It was in the Garden of Gethsemane that the risen Son of God showed Himself, as a simple gardener, to the penitent sinner. The miracle has become a pious tradition. It happened long, long ago, and no eye has ever beheld Him since. Even when the risen Lord walked among the men and women of His own day, only those saw Him who wished to do so.

But those who wish to see Him, see Him now; and those who wish to seek Him, find Him now.

The Garden of Gethsemane has disappeared--the hot sun of the East has withered it. All things are subject to change. The surface of the earth alters and where the olive tree once grew green and the cedar stretched its leafy roof above the head of the Redeemer and the Penitent, there is nothing now save dead, withered leafage.

But the Garden blooms once more in a cool, shady valley among the German mountains. Modern Gethsemane bears the name of Oberammergau. As the sun pursues its course from East to West, so the salvation which came from the East has made its way across the earth to the West. There, in the veins of young and vigorous nations, still flow the living streams that water the seeds of faith on which the miracle is nourished, and the stunted mountain pine which has sprung from the hard rocks of the Ettal Mountain is transformed to a palm tree, the poor habitant of the little mountain village to a God. It is change, and yet constancy amid the change.

The world and its history also change in the passage of the centuries. The event before which the human race sank prostrate, as the guards once did when the risen Christ burst the gates of the tomb, gradually passed into partial oblivion. The thunder with which the veil of the temple was rent in twain died away in the misty distance; heaven closed forever behind the ascended Lord, the stars pursued their old courses in undisturbed regularity; revelations were silent. Men rubbed their eyes as though waking from a dream and began to discuss what portion was truth and what illusion. The strife lasted for centuries. One tradition overthrew another, one creed crowded out another. With sword in hand and the trumpet of the Judgment Day the Ecclesia Militans established the dogma, enforced unity in faith. But peace did not last long under the rule of the church. The Reformation again divided the Christian world, the Thirty Years War, the most terrible religious conflict the earth has ever witnessed began, and in the fury of the battle the combatants forgot the cause of the warfare. Amid the streams of blood, the clouds of smoke rising from burning cities and villages, the ruins of shattered altars, the cross, the holy emblem for which the battle raged, vanished, and when it was raised again, it was still but an emblem of warfare, no longer a symbol of peace.

There is a single spot of earth where, untouched by the tumult of the world, sheltered behind the lofty, inhospitable wall of a high mountain, the idea of Christianity has been preserved in all its simplicity and purity--Oberammergau. As God once suffered the Saviour of the World to be born in a manger, among poor shepherds, He seems to have extended His protecting hand over this secluded nook and reserved the poor mountaineers to repeat the miracle. Concealed behind the steep Ettal mountain was a monastery where, from ancient times, the beautiful arts had been sedulously fostered.

One of the monks was deeply grieved because, in the outside world, iconoclasm was rudely shaking the old forms and, in blind fear, even rejecting religious art as "Romish." As no holy image would be tolerated; the Saviour and His Saints must disappear entirely from the eyes of men. Then, in his distress, the inspiration came that a sacred drama, performed by living beings, could produce a more powerful effect than word or symbol. So it was determined in the monastery that one should be enacted.

The young people in the neighborhood, who had long been schooled by the influence of the learned monks to appreciate beauty, were soon trained to act legends and biblical poems. With increasing skill they gained more and more confidence, till at last their holy zeal led them to show mankind the Redeemer Himself, the Master of the world, in His own bodily form, saying to erring humanity; "Lo, thus He was and thus He will be forever."

And while in the churches paintings and relics were torn from the walls and crucifixes destroyed, the first Passion play was performed, A. D. 1634, under the open sky in the churchyard of Oberammergau--for this spot, on account of its solemn associations, was deemed the fitting place for the holy work. The disgraced image of love, defiled by blood and flames, once more rose in its pure beauty! Living, breathing! The wounds inflicted more than a thousand years before again opened, fresh drops of blood trickled from the brow torn by its diadem of thorns, again the "Continue ye in My love" fell from the pallid lips of the Lamb of God, and what Puritanism had destroyed in its dead form was born anew in a living one. But, amid the confusion and roar of battle, the furious yells of hate, no one heard the gentle voice in the distant nook beyond the mountains.

The message of peace died away, the Crucified One shed His blood unseen.

Years passed, the misery of the people constantly increased, lands were ravaged, the ranks of the combatants thinned.

At last the warriors began to be paralyzed, the raging storm subsided and pallid fear stared blankly at the foes who had at last gained their senses--the plague, that terrible Egyptian Sphinx, lured by the odor of corruption emanating from the long war, stole over the earth, and those at whom she gazed with the black fiery eyes of her torrid zone, sank beneath it like the scorched grass when the simoom sweeps over the desert.

Silence fell, the silence of the grave, for wherever this spectre stalks, death follows.

Fear reconciled enemies and made them forget their rancor in union against the common foe, the cruel, invincible plague. They gazed around them for some helping hand, and once more turned to that over which they had so long quarrelled. Then amid the deathlike stillness of the barren fields, the empty houses, the denuded churches, and the desolated land, they at last heard the little bell behind the Ettal mountain, which every decade summoned the Christian world to the Passion Play, for this was the vow taken by the Ammergau peasants to avert the plague and the divine wrath. Again the ever patient Saviour extended His arms, crying: "Come unto Me, all ye who are weary and heavy laden!" And they did come. They threw themselves at His feet, the wearied, hunted earthlings, stained with dust and blood, and He comforted and refreshed them, while they again recognized Him and learned to understand the meaning of His sacrifice.

Those who thus saw Him and received the revelation announced it to others, who flocked thither from far and near till the little church-yard of Oberammergau became too narrow, and could no longer contain the throngs; the open fields became a sacred theatre to receive the pilgrims, who longed to behold the Redeemer's face.

And, strangely enough, all who took part in the sacred play, seemed consecrated, the plague passed them by, Ammergau alone was spared.

So the pious seed grew slowly, often with periods when it stood still, but the watchful eye can follow it in history.

Peace at last came to the world. Purer airs blew. The Egyptian hyena, satiated, left the ravaged fields, new life bloomed from the graves, and this new life knew naught of the pangs and sufferings of the old. From the brutality and corruption of the long war, the new generation longed for more refined manners, culture, and the pleasures of life. But, as usual after such periods of deprivation and calamity, one extreme followed another. The desire for more refined manners and education led to hyperculture, the love of pleasure into epicureanism and luxury, grace into coquetry, mirth into frivolity. Then came the so-called age of gallantry. The foil took the place of the sword, the lace jabot of the leather jerkin, the smoke of battle gave way to the clouds of powder scattered by heads nodding in every direction.

Masked shepherds and shepherdesses danced upon the graves of a former generation, a new Arcadia was created in apish imitation and peopled with grimacing creatures who tripped about on tiptoe in their high-heeled shoes. Instead of the mediÆval representations of martyrs and emaciated saints appeared the nude gods and cupids of a Watteau and his school. Grace took the place of majesty. Instead of moral law, men followed the easy code of convenience and everything was allowable which did not transgress its rules. Thus arose a generation of thoughtless pleasure seekers, which bore within itself a moral pestilence that, in contrast with the "Black Death," might be termed the "Rosy Death" for it breathed upon the cheeks of all whom it attacked the rosy flush of a fever which wasted more slowly, but none the less surely.

And through this rouged, dancing, skipping age, with the click of its high-heeled shoes, its rustling hooped petticoats, its amorous glances and heaving bosoms, the chaste figure of the Man of Sorrows, with a terrible solemnity upon his pallid brow, again and again trod the stage of Ammergau, and whoever beheld Him dropped the flowing bowl of pleasure, while the laugh died on his lips.

Again history and the judgment of the world moved forward. The "Rosy Death" had decomposed and poisoned all the healthful juices of society and corrupted the very heart of the human race--morality, faith, and philosophy, everything which makes men manly, had gradually perished unobserved in the thoughtless whirl. The tinsel and apish civilisation no longer sufficed to conceal the brute in human nature. It shook off every veil and stood forth in all its nakedness. The modern deluge, the French Revolution burst forth. Murder, anarchy, the delirium of fever swept over the earth in every form of horror.

Again came a change, a transformation to the lowest depths of corruption. Grace now yielded to brutality, beauty to ugliness, the divine to the cynical. Altars were overthrown, religion was abjured, the earth trembled under the mass of destroyed traditions.

But from the turmoil of the throng, fiercely rending one another, from the smoke and exhalations of this conflagration of the world, yonder in the German Garden of Gethsemane again rose victoriously, like a Phoenix from its ashes, the denied, rejected God, and the undefiled sun of Ammergau wove a halo of glory around the sublime figure which hung high on the cross.

It was a quiet, victory, of which the frantic mob were ignorant; for they saw only the foe confronting them, not the one battling above. The latter was vanquished long ago, He was deposed, and that settled the matter. The people in their sovereignty can depose and set up gods at pleasure, and when once dethroned, they no longer exist; they are hurled into Tartarus. And as men can not do without a god, they create an idol.

The country groaned beneath the iron stride of the Emperor and, without wishing or knowing it, he became the avenger of the God in whose place he stood. For, as the Thirty Years War ended under the scourge of the pestilence, and the age of mirth and gallantry under the lash of the Revolution, the Revolution yielded to the third scourge, the self-created idol!

He, the man with compressed lips and brow sombre with thought, ruled the unchained elements, became lord of the anarchy, and dictated laws to a universe. But with iron finger he tore open the veins of humanity to mark upon the race the brand of slavery. The world bled from a thousand wounds, and upon each he marked the name "Napoleon."

Then, wan as the moon floats in the sky when the glow of the setting sun is blazing in the horizon, the sovereign of the world in his bloody splendor confronted the pallid shadow of the Crucified One, also robed in a royal mantle, still wet with the blood He had voluntarily shed. They gazed silently at each other--but the usurper turned pale.

At last, at the moment he imagined himself most like Him, God hurled the rival god into the deepest misery and disgrace. The enemy of the world was conquered, and popular hatred, so long repressed, at last freed from the unbearable restraint, poured forth upon the lonely grave at St. Helena its foam of execration and curses. Then the conqueror in Oberammergau extended His arms in pardon, saying to him also: "Verily I say unto thee, To-day shalt thou be with me in paradise."

A time of peace now dawned, the century of thought. After the great exertions of the war of liberation, a truce in political life followed, and the nations used it to make up for what they had lost in the development of civilization during the period of political strife. A flood of ideas inundated the world. All talent, rejoicing in the mental activity which had so long lain dormant, was astir. There was rivalry and conflict for the prize in every department. The rising generation, conscious of newly awakening powers, dared enterprise after enterprise and with each waxed greater. With increasing production, the power of assimilation also increased. Everything grand created in other centuries was drawn into the circle of their own nation as if just discovered. That for which the enlightened minds of earlier days had vainly toiled, striven, bled, now bloomed in luxuriant harvests, and the century erected monuments to those who had been misjudged and adorned them with the harvest garland garnered from the seeds which they had sowed in tears.

What Galvani and Salomon de CÄus, misunderstood and unheard, had planned, now made their triumphal passage across the earth as a panting steam engine or a flashing messenger of light, borne by and bearing ideas.

The century which produced a Schiller and a Goethe first understood a Shakespeare, Sophocles and Euripides rose from the graves where they had lain more than a thousand years, archÆology brought the buried world of Homer from beneath the earth, a Canova, a Thorwaldsen, a Cornelius, Kaulbach, and all the great masters of the Renaissance of our time, took up the brushes and chisels of Phidias, Michael Angelo, Raphael, and Rubens, which had so long lain idle. What Aristotle had taught a thousand, and Winckelmann and Lessing a hundred years before, the knowledge of the laws of art, the appreciation of the beautiful, was no longer mere dead capital in the hands of learned men, but circulated in the throbbing veins of a vigorously developing civilization; it demanded and obtained the highest goal.

The circle between the old and the new civilization has closed, every chasm has been bridged. There is an alternate action of old and new forces, a common labor of all the nations and the ages, as if there was no longer any division of time and space, as if there was but one eternal art, one eternal science. Ascending humanity has trodden matter under foot, conquered science, made manufactures useful, and transfigured art.

But this light which has so suddenly flamed through the world also casts its shadows. Progress in art and science matures the judgment, but judgment becomes criticism and criticism negation. The dualism which permeates all creation, the creative and the destructive power, the principle of affirmation and of denial, cannot be shut out even now, but must continue the old contest which has never yet been decided. Critical analysis opposes faith, materialism wars against idealism, pessimism contends with optimism. The human race has reached the outermost limit of knowledge, but this does not content it in its victorious career, it wishes to break through and discover the God concealed behind. Even the heart of a God must not escape the scalpel which nothing withstood. But the barrier is impenetrable. And one party, weary of the fruitless toil, pulls back the aspiring ones. "Down to matter, whence you came. What are you seeking? Science has attained the highest goal, she has discovered the protoplasm whence all organism proceeded. What is the Creator of modern times? A physiological--chemical, vital function within the substance of a cell. Will ye pray to this, suffer for this, ye fools?"

Others turn in loathing from this cynical interpretation of scientific results and throw themselves into the arms of beauty, seeking in it the divinity, and others still wait, battling between earth and heaven, in the dim belief of being nearest to the goal.

It is a tremendous struggle, as though the earth must burst under the enormous pressure of power demanding room, irreconcilable contrasts.

Then amid the heat of the lecture rooms, the throng of students of art and science, comes a long-forgotten voice from the days of our childhood! And the straining eyes suddenly turn from the teachers and the dissecting tables, from the glittering visions of art and the material world to the stage of Oberammergau and the Passion Play.

There stands the unassuming figure with the crown of thorns and the sorrowful, questioning gaze. And with one accord their hearts rush to meet Him and, as the son who has grown rich in foreign lands, after having eaten and enjoyed everything, longs to return to the poverty of his home and falls repentantly at the feet of his forsaken father, the human race, in the midst of this intoxication of knowledge and pleasure, sinks sobbing before the pale flower of Christianity and longingly extends its arms toward the rude wooden cross on which it blooms!

That powerful thinker, Max MÜller, says in his comparative study of religions:^[1] "When do we feel the blessings of our country more warmly and truly than when we return from abroad? It is the same with regard to religion." That fact is apparent here! It is an indisputable verity that, at the precise period when art and science have attained their highest stages of development, the Oberammergau Passion Play enjoys a degree of appreciation never bestowed before, that during this critical age, from decade to decade, people flock to the Passion Play in ever increasing throngs. Not only the uncultivated and ignorant, nay, the most cultured--artists and scholars, statesmen and monarchs. The poor village no longer has room to shelter all its guests; it is positively startling to see the flood of human beings pour in on the evening before the commencement of the play, stifling, inundating everything. And then it is marvellous to notice how quiet it is on the morning of the play, as it flows into the bare room called the theatre, how it seems as it were to grow calm, as if every storm within or without was subdued under the influence of those simple words, now more than two thousand years old. How wonderful it is to watch the people fairly holding their breath to listen to the simple drama for seven long hours without heeding the time which is far beyond the limit our easily wearied nerves are accustomed to bear.

What is it, for whose sake the highest as well as the lowest, the richest and the poorest, prince and peasant, would sleep on a layer of straw, without a murmur, if no bed could be had? Why will the most pampered endure hunger and thirst, the most delicate heat and cold, the most timid fearlessly undertake the hard journey across the Ettal mountain? Is it mere curiosity to hear a number of poor wood-carvers, peasants, and wood-cutters repeat under the open sky, exposed to sun and rain, in worse German than is heard at school the same old story which has already been told a thousand times, as the enemies of the Passion Play say? Would this bring people every ten years from half the inhabited world, from far and near, from South and North, from the mountains and the valleys, from palaces and huts, across sea and land? Certainly not? What is it then? A miracle?

Whoever has seen the Passion Play understands it, but it is difficult to explain the mystery to those who have not.

The deity remains concealed from our earthly vision and unattainable, like the veiled statue of Sais. Every attempt to raise this veil by force is terribly avenged.

What is gained by those modern Socinians and Adorantes who, with ill-feigned piety, seek to drag the mystery to light and make the God a human being, in order to worship in the wretched puppet themselves? Even if they beheld Him face to face, they would still see themselves only, and He would cry: "You are like the spirit which you understand, not me."

And what do the Pantheists gain who make man God, in order to embrace in Him the unattainable? Sooner or later they will perceive that they have mistaken the effects for the cause, and the form for the essence. Loathing and disappointment will be their lot, as it is the lot of all who have nothing but--human beings.

But those to whom the visible is only the symbol of the invisible which teaches them from the effect to learn the cause, will, with unerring logical correctness, pass from the form to the essence, from the illusion to the truth.

That is the marvel of the modern Gethsemane, which this book will narrate.