prophets.

Never spake man as this man spake. Never looked man as this man looked. I was sitting at the receipt of the customs at Capernaum when he passed by. His shadow fell across the counter and darkened the reckonings I was making. It was late eventide — - I was In an ill humor. The receipts for the day had been unusually poor. The Gallleans had been lax in payment. I was on the point of rebuking him who stood In my light, but, as I looked up, I looked full In the face of the Wonderful Master. He smiled at me In kindly wise. He spake but two words, "Follow me." I rose like one under a spell. I cast over the table from before me. The denarii scattered about the street. Something seemed to break within me, and the bands which had bound my soul In littleness and covetousness were loosened. A newer and grander life put forth to flower within me. I obeyed the Master and followed him.

By what tokens and signs did he prove himself the Messiah?

It needed no signs, no tokens. I had only to see him, and, above all, to hear him speak, to know for a certainty that he was the Messiah. When yoii see him, and hear him speak, yoii too will believe In him and accept him. Only those who harden their hearts against him can resist his words and the light In his face.