Nicolaus Selnecker, an accomplished organist and German composer of hymns, wrote Theophania in 1552 while studying theology at the University of Wittenberg under the noted protestant thinker Melanchthon (whom he mentions in his introduction to the play) but did not publish it until 1560. He rose to be tutor to the heir apparent Prince Alexander, and often debated court theologians, frequently against the positions of his former teacher, Melanchthon. His sometimes-controversial positions and publications, as well as his adherence to Lutheranism over Calvinism, meant that he fell out of favor on more than one occasion. He died in Leipzig in 1592.
Theophania is the only known play by Selnecker and follows the events of Genesis after the Fall of Man. The play revolves around Adam and Eve’s (though Adam only appears at the beginning) training of their offspring to follow the commandments of God. Eve is nervous at the outset with the impending arrival of God, which represents the climax of the play, wherein Selnecker derives the title Theophania (“appearance of God”). Although pleased with Abel and Seth’s devotion and piety, Eve is distraught over Cain’s lack of discipline and desire to learn the proper religious teachings.
The interactions between the characters can be read, and indeed performed, in various ways, though perhaps most easily as farce with Cain acting as a curmudgeonly ne’er-do-well, forever causing anxiety to his mother, Eve, who constantly bemoans her wretched state and Cain’s blaspheming ways. Cain’s rebuttals will likely be familiar to those who have a grasp on the burgeoning scientific revolutions of the late Middle Ages, as he at one point replies to God’s question regarding his impious thinking, “My reason bears me thus, which is indeed a most excellent judge and teacher…” Cain’s unwavering distrust and dislike for women can be read as reflecting common misogynist sentiment of the period. The anachronistic presence of two other Biblical characters, Ham and Esau, could have many functions: they are perhaps a projection of Cain’s influence later in the Bible; or with Cain they possibly act as a sort of perverted trinity and earthly foil to God, or as a human foil to Eve, Abel, and Seth, who follow God’s commandments. Whether foil or cautionary tale, Selnecker makes no clear remark in his introduction or prologue concerning these characters.
Interspersed throughout Selnecker’s introduction is Greek from various authors such as Homer, Xenophon, and the Apostle Paul, which has been provided following the translation. Selnecker might have chosen to use the original Greek to display his intellectual prowess to the emperor and his court. Given Selnecker’s sometimes tumultuous relationship with those in power, such demonstrations of the original Greek could lend greater credence to his theological teachings or just serve to show how widely read he was, as he sneakily quotes Ovid sans citation within the play Perhaps the best explanation is the reminder that he wrote the play while he was in school, when he would have been eager to show off his learning.
Selnecker's dedication to his pupil, Prince Alexander, the young son of Augustus I, Elector of Saxony, perhaps explains the obsequious nature of Selnecker’s introduction. He spends much of it citing Greek authors to relay the various nature and responsibilities of a good magistrate especially their similarities to being a good parent. The play could serve as either a way to ingratiate himself with Augustus, or as both a gift and didactic guide to the young Alexander (b. 1554) who would shortly after its publication be elected bishop of Merseburg. In this context, Selnecker’s play might be trying to foreshadow Alexander’s upcoming role as bishop whose counterpart in the play could be read as both Adam and God. However, given the relationship between Selnecker and Alexander, it is possible Selnecker was hoping to paint himself as a foster “Adam” to Alexander. Whether the adoptive pupil would become like Abel and lead the priests or fall like Cain would then be the playwright's warning to the young bishop.
For further information, see: Julian, John. “Selnecker, Nicolaus.” In A Dictionary of Hymnology, 1038-1040. New York: Dover Publications, 1907. For a list of his hymns, see:”Nicolaus Selneccer,” at Hymnary.org.For other writings by Selnecker, see Doctrine of Predestination (Part 1 and Part 2)
This translation was completed as a high school Latin project by Annikka Fetro, Sydney Holdermann, Dalia Ibarra, Sunga Kim, Morgan Lopiano, Keegan McRae, and Maddie Ward, along with editorial assistance by Eli Angulo, all students at St. Mary’s School in Medford, OR, under the guidance of Fordham University alumnus Martin Nelson (M.A., 2018). The students worked directly from the digitized manuscript available online from the University of Mannheim accessed January-March 2024. We are grateful for the assistance provided by Prof. Peter Hatlie with the Greek translations.
THEOPHANIA
C O M E D Y
A New and Elegant Comedy
On the Condition of the First Parents
and the Formation of Orders or Degrees in the Human Race.
Nicolaus Selneccerus
Printed in Wittenberg by Lau. Schvenk.
- 1560 -
DEDICATION
[p. 3] I send greetings to the son of the most illustrious Prince Augustus, the Duke of Saxony, the Landgrave of Thuringia, the Marquis of Meissen, Marshall of the Empire, and his most merciful lord, the Lord D. Alexander etc.
Xenophon clearly said: “A good leader differs in no respect from a good father” [άϒαθός ͻάζχωμ όυδέμ διαϕέρει άϒαϑ? παπός], and the good emperor was named “a good father” [ἬϖιθπατῊρ] by Homer. Whatever, therefore, can be said about the duty of a good father also illuminates what must be understood about the duty of the magistrate.
And the duty of the good father consists of these three ways: in “adoption” [υouθεσΐα ϗυρίou], as Paul calls it; in “education” [ποίδεία]; and in fostering. And so, a good magistrate may likewise be great. First, he should take care to be familiar with the true doctrine of God, as it is said in the verse: “The greatest virtue of an Emperor is to know God.” [p. 4] And thus Isaiah consoled the Church, saying “The kings and queens will be your foster parents,” just as Constantine, Theodosius, and other faithful emperors have been.
Next the magistrate should take care to do his duty, which can happen in three ways: He should clearly be the guardian of the Ten Commandments, which he might hold for submission to his authority, just as the vicar of God may echo the voice of moral law, and govern and moderate subjects according to them. Second, he is the guardian of agreements and his own laws, which are determined by the Ten Commandments, and are like supports for preserving the Ten Commandments or the laws of nature. Aristotle speaks about these two ways above when he names the magistrate as the “keeper of the world” [Φύλαϗα tων υόϗ𝜇ωμ]. Third, he should be the executor of the Ten Commandments and his laws and practice judgment, thereby punishing the disobedient with corporal punishment, as Paul clearly says about this duty of the magistrate in Romans 13: “He does not bear a sword in vain, but as the minister of God. And Aeschines [1] is famous for saying: “there is no merit in a city that is nerveless in its dealings with malefactors” [ὀυδὲμ βζιουμ οθέλόρ πὀλεως, ἡτις μὴ υεν̌ρα ουν τους ἀδ ιϰouντας ἔΧει]. And from whence those voices rose up: [p. 5]
“He harms the good who spares the evil.
He invites fault who neglects sin.
Joyful wickedness is the fall of the best.”
And as Cicero says: “The magistrate should punish the disobedient and harmful citizen with penalty, chains, and beatings.”
However “fairness” [ἐπὀιέιϰέια] and its worthy gift is not destroyed by great princes, about which it is elsewhere said, and which is best understood in this rule: When the will of the law is granted “forever” [όυνίείϰειαμ], and the guilty can be corrected without a harsh punishment and the people are not made worse by example, then the magistrate should use a more lenient sentence in order to spare the guilty in the hope of punishment.
Afterward, the magistrate should nourish and defend his people as noted in this verse:
“The emperor is known by his men to be close to the class of angels.” [2]
The emperor, however, is responsible for defending his men in two ways. First, he himself is peaceful, a lover, a guardian of peace, and protects his own against robberies and unjust violence; he stands for the laws, for the flock, for the altars, and the hearths. Then if he is an “agriculturist” [γεώργιϰθός], let him see to food for his subjects, lest they be flayed by excessive [p. 6] burdens and collections, just as Tiberius said: “It is a good shepherd’s duty to shear sheep, and not to skin them.” And in Daniel the Emperor is a tree whom his subordinates feed on. Indeed, the magistrates have the right to exact taxes. But there are three limits, which even Cicero cites according to the Law of Manilia, namely the trappings of peace, the reinforcements of war, and the bindings of the republic. But when there are dangers that must be avoided, enemies to be driven away, and other extraordinary or unusual burdens, the magistrates need greater tributes, and although they may ask for extraordinary tributes, they should not be the instruments of private lust or luxury.
Briefly, I wish to say this is about the name of “father,” which is how faithful magistrates are distinguished in both sacred and profane literature. For even in sacred literature we read the name “Abimelech” which means nothing except “Father, my king.” And when Valerius Messalla saluted Caesar Augustus as the father of the land, by order of the people of Rome, Augustus was overcome [p. 7] with too much joy to speak. Nothing in his whole life could be as pleasing, and he wished and asked God that this distinguished name would be permitted until his death.
What I am writing is for you, Emperor Alexander, so that you, who have lived on the summit and peak of God’s favor yourself, will rule other men in time and now in the illustrious examples of your Father, my most gracious (et cetera) Lord, and hold in your sight those traces, which you must lean upon and cling to. No speech can portray how great is the praise for a faithful and pious leader. But the substitutions for tyrants like Pharaoh, Absolom, Jezebel, Joa, Herod, Astyages, Cambyses, Tarquin the Proud, Nero, Valente, Caligula, and many other monsters reveal how great a gift of God it is to live under a ruler who loves God’s teachings of virtue and of peace. Indeed, blessed princes are not born by accident, but they are all gifts from God, which all blessed, honest men have perceived and experienced.
This is also demonstrated in our comedy, taken from an old story which has now been sent, [p. 8] dedicated, and offered to you. In truth, not even I can disagree much with the form and elaboration as it was written by me eight years ago, and now there will be no opportunity to do the difficult task of correcting what needs to be corrected, nor was it originally written by me to be destroyed for this reason. Now, since many students demand their own writings be published, I have indeed allowed Theophania to be published. But if the duty as a ruler has not seemed adequate to you, I ask for forgiveness for this error. I commend your garland to God, the Father, our Lord Jesus Christ, and beg of Him to let Him guard and protect our churches and give them beneficial direction and peaceful health. May Your Highness be strong, well, and happy.
Dresden in the month of June, 1560.
Highness, your servant,
Nicolaus Selnecker
[p. 9] Prologue
To the generous, noble, and excellent men of wisdom, education, and great virtues, teachers who observe in all ways, and to others who honor this dance of ours with your presence: we beseech you all with a clear voice, and we pray to a merciful and prosperous God that He may protect us with His own hand, as we meet to connect and guide to appease, give to the church, school, and the public. And may He allay all the wicked furies, which lead or disturb other republics rather than obey the Church in their own hearts. But why have we come forth? Calmly hear us as we and our choir present and perform a comedy, whose name is Theophania. The play’s author shows here that God reveals himself to the parents first after the Fall, and comforts them with gentle words, emphasizing the promises of the offspring as the story unfolds. From which truly He took up matter, and why the Creator decided to carry forth this action at such a wretched time, perhaps it will be necessary to say. I will handle the matter quickly if you grant us your ears.
[p. 10] This story, which exists in a certain ancient poem described in the verses of Mantuanus, although not historical, is nevertheless true. It has been embellished and skillfully invented by good men for the sake of advising the youth so that they may reflect upon the distinctions of the classes instituted by God, and that everyone should uphold his own person with virtues. This narrative also so pleased the venerable elder Melanthonus (may God grant him a thousand days to live peacefully) that he was happy to remark upon it with his many words [3]. Several others, undertaking the same subject with their own effort, have taken on the task of treating the concept of Comedy both in the German language and also in Latin, unless I am mistaken. This author, inspired by their work, undertook it with his own effort, but with what success he does not know, even though he hopes it has turned out well for himself, judging with a good and candid mind, loving the simplicity of honesty. However, he undertook the task, committing his sails to the turbid winds. And he does not think it necessary to explain why, when others have dealt with the same thing, he, as if plucking away the praise of others' good work, eagerly wished to be seen as a new author. Certainly, he knows for sure that he does not want to harm or surpass anyone with his own talent. But still [p. 11] he excuses himself because in common practice sometimes that which is good is criticized by good people and often undertaken anew in various ways. He trusts this play to be satisfactory. But there is one thing for which he most seeks forgiveness. You will see Cain, insolent, obstinate, and against all, and although his malice cannot be adequately described, it is nevertheless to be feared, lest it become too much, for reasons known to the prudent. And perhaps at first the plot may seem less fitting for this generation, among which the “authority” [τό ἡγεμονικός], as the learned call it, has its own place. This author, hiding nothing, confesses to you all and freely admits that he could have made this thing differently, as everything came together when he was only a young man. But it thus happened in such a way that “desire” [ἐπιθυμιτικῷ] was given its place, which this comedy maintains in many respects [4]. But you must know and judge what has been done, as it has been done in the worst way so that the action reflected people’s bad habits. And the good, having learned these habits, should avoid them and firmly embrace good morals. The author, having used this method, carefully begs for your forgiveness only if the prudent judge decides that too much has been declared. Certainly, the cause is not lacking.
[p. 12] Thus is our time, and, lest I speak out too much, it has been adapted to those morals which hold the common people; Therefore, we ask that you interpret everything with your usual candor and be kindly disposed towards us now as well. The author promises to reciprocate all that he can, within his own abilities. And we will do such as befits those who are mindful of the kindness shown to the good. We beseech you, listen now to what must be recalled with gentle, humane, and fair ears.
[p. 13] - “Scene/Setting” [περιοχη]
Eve was most sorrowful with her Fall. The first torment was the cause of her crime, the angry God, eternal death, and all evil. Before leaving the country, her husband comforts her, and excites her with God’s promises: then, on the following feast day, Adam instructs Eve to bathe the children. While the mother does this, Cain increases his mother’s pain very much. He does not obey nor respect men nor God. He refuses to be washed, and he threatens to slay his brothers: meanwhile, the mother cleanses the others, and God comes joined by the angels. Abel and Seth await, now pure, for God. Cain hides himself in the hay, excessively dirty. God enters and accepts that on this festive day, they can prepare themselves in devotion. He examines the boys, pleased by their promises. He orders Cain to be called, who answers foolishly to God. Therefore, He subjects this servant [Cain] to his own brothers [Abel and Seth], and He appoints them to the positions and classes of human life: He entrusts the ministry of His words to Abel. He appoints Seth to rightly govern the state for himself. After this, God promises His help to the most pious, comforting Eve, and then returns to heaven.
[p. 14]Interlocutors/Actors
ADAM [father and husband of Eve]
EVE [the mother and wife of Adam]
CAIN [the troubled son of Adam and Eve]
ABEL [a son of Adam and Eve]
SETH [a son of Adam and Eve]
HAM [a son of Noah]
ESAU [elder son of Isaac][5]
GABRIEL [an archangel]
MICHAEL[an archangel]
RAPHAEL[an archangel]
[p. 15]Theophania
Act I, Scene I
Eve, alone
EVE: The worst thing I did to my descendants and the entire miserable human race was being led by the Devil’s persuasion. If I had known the foul tricks of the Serpent, I never would have fallen. But realizing it too late, I now, together with mine, pay a heavy penalty: and he stays with me because he urges me with the crime of the apple. The Serpent eats away with words that are not evil. I believed I was able to carry on hiding the treachery, which I did not think was taken from the Serpent’s skin and appearance, even though I know he is able to fool his enemy. The Serpent touched upon a thing cleverly familiar to me before the other animals were there. I thought no harm would come to me at any time from such a familiar serpent. Woe to me, O treacherous Belial, I see your evil in the greatest labors of my husband, in the deadly crucifixion of my descendants. If, by chance, I knew that Satan was able to speak through the Serpent, nothing bad would have happened, nor would the enemy have persuaded me to move towards the apple that had been born from the tree [p. 16] and eat it, which carries the miserable knowledge of Good and Evil-- excessive evil to me. I believed the mountains of silver and gold that the Serpent had promised me were foolish. Ah, seldom is faith put in flattering words. The Serpent’s sweetly flattering gestures were often displayed with tongue-clicking: I thought that the truth was told to me, and I had judged what was simple to be simple, and right to be right, and ordained to be faithful.
[EVE, continued] For thus spoke the treacherous enemy to me: “I beg, do not trust God who has denied you such lovely fruits of the tree, lest you might be allowed to eat just a little. Certainly, I have pity for such lofty moral blindness, which has so tightly bound the words of your head, and this injustice of God you carry with his orders. I take as witness to my words God, who examines souls, that on the day you partake of the fruit tree, the eyes of your mind will immediately be opened, you will be equal to God, and you will know all things, Good and Evil, and you will foresee the future. These and greater things are the goods of the tree and more, which language cannot adequately describe. What fruit, I pray, may be the most beautiful cause of death or even a little spark? Why did God create such a beautiful tree if not for you to enjoy? For angels [p. 17] taste nothing of it, nor does God need it. Who then is now left except you, by whose favor all things are created? It is foolish and lacks all reason for God to have granted you the fruits of all the other trees of the garden, whatever they may be and have forbidden you the most beautiful fruits of that tree. For what would this be an indication of? Surely, God would be most understanding to you since God is burning with love and loves you, whom He created to the highest degree. Why, sister, since there is no danger, why do you not eat? I can come up with no reason. If by chance there were a fruit of the trees in the garden that bears a foul death to those who enjoy it, it would be another fruit, not of that tree which smiles most pleasantly on you. Or does this tree bear with it the likeness of death? Could it be a sign of anger and misfortune?”
[EVE, continued] Evidently, such things the Serpent told me were a sham adorned with many diverse colors. Who would think that underneath such sweet words, there are monsters, treachery, cunning, tricks, or deceit? I now have been tested, woe to future generations, I have experienced a cruel yoke pressing on my shoulders, and pain drains the marrow from my bones. With a sudden tremor, wretched fear weighs on the chest. The members of the body are seized by the poison of Satan, [p. 18] and the mind now corrupt, whose reins are snatched away with dreadful audacity, thinks often against God and the will of the one speaking of virtue. The Devil sends his arrows at us from all over, and as we turn from our path, our whole life is susceptible to his weapons. All together there is labor, weight, calamity, and sorrow. And now cast out to die. Alas for me the heaviest burden of all is the anger of God’s judgment, and the Protector’s foretold justice of wicked deeds. Oh, Eve, do you at last have a sense of Satan's deceptions? In the end, will this wisdom be pestilential to my descendants? Such an outcome is wildly evil, to once deprive the heart of the word of God, to deprive the eyes, and to turn to something other than the highest command of the Father. From this, all evil is born, in which humanity now wallows.
[EVE, continued] I wonder about these things about myself which I have caused. I was the source and this suffering nearly kills me. When I think of the goodness of God, who has received us, and does not deny Himself to the fallen, I wholly tremble, terrified in my chest, knowing I have offended Him, even though He is so good. To offend the good is a foul sin. But why do I exhaust myself so much? Why do I excessively urge myself with so many grievances, none pleasing to God? Indeed, I am exhausted, plagued by my faulty habits which, as they rise [p.19], confuse my conscience.
[EVE, continued] But I am not broken by the pain that has struck me because the gentle voice of God, the smooth expression of the Supreme Father, raises us, consoles, soothes the evil, cures us, and cares for our wounds himself. Who could not be at peace in God’s solace? That person who refutes God for lying does not even have faith in His words. God only turns away the sin from me alone. I am relieved from the promises I make to myself, and I revive my exhausted limbs with life, so that the dry field is gently watered with rain, and thus I provide a remedy to all fear. This good wish is to be recounted through the woman, and the sacred seed [6] of a woman soon to be born, which will crush the Serpent’s upright head. Let the joys of the earlier times be enjoyed by all men, now lost by Satan’s tricks and schemes. Indeed, this promise and consolation will take away all the concerns from my heart for my husband and I, Abel and Seth, those sad sons.
[EVE, continued] In this regard, Cain, in whom we place all our vain efforts, does nothing that great. And yet that unmoved and maimed stone [Cain] remains, playing on friendly terms with the Serpent. Oh, how great an evil it is to have children who do not obey and listen to the hearts of their parents, [p. 20] who are the causes of sorrows, the causes of all evil, and from whom once-conceived-hope slips away, just as Cain always opposes and tricks me and worsens the burden of sorrows day by day, I deemed this to be the first death, destruction, evil, and submission of the Serpent. Yet the vindication, bearing the seed and promised power with Him to all men, I believe provides a wealth of salvation anew. But empty hope in those winds destroy me and now he, with the Serpent, colluding with friendly deeds, is wicked, shakes off threats, cares not for the words of the Father, does not fear but rather hates God; he moves obedient brothers towards obeying the mob, he crushes Abel, whom he sees as being very much loved by us, with his own feet, I truly fear that when he grows up, he may kill this one, with crimes upon crimes, and stir up new evil with evil. For the veil of life, which at one time gives rule to crime, rarely ends, but proceeds actively, establishing for more to be added unpunished. God the Father, You hear me now complain, and this You trust, of whose grace knows no end, and always beg, that He may soften our losses, and rule our sons with Your word, and also assemble for You a church among us, and He will have prepared the way for our descendants. [p. 21] Humans should honor their parents with devotion, and pray for happiness on the day when the woman’s seed will bear power which will let them return to the blessed happiness which was lost, thus destroying death and the kingdom of the Serpent. Now the duties of the mother should be made, which please God and grace the house. But behold this: the husband is beloved, alone driving the rake, tilling the field and pasturing sheep for us; the shepherd sweats with his labors, and slowly, the old man drags sick feet, which, alas oh alas, were led astray at the first opportunity that I gave to them.
Act I, Scene II
EVE. ADAM.
EVE: My husband, Adam.
ADAM: Hello, Eve, my wife, you who maintains strength. Why are you sad? We may be happy, for God is merciful to us now. Protector, friend and father, he who has God, has everything: nothing can smite against Him, so long as He drags the breath of life. He endures everything, victorious, He evades all danger.
EVE: Rightly, husband, and with this hope I always sustain myself, however, my own sin confronts me, by which I have thrown you, myself, and all future generations [p. 22] into infinite damnation; and for which I am responsible for this path. And by your labors, I have found the next opportunity.
ADAM: O Eve, be of a good mind, be calm and cast out your guilt. Prepare for suffering, exhaust consolation out of faith from the promising God. Abdicate great sadness. Even He is faithful. And to God, the most agreeable acknowledges his faults. Be sad, wipe out the admission of sin from your mind. But to suffer pain, that is not enough. It is a bitter taste this pain of awful death, a death which, when it rises, is not able to be put out easily. From this passing sadness God’s mercy must be seized, which is greater than the number of crimes committed. And this is pleasing to God, who knows how to apply the cure to the wound of the conscience, which reflects on the tenderness of God, and, accepting faith in the word of God, it fortifies the soul. He who trusts in God conquers pain: whoever accuses God of lying is conquered by pain. Therefore, my dearest, overcome the pain, do not be overcome, and now contemplate the seed that is to come from women: although this thing comes upon these paths to us, and life perspires and labors a great deal, I beg you to look back to promises and eternal rewards. What is this burden which is surrounded by the certainty of the limits of life? And how when the present life ends the burden ends at the same time. And the life of the life, the new of the old, the perfect under the imperfect. Consider this, oh Eve, and since it cannot change, it is done: that is, it is fitting to obey the counsel and the goodness of God, [p. 23] who alone is the doctor of the soul, and He can fix the infected deed if He wants, which he encounters a lot, as if we have committed a sin, so He cares for, receives, raises, and embraces. Let us attentively pursue the commandments of God in our calling, let us do what He has ordered, develop our children in doctrine, and let us continue to build a pure house absent from any great calamity, and to leave behind something to descendants, which they themselves may hold true: let us unite with God for everything else, whatever it might be; and meet whatever dangers, evils, calamities and accidents happen to us in time. God easily restores the Good from a moment of Evil; He judges the faithful for present and everlasting wealth, and He sometimes allows these things to be exercised by temptations. Nevertheless, He always knows that He is our Father, and so tests our patience, and explores our consistency. Blessed is anyone who considers this, beloved Eve, since then our life of labor has been seen by God. With the certainty of reward, those same things may be seen and pleasing to us, and we will not be murmuring against the just God, who does everything justly and mercifully with us. The one who patiently endures, who secures his heart with firm hope, pleases God.
EVE: O my husband I have died with great pains, which flow with fountains of consolation. I will seal your words in my heart, and never let them disappear.
ADAM: Do what you say. For I ask what would our life be, if suffering always weighed down agreement?
EVE: If only, husband, [p. 24] our son Cain would not enlarge the heaps of pain for us.
ADAM: I know, so let us excel in parental duty, as we can, in children yet to be made, and let us follow God. Great indeed is the miserable pain, nothing is more miserable than to have evil children, just as they are the most notable possession; and nothing is more preferable than the riches of children of a good home, whose young sprouts come like a fertile gentle branch of an olive tree, so that sitting at their own table bring parents honor, and joy, and delight, and also the splendid ornament of life, because a child never leaves his family. This radiance is pleasing, and we visit pleasant sights with calm seas, the sun like spring, and the water flowing sufficiently, with many more things worthy of praise. Nevertheless, nothing is so exceptional as this sight: the beauty and pleasure of looking at the light of children obeying their parents. But when we are deceived, sometimes by the hope received from our children and in the vain labor we have performed, the crime is not ours; rather the blame should be transferred to the son himself and those who refuse to obey advice against the faithful. They themselves will give punishment, not us. Let us only do our duties, which God first imparted upon parents. Whoever can answer to God, can faithfully serve His [p. 25] calling, whether he has fallen to good or evil labor, and can hold strong, bidding farewell to a guilty conscience. Let us pray to God to provide us with help, and make our children vessels of mercy to Him, and all descendants, and all others.
EVE: Oh, future generations!
ADAM: Best wife, calm your sorrow. The plan for posterity is the best, for the mercy of God is through the seed of the woman: He will allow none who wish it to die, and when we experience the grace of God, the Father, keeping us warm, carrying us in His arms, and thus our descendants will seize the same grace of God by faith.
EVE: Pain bears pain, and there is one consolation, which you, husband, offer, soothing all the pains anew. Oh, my husband, my soul, and my peace.
ADAM: Now I will leave for the countryside, and I will not be away for long. For tomorrow I will offer to God a sacrifice, and now I will pick such a sacrifice from the flock. Meanwhile, wash the children so that they may be prepared to attend the sermons, and that they may present the cleanliness of their heart with the cleanliness of their bodies, for I demand that you question each of them about the chapters of the doctrine, so that when asked they may answer my questions.
EVE: This I will do carefully, husband. Please return soon, life is bitter without you, and the thoughts, once beaten away by your words, return.
ADAM: Keep your courage; I will not be away for long.
[p. 26] Act I, Scene III
ADAM
[ADAM]How gentle is God, whose clemency is shown to all of us creatures, especially in our age and utmost solitude of the whole world, He desired the kindreds of this wretched life to be joined together, male and female, faithful partners in our burdens, to help one another with words and deeds, and lead each other calmly. If my spouse groans in great pain, it is my duty to care for her as much as I can, for she is a feeble woman, and too frail a vessel, and must be gently treated and received by her husband. I too am always haunted by sorrows when I acknowledge our mark [of sin][7], seeing Satan’s fury and tricks with which he attacks the human race; no language can express my sorrows, although all may contribute their words. But it is not necessary to add my sorrows to the pains of my spouse, to add fire to fire. A prudent husband, though he himself bears evils, nevertheless provides help to his wife who is afflicted with evils, [p. 27] comforts and conceals his own pains, as if he suffers no evil himself, only so that he may bear her burdensome pain. The virtuous wife does the same if she sees her husband overwhelmed with pain; she approaches and, as if to remove an evil, uplifts him, beseeches and refreshes him. Oh happy marriage, whose state is such, in which there shines the mutual refreshment of souls. If only we could provide posterity with examples of living in such unanimous agreement, even though I know that the devil will sprinkle his poison on the human race again. But for now, my spouse will bathe our children.
ODE. IAMBIC DIMETER
“Half-Choirs” [ΉΕΜΊΧΌΡΙΟΝ] [8] PSAL. 149
Sing a song now to the Lord,
In his holy and pious choir,
A new song, new praises,
And teach new lively languages.
Half-Choir
Let Israel rejoice in your creator,
Who has given life to his works:
[p. 28] So rejoice to thee, O Zion
To be given so great a king.
Half-Choir
Let them praise the good name of God.
Let them conduct the best choirs
Let them play to God
With the strings, harps, trumpets, and drums.
Half-Choir
For the Lord is truly gentle,
A merciful father, a good guardian,
Who lifts the poor from their filth,
He loves the pious from his heart.
Half-Choir
Let the holy triumph, and sing,
Let them bring about joyous sounds
To their bridal chambers,
And everywhere contrive clear songs.
Half-Choir
Let the throat of the pious proclaim God,
And on high let it be raised,
[p. 29] And let the hand of the pious
Bear his sharp swords for battle.
Half-Choir
So they may execute vengeance upon the nations,
And inflict punishment upon the evil idolaters,
And the insolent rulers,
In those parts of the world.
Half-Choir
So the wild chains may subdue kings,
And the cruel arms may tame them,
And the noble may bear them
Toward fetters.
Half-Choir
So that justice, as it is written,
May be righteously rendered to the wicked,
And they may seek the true glory of the saints in the best way,
And bear the name of glory.
Half-Choir
Glory be to God,
Thanks be to the triune God,
[p. 30] To God the Father, and the Son,
with his Holy Spirit. Amen.
Act II, Scene I
EVE. CAIN.
EVE: I have prepared and brought the bowls for washing, I will wash the children and then I will prepare a bath for the sacred things. Now I shall call upon Cain so that he may gather wood for me. He goes out quickly, with such a violent expression.
CAIN: The wicked ones within the house accomplish nothing except praying and immersing themselves in readings. They raise their hands and send their deepest thoughts to Olympus, exchange words, teach each other about each other, and then recount these things; they churn with black bile, never applying themselves to the human customs and life. What monk wishes for that? Should I live life like this? May the gods forbid this and let my father say whatever he wishes. To live according to human customs is a happier life. Whomever imitates and fashions himself after the young, becomes old himself, and gray-haired quickly. It is insane for one to give himself to be entirely ruled by his parents, whose life has now ceased to be young and whose head has been bald for days.
[p. 31]EVE: Oh, what does he say? How he has destroyed wonderful morals and duty, having used the Serpent as his teacher.
CAIN: Indeed, everyone struggles with their children, and with the blossom of youth. Who does not follow the impulses of a budding spirit, whether or not it pleases the elderly. There are stages in life, and each person carries with them their own customs; the child delights in his own habits, the young person revels in theirs, and the old adhere to the ways of their ancestors when now they have become powerless, weary of the joys of life, feeble and short, and ready for their funerals. Then the young cast blame, feeling aggrieved when they indulge their nature, just as now my father wants all of us to be priests, and dead to life. And I do not understand why he tells stories about great punishments if one chooses to live differently than as he commands. Thus are the customs of the old, to whom we must turn a blind eye, for we see what life becomes. Old age is persnickety, morose, and anxious, the winter of life, bringing on a loathsome nightfall. Thus I decide that life should serve the stomach, to eat, drink, and drain the cups, since it is to be enjoyed, whatever one pleases, as long as we are allowed to live. Whoever neglects themselves and does not brighten their life has neglected a part of life altogether. Often, a single hour rushes by [p. 32] plucking the flowers of life, which should be enjoyed sooner before it is all over because that pleasure does not come again. The bumpkins settle in melancholy and obey the commands of their elders. Hurray, hurray, hurray, I go happily, lest my mother call me while I pause.
EVE: Cain, Cain, come here, return, stay.
CAIN: Who, what, where? Behold the wolf in the story. Perhaps, the old woman heard what I said. I will act as if I did not see her, I shall continue.
EVE: Cain, can you hear? Cain?
CAIN: An unwelcome voice makes it so that what should not be done is done. Who calls me?
EVE: Cain!
CAIN: Cain is here, behold who you are.
EVE: I beg you, look back.
CAIN: You look back!
EVE: Cain, come here.
[Ideal place for stage direction, as the comedy portion is no doubt meant to be on physical display during this exchange.]
CAIN: You come. The distance from me to you is the same as you to me, whoever you are.
EVE: You come!
CAIN: Quite powerful.
EVE: Come here to your mother.
CAIN: And who? Are you my mother?
EVE: My son, come. Do not be so stubborn, and do not heap sorrows upon your parents and impose weight upon weight.
CAIN: What? Speak, lest I delay by chance. For delay is harmful when the decision has already been made. [To himself:] I know she will order something to keep me at home. Shall I comply? No. There are people inside the houses whose services I can make use of.
EVE: Why do you dare murmur, Cain? My Cain, remain, I beseech you, with the voice of your mother.
CAIN: It is foolish to want to change a plan once it is conceived. I cannot do this.
EVE: Where are you going? Listen, my son, to what I have to say, for it is fitting for you to stay at home, so he has ordered.
CAIN: Who?
EVE: Father.
CAIN: Whose?
EVE: Yours.
CAIN: Not by Hercules, not by the sun.
EVE: Ah, why do you mention him?
CAIN: Shall I stay? What, I beg, must I do?
EVE: Tomorrow will be a festive day; I will wash the children and instruct them in learning.
CAIN: Oh is this so? By Hercules it is a great matter. How will our worship benefit Jove?
EVE: Which Jove do you mean? Ah, such great pain, you who kill the heart. I would like you to now bring wood into our house, where you may be the first to bathe.
CAIN: What kind of message is this? Was I born for labor? Whoever rejoices in his labors, let him rejoice in my peace, great labor is not welcome.
EVE: Ah, ah, why are you alone with yourself? What do you want Cain?
CAIN: If it is for me to wish or to not, it is now concluded.
EVE: Do you wish to? You must.
CAIN: Of course.
EVE: It is pious to obey when parents command, God requires this.
[p. 33] CAIN: And He even tries to persuade in the name of sanctity. I certainly cannot.
EVE: Indeed, it is necessary.
CAIN: Slavery is harsh when one is forced to serve. Know that I, being older than the others, am finally of age, and entitled to my own rights. Command them if you wish anything to be taken care of. Abel has left, join him.
EVE: It is you I want for me, not him.
CAIN: But I don’t want you.
EVE: What are you saying? Go on.
CAIN: I will go on my own, where it will be better for me.
EVE: Will you not endure? Prepare yourself.
CAIN: What an unconquerable animal every woman is. If anyone believes that God formed women, let them believe that He has made Himself the craftsman of the greatest evils [p. 34] for mankind. I hate the female race.
EVE: But you are not leaving? Why do you hesitate? Go on, Cain.
CAIN: I wonder at Jove[9], for why did he establish such a great plague upon mankind? For if he wanted to bring forth the human race, it was not to be brought forth from women.
EVE: Oh Cain, why delay?
CAIN: She is flattering me now. I do not take it to heart: for every woman is to be feared greatly, when she speaks kind words.
EVE: How difficult is it to bend one’s distorted nature? And what wretched thing should I do, Cain?
CAIN: I say: Trust in the wickedest. How often must I say this?
EVE: What is it that you call the wickedest?
CAIN: I have at last stirred her to her wickedest. Oh, that which I hereafter wish for myself.
EVE: Do you really threaten such ferocity now?
CAIN: I will not stay, anticipating your beatings. It is much fouler to irritate an old woman than the dogs. I am not able to escape to better. Where there are many women, there is evil.
Act II, Scene II
EVE. ABEL.
EVE: Is there anywhere or will there ever exist a mother so very much afflicted under the sun of the whole world as I am. No tongue can express my pain with any words. Oh children, learn to honor your parents. [p. 35] Whoever fears the Father, improves life, and lives longer, rarely knows harm, and both alive and dead are dear to God. Love your mother, oh children; there is no love like this, and who may be loved more sweetly? The good do not prefer the Divine to their mother. God considers those who cultivate their laws, and those who neglect them due to the impudence of their minds; angry, the just God resents the latter, for they are the excessively violent furies of parents. But to the former God is kind and gentle, granting all good things upon them, and sending angels to guard them, so that they may walk on safe roads. Now, you mothers, learn from my lesson, to patiently bear the calamities that your children give, when they bring vast burdens of sorrows upon you, by which all the strength of the soul perishes, and you may be laid low.
ABEL: My mother, I beg you, as a respectful son should and must beseech his mother, be at peace! God, who sees all that is done, who sanctions good and punishes evil, will not suffer but punish the wickedness of Cain, first of all the wicked children.
EVE: Oh dear son, dear honey of my heart, it is painful for a mother to see the punishments of a son whom she has raised, carried in the womb, and brought forth with white milk, which brings with it the sweetness of the heart.
ABEL: It is grave, mother, certainly, although children [p. 36] understand less how great the pains of a parent may be. However, if one cannot be saved, and seeks obedience only to himself and is not respectful to his parents who are a great divine presence of good, then surely he will suffer the punishments that God has ordained. But, oh mother, I would like you to tell me what you wish to be done. For it is a great honor for the son to do the orders of a mother. I am always glad to oblige whenever my parents impose something upon me.
EVE: You speak befitting of a son. When one son takes away from the good, the other adds to it. Thus God’s mercy is clear even now in this, and so pain is balanced. Therefore, Abel, my heart, take firewood into the house for washing yourself tomorrow, when your father will offer a sacrifice to God.
ABEL: I willingly and from the heart shall do this mother, for I know I do the worship most pleasing to God: when parents order, I obey, even if the things may be small, or often of no importance. God tests duty and looks into the heart. I will go. I am leaving.
Act II, Scene III
EVE.
[EVE]Here my dearest son returns now to his heart. Oh, nothing is ever truly faithful to a man except his offspring. [p. 37] Where there is good, then there is wealth for all. Oh how, children, you are a great love-potion in the mother’s mind, pleasure, and grace. But when your offspring is inferior, it is certainly an extreme loss for you. I have experienced both happiness and misery. There are good children, whom when I look at them, my pain is taken away, and joy enters and fills my heart. They are also children whose nature is contrary to the former good, whom I dread to see. As much as grief oppresses me, so does the countenance of pious children raise me up. Then once again pain presses me as much as joy relieves me. There is always such a change in me. But I will begin until Abel returns, which I know will not be long from now. For he executes orders as much as he can, both carefully and quickly, as befits good children.
ODE FROM THE THIRD
CHAPTER OF SIRACH
Half-Choir
From the third Chapter of the Book of Sirach
Sweet sons, it is right to obey your fathers.[p. 38]
It is fitting to dedicate honor to them,
if only you wish to carry on a happy way of life.
Half-Choir
For God, the judge, commands the unborn
to be subjects to their fathers, he commands
the laws of their mothers to be tenderly supported
by a ready persecutor.
Half-Choir
He who honors his father is God’s friend.
Nor does he punish the crimes that he commits,
and he adores his mother and
avoids terrible anger.
Half-Choir
He who honors his mother, thereupon collects
from her a great treasure for himself. He who protects
his father, when he is led out we will see that many good things
are present in the child.
Half-Choir
He who honors his father, God hears him
when he pours out his wishes: and for a long time
he watches over his life, [p. 39] and turns his joyful face
to his illumination.
Half-Choir
He, who for God’s sake subjects himself to his mother
who cherishes him, thereupon soothes
with certain grief
her crushing thoughts.
Half-Choir
He who obeys God, fears and reveres Him,
as he fears and serves his own parent,
and serves Him and honors Him
with a gesture of supplication.
Half-Choir
A father’s speech prepares dwellings,
royal treasures, and the highest goods for his sons;
when the word of the meek comes
he raises a temple in his mind.
Half-Choir
The mother’s speech, when angry, tears down
the high dwellings, and wishing ill upon the newborn,
[p. 40] the sons were forced into terrible loss
by a willing mother.
Half-Choir
Do not mock the father, even if he himself
is perhaps full of flaws: there is no honor for you in that.
‘Tis true that Glory was born to honor the father.
Half-Choir
When you scorn your mother, and curse her,
you trouble yourself badly, and you do great harm,
you force injury, and you bring upon yourself
a greater crime.
Half-Choir
Dear son, if you are a stone, now perform every duty
to your old father, and never
as long as he lives,
cause him pains with a troubled heart.
Half-Choir
If the boy is weak, ill, or alone,
do not carry on with annoyance, and even
[p. 41] if you are more learned, nevertheless, you are not greater
than your father in his labors.
Half-Choir
He who does good to his father always flourishes,
and God never abandons him;
he always acquires good things, although often
he may commit crimes.
Half-Choir
When you are overwhelmed by many dangers,
you who honor your father, can be adequately safe
from dangers, and will not
be provoked by any disaster.
Half-Choir
You who honors the father, the sins you have committed
will float away, as if released,
the ice yielding to the shining sun
gives way to the windy breeze.
Half-Choir
He who despises his father shall be despised himself,
he is not favored by God.
[p. 42] And neglecting his mother,
Curses the words of heaven.
Half-Choir
Dear son, honor your father with your whole heart,
and think about those child-bearing pains
when your pure mother bore you
with hard labor,
Half-Choir
Consider leading your life according to their example,
consider asking what you can give in return
for such great blessings, which they have given to you
with a faithful heart.
Choir
That which your righteous parents will teach you
with their words, hold faithfully in your heart with care.
Then you, revered yourself,
will resemble revered Lords.
Act III, Scene I
CAIN. ESAU. HAM.
[p. 43] CAIN: I have finally extricated myself from the tasks imposed upon me, those which my mother assigned. Whoever can avoid these and does not, acts foolishly and gives themselves bad advice. Now, I will join my companions. Behold, conveniently they come hither to meet me. Greetings! I’ve been looking for you.
ESAU: That’s good, for we also sought you. But from whence came thee?
CAIN: Please listen, how greatly my parents distress themselves in their devotion to me, as if it were a well-known thing. And those closest to God, the superstitious, lead a sad life, never resting from their self-humiliation, but still compel their own children to the same lamentations.
HAM: What does this mean?
CAIN: It is a foolish thing, that tomorrow morning, when the dawn shines forth bringing the rising day to the mortals in their home, the obedient wish to offer (for everything is fitted for food) sacrifices and the slaughtered bodies of bleating sheep. I was ordered to gather wood from the mountains for these sacred rites according to the custom of my ancestors; I refused to follow such orders. As my flock continually decreases, innocent sheep are being dragged from milking their mother’s teats, and they are destined for the altar. Who could endure seeing these things with a fair mind? What kind of religion is this? Do you think that by offering sacrifices you can appease the wrath of the gods? Whatever exists, I judge we have [p. 44] for the sake of sweet pleasure or gratitude of the belly. For this nature, I perceive, is spontaneously assaulted, which will be the end of everything. As a riverbed carries off a boat headlong in its slack arms with an evil current, thus it is with each person: the mind seeks allurements and struggles to adhere to what is honorable. It is dangerous and burdensome to find the path of virtue, and none want to be ruled by the chains of the law, for freedom pleases everyone. So let us young people enjoy this, the ultimate pleasure of supreme happiness is the goal.
ESAU: Freely I favor your sentiment; to fill the stomach of the viscera with fat and meat, I judge this to be the sum of the good life. Let us consume and drain the cups of fragrant wine, which we have saved for a long time! Let us still enjoy the good things at hand, indulging in joyful luxury! After death, there will be no happiness; the joy of indulgence, of feasting, will cease; the body will be made empty from the feast of worms. Not even the opinion of the profane crowd endures, the living spirit will seek the houses of trifles, for we know that the feelings of death fade just as steam lifts and fades into air. I don’t know who they say reigns, the gods in heaven, upon whose command everyone depends, [p. 45] those defenders of slaughter and an unjust life. Indeed, my dear Cain, you pay a grave penalty since you are against your parents, and you do not live in peace, and you do not cultivate that which your parents, with God, have put forward for you. Beware lest He falls upon you with the weight of heaven, to burn and crush you. It is not right to fool around with powerful gods: for far and away they can strike the sons of mortals with an arc [of lightning]; and so hide yourself in secret places lest you are soon struck by angels.
CAIN: Oh, how anxious I am that they may strike me with a bolt of lightning! I leave behind kingdoms for the gods, caring not for what the heavens become, so long as if they do not trouble me, which shall perhaps bear riches; and if the angry shall strike my limbs, let none dream of such things. Just as a fly may wound with a non-lethal bite, so too may thunder’s resounding noise kill nothing! That state of mind punishes whom it wishes, helps those whom it picks for itself. Indeed, what I do now, they command, order, collect, and drag from me unwillingly; what I perform freely, they impose freely, and they move their strength upon me. What I do unwillingly, I still do. The gods above are the masters of me, but only if heaven holds them, for I feel everything comes from the immovable laws, and am taught by necessity to maintain strength. The will does nothing, [rather] my soul accomplishes everything, whether those things, they confess, be good or evil. (At last I speak to you about how I feel, albeit quietly). [p. 46] He [Adam][10], testifies that he directs all by his command. What is my desire? There is no reason for it: there is no feeling, no impulse. Those whom Jupiter wishes good upon, he draws to himself, he decides by his own judgement, whether they are unwilling or willing; we are like tree stumps and stones in comparison with the Heavens. Likewise, those whom he finds guilty, he simply takes away the distinction and they meet the shades of the river Styx. Let the supplicants do whatever they want, no matter what they want; let them wish, let them pray for better things, pray for the help of salvation, it is in vain, they accomplish nothing. Unwillingly they perish and totter. Compelled they rise to the stars safely. Compelled to sink, the condemned see themselves unjustly in the swamps, filled with tar. He rules by His own judgement; neither customs nor life is free for anyone. Thus, we are made to pretend to be willing. These are ordained in such a way by God. He rules necessity, and whatever happens upon the land, He stirs passions, stops others, is the author of both war and peace; He is the creator to be stirred by no fire or weapon; if you commit sin, it is accounted by fate, if you make good, it is because of divine will. Thus, we fear not; God has now supplied all for us. The will is life; thus, we sing for God, our creator. And as the truth is confessed, it seems man has not taken to God with care.
ESAU: This I certainly think, all parents may say willingly. [p. 47] He exercises the power of Heaven and not all rest. If there is foresight, then God has certainly written in His book and in the “Catalog” [11] He has marked those He has deemed worthy of heaven, and conversely those whom He wishes to oppress with perpetual imprisonment, He has committed to the same book. Thus people can be neither stripped away nor added; they cannot even change the number as long as the machine of the world endures. Surely all stand with the law. And if this is providence, not magic, it is necessary. Hey Ham! You’re far off so come here, quickly. I want to speak with you. You conversed in the field with me already for a long time, how does it seem to you? Why are you silent? Do you not care for one of the numerous men of God who has abandoned all sense?
HAM: If you want to know the cause of this silence, this is it: I assert nothing clearly about providence. The uncertain mind fluctuates with opinion; He who rules the most beautiful machine of this world and the orbits of the Heavens, seeing the changes of humanity, and how good men are oppressed by the calamities and for the amusement of everyone, and how a wicked mob possesses much wealth, H e discriminates between pious and impious. What can be done when the world is borne by immutable chance? If the eternal founding mind should govern such things then surely the laws and orders have been established, then there would not be such confusion. My parents have always forced upon me God’s teachings, and since He assessed that I was unwilling and did not want to obey, [p. 48] the rod often struck the buttocks. Oh, now I am sad thinking about that again.
ESAU: Believe that whatever adversity which you have endured with grief and a sad heart, must be borne by brave men. But still I will tell you how I really feel: I would tell you that I would rather spend my life at leisure in the remote places of this time, than talk with my parents. This freedom to live for wantonness is given to us. Scarcely was I allowed to set out before the door of the house and I was compelled to take part in prayers, inane murmurs and such warnings which often my mother taught me: children, fear God with great care, and follow His mandates, thus you always have His want in mind, for when present events happen and He conducts all, the good will be granted to the best, the bad will be afflicted with the appropriate punishment.
HAM: Mother surely did not say this? Surely she is ignorant of our opinions and the truth.
ESAU: So she said.
HAM: Ah, how error bewitches minds. But now permit us those, for what is it that I seek? They are stories.
ESAU: Go, the time has come, we will visit the field now.
CAIN: Go, you have been standing for some time, I will follow the tracks of your footsteps.
Act III, Scene II
ABEL. SETH.
[p. 49][ABEL:]I have enough firewood, which I will bring home. How great is the joy of tomorrow for me now. So long as God is worshiped, I am happy. Hence my limbs exult, my weary mind rejoices, and I am strengthened by the promises that bear witness that a merciful and gracious God favors, cares for, and embraces us with gentle arms. Blessed is he who trusts in the goodness and grace of God. An unhappy man is he who does not seek His grace, or even violently doubts it. Now I will go to my mother, whose name is the refreshment of my soul, lest I be delayed. Who opens the door? Is that Seth? It is! Brother, leave the door open.
SETH: Are you returning, Abel?
ABEL: What business is there outside of the temple?
SETH: I bring this pot of water to my mother.
ABEL: May I ask, what is she doing?
SETH: She came home filled with grief, recounting to me the perniciousness which Cain has wickedly enjoyed.
ABEL: How the pain of his own mother is a great pain to a wise son.
SETH: So it is brother, I shed many tears at home, knowing the extent to which our mother is overwhelmed by sorrows.
ABEL: May God lift this burden from her. But I ask: will she not wash us if our brother is absent?
SETH: So she says.
ABEL: But what [word] of father, when will he return?
SETH: What [word]? [I have heard] nothing [from him].
ABEL: He will add sorrow to sorrow.
SETH: That is certain.
ABEL: Ah, [p. 50] believe me, brother, if I could, I would willingly bear upon my shoulders the greatest burden of sorrows that come to our parents. I am young, perhaps I could bear it more lightly than the old, with God’s assistance.
SETH: Oh, if your wish were to succeed, I would also add mine. But it cannot be done, each one bears his own burden. Patiently let our parents bear theirs, as they do, and be able to gently exhaust the evil. Let us pray to the merciful God. But now, what if one of us were to ask silently: could Cain be found and led home so that he himself can be washed first, before he comes like a pig to the altar for the sacrifice to God? For outward appearance affects the inner movements of the heart.
ABEL: Your plan is sensible. But I fear again: if I ask, he will not listen to my pleading. He will push away with his fists as usual. I will have accomplished nothing, and I will have wasted all my efforts miserably.
SETH: That is not so brother. Let me try instead. Perhaps I will succeed. For I know, although he hates us both very much, nevertheless an agreement may be made, for he hates you more than I.
ABEL: Well, you know that he has repeatedly threatened me with the greatest death.
SETH: It is known. He who is unable to do evil when he wants, brings forth threats and uses words in place of force, [p. 51] by which he wishes to frighten the fearful.
ABEL: I am surely not so afraid for myself, because the parents are so exhausted by blasphemies, accusations, barking, insults, offenses, and those kinds of evil, which no one can say it burns, tortures, and kills. I do not know that my pains, however great they may be, would matter, if the heavy burden of my parents were diminished for a little pain. A little remission of pain is a great good, which restores the lost strength to the dejected and lifts up the fallen. But I pray to God to give strength to my parents with His own goodness. I know of no better remedy. When God gives strength to man, nothing can happen to him, because the victor that displays the palm may be able to conquer himself.
SETH: You speak most truthfully. God, hear our prayers: that with these arms we will shatter all tricks and schemes, soothe all pains and the many evils for our parents.
ABEL: But time orders us into the temple, that we may collect ourselves, and when this is done, as mother has commanded you may find our brother and we may carry him home.
SETH: This is pleasing. For thus it is fitting to do the first thing that must be done, leaving other tasks behind, and to add to this the work that can be postponed. Yet our mother sets forth bearing worry, and anxiously, perhaps she will search for us.
[p. 52] Act III, Scene III
EVE. ABEL. SETH.
[EVE]What miserable thing might have happened to the children that they do not return? Perhaps they have suffered an injustice before Cain.
ABEL: Behold, mother. We are here now.
EVE: I am glad, sweet children. What is it? Tell me, what has delayed you, was there any hindrance? Motherly concern for your well-being has been my solace, which has struck my heart.
ABEL: We freely confess that we have sinned. Nothing hindered us. But the care regarding the suffering of poor parents, of father and of you, has expressed sad complaints in various ways, for which we have made time. Mother, we seek forgiveness for our mistake.
EVE: Still grief has arisen in me. Cast aside your complaints, my sons. There is no need for this during this time, which is the best age of your life. Rather, pray to God incessantly with prayers. Where often complaints cannot achieve, prayer can. Whereas complaints promote evil, prayers tame evil. But take these things away now, my sons, for the time demands that you be washed at the command of your father. To delay in obeying what your father has commanded is a disgrace for the spouse, and a dishonor to one’s children. Go on! I will follow immediately.
[p. 53] Act III, Scene IV
EVE. SETH.
EVE: Shall I wash the children in the absence of Cain, the eldest? What kind of answer shall I give to my husband when he comes? Shall I trouble him with concerns, indicating the heinous crimes of our son? Shall I do this? Before I act, I will approach the desperate matter again, and investigate the chance that he may come back. It is fitting for one who wishes to firmly manage things to often take ill matters back into their own hands.
[ENTER SETH]
EVE: Seth, my son. Come forth, come.
SETH: Do you call me, mother. What is it? I am here, tell me what you want.
EVE: My son, go and seek your brother, and if you are to find him, with gentle words, bring him home.
SETH: I will obey, and I will do it willingly, and I will search everywhere. And I will not conceal from you, mother that before we returned home, we [, Abel and I,] both entered into this plan: that each of us would take upon the responsibility of searching for him.
EVE: I do not approve of this, nor would I have approved if you had not consulted me. [p. 54] It is proper to heed the advice of parents even in small matters.
SETH: Nevertheless, you will grant me forgiveness, mother. For without a doubt, it was because of you that we had this in mind.
EVE: Go on, my son, and return quickly. Indeed, it is the case of a mother who wishes to fulfill her duty properly and skillfully to overlook the many mistakes of her sons. But what sort of mother, having good sons in other respects, would not do this willingly? They often make mistakes. They do many things carelessly, yet their merciful mothers gently tolerate them. Thus, my two sons who fell out of grace, were given to me from heaven. If they go astray, by no means is it right for me to be mad, but rather it is fair to show them the proper way with at least a single word. When they hear me, they will suffer with guilt, avert to prayer, and correct themselves. This is the grace of God. Oh, God’s indescribable tenderness, I will not at any time forget this. Now, I will see what Abel has made of things inside the temple, so he may attend his lessons until Seth has returned.
[p. 55] Act III, Scene V
SETH. CAIN. ESAU. HAM.
SETH: Is it possible to find my brother anywhere? Everyone denies having seen him. I wonder what I will do. I do not know what evil my mind foretells. Oh, parents! Oh, the immense pain drying the bones in the sharp marrow of parents.
[ENTER CAIN, ESAU, AND HAM. SETH IS NOT SEEN BY THE TRIO]
CAIN. Speak, if you please, about the restoration of strength, which drives away cares and anxieties, removes fears from our minds, is an instigator of cheerfulness. Let the mind be joyous, the countenance cheerful, and the speech delightful.
ESAU: Good. The happiness of Man is bound together by indulgence in pleasure. Let us leave wrinkles to persnickety old men and lay aside immediately before our doorsteps everything that brings pain, both for ourselves and our parents. A life of laughter is a pleasantry, a box of jokes, the lid of jeers and wit, and when these are finished the expected pleasure never comes. Let us stretch out our faces, guide charming little men [12], laugh abundantly, care for our appearance, spend time festively, and put on a cheerful face. Do the higher powers see these things, or perhaps, if they see what do they care?
HAM: Whatever you have in mind, I will follow in your footsteps.
CAIN: Likewise I certainly have never refused, and indeed I will thus try to consider the matter for myself.
SETH: Oh the burdens of sorrows which parents feel, alas, burdened themselves by [p. 56] this solitude, and all because of the stubbornness of my brother Cain!
CAIN: Who is speaking here? I seem to recognize that voice. Seth is with us. I see my sin has been brought forth. But what harm will this do?
ESAU: It is enough, I will go.
[SETH STEPS OUT]
SETH: Behold.
HAM: I see that you have been called home, Cain. Go away.
CAIN: What then? A small trouble, yet it can be endured. It is a duty. I will be ordered to attend to the sacred altars.
SETH[TO HIMSELF]: Can a greater pain be described than the one which burns its own kind? Oh, blessed are those parents burdened with such sons. And oh, blessed are the sons who did not happen to have such brothers.
CAIN: Why are you whispering alone? Tell me, where are you coming from? What are you looking for?
SETH: Good words, my very good brother. I am coming to call you back to our house.
CAIN: What will I do at home?
SETH: Tomorrow we will give thanks to God.
CAIN: I know, I understand. They overwhelm us with religion, and they want to make us more religious than our age allows.
SETH: Indeed, there is no age not fitting for piety.
CAIN: If I desire to be religious, [p. 57] I will isolate myself from the miseries of human company, I will not live in a human way, I will teach myself to put on different clothes, a hood, or something else admirable.
SETH: I might do the same, if such a fashion of colored clothing might bring just as much piety.
CAIN: Nevertheless, age should be considered. Certainly, this word is true and old: angelic boys turn into Satan after they have grown old.
SETH: I think this word is instead born from the writings of Satan. I know and say with a true conscience: it is hardly possible to find an old man pious unless he has been accustomed to do so from his tender years. Nothing is ever more readily received than what is learned from childhood itself.
CAIN: What is religion?
SETH: You ask, having heard this being inculcated to us daily in our home by our dearest parents? It is the pure worship of the True Divinity and the observance of His commandments.
CAIN: Yes, you present yourself as a good preacher. Tell me, will we fast today?
SETH: We will wash first.
CAIN: But eventually?
SETH: Why not?
CAIN: Oh Gods, oh Gods! That is the folly of the body, harmful to health.
SETH: Why do you think such things? It is proper to think and speak piously.
CAIN: Certainly.
SETH: Now, brother, come back home with me. Abel might already be washed.
CAIN: I will follow at last, be silent.
[p. 58] Act III, Scene VI
EVE. SETH. CAIN.
EVE: Poor me, I fear that Seth will be too harshly received if he catches his brother, who has been absent for so long. But look! He returns! Seth, you’re back! How you lift me from great sorrow.
[ENTER SETH]
SETH: I am back.
EVE: You were absent for so long. This is the reason for my wretched sorrow.
SETH: Oh mother, the fault was not mine.
EVE: Perhaps it was the familiar pest, and his corruption stopped? Or did you catch him somewhere?
SETH: When I found him, I led him home.
EVE: But where is he?
SETH: I convinced [him] that this place is of ill repute.
EVE: Oh, deceitful one. All complaints abandon me, there are not enough words to express my sorrows. But where has he gone?
SETH: Do you not see? He is behind you.
CAIN: Who will escape from here with me?
EVE: A festive day will be celebrated! Come.
CAIN [TO HIMSELF]: I would love sacrifices, sermons, wasted prayers, and I will suspend things and stories from that meal. [p. 59] They are not one bit a nuisance nor benefit to me; all becomes vain. I would rather hunt the fox than hear about speeches in which not a single word touches my heart. Whatever is said seems foreign to me. I understand nothing of their talk.
EVE: What are you saying?
CAIN: I asked how you were, good or bad.
EVE: You are totally wicked, nor do you refrain from your tricks.
CAIN: By your own tricks![13]
EVE: Which is worst?
CAIN: Nothing is plainer. With no virtue do I reply, and I wrap myself in the barbs of words. Is this not deception?
EVE: Your father will look at you and what you have learned, when he brings forth the sacrifice to God.
CAIN[TO HIMSELF AND SETH]: I do not know if what I have learned is good. If I know anything, it is little, and the less I know, the less I will have to respond to. If I knew very much, I might be forced to answer the proposed questions. What would make this trouble worse for me? A fool often throws more things into the midst than a troop of men can understand.
EVE: I ask what is he chattering about?
SETH: He calls the father foolish, if I understand the whole truth correctly.
EVE: Oh, you scoundrel, unworthy, whom the Earth may nurture. The father [Adam] is worthy of whatever is given to him by his own strength. [p. 60] He made you; he toils; he does not consider himself. Old and infirm he does not squander time.
CAIN: Why did he obey the seducer and not obey God? If only the matter itself agrees with your words.
EVE: I will commit this entire matter to God, who will take up punishment upon you, punishment which no tongue knows to utter.
CAIN: There is enough time for punishments.
EVE: I shall bear my immense pain with tears. But for now go and bathe.
CAIN: At last you may know: I do not want to be cleansed.
EVE: You can be a pig.
CAIN: Be silent with such words. You control the matter.
EVE: Oh, miserable me! But in the meantime, come my righteous sons.
CAIN: Oh, if only power were given to them to cleanse my soul! I will come, however, and I will follow the mother of a piglet, lest I am beaten.
Act IV, Scene I
EVE. ABEL. SETH. CAIN.
EVE: What singing do we hear? Is it the children?
ABEL: It is the sound of angels, I believe, praising God.
SETH: What if God has come to us now, with the angels? Look over there, mother.
EVE: Surely, children, He has come. We must thank Him ourselves, since He visits us and He brings us to the light.
CAIN: Why does He come now? What is the reason for His action now? [p. 61]
EVE: What? At last we have been saved. God will always be our blessed Father. He will protect us.
CAIN: Should I flee, will I not seem dirty to God?
EVE: You are dirty and unclean. Why did you not conduct yourself according to my will, as you were supposed to be washed? Since we have a pile of straw for cattle in the house, hide yourself there. Come children, you shall await God and the angels with reverence. and when they enter you will receive them on the right with bended knee, and you will immediately again stand still in your places in silence. Now I will go to them. My mind is filled with joy.
Act IV, Scene II
GOD.
The Three Angels, GABRIEL, MICHAEL, RAPHAEL. EVE. ABEL. SETH.
GOD: Peace be with you daughter. Peace be with your sons.
ABEL: Peace to this house, which only stoops to God.
EVE: Oh, merciful Father, our God, my eternal Lord of the world, and the angels, what thanks can I give to Your mercy, or to whom can I bring out Your most holy name in praise? [p. 62] Oh can we thank enough Your goodness, grace, and immense mercy, or that Your ministers, oh God, come to us here in this overwhelming solitude, nor think us to be unworthy of Your mercy? Ah Father, our asylum, citadel, stronghold, peace, trust, hope, salvation, refuge, and strength, do not gaze upon our sins, for alas when we are in Your presence we are filled with noxious guilt. Man, whom You deem worthy with the highest honor and so benignly embrace, is nothing. No, more nothing than nothing! He is a sin. Let compassion enter Your mind. Now Your mercy is needed, for we recognize the crimes which were committed, which afflict our hearts day by day and torment us at night. Ah, surely it is shameful, and it pains me because I cannot bear to offend such a face so much! Ah, why did we not fear You nor Your presence? Why did we go astray in heeding You? You are the only just God, but we are nothing but dirt and filth all over. Why, oh Father, did You pity the sick who confess to You, and have mercy upon those whom no one but You alone can ever cleanse, mend their broken bones with new strength, turn away your eyes from our wound, and erase the accumulation of guilt which lingers within us.[p. 63] Carry away the contagion of the deadly, filthy heart, oh God.
GOD: Rise, my daughter. For I tell you that your sins are forgiven, and I no longer remember these things. My grace does not fail the wretched who acknowledge the weight of all their errors, now let the pious know themselves and come here, where they must seek refuge, with absolute confidence, and here they will obtain grace.
EVE: Oh, most merciful Father! Your goodness is without ends. Let there be praise, glory, honor, songs, and splendor. May whatever moves the spirit of life be able to announce You.
ANGELS: Amen.
EVE: Come, sons. Receive God, our Father, with the whole flame of your hearts.
ABEL: Oh creator, our God, merciful Father, Your coming is most pleasing to us and full of consolations.
SETH: Heavenly Father, all-powerful and just God, we give You thanks with our whole hearts that You deign to visit our miserable selves.
GOD: I am exceedingly pleased with your diligence, daughter, because you equip your children in this way, and carefully shape them with morals and elegance. But these actions are only the beginning, and for the regal teaching, [p. 64] another more serious doctrine should be added so that they may know they themselves were born for knowledge and the recognition of God. They should strive to propagate this and preserve the promise given from the seed and obey Me according to the laws prescribed to you, and also to hold the articles of faith in their memories.
EVE: O God and Father, let us instill these things to each according to our strengths, and always take the utmost care so that our children may be in service, lest we offend You more. I remember the pitiful fall of the monster and the crime, and I think of what kindness You received us with, despite our lapses. We foresee what harsh punishments may befall future generations that abandon You, and with all our efforts, we intend to show You as the Creator to our children, and to teach them the duties You desire, and how You will display the hope of untouched rejuvenating salvation. But I wish for You to listen to them Yourself, so that if they have not correctly learned anything, Your voice can correct them.
GOD: Your advice pleases me, daughter.
EVE: Oh, Father, how I am restored being called Your daughter.
GOD: You will always be my daughter, and I will always be your Father. But come, child Abel, recite the dictates of your parents, and put forth, in order, the chapters of my law which were delivered to you. [p. 65]
ABEL: Eternal and only mighty God, filling all, source of all things, mind without end, issued with no beginning; wise, only God, one and the same, simple in triple divinity, and threefold in one, whose word breathes motion: everything which He has here and everywhere is clean. He has made the earth and the stars in the sky, the continuous rivers flowing in the never-ending streams, the human race, birds, the various species of animals, and He alone, with a wondrous nod, governs all that He has created, and does not allow it to proceed by chance, as rashly brought by plain luck or stray fortune. That God, who can do all things, to whom all things serve, speaks these memorable oracles of the Law [i.e. Commandments] to be remembered by all:
I.
I am the Almighty God, who first gave beginnings to all things. I am the eternal God, supreme power, alone and do not share the name of divine honor with any other, which is owed to Me alone and to no one else. Hear, mortals, you should strive to serve Me alone, not others. Worship Me, and trust in Me and Me alone; dedicate yourself to Me and yours; believe in everything about Me. Do not give insane honors to false deities, but worship Me alone, bow to Me as the divine, for I am your God, your savior, and your creator. I am the Father, and the Lord to be worshiped with true piety. [p. 66]
II.
May you not, by chance, take My name for yourself in vain nor let your tongue use it rashly in vain, that name which has always been, is and will be above all, immaculate, holy, a name inviolable to all.
III.
I wish that you do not violate the Sabbaths with external worship. Let your hands be pure, but let your mind be purer than them. That light is sacred to Me. Preserve it with a pure heart.
IIII.
Besides, if you wish to lead a happy life, and have good fortune whenever you desire, and to live through long years and a thousand centuries, then worship those who created you: your parents. And be careful not to take away deserved honors unknowingly, so that when offspring are born to you, they may worship you as a father, love you, and truly honor you.
V.
Do not burn with hatred; be not the cause of pain for anyone, nor commit murder, for God is the most just avenger.
VI.
May there be a pure marriage for you. Beware of dishonoring the marriage bed of one another, and always drive out the filthy flames.
VII.
Do not commit theft; be content with the things that the divine kindness of the Father has bestowed upon you in life. [p. 67]
VIII.
If you become a witness, do not deceive the wretched client by falsehood. Do not testify falsely. Let it be free from all wickedness, malice, lies, fraud, and harmful speech. That tongue pleases which tells the truth and does not make up harmful words against the accused, thus bringing harm to a brother.
IX.
Do not invade another's dwelling. Let all thoughts for possession be far away. Never let blind desire trouble you.
X.
Do not desire another's marriage by any trickery, or gaze at a marriage with eyes burning with craft and full of treachery or youthful rage. Do not seek anything that, by the highest favor of the great Father, He has given to your fellow citizens in abundance. He gave to all, as much as was sufficient, little, and what life requires. Do not seek fields, houses, oxen, horses, attendants, or maids. For surely the first cause of evils is covetousness, and the “wicked love of gain.” [14]
GOD: Rightly, My son, this is My opinion, which I will judge, and I will accept penalties from those who distrust the promised seed. Piety toward your parents, and both devotion and harmonious speech thus please Me. But now, My son, explain to Me the principal points of your faith.
ABEL: I believe there to be [one] God, who created all things by His word, who is a triple divinity in one.[p. 68] And the many deeds of the world, wherever one looks, wherever one is moved, their beauty makes known its Creator. This eternal God, just, merciful, and fair, has put our minds into heavenly illumination, and by example He willed that we should be afraid of Him in whom true wisdom rests perpetually; and He has united our mind and our pure will to God. Such a mind of men would have been entirely uncorrupted, if only the teachings given to our parents had been kept a secret and had not been led astray by the trickery of the serpent. Now, however, He receives even those who have fallen, by the grace of our Supreme Father whose promise wipes away the wounds of the mind. He wants us who believe to be appeased, to be partakers of life, of the noble seed, the overthrower of death and the Enemy, who will restore to us again [15]. Thus nothing eternal may harm salvation, less so for us who rely upon that seed, for it may be sure that the promise [of salvation] does not know how to fail the wretched. But if there be any to whom this great abundance of salvation shall not be given, it will not be the fault of the merciful parent, but the fault of whoever sticks to Satan and to the flesh of their own mortality. And though, while life remains, we are most hurt by losses, or the fury of Satan, or the flesh, death, sins, or tyrants, the true light and life will nevertheless shine within us. The new Church will remain forever and on earth, and because of the seed we will know that we are saved. For God does not want destruction. He does not cast away any [p. 69] who study to change the sins of their former life. He is good and gentle; He does not want to climb all the peaks of heaven; He wants us to enjoy the customs of the angelic group when the spirit leaves the body. Then we shall shine like the stars of the sky, and the almighty God shall be one in all things. So I will continue to believe with a constant mind in life until I see the light of the sun.
GOD: You have brought forth much, having grasped from little. Now rise, my son. You have given all that is required, and so I would like you to proceed happily. I will give you My Spirit, which will teach you, always direct you, and protect you in all your ways.
ABEL: Praise and glory be to God.
ANGELS: Amen.
GOD: You, Seth, come now also, do you not feel thus what your brother has put forth in confession?
SETH: As always, God the Father, I perceive and use the same words.
GOD: You act rightly and piously. For I want firm words to stand out in My assembly, which may be embraced by sound doctrine, lest differing words bring forth different or doubtful thoughts. But quickly recite the formula of the prayer that you will use.
SETH: Oh Father, our eternal God, king of Olympus, the Father whom we worship, who is our own protector. [p. 70]
I.
Your name is everywhere; and is celebrated with honor. Oh Father, no one in time will stop celebrating.
II.
God, may He come to your life-restoring kingdom that is without end, heavenly, powerful and full of salvation.
III.
May Your great and holy will be done on earth, just as the angels obey the decrees of the servant [16] and whoever worships the commerce of heaven. [17]
IIII.
Give the Father himself your bread, your gifts, and the sheepfold, so that the herd is fed the measure that life requires.
V.
Especially, oh merciful God, the greatest Father, grant us forgiveness. Have mercy on us, God, and take away our sins. And offering forgiveness, readily forgive all by whom we have been wronged often. Succor the wretched, stop wrath, Father, wipe out the contagion of old guilt, and do not hinder damage done rightly by the law.
VI.
You are also a just Father. May you be ready to grant us enough strength to press on lest we, who have been reduced by many evils and driven hither and thither in this age and are seen to be miserable in ourselves and in the flesh, be tempted by the mad enemy. [p. 71]
VII.
Finally, Merciful One, oh Father, oh mighty power, greatest King of Kings, deliver us from adversaries in all things, and protect the poor with your visage.
ANGELS: Amen.
GOD: This type of speech is pleasing to Me. But what about the sacred, which the obedient offer to Me with statues?
SETH: I believe that they are the signs of sacrifice, which might bring forth the promised seed for us to appease God.
GOD: My son, there is nothing lacking in your judgement. I encourage you, children, to feel this way with a constant heart, and to consult your parents about doctrine, so that no one will suffer corrupt beliefs in the word of God. May you also be compliant to your parents. For these observances are dearest to Me, and by which I will repay with gifts. I will calmly aid you in every evil. Truly, daughter, you and your husband's diligence is most commendable, because you instruct your children with my word. But where is Cain? Nothing can hide from Me, for I am God and see everything that is inside and outside the world. Seth, my son, bring him from the hay!
EVE: Oh Father, pardon my mistake.
GOD: You should not doubt my forgiveness, for I forgive easily, daughter. [p. 72]
Act IV, Scene III
SETH. CAIN.
SETH: Cain, brother.
CAIN: I swear to you by the gods, be silent. Has He departed?
SETH: Who is that?
CAIN: The god whom you mentioned.
SETH: He is still present.
CAIN: Why did you call me? Go away, be silent, lest He hears where I am.
SETH: He already knows and sees you.
CAIN: Who then abandoned me?
SETH: Who abandoned you? No one. God sees you.
CAIN: How many eyes does He have then? Does He truly have eyes everywhere?
SETH: Nothing escapes Him. He is the God who hears and sees what we do. But He is waiting for you. Come.
CAIN: Tell me, what should I do? Wretched me, I am undone.
SETH: He will ask about you, and what you have learned.
CAIN: Alas, I am ruined. I still know nothing.
SETH: Soon, come soon.
CAIN: I [shall] follow.
Act IV, Scene IV
GOD. EVE. CAIN. ANGELS. ABEL. SETH. [p. 73]
GOD: How dirty Cain is.
EVE: How stiff with filth you [Cain] are here before God. Shake off the straw from your head and clothes!
[CAIN TURNS AWAY]
EVE: What? Do you turn your back on God? Do you not welcome your God? Do you greet the angels?
CAIN: Welcome, all of you.
EVE: Why do you stretch out your left hand to God? Why do you not bend your knee before Him?
GOD: Come, Cain, look at Me. Recite what you have learned. Why do you bear such ferocity? How insolent you seem! Why has your face fallen so much? Surely you are not maimed. Why do you recklessly buried the image of Me which I have placed upon you? Approach, recite [what you know].
CAIN: Poor me, I have forgotten what I was taught.
GOD: You learned nothing, and thus you have nothing?
EVE: Oh, my misery.
GOD: Do not be distressed, daughter; it is not your fault. It is enough for Me that you show painstaking attention. Cain, why the delay? Tell Me what kind of prayers you maintain.
CAIN: Unless I am mistaken, I once learned these words and mentioned them sometimes, yet I do not wish to affirm them deep within. In fact, they almost ruined me again. Our Father, let your name and kingdom be made on earth as it is in heaven, and may you give me plenty of bread [p. 74] and forgive another’s debt, and give every evil to us, Amen.
EVE: I am astonished and totally ill. Oh God the Father, he takes no counsel, observes nothing, at no time applies his present mind to words, and is rarely at home. Whenever Abel and Seth want to instruct him with Your words, he threatens to beat them, goes outside the house, and does not return until forced by the imminent night.
GOD: Cain, you will not escape punishment if you do not come to your senses. But I will hear your confession if perhaps you have any faith.
CAIN: I see what I can [do]. I believe thus: that God is Father of the earth [18], that the seed of woman crushes the head of the serpent [19], and that communion is the spirit of the saints, amen.
GOD: Have you confessed?
CAIN: I am hardly able to recall these things.
GOD: Do you truly think you can pursue salvation?
CAIN: I will see when I depart from this life. If I am chosen, perhaps I will be saved. Yet if God did not choose me before, then any hope of salvation for me dare not be held, no matter what I might do. [20]
GOD: Is this your faith, Cain?
CAIN: Who doubts it?
GOD: What do you think about sacrifices?
CAIN: Certainly. [p. 75] I think God should be worshiped so that He may provide fertile movements to our fields in return.
GOD: Who taught you to be impious in such a way?
CAIN: My reason, which is indeed a most excellent judge and teacher in my judgement, bears me thus.
GOD: You deceive yourself, impious Cain, who follows the judgment of reason and stays in horrendous darkness.
CAIN: What the eyes observe is what my heart believes to be.
GOD: Those who see nothing, and yet believe what my word preaches to them, the possession of the heavens is theirs. Faith requires that you do not first see, for seeing does not come before faith, nor does it come simultaneously. Rather it follows.
CAIN: I wonder how this might be.
GOD: Cain, return to the way and to the faith. If you do not wish to be under the intolerable weight of anger, which is without end and rule, then you may learn the teachings from your parents. Moreover, when you are under the command of your parents, My son, I would like you to shine forth for the future of the human race and for future generations, both in learning and loyalty, and also by the example of a pure life. The Devil's serpent will attack you no less than he attacked your parents before. Those who keep the promise handed down to them, the promised hero [21] [p. 76] will truly help them against the serpent. And since I want humankind to be ruled by the Word of God and be confined by standard pious discipline, I will consecrate and pick a suitable one from your group.
[GOD MOTIONS TO ABEL].
[GOD:] Therefore, you, Abel, come, so that I may consecrate you to Me by placing My hands on your head, and to you I will now pour out my spirit so you may be a priest. It will be your duty to present to all others the education handed down from Heaven, and to perform the divinely ordained sacrifices, and these I will rightly interpret. In all things set yourself a pattern for the rest of your good works and let those who are dishonored by their crimes and fight against My law, which you recited, not reform themselves but be immediately excommunicated by My Word until they do true penance and become worthy and absolved members of the Church. Announce the remission of sins in the name of the promised reborn seed. And you will not flee from the dangers that must be endured on account of this declaration. Your agonies will testify that the sufferings of the pious are a most acceptable form of worship to Me, and they will signify what sort of future the promised seed may be. Therefore, Abel, clothe yourself in priestly garb!
[GOD TURNS TO SETH]
[GOD:] And you, Seth, come. I place you as king in command of all the rest. You will know that this is your duty: [p. 77] to guard the education which your brother professes to be pure, and to protect it from all forces, and to destroy and punish the impious who belch foul reproachments against God. Even among the others, those who will disturb the political state, you may judge. This crown will be a sign of your eminence over, and this royal scepter will always impress upon you [the importance of] justice. I therefore consecrate you, children, in the name of the Father, the Son, and the Holy Spirit.
ANGELS: Amen.
GABRIEL: Praise be to God for the memory of his mercy.
MICHAEL: Glory be to God, Who does not allow His creatures, to whom He has given His wisdom, to pass away because of the craft of the devil.
RAPHAEL: Let all tongues bring the praises of God, and say, thank You for so much mercy.
GABRIEL: Let the heavenly souls heap up the praises of the merciful God, let the host of the heavens, the sun, the moon, the planets, the various movements of the stars, the waters above the heavens and the clouds praise Him.
MICHAEL: Let the living of the earth, men, and whatever that has the breath of life celebrate Him.
RAPHAEL: Let them celebrate him, the immense whales of the sea, the crops, all that flies, every kind of reptile, and every kind of bird celebrate God and his mercy.
GABRIEL: Let the king of the earth, [p. 78] the people, and their leaders praise God.
MICHAEL: Let the children, youths, old men, girls and mothers all praise God.
RAPHAEL: Especially let assembly of the Word praise God.[22]
ANGELS: Amen.
GOD: Both of you, let all your descendants obey you. And this Cain, who is so rustic, who has an uncultivated body, and in a way has a wild and savage character, I want him to be a servant to you, and by fear of the laws be constrained within the chains of punishment, lest he either insult doctrine or perhaps disturb public society. And you, my daughter, will henceforth, as you have already, educate your children.
EVE: God, I will do as You please. All our hope is in You, O Father. If You leave us, we perish. If You help us, we are healed, and there is no danger.
GOD: What I have promised will certainly be done, but now at last I will depart together with the angels who will guard you. Children, be strong, and do your duty properly.
ABEL: Father God, we will strive to do our best, as it pleases You.
SETH: We will do as You, God the Father, order and instruct us.
GOD: Farewell, Cain, and do what befits a pious son, obeying your parents.
CAIN: Ugh, thanks.[23]
EVE: God, I will accompany You and Your angels for a bit while you leave.
GABRIEL: Farewell, and live long, little brothers.
MICHAEL: May this whole house [p. 79] happily be well.
RAPHAEL: May this house be safe.
ABEL: Come, my brothers. Let us go forth to praise God Who is so merciful.
GOD: There is no need, daughter, to go further from the house. Return to your children. I promise you and yours My wealth, and I give to your family the guardian angels, who may deliver you from the web of the serpent, both his schemes and his weapons. Farewell again. You will save your husband in My name and announce My grace without end.
EVE: God, protector and salvation, Father, hope and peace, I shall do thus. Now, at last, I am completely reborn a daughter of God. And God himself names me so. What will my husband do to this [news]? When will he return home? I rejoice with delight. I will now enter to await the return of my husband and instruct my children to properly carry out the new duties that God has imposed.
End of the Comedy.
Endnotes:
Minimal stage direction has been inserted throughout as an editorial guide to clarify plot points within the play. This is marked with brackets and capitals.
[1] Peter Hatlie has stated this is not Aeschines but rather Demosthenes, On the False Embassy, 283.3. Whether this is a mistake by Selnecker’s, or he was reading something of Aeschines within Demosthenes’ writings in it is unclear.
[2] Martial Epigrammata 8:15
[3] It’s unclear whether this refers to any of Melancthon’s writings.
[4] This appears to be imply that Selnecker’s own desire to publish is then caused by the introduction of Desire with Eve’s Fall.
[5] The anachronistic inclusion of Ham and Esau is likely to provide a perverted trinity with Cain, as both Ham and Esau are the “cursed” children of later patriarchs. Ham’s child, Canaan, is cursed when Ham sees Abraham naked and tells his brothers (Genesis 9:22-27), while Esau is “hated” by God even in the womb (Malachi 1:2-4; Romans 9:10-13). Given the three’s role in the play, they then provide a sinful human foil to God, as well as a foil to Eve, Abel, and Seth.
[6] Throughout the play, the reference to the “seed” or “sacred seed” is given when Selnecker uses the Latin “semen”. While this has some connotations of progeny or offspring, later uses possibly indicate the “seed” is intended to mean Jesus. See the instance pertaining to note 15.
[7] The word used here is "naevos" which means "mole" or "birthmark". Possibly refers to the mark of sin or mark of Cain.
[8] It is likely the odes were meant to be sung, although Selnecker makes no indication whether they were meant to be sung or spoken. Additionally, the Greek he uses to begin the ode is “ΉΕΜΊΧΌΡΙΟΝ”, and each stanza is then separated with “ήμ”. While unclear exactly what Selnecker means by this, we have taken it to mean the chorus is divided into halves and the ode is meant to be sung by those alternating halves.
[9] The Latin here is, “Admiror Iouem”. Whether Cain is invoking Jove or deriding God by giving Him a pagan name is unclear. He will make similar remarks later as well (see Act III, Sc. 1).
[10] Possibly Adam, though this is unclear.
[11] Likely referring to the “Catalogus Sanctorum et Gestorum Eorum” by Petrus De Natalibus, or a similar such work which catalogues the lives and deeds of the saints. Given that Selnecker capitalizes “Catalogo” and the growing popularity of such hagiographic collections, it would seem Selnecker is playing into the popular belief that a “Catalog” of names is kept in Heaven which tracks the status of every individual, saint or sinner.
[12] The Latin here is “homunculos bellos agamus”, which could be alternatively translated as “let us wage little-human wars”. Given the nature of the speech, this seems improbable, as the three boys are talking mostly about hedonistic revelry. However, given the romanticization of warfare, chivalric ideals and culture, and general nature of the characters here, they could want to include the “revelry of war” in their desires. We opted for the translation which seemed most probable and accurate.
[13] This is either implying that Cain was tricked into coming, or he is sarcastically/mockingly repeating his mother. The next line indicates it is likely the former, though the line could easily be performed in a mocking way as well.
[14] The Latin here is identical to that of Ovid, Metamorphoses 1. 131
[15] This section reads as though it is alluding to Jesus with mention of the “seed”. Given the level of antisemitism during the initial stages of the Reformation, it would not be farfetched to think Selnecker is implying that the entirety of the Hebrew Bible was ultimately meant to pave the way for this promised “seed”, with the indication here being that even the original humans of Genesis knew the curse of Original Sin would one day be forgiven by the sacrifice of Jesus who would then “restore” humanity to their Edenic blessed selves.
[16] The Latin here is “ministri”, which could allude to several figures: Abel as the minister of God’s commandments, Jesus as the minister of his covenant later on, or as a vague minister who follows God.
[17] “Quicunque colunt coeli commercia cives”. Alliteration aside, this passage offers an odd look at the “commerce” of religion, alluding almost to an economic view of religion, similar to the “quid pro quo” function of saints in medieval society.
[18] “terrae” is used here rather than “mundus”. This could be to fit the poetic meter, although it could also be meant to make Cain’s belief seem even worse as God would then be the Father of “land” or “dirt”, making his belief that God’s authority rests over the physical rather than spiritual realm.
[19] Another likely allusion to Jesus.
[20] Selnecker believed in and wrote about predestination. It is curious that this bit then makes Cain almost an empathetic figure, as he recognizes his status as chosen or “elect” is not up to him, rather God. For Selnecker’s Doctrine of Predestination, see the translation by Souksamay Phetsanghane.
[21] “heros promissus”. Another likely allusion to Jesus, though it’s curious he uses the Latin “heros”, as this can have connotations denoting demigod status.
[22] Possibly referring to the Incarnation.
[23] The Latin here is "Hem, gratias" which fits the comedic role of Cain as somewhat unconcerned with God's commandments.
Source:
©This translation was completed as a high school Latin project by Annikka Fetro, Sydney Holdermann, Dalia Ibarra, Sunga Kim, Morgan Lopiano, Keegan McRae, and Maddie Ward, along with editorial assistance by Eli Angulo, all students at St. Mary’s School in Medford, OR, under the guidance of Fordham University alumnus Martin Nelson (M.A., 2018).
The students worked directly from the digitized manuscript available online from the University of Mannheim accessed January-March 2024. We are grateful for the assistance provided by Prof. Peter Hatlie with the Greek translations.
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© Paul Halsall, January 2025
