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The World's Greatest Books [Volumes 1-15, 17-20]

Электронная книга - «The World's Greatest Books [Volumes 1-15, 17-20]». Краткое содержание книги:

Антология содержит:
The World's Greatest Books — Volume 01 — Fiction от Неизвестный
The World's Greatest Books — Volume 02 — Fiction от Неизвестный
The World's Greatest Books — Volume 03 — Fiction от Неизвестный
The World's Greatest Books — Volume 04 — Fiction от Неизвестный
The World's Greatest Books — Volume 05 — Fiction от Неизвестный
The World's Greatest Books — Volume 06 — Fiction от Неизвестный
The World's Greatest Books — Volume 07 — Fiction от Неизвестный
The World's Greatest Books — Volume 08 — Fiction от Неизвестный
The World's Greatest Books — Volume 09 — Lives and Letters от Неизвестный
The World's Greatest Books — Volume 10 — Lives and Letters от Неизвестный
The World's Greatest Books — Volume 11 — Ancient and Mediæval History от Неизвестный
The World's Greatest Books — Volume 12 — Modern History от Неизвестный
The World's Greatest Books — Volume 13 — Religion and Philosophy от Неизвестный
The World's Greatest Books — Volume 14 — Philosophy and Economics от Неизвестный
The World's Greatest Books — Volume 15 — Science от Неизвестный
The World's Greatest Books — Volume 17 — Poetry and Drama от Неизвестный
The world's greatest books от Mee, Arthur, 1875-1943, joint editor & Hammerton, John Alexander, Sir, 1871-1949, joint editor & McClure, S. S. (Samuel Sidney), 1857-1949, joint editor
The World's Greatest Books — Volume 19 — Travel and Adventure от Неизвестный
The World's Greatest Books — Volume 20 — Miscellaneous Literature and Index от Неизвестный
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Or Abraham's God? Not of chosen few,

Thou art the Judge and Father of us all!

May I before Thee, Lord, with tears display

The feelings of my heart, and rend my soul?

What is the crime of this most peaceful man?

Why should He thus be barbarously used

And persecuted even unto death

By these inhuman and relentless men?

Dost Thou delight from Thine Olympus, Lord,

To look on suffering virtue? Is to Thee

The object sacred? To the heart of men,

That is not of humanity devoid,

It is most awful, wondrous, and endearing;

But He who formed the stars, can He admire

And wonder? No, far too sublime is He

To admiration ever scope to give!

Yet th' object must e'en to the God of Gods

Be sacred, else He never could permit

That thus the good and guiltless be oppress'd.

My tears of pity and compassion flow,

But thou discernest suffering virtue's tears

That flow in secret and to Thee appeal.

Great God of Gods, reward and if Thou canst,

Admire the magnanimity He shows."

Peter, in deep distress, tells John he has denied his Master, then departs and deplores his guilt. V.—The Day of Oblation

Eloah welcomes the returning morn with a hymn, and hails the Day of the Atonement, precious, fair day of oblation, sent by Love Divine.

The Messiah is led to Pilate, and is accused by Caiaphas and Philo. Judas, in despair, destroys himself. Jesus is sent to Herod, who, expecting to see a miracle, is disappointed. After being treated with derision, Jesus is sent back to Pilate, who seeks to save Him, but is persuaded to release Barabbas. Jesus is scourged, arrayed in a purple robe, crowned with thorns, and delivered to the priests, who cause Him to be led to crucifixion. Eloah descends from the throne and proclaims that the Redeemer is led to death, on which the angels of the earth form a circle round Mount Calvary. Jesus is nailed to the cross. One of the two thieves crucified with Him is converted. Uriel places a planet before the sun to obscure the dreadful scene on Calvary, and then conducts to earth the souls of all future generations of mankind.

The Angel of Death descends to address Jesus, Who dies. The earth shakes, the veil of the Temple is rent, the Old Testament saints are raised. The converted thief dies. Joseph of Arimathea begs the body of Jesus, and he and Nicodemus wrap it in spices and perform the interment. Mary and some devout women meet in John's house, to which Nicodemus brings the crown of thorns taken from the body at burial. The interment is solemnised by choirs of risen saints and angels.

FOOTNOTES:

[R] Friedrich Gottlieb Klopstock, who was born at Quedlinburg on July 2, 1724, and died on March 14, 1803, was one of Germany's most famous eighteenth century poets. While studying theology at Jena University, he conceived the idea of a great spiritual epic, and actually planned in prose the first three cantos of "The Messiah," which he afterwards finished at Leipzig. These were published anonymously in the Bremische Beiträge in 1748, the remaining five appearing in 1773. Although the poem perhaps lacks in unity of conception and precision of style, it contains many noble passages that are admitted by critics to mark a very high order of lyrical genius. One of the chief distinctions of Klopstock was that he was the real inaugurator of the emancipation of the German intellect from the superficialism of French literary ascendancy. This distinction was generously acknowledged by Goethe, who rejoiced at Klopstock's success in first striking the keynote of intellectual freedom in the Fatherland. Various odes, Biblical dramas, tragedies, and hymns constitute his other works. The "Messiah" was translated into both English prose and verse by G. Egerstorff, his work being published at Hamburg in 1821.

GOTTHOLD EPHRAIM LESSING[S]

Nathan the Wise

Persons in the Drama

Saladin, the Sultan

Sittah, his sister

Nathan, a rich Jew

Hafi, a Dervish

Recha, Nathan's adopted daughter

Daya, a Christian woman, companion to Recha

Conrade, a young Templar

Athanasios, Patriarch of Palestine

Bonafides, a friar

Act I

Scene I.—Jerusalem. A hall in Nathan's house. Nathan, in travelling dress. Daya meeting him.

Daya: 'Tis he, 'tis Nathan, thanks to God, returned,

At last!

Nathan: Yes, Daya, thanks; but why "at last"?

'Tis far to Babylon, and gathering in

One's debts makes tardy journeying.

Daya: Oh, Nathan! How near you came to misery; when afar,

The house took fire, and Recha, 'mid the flames,

Had all but perished.

Nathan:          Recha, O my Recha!

Daya: Your Recha, yours? My conscience bids me speak——

Nathan: See what a charming silk I bought for you

In Babylon, and these Damascus jewels.

Daya: I shall be silent.

Nathan:            Say, does Recha know

I am arrived?

Daya: This morn of you she dreamed;

Her thoughts have only been with you and him

Who saved her from the fire.

Nathan:                Ah, who is he?

Daya: A young knight Templar lately captive ta'en,

But pardoned by the sultan. He it was

Who burst through flame and smoke; and she believes

Him but a transient inmate of the earth—

A guardian angel! Stay, your daughter comes!

[Enter Recha.

Recha: My very father's self! Oh, how I feared

Perils of flood for thee, until the fire

Came nigh me. Now, I think it must be balm

To die by water! But you are not drowned:

I am not burned! We'll praise the God Who bade

My angel visibly on his white wing

Athwart the roaring flame——

Nathan (aside): White wing? Oh, ay.

The broad white fluttering mantle of the Templar.

Recha: Yes, visibly he bore me through the fire

O'ershadowed by his pinions—face to face

I've seen an angel, father, my own angel!

Nathan: A man had seemed an angel in such case!

Recha: He was no real knight; no captive Templar

Appears alive in wide Jerusalem.

Daya: Yet Saladin granted this youth his life,

For his great likeness to a dear dead brother.

Nathan: Why need you, then, call angels into play?

Daya: But then he wanted nothing, nothing sought;

Was in himself sufficient, like an angel.

Recha: And when at last he vanished——

Nathan: Vanished! Have you not sought him?

What if he—

That is, a Frank, unused to this fierce sun—

Now languish on a sick-bed, friendless, poor?

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