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• 2411. [Image] Anne Shannon Monroe

  	Anne Shannon Monroe was born in Bloomingtom, Missouri, of parents of Virginian ancestry. Her father, a physician, who believed strongly in health and strength above all things for his children, moved the ...
  	Citation × Citation Citation Abstract Copy Title: Anne Shannon Monroe Year: 1936 Anne Shannon Monroe was born in Bloomingtom, Missouri, of parents of Virginian ancestry. Her father, a physician, who believed strongly in health and strength above all things for his children, moved the family to Washington state, a pioneer country then, where Anne spent her youth mostly riding a cayuse over the sage brush plains visiting old cattle ranches and drinking in the beauty of the new Western country. Both parents were students and readers. They had a large library and the evenings were spent in reading; the best literature was always on the reading table, and discussion of it in the air. So Anne, growing up in an atmosphere of good literature, absorbed it with her daily bread. Soon after she quit school she wrote her first novel, Eugene Norton, personally carried it to Chicago, and found a publisher. From that she went into newspaper work, then magazine publisher. After three Post serials, she returned to the West, took up a homestead in Central Oregon, to get back into the old plains life she loved so dearly as a child, and here wrote Happy Valley, Behind the Ranges, and later Singing in the Rain and Making a Business Woman. Other books by Anne Shannon Monroe are: The Hearth Happiness, The World I Saw, Feeling Fine, God Lights a Candle, and Walk with Me Lad. One of her stories, The Changing Years, was made into a play by an English playwright and produced in London in 1912. In recent years she has written several volumes of popular essays. Title: Anne Shannon Monroe Year: 1936 Anne Shannon Monroe was born in Bloomingtom, Missouri, of parents of Virginian ancestry. Her father, a physician, who believed strongly in health and strength above all things for his children, moved the family to Washington state, a pioneer country then, where Anne spent her youth mostly riding a cayuse over the sage brush plains visiting old cattle ranches and drinking in the beauty of the new Western country. Both parents were students and readers. They had a large library and the evenings were spent in reading; the best literature was always on the reading table, and discussion of it in the air. So Anne, growing up in an atmosphere of good literature, absorbed it with her daily bread. Soon after she quit school she wrote her first novel, Eugene Norton, personally carried it to Chicago, and found a publisher. From that she went into newspaper work, then magazine publisher. After three Post serials, she returned to the West, took up a homestead in Central Oregon, to get back into the old plains life she loved so dearly as a child, and here wrote Happy Valley, Behind the Ranges, and later Singing in the Rain and Making a Business Woman. Other books by Anne Shannon Monroe are: The Hearth Happiness, The World I Saw, Feeling Fine, God Lights a Candle, and Walk with Me Lad. One of her stories, The Changing Years, was made into a play by an English playwright and produced in London in 1912. In recent years she has written several volumes of popular essays. Close

• 2412. [Image] Christ bearing the cross

  	Three-and-thirty years of the life of Artaban had passed away, and he was still a pilgrim, and a seeker after light. His hair, once darker than the cliffs of Sagros, was now white as the wintry snow that ...
  	Citation × Citation Citation Abstract Copy Title: Christ bearing the cross Three-and-thirty years of the life of Artaban had passed away, and he was still a pilgrim, and a seeker after light. His hair, once darker than the cliffs of Sagros, was now white as the wintry snow that covered them. His eyes, were full as embers smouldering among the ashes. Worn and weary and ready to die, but still looking for the King, he had come for the last time to Jerusalem. He had often visited the holy city before and had searched through all its lanes and crowded hovels and black prisons without finding any trace of the family of Nazarenes who had fled from Bethlehem long ago. But now it seemed as if he must make one more effort, and something whispered in his heart that, at last, he might succeed. It was the season of the Pass-Over. The city was thronged with strangers. The children of Israel, scattered in far lands all over the world, had returned to the Temple for the great feast, and there had been a confusion of tongues in the narrow streets for many days. But on this day there was a singular agitation visible in the multitude. The sky was veiled with a portentous gloom, and currents of excitement seemed to flash through the crowd like the thrill which shakes the forest on the eve of a storm. A secret tide was sweeping them all one way. The clatter of sandals, and the soft, thick sound of thousands of bare feet shuffling over the stones, flowed unceasingly along the street that leads to the Damascus gate. Artaban joined company with a group of people from his own country, Parthian Jews who had come to keep the Passover, and inquired of them the cause of tumult, and where they were going. "We are going," they answered, "to the place called Golgatha, outside the city walls, where there is to be an execution. Have you not heard what has happened? Two famous robbers are to be crucified, and with them another, called Jesus of Nazareth, a man who had done many wonderful works among the people, so that they love him greatly. But the priests and elders have said that he must die, because he gave himself out to be the Son of God. And Pilate has sent him to the cross because he said that he was the 'King of the Jews.'" Title: Christ bearing the cross Three-and-thirty years of the life of Artaban had passed away, and he was still a pilgrim, and a seeker after light. His hair, once darker than the cliffs of Sagros, was now white as the wintry snow that covered them. His eyes, were full as embers smouldering among the ashes. Worn and weary and ready to die, but still looking for the King, he had come for the last time to Jerusalem. He had often visited the holy city before and had searched through all its lanes and crowded hovels and black prisons without finding any trace of the family of Nazarenes who had fled from Bethlehem long ago. But now it seemed as if he must make one more effort, and something whispered in his heart that, at last, he might succeed. It was the season of the Pass-Over. The city was thronged with strangers. The children of Israel, scattered in far lands all over the world, had returned to the Temple for the great feast, and there had been a confusion of tongues in the narrow streets for many days. But on this day there was a singular agitation visible in the multitude. The sky was veiled with a portentous gloom, and currents of excitement seemed to flash through the crowd like the thrill which shakes the forest on the eve of a storm. A secret tide was sweeping them all one way. The clatter of sandals, and the soft, thick sound of thousands of bare feet shuffling over the stones, flowed unceasingly along the street that leads to the Damascus gate. Artaban joined company with a group of people from his own country, Parthian Jews who had come to keep the Passover, and inquired of them the cause of tumult, and where they were going. "We are going," they answered, "to the place called Golgatha, outside the city walls, where there is to be an execution. Have you not heard what has happened? Two famous robbers are to be crucified, and with them another, called Jesus of Nazareth, a man who had done many wonderful works among the people, so that they love him greatly. But the priests and elders have said that he must die, because he gave himself out to be the Son of God. And Pilate has sent him to the cross because he said that he was the 'King of the Jews.'" Close

• 2413. [Image] Rosetta Stone; The Rosetta Stone

  	Part of grey and pink granodiorite stela bearing priestly decree concerning Ptolemy V in three blocks of text: Hieroglyphic (14 lines), Demotic (32 lines) and Greek (53 lines). Curator's comments Compass ...
  	Citation × Citation Citation Abstract Copy Title: Rosetta Stone; The Rosetta Stone Author: unknown Year: 196 Part of grey and pink granodiorite stela bearing priestly decree concerning Ptolemy V in three blocks of text: Hieroglyphic (14 lines), Demotic (32 lines) and Greek (53 lines). Curator's comments Compass text: The Rosetta Stone From Fort St Julien, el-Rashid (Rosetta), Egypt Ptolemaic Period, 196 BC The inscription on the Rosetta Stone is a decree passed by a council of priests, one of a series that affirm the royal cult of the 13-year-old Ptolemy V on the first anniversary of his coronation. In previous years the family of the Ptolemies had lost control of certain parts of the country. It had taken their armies some time to put down opposition in the Delta, and parts of southern Upper Egypt, particularly Thebes, were not yet back under the government's control. Before the Ptolemaic era (that is before about 332 BC), decrees in hieroglyphs such as this were usually set up by the king. It shows how much things had changed from Pharaonic times that the priests, the only people who had kept the knowledge of writing hieroglyphs, were now issuing such decrees. The list of good deeds done by the king for the temples hints at the way in which the support of the priests was ensured. The decree is inscribed on the stone three times, in hieroglyphic (suitable for a priestly decree), demotic (the native script used for daily purposes), and Greek (the language of the administration). The importance of this to Egyptology is immense. Soon after the end of the fourth century AD, when hieroglyphs had gone out of use, the knowledge of how to read and write them disappeared. In the early years of the nineteenth century, some 1400 years later, scholars were able to use the Greek inscription on this stone as the key to decipher them. Thomas Young, an English physicist, was the first to show that some of the hieroglyphs on the Rosetta Stone wrote the sounds of a royal name, that of Ptolemy. The French scholar Jean-François Champollion then realized that hieroglyphs recorded the sound of the Egyptian language and laid the foundations of our knowledge of ancient Egyptian language and culture. Soldiers in Napoleon's army discovered the Rosetta Stone in 1799 while digging the foundations of an addition to a fort near the town of el-Rashid (Rosetta). On Napoleon's defeat, the stone became the property of the English under the terms of the Treaty of Alexandria (1801) along with other antiquities that the French had found. The Rosetta Stone has been exhibited in the British Museum since 1802, with only one break. Towards the end of the First World War, in 1917, when the Museum was concerned about heavy bombing in London, they moved it to safety along with other, portable, 'important' objects. The Rosetta Stone spent the next two years in a station on the Postal Tube Railway fifty feet below the ground at Holborn. --The British Museum; default; Ptolemaic Title: Rosetta Stone; The Rosetta Stone Author: unknown Year: 196 Part of grey and pink granodiorite stela bearing priestly decree concerning Ptolemy V in three blocks of text: Hieroglyphic (14 lines), Demotic (32 lines) and Greek (53 lines). Curator's comments Compass text: The Rosetta Stone From Fort St Julien, el-Rashid (Rosetta), Egypt Ptolemaic Period, 196 BC The inscription on the Rosetta Stone is a decree passed by a council of priests, one of a series that affirm the royal cult of the 13-year-old Ptolemy V on the first anniversary of his coronation. In previous years the family of the Ptolemies had lost control of certain parts of the country. It had taken their armies some time to put down opposition in the Delta, and parts of southern Upper Egypt, particularly Thebes, were not yet back under the government's control. Before the Ptolemaic era (that is before about 332 BC), decrees in hieroglyphs such as this were usually set up by the king. It shows how much things had changed from Pharaonic times that the priests, the only people who had kept the knowledge of writing hieroglyphs, were now issuing such decrees. The list of good deeds done by the king for the temples hints at the way in which the support of the priests was ensured. The decree is inscribed on the stone three times, in hieroglyphic (suitable for a priestly decree), demotic (the native script used for daily purposes), and Greek (the language of the administration). The importance of this to Egyptology is immense. Soon after the end of the fourth century AD, when hieroglyphs had gone out of use, the knowledge of how to read and write them disappeared. In the early years of the nineteenth century, some 1400 years later, scholars were able to use the Greek inscription on this stone as the key to decipher them. Thomas Young, an English physicist, was the first to show that some of the hieroglyphs on the Rosetta Stone wrote the sounds of a royal name, that of Ptolemy. The French scholar Jean-François Champollion then realized that hieroglyphs recorded the sound of the Egyptian language and laid the foundations of our knowledge of ancient Egyptian language and culture. Soldiers in Napoleon's army discovered the Rosetta Stone in 1799 while digging the foundations of an addition to a fort near the town of el-Rashid (Rosetta). On Napoleon's defeat, the stone became the property of the English under the terms of the Treaty of Alexandria (1801) along with other antiquities that the French had found. The Rosetta Stone has been exhibited in the British Museum since 1802, with only one break. Towards the end of the First World War, in 1917, when the Museum was concerned about heavy bombing in London, they moved it to safety along with other, portable, 'important' objects. The Rosetta Stone spent the next two years in a station on the Postal Tube Railway fifty feet below the ground at Holborn. --The British Museum; default; Ptolemaic Close

• 2414. [Image] Rosetta Stone; The Rosetta Stone

  	Part of grey and pink granodiorite stela bearing priestly decree concerning Ptolemy V in three blocks of text: Hieroglyphic (14 lines), Demotic (32 lines) and Greek (53 lines). Curator's comments Compass ...
  	Citation × Citation Citation Abstract Copy Title: Rosetta Stone; The Rosetta Stone Author: unknown Year: 196 Part of grey and pink granodiorite stela bearing priestly decree concerning Ptolemy V in three blocks of text: Hieroglyphic (14 lines), Demotic (32 lines) and Greek (53 lines). Curator's comments Compass text: The Rosetta Stone From Fort St Julien, el-Rashid (Rosetta), Egypt Ptolemaic Period, 196 BC The inscription on the Rosetta Stone is a decree passed by a council of priests, one of a series that affirm the royal cult of the 13-year-old Ptolemy V on the first anniversary of his coronation. In previous years the family of the Ptolemies had lost control of certain parts of the country. It had taken their armies some time to put down opposition in the Delta, and parts of southern Upper Egypt, particularly Thebes, were not yet back under the government's control. Before the Ptolemaic era (that is before about 332 BC), decrees in hieroglyphs such as this were usually set up by the king. It shows how much things had changed from Pharaonic times that the priests, the only people who had kept the knowledge of writing hieroglyphs, were now issuing such decrees. The list of good deeds done by the king for the temples hints at the way in which the support of the priests was ensured. The decree is inscribed on the stone three times, in hieroglyphic (suitable for a priestly decree), demotic (the native script used for daily purposes), and Greek (the language of the administration). The importance of this to Egyptology is immense. Soon after the end of the fourth century AD, when hieroglyphs had gone out of use, the knowledge of how to read and write them disappeared. In the early years of the nineteenth century, some 1400 years later, scholars were able to use the Greek inscription on this stone as the key to decipher them. Thomas Young, an English physicist, was the first to show that some of the hieroglyphs on the Rosetta Stone wrote the sounds of a royal name, that of Ptolemy. The French scholar Jean-François Champollion then realized that hieroglyphs recorded the sound of the Egyptian language and laid the foundations of our knowledge of ancient Egyptian language and culture. Soldiers in Napoleon's army discovered the Rosetta Stone in 1799 while digging the foundations of an addition to a fort near the town of el-Rashid (Rosetta). On Napoleon's defeat, the stone became the property of the English under the terms of the Treaty of Alexandria (1801) along with other antiquities that the French had found. The Rosetta Stone has been exhibited in the British Museum since 1802, with only one break. Towards the end of the First World War, in 1917, when the Museum was concerned about heavy bombing in London, they moved it to safety along with other, portable, 'important' objects. The Rosetta Stone spent the next two years in a station on the Postal Tube Railway fifty feet below the ground at Holborn. --The British Museum; default; Ptolemaic Title: Rosetta Stone; The Rosetta Stone Author: unknown Year: 196 Part of grey and pink granodiorite stela bearing priestly decree concerning Ptolemy V in three blocks of text: Hieroglyphic (14 lines), Demotic (32 lines) and Greek (53 lines). Curator's comments Compass text: The Rosetta Stone From Fort St Julien, el-Rashid (Rosetta), Egypt Ptolemaic Period, 196 BC The inscription on the Rosetta Stone is a decree passed by a council of priests, one of a series that affirm the royal cult of the 13-year-old Ptolemy V on the first anniversary of his coronation. In previous years the family of the Ptolemies had lost control of certain parts of the country. It had taken their armies some time to put down opposition in the Delta, and parts of southern Upper Egypt, particularly Thebes, were not yet back under the government's control. Before the Ptolemaic era (that is before about 332 BC), decrees in hieroglyphs such as this were usually set up by the king. It shows how much things had changed from Pharaonic times that the priests, the only people who had kept the knowledge of writing hieroglyphs, were now issuing such decrees. The list of good deeds done by the king for the temples hints at the way in which the support of the priests was ensured. The decree is inscribed on the stone three times, in hieroglyphic (suitable for a priestly decree), demotic (the native script used for daily purposes), and Greek (the language of the administration). The importance of this to Egyptology is immense. Soon after the end of the fourth century AD, when hieroglyphs had gone out of use, the knowledge of how to read and write them disappeared. In the early years of the nineteenth century, some 1400 years later, scholars were able to use the Greek inscription on this stone as the key to decipher them. Thomas Young, an English physicist, was the first to show that some of the hieroglyphs on the Rosetta Stone wrote the sounds of a royal name, that of Ptolemy. The French scholar Jean-François Champollion then realized that hieroglyphs recorded the sound of the Egyptian language and laid the foundations of our knowledge of ancient Egyptian language and culture. Soldiers in Napoleon's army discovered the Rosetta Stone in 1799 while digging the foundations of an addition to a fort near the town of el-Rashid (Rosetta). On Napoleon's defeat, the stone became the property of the English under the terms of the Treaty of Alexandria (1801) along with other antiquities that the French had found. The Rosetta Stone has been exhibited in the British Museum since 1802, with only one break. Towards the end of the First World War, in 1917, when the Museum was concerned about heavy bombing in London, they moved it to safety along with other, portable, 'important' objects. The Rosetta Stone spent the next two years in a station on the Postal Tube Railway fifty feet below the ground at Holborn. --The British Museum; default; Ptolemaic Close

• 2415. [Image] White Pigeon church where Lincoln went to school

  	In the log schoolhouse, which he could visit but little, he was taught only reading, writing, and elementary arithmetic. Among the people of the settlement, bush farmers and small tradesmen, he found none ...
  	Citation × Citation Citation Abstract Copy Title: White Pigeon church where Lincoln went to school Year: 1920 In the log schoolhouse, which he could visit but little, he was taught only reading, writing, and elementary arithmetic. Among the people of the settlement, bush farmers and small tradesmen, he found none of uncommon intelligence or education; but some of them had a few books, which he borrowed eagerly. Thus he read and re-read Aesop’s Fables, learning to tell stories with a point and to argue by parables; he read Robinson Crusoe, The Pilgrim’s Progress, a short history of the United States, and Weem’s Life of Washington. To the town constable’s he went to read the Revised Statutes of Indiana. Every printed page that fell into his hands he would greedily devour, and his family and friends watched him with wonder, as the uncouth boy, after his daily work, crouched in a corner of the log cabin or outside under a tree, absorbed in a book while munching his supper of corn bread. In this manner he began to gather some knowledge, and sometimes he would astonish the girls with such startling remarks as that the earth was moving around the sun, and not the sun around the earth, and they marveled where “Abe” could have gotten such queer notions. Soon he also felt the impulse to write, not only making extracts from books he wished to remember, but also composing little essays of his own. First he sketched these with charcoal on a wooden shovel scraped white with a drawing-knife, or on basswood shingles. Then he transferred them to paper, which was a scarce commodity in the Lincoln household, taking care to cut his expressions close, so that they might not cover too much space, - a style forming method greatly to be commended. Seeing boys put a burning coal on the back of a wood turtle, he was moved to write on cruelty to animals. Seeing men intoxicated with whiskey, he wrote on temperance. In verse-making, too, he tried himself, in satire on persons offensive to him or others, - satire the rustic wit of which was not always fit for ears polite. Also political thoughts he put upon paper, and some of his pieces were even deemed good enough for publication in the county weekly. Title: White Pigeon church where Lincoln went to school Year: 1920 In the log schoolhouse, which he could visit but little, he was taught only reading, writing, and elementary arithmetic. Among the people of the settlement, bush farmers and small tradesmen, he found none of uncommon intelligence or education; but some of them had a few books, which he borrowed eagerly. Thus he read and re-read Aesop’s Fables, learning to tell stories with a point and to argue by parables; he read Robinson Crusoe, The Pilgrim’s Progress, a short history of the United States, and Weem’s Life of Washington. To the town constable’s he went to read the Revised Statutes of Indiana. Every printed page that fell into his hands he would greedily devour, and his family and friends watched him with wonder, as the uncouth boy, after his daily work, crouched in a corner of the log cabin or outside under a tree, absorbed in a book while munching his supper of corn bread. In this manner he began to gather some knowledge, and sometimes he would astonish the girls with such startling remarks as that the earth was moving around the sun, and not the sun around the earth, and they marveled where “Abe” could have gotten such queer notions. Soon he also felt the impulse to write, not only making extracts from books he wished to remember, but also composing little essays of his own. First he sketched these with charcoal on a wooden shovel scraped white with a drawing-knife, or on basswood shingles. Then he transferred them to paper, which was a scarce commodity in the Lincoln household, taking care to cut his expressions close, so that they might not cover too much space, - a style forming method greatly to be commended. Seeing boys put a burning coal on the back of a wood turtle, he was moved to write on cruelty to animals. Seeing men intoxicated with whiskey, he wrote on temperance. In verse-making, too, he tried himself, in satire on persons offensive to him or others, - satire the rustic wit of which was not always fit for ears polite. Also political thoughts he put upon paper, and some of his pieces were even deemed good enough for publication in the county weekly. Close

• 2416. [Image] Martha

  	Maria Schwalb, too, had many an opportunity during the long summer, to show her housewife accomplishments. Nor was she unassisted by her humbler sister in these duties. The arrangements for entertaining ...
  	Citation × Citation Citation Abstract Copy Title: Martha Maria Schwalb, too, had many an opportunity during the long summer, to show her housewife accomplishments. Nor was she unassisted by her humbler sister in these duties. The arrangements for entertaining the crowds that came were in the hands of the central committee. This committee assigned travellers to the different hotels and homes. Lodgings cost from $1.00 to $2.50 per day according to location. The meals cost as much more. Here let one (Mrs. Elizabeth Hayhurst of Portland) who witnessed the portrayal of this great play in 1922 tell us some of her observations and experiences. "We left Munich Saturday afternoon on one of the many special trains for Oberammergau which is about a two hour journey by fast train. We went through a picturesque country, whose fir-clad hills reminded us very strongly of Oregon, while the numerous blue lakes and chalet-like houses partook of the characteristics of Switzerland. Soon we were in sight of the lovely Bavarian Alps, and entering the valley of the Ammer, beheld Oberammergau - a small village nestled at the foot of Kofel, a high mountain peak with precipitous sides whose crest is surmounted with a cross. Upon our arrival, we were put in the care of a porter, who was dressed in the quaint garb of the Bavarian peasant - short leather breeches, embroidered velvet jacket, and a peaked leather hat adorned with a feather of a wild fowl. We followed him to the home of our host - Hans Mayr, who had the role of "Pilate" in the play. Frau Mayr greeted us cordially, as she domiciled forty of us Americans seemingly without any effort whatsoever, and made us feel quite like we were her personal guests instead of playing ones. A walk about the village later brought forth many "Ohs and Ahs". Most of the houses are painted a soft green, gray or white, and on the outside walls of many are painted religious scenes, and on one house there was a canopy of ivy growing about a painted shrine to the Virgin. Everywhere there were shrines and on the banks of the clean, clear Ammer river was a splendid monument of the Crucifixion. After our simple but wholesome evening meal, many of us purchased copies of the play, and knowing no German, which is the original text, I obtained an English version, to familiarize myself with the lines I had journeyed so far to see and hear interpreted. The characters are selected by a committee that is elected by the whole community, and the villagers wait with breathless anticipation the announcement of the bestowal of the assignment, as often a near-tragedy is witnessed when one is deemed too old to continue in a famous role. Anton Lang has been the Christus for three consecutive decades but he will not be able to continue in the role, as the crucifixion scene where he is suspended on the cross for twenty minutes is a great physical strain. Frau Lang has never witnessed the crucifixion scene as given by her husband. On the day of the performance, Anton Lang remains at the auditorium all day - simple food being brought to him during the noon intermission when he rests. By profession, he is a potter. He is profound student of the life of Christ, and has made a pilgrimage to the Holy Land in order to portray the role. The bestowal of the role of the Christus is considered the highest honor within the power of the community as there is the character requisite as well as the acting one. That interest in the Play is lifelong can best be revealed by the interest of Johann Zwinck who was first a boy in the play, twice enacted the part of the disciple, Joh, and for three decades interpreted the role of Judas - said to be among the greatest of the Judases and in 1922 was the venerable Simon of Bethany, as well as understudy to the Judas. It is told of him that while he wished nothing to happen to Guida Mayr - the Judans of 1922, but Oh! how much he should like to just once again play the part of Judas, and when he was told that it would be difficult for him to make himself heard with so many of his teeth gone, he replied, "well, if I were sure of the chance, I would try in some way to gather together enough money to buy teeth". George Lang, the director of the play, is a young man of about thirty years. He was wounded in the late war and one hand is atrophied. He is their teacher in the wood carving school. Wood carving is the principal industry of the village and to that fact may be ascribed the artistic success of the play. The Villagers day by day experience the joy of creating beautiful objects. The robes have all been designed and made in the village from wonderful materials gotten mostly from the Orient. No make-up whatsoever is used, not even a wig is worn, another secret of the lovely hair one sees there everywhere. No married woman is given a speaking role, but an exception was made to the understudy of the Virgin Mary of 1922, who was the Virgin Mary of 1910, but who in the meantime has been wooed, wed, and widowed. Nine hundred five people have a part in the production of the play; there are 124 speaking roles; 50 musicians in the orchestra and 45 singers in the well-trained chorus. Seven hundred persons from mere tots of four to men and women of venerable years appear in the mob scene; 75 men are needed to collect the tickets and serve as doorkeepers and ushers, and remember at the same time thousands are being entertained in the homes of the villagers, as the few small hotels cannot begin to provide for the large number who come from all parts of the world to see the Marvelous Play of all time. The prices were established early in the year of 1922, and although the value of the mark declined many times in value before the season had hardly begun, there was no deviation from the established price of either the seats or the accomodations. Thus it was that eleven of the villagers journeyed to American to try to retrieve some of the deficit. Each summer a religious play is given which enables the selecting committee to know who is best adapted to the various roles, and each family hopes it may be represented in the famous characters and shapes its daily life to that end. We were awakened early Sunday morning by such peaceful sounds as the crowing of the cocks, lowing of the calves, tinkling of the bells of the cows as they were being driven through the village streets to the pasture, and the pealing of the chimes from the village's one church. Upon arising, we were greeted with frosted roofs and fences, which was a most welcome sight, as it foretold a clear day. We breakfasted at six-thirty, after which we were given our tickets to the open-air auditorium, as experience has shown that it simplifies matters to retain the tickets as long as possible to avoid all the useless mislayings and losings. The seats are distributed according to the household, the better homes secure the better seats for their guests. Our hostess very thoughtfully suggested our securing robes and cushions, which were provided for a small fee and made our stay in the open-air auditorium much more comfortable. As we went to the Play through the village streets, it seemed as though the whole world had come to Oberammergau. There were monks and nuns of the various orders, Hindoos from India, Syrians from the Near East, a Japanese and Chinese from the Far East, and very, very black people from Africa. We were requested to be in our seats at 7:45, and there we were, 4200 sitting, hundreds standing and scores kneeling, when at precisely eight o'clock the Chorus dressed in rich colorful robes advanced from the colonnades on either side of the stage and sang the opening number which is a prayer of thanks for their deliverance from the awful scourge in ages past and an appeal from the blessing of the presence of the Saviour always. Then the prologist in full, rich voice gave the following beautiful greeting which sounds the keynote of the whole play. "Welcome, welcome, to all, whom here the tender love Of the Saviour unites, mourning, to follow Him On His journey of suffering To the last resting place. Who from far and from near, all here have come today They all feel themselves now joined in brotherly love As disciples of one Lord Who has suffered death for all. Who gave Himself for us, with compassion and love Even to bitter death. To Him let us lift up Our gaze and our hearts too, With love unfeigned and gratitude. Up to Him let us lift all our thoughts and our souls, Pray with us - yea - with us pray, as the hour comes, When the dept of our sacred vow We pray to the supreme GOD". There are twenty-four tableaux and the function of the tableaux is to connect the incidents of the old testament that relate to the incidents of the last seven days of Christ. The dialogue begins with Christ's entry into Jerusalem, and our very souls were quickened as we beheld the face of Him who has beem so familiar to us through the very best of painting and sculpture. As the sad story unfolded, there were lovely pictures of indelible impress left upon our minds. The bleating of the sheep as they were freed from the pens and the flying of the doves over the audience, all added to the realism of the Temple scene. Then the beauty and the humility of Mary Magdalene as she wiped the feet of the Christus with her lovely long hair; the pathos and the tenderness of the leave-taking of the Christus of His mother in Bethany, and the Last Supper which is an animated counterpart of the Da Vinci painting. The play has progressed until the betrayal of the Christus by Judas in the Garden of Gethsamane when the Noon intermission is announced which is the first intermission of the morning. We were all enthralled as we wended our way quietly to our various place of abode for luncheon, which in many instances, is served by those appearing in the performance. At 1:15 we were again in our seats in eager anticipation of the continuance of the wonderful story of the Ages, as the shortening of days of September made it necessary to resume the Play at 1:30 in order to finish before nightfall. The lines of the Play have Judas reveal where the Christus is spending the night rather than an actual betrayal, and when Judas realized all to late what his telling has brought to the Christus, he is so filled with compassion that he receives our pity instead of our scorn. Scene after scene is portrayed until we are confronted with the realistic "Way of the Cross", and the Chorus, now dressed in black, sing a dirge-like refrain all through the Crucifixion Scene, which was too real and too sad for most of us. As the body was removed from the cross we thought at once of another famous painting "Rubens' Descent From the Cross" and during the rites of the last unction, another work of art came to our mind, Michael Angelo's marble masterpiece "Pieta" as Mary, the Mother, folded in her arms the beautiful body of the Christus. The Christ appeared for a moment to Mary Magdalene after the resurrection, and in a final tableau, we had a glimpse of the Ascension. The last chorus was sung--a glad, halleluiah one-- and the somber robes of mourning have been replaced by the first, bright, colorful ones, and the final curtain is drawn about five-thirty upon the marvelous Passion Play. It has filled our very souls with reverence and a prayer that the Great Sacrifice of Reconcilliation upon Golgotha may contribute to a world peace and a better understanding among the nations and within the nations until the whole world is imbued with the same unity and co-operation that makes possible the perfect rendering of this marvellous Play by the villagers of Oberammergau. Title: Martha Maria Schwalb, too, had many an opportunity during the long summer, to show her housewife accomplishments. Nor was she unassisted by her humbler sister in these duties. The arrangements for entertaining the crowds that came were in the hands of the central committee. This committee assigned travellers to the different hotels and homes. Lodgings cost from $1.00 to $2.50 per day according to location. The meals cost as much more. Here let one (Mrs. Elizabeth Hayhurst of Portland) who witnessed the portrayal of this great play in 1922 tell us some of her observations and experiences. "We left Munich Saturday afternoon on one of the many special trains for Oberammergau which is about a two hour journey by fast train. We went through a picturesque country, whose fir-clad hills reminded us very strongly of Oregon, while the numerous blue lakes and chalet-like houses partook of the characteristics of Switzerland. Soon we were in sight of the lovely Bavarian Alps, and entering the valley of the Ammer, beheld Oberammergau - a small village nestled at the foot of Kofel, a high mountain peak with precipitous sides whose crest is surmounted with a cross. Upon our arrival, we were put in the care of a porter, who was dressed in the quaint garb of the Bavarian peasant - short leather breeches, embroidered velvet jacket, and a peaked leather hat adorned with a feather of a wild fowl. We followed him to the home of our host - Hans Mayr, who had the role of "Pilate" in the play. Frau Mayr greeted us cordially, as she domiciled forty of us Americans seemingly without any effort whatsoever, and made us feel quite like we were her personal guests instead of playing ones. A walk about the village later brought forth many "Ohs and Ahs". Most of the houses are painted a soft green, gray or white, and on the outside walls of many are painted religious scenes, and on one house there was a canopy of ivy growing about a painted shrine to the Virgin. Everywhere there were shrines and on the banks of the clean, clear Ammer river was a splendid monument of the Crucifixion. After our simple but wholesome evening meal, many of us purchased copies of the play, and knowing no German, which is the original text, I obtained an English version, to familiarize myself with the lines I had journeyed so far to see and hear interpreted. The characters are selected by a committee that is elected by the whole community, and the villagers wait with breathless anticipation the announcement of the bestowal of the assignment, as often a near-tragedy is witnessed when one is deemed too old to continue in a famous role. Anton Lang has been the Christus for three consecutive decades but he will not be able to continue in the role, as the crucifixion scene where he is suspended on the cross for twenty minutes is a great physical strain. Frau Lang has never witnessed the crucifixion scene as given by her husband. On the day of the performance, Anton Lang remains at the auditorium all day - simple food being brought to him during the noon intermission when he rests. By profession, he is a potter. He is profound student of the life of Christ, and has made a pilgrimage to the Holy Land in order to portray the role. The bestowal of the role of the Christus is considered the highest honor within the power of the community as there is the character requisite as well as the acting one. That interest in the Play is lifelong can best be revealed by the interest of Johann Zwinck who was first a boy in the play, twice enacted the part of the disciple, Joh, and for three decades interpreted the role of Judas - said to be among the greatest of the Judases and in 1922 was the venerable Simon of Bethany, as well as understudy to the Judas. It is told of him that while he wished nothing to happen to Guida Mayr - the Judans of 1922, but Oh! how much he should like to just once again play the part of Judas, and when he was told that it would be difficult for him to make himself heard with so many of his teeth gone, he replied, "well, if I were sure of the chance, I would try in some way to gather together enough money to buy teeth". George Lang, the director of the play, is a young man of about thirty years. He was wounded in the late war and one hand is atrophied. He is their teacher in the wood carving school. Wood carving is the principal industry of the village and to that fact may be ascribed the artistic success of the play. The Villagers day by day experience the joy of creating beautiful objects. The robes have all been designed and made in the village from wonderful materials gotten mostly from the Orient. No make-up whatsoever is used, not even a wig is worn, another secret of the lovely hair one sees there everywhere. No married woman is given a speaking role, but an exception was made to the understudy of the Virgin Mary of 1922, who was the Virgin Mary of 1910, but who in the meantime has been wooed, wed, and widowed. Nine hundred five people have a part in the production of the play; there are 124 speaking roles; 50 musicians in the orchestra and 45 singers in the well-trained chorus. Seven hundred persons from mere tots of four to men and women of venerable years appear in the mob scene; 75 men are needed to collect the tickets and serve as doorkeepers and ushers, and remember at the same time thousands are being entertained in the homes of the villagers, as the few small hotels cannot begin to provide for the large number who come from all parts of the world to see the Marvelous Play of all time. The prices were established early in the year of 1922, and although the value of the mark declined many times in value before the season had hardly begun, there was no deviation from the established price of either the seats or the accomodations. Thus it was that eleven of the villagers journeyed to American to try to retrieve some of the deficit. Each summer a religious play is given which enables the selecting committee to know who is best adapted to the various roles, and each family hopes it may be represented in the famous characters and shapes its daily life to that end. We were awakened early Sunday morning by such peaceful sounds as the crowing of the cocks, lowing of the calves, tinkling of the bells of the cows as they were being driven through the village streets to the pasture, and the pealing of the chimes from the village's one church. Upon arising, we were greeted with frosted roofs and fences, which was a most welcome sight, as it foretold a clear day. We breakfasted at six-thirty, after which we were given our tickets to the open-air auditorium, as experience has shown that it simplifies matters to retain the tickets as long as possible to avoid all the useless mislayings and losings. The seats are distributed according to the household, the better homes secure the better seats for their guests. Our hostess very thoughtfully suggested our securing robes and cushions, which were provided for a small fee and made our stay in the open-air auditorium much more comfortable. As we went to the Play through the village streets, it seemed as though the whole world had come to Oberammergau. There were monks and nuns of the various orders, Hindoos from India, Syrians from the Near East, a Japanese and Chinese from the Far East, and very, very black people from Africa. We were requested to be in our seats at 7:45, and there we were, 4200 sitting, hundreds standing and scores kneeling, when at precisely eight o'clock the Chorus dressed in rich colorful robes advanced from the colonnades on either side of the stage and sang the opening number which is a prayer of thanks for their deliverance from the awful scourge in ages past and an appeal from the blessing of the presence of the Saviour always. Then the prologist in full, rich voice gave the following beautiful greeting which sounds the keynote of the whole play. "Welcome, welcome, to all, whom here the tender love Of the Saviour unites, mourning, to follow Him On His journey of suffering To the last resting place. Who from far and from near, all here have come today They all feel themselves now joined in brotherly love As disciples of one Lord Who has suffered death for all. Who gave Himself for us, with compassion and love Even to bitter death. To Him let us lift up Our gaze and our hearts too, With love unfeigned and gratitude. Up to Him let us lift all our thoughts and our souls, Pray with us - yea - with us pray, as the hour comes, When the dept of our sacred vow We pray to the supreme GOD". There are twenty-four tableaux and the function of the tableaux is to connect the incidents of the old testament that relate to the incidents of the last seven days of Christ. The dialogue begins with Christ's entry into Jerusalem, and our very souls were quickened as we beheld the face of Him who has beem so familiar to us through the very best of painting and sculpture. As the sad story unfolded, there were lovely pictures of indelible impress left upon our minds. The bleating of the sheep as they were freed from the pens and the flying of the doves over the audience, all added to the realism of the Temple scene. Then the beauty and the humility of Mary Magdalene as she wiped the feet of the Christus with her lovely long hair; the pathos and the tenderness of the leave-taking of the Christus of His mother in Bethany, and the Last Supper which is an animated counterpart of the Da Vinci painting. The play has progressed until the betrayal of the Christus by Judas in the Garden of Gethsamane when the Noon intermission is announced which is the first intermission of the morning. We were all enthralled as we wended our way quietly to our various place of abode for luncheon, which in many instances, is served by those appearing in the performance. At 1:15 we were again in our seats in eager anticipation of the continuance of the wonderful story of the Ages, as the shortening of days of September made it necessary to resume the Play at 1:30 in order to finish before nightfall. The lines of the Play have Judas reveal where the Christus is spending the night rather than an actual betrayal, and when Judas realized all to late what his telling has brought to the Christus, he is so filled with compassion that he receives our pity instead of our scorn. Scene after scene is portrayed until we are confronted with the realistic "Way of the Cross", and the Chorus, now dressed in black, sing a dirge-like refrain all through the Crucifixion Scene, which was too real and too sad for most of us. As the body was removed from the cross we thought at once of another famous painting "Rubens' Descent From the Cross" and during the rites of the last unction, another work of art came to our mind, Michael Angelo's marble masterpiece "Pieta" as Mary, the Mother, folded in her arms the beautiful body of the Christus. The Christ appeared for a moment to Mary Magdalene after the resurrection, and in a final tableau, we had a glimpse of the Ascension. The last chorus was sung--a glad, halleluiah one-- and the somber robes of mourning have been replaced by the first, bright, colorful ones, and the final curtain is drawn about five-thirty upon the marvelous Passion Play. It has filled our very souls with reverence and a prayer that the Great Sacrifice of Reconcilliation upon Golgotha may contribute to a world peace and a better understanding among the nations and within the nations until the whole world is imbued with the same unity and co-operation that makes possible the perfect rendering of this marvellous Play by the villagers of Oberammergau. Close