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Introductory
Note. Only through the medium of the fantastic comedy could
Benjamin Ressler have given expression to the multitude of
themes which comprise the content of the play. In this
strange borderland between reality and fantasy, where though
and deed are inseparably connected with the ideal the
history of the Jewish race is exposed in all its
consequence. The characters of the play, for all that they
are cast in the Middle Ages, speak with the accent of
modernity. For Mr. Ressler sardonically indicates that the
problems which faced Jewry a thousand years ago are still
existent -- but he does not permit this strange repetition
of fate to warp his objectivity, and rather turns the
searing scorn of satire upon the human weakness of his
characters with a prickish sense of humor and pathos.
The word "Geboirim"
signifies mighty warriors, heroes.
Act 1. Scene 1.
It is Sabbath Eve in a market place of the Ghetto. Lemel, a
hunchback and a simpleton, predicts that the Crusaders will
disturb the Sabbath. All the inhabitants of the Ghetto are
in deadly fear. Lemel takes up his never-ending cry that the
Messiah is coming, but none pay attention to him. Suddenly
two of the Crusaders appear in the Ghetto. Lukas, a
Silesian, and Casimir, a Teuton. They are drunk and hungry
and despoil the tradesman of food, threatening to return
later. Yechiel and Shame enter. Their children are engaged
to marry, but the former's son continues to postpone the
wedding day. Miriam, the bride, joins them. Lemel again
cries out that the Messiah is coming and as he speaks
Paltiehl the bridegroom comes in. Lemel is much impressed by
the fact that Paltiehl entered just when he was summoning
the Messiah. Paltiehl, too, is not unaffected by the
incident. Shame insists on a definite date for the marriage
and becomes irked when Paltiehl puts him off with veiled and
unclear replica. Lemel's Messianic predictions have affected
Paltiehl and he suggests that perhaps the Messiah has
already arrived and takes as his witness Zarach the scholar,
that this is the year in which it is written in the Talmud
the Messiah will come. He indicates a desire to go away and
fight the Turks. The Jews are incensed at such talk and
stalk angrily away, leaving Miriam and Paltiehl alone. She
charges him with not loving her. This he denies, but asserts
that first he must yield to an inner call to go fight the
Turks. His bride tells him he is too weak to be a warrior.
As proof that call to fight the Turks. His bride tells him
with an iron. Miriam is frightened off by the arrival of
Lukas. Paltiehl, no less frightened, nevertheless remains.
To Lukas' question as to his identity, he passes himself off
as also a Crusader and explains his Ghetto clothes as a ruse
to win the good graces of the Hebrew maidens. Lukas already
drunk, believes his story and offers him a drink from his
cask. He explains that he has become separated from his
chief Baron Siegfried of Prussia and his beautiful daughter,
Cunegonde, during the fight with the Turks. Paltiehl becomes
rapidly drunk, offers to exchange clothes with his new
friend. In exchanging garments Paltiehl strikes and
overturns Lukas who immediately falls into a drunken
slumber. Paltiehl, too, overcomes by the effects of the
whiskey, falls down in a drunken sleep and begins to dream.
Scene 2. Lukas'
mention of Baron Siegfried and Cunegonde; Lemel's Messianic
predictions have affected Paltiehl's dream. He is
transported to the headquarters of the Crusaders under
Siegfried. Knight Casimir is in love with Cunegonde and
sings of his love for her. Lukas is jealous and angry. He
insults Casimir by accusing him of being partly Jewish.
Father Simon, a priest, attempts to keep the two from
fighting. Cunegonde enters and pleads for unity among them.
Baron Siegfried comes in and announces a new defeat by the
Turks and calls a council of war. He also mentions that a
mighty prince is offering him aid. At this moment the prince
is announced with Lemel at his side. He claims to be Prince
Paltiehl, the son of King Yechiel. He says he is a prince of
the Tea Lost Biblical Tribes and offers to put at the
service of the Crusaders 60,000 heroes, providing that after
the Turk is beaten he and his people receive part of the
Holy Land. Cunegonde is much taken by him and offers his
suit. Paltiehl retires with Cunegonde to her tent, while the
Crusaders decide.
Scene 3. Once
she has him in her tent, Cunegonde, attracted by his genteel
contrast with the brutal Crusaders, makes love to Paltiehl,
but he thrusts her away. He is more occupied with his doubts
about the acceptance of his offer. Cunegonde assures him,
but Paltiehl, fearful of the immensity of his deceit
attempts to run away. This Lemel prevents by reminding him
that he has now nowhere to go. Cunegonde makes him drunk and
he spins pretty stories about his alleged homeland. Resigned
to his fate, Paltiehl receives the announcement of the
Crusaders' acceptance with nonchalant dignity. Before
starting for home, he requests and receives a guard of
honor.
Act 2. Scene 1.
Returning to the Ghetto, Paltiehl begins to recruit the
promised army by pressing the Jews into service. His guard
of honor is used to force them into the army. The Jews do
not wish to go to war, but the wealthy are angry at being
forced to associate with common laborers and disputes divide
their resistance of the soldiers of Paltiehl. Paltiehl's
father is among the recruits. He curses and disowns his son.
Paltiehl's mother and his bride come to plead with him to
drop this mad undertaking but he is adamant and promises his
sorrowing mother to watch carefully over his father and see
that he doesn't come to harm. Miriam again pleads with him
to marry her, but Paltiehl refuses and promises to return
and keep his ward to her. The recruits are marshaled and
ready to set off. Once again Paltiehl begins to doubt, and
in a masterful monologue, he addresses God and begs his aid.
He needs not strength, he says, but a miracle.
Scene 2.
Paltiehl's army is lost in a thick wood. They are
disheartened, for snow has fallen and rivers frozen despite
the fact that in their country it is seldom even cold. It is
night and dark clouds have covered the moon so that they
cannot see where they are going. United by fear of the Turk
they have ceased to hate Paltiehl and trust him as their
leader, although his only plan of campaign is to march
forward hand in hand when the Turks appears -- God will
supply the further plans. The moon rises and they see the
Turks crossing a frozen river opposite their position. Hand
in hand the terrified Jews go to meet their enemy with
ecstatic singing and the Turks who have begun to cross over
the ice are drowned due to the river's sudden breaking.
Scene 3. Imam
Pasha, the Turkish leader, has been taken prisoner and is
now held in a cage while the victorious Jews sing and
rejoice. But now that the fear of the Turk is removed, they
have again fallen into disunity. Moreover, one of their
number sold wine to the Crusaders. The latter have become
riotously drunk and have attacked the wives of Imam Pasha.
They also attacked the Jews and in despair over his father's
death, Paltiehl releases Imam Pasha, orders his army to
disperse, and to Lemel's pleading that he continue his path
of glory, he replies that nothing is left, save to mourn for
his father.
Act 3, Scene 1.
The tents of Cunegonde and Brother Simon. Cunegonde prays
for the safety of Paltiehl who she loves. Lukas, visiting
Father Simon, is drunkenly jealous and decides to seize her
by force. Casimir who is also jealous, announces that he and
his men are going home because Cunegonde rejected him.
Father Simon in desperation calls to Baron Siegfried for
help. Cunegonde resists Lukas and manages to evade him. She
rushes from her tent to Siegfried but before she can explain
what has happened they are startled by an alarm signal which
announces the return of Paltiehl's escort of Crusaders. They
tell of the miraculous victory and suggest Paltiehl used
evil forces to attain it. Imam Pasha enters and adds to
their conviction that Paltiehl is supported by evil forces
if not himself a devil. Cunegonde alone refuses to believe.
It is decided to go to him and confront him with their
suspicious.
Scene 2. Father
Simon,, Cunegonde and the Crusader's come to the chamber in
which Paltiehl sleeps. They are fearful of his evil powers
and approach cautiously. Cunegonde, still not believing, is
the only one with sufficient courage to approach the
sleeping Paltiehl. The latter when waked is ashamed of
his nakedness before Cunegonde and calls to Lemel to bring
him his clothing. Cunegonde, half-believing that he is an
evil spirit, nevertheless begs him to escape with her to his
homeland, but he refuses. She intercedes on his behalf and
saves him from death on condition that hey go away, never to
return.
Scene 3. Still
involved by the terrible thoughts evoked in his dram,
Paltiehl wakes from his slumber and with difficulty
orientates himself. Lukas, now sober, realizes that he has
spent the night lying in the streets and goes away in
disgust, first robbing Paltiehl of clothes and shoes. Left
lying in the streets, half-naked and still somewhat under
the effect of his narrowing nightmare, he is discovered by
his mother and father and other Ghetto Jews on their way to
Sabbath prayer. Once again faced with reality, Paltiehl
yields his heroic dreams and consents to take the course his
parent's advice. |
