The history of this man illustrates what I mean by the Oberammergau spirit. In 1830 he was a young peasant who saw the possibilities of the Passion Play. He went to the head of the Monastery at Ettal, and vowed to consecrate his whole life to this work, if they would make him a priest and permit him to become the spiritual director of the people of the village. But he was obliged to study seven years before they gave him the position. He was seventy years old when he died, having so nobly fulfilled his vow that he is called "The Shakespeare of the Passion Play." For forty-five years he superintended every performance and every public rehearsal, and as these rehearsals take place in some form or other almost every night during the ten years which intervene between one performance and another, something of the depth of his devotion to his beloved task may be gathered.
Jimmie marvelled that he could leave his money and his valuables around, and his room door unlocked, until they told him that the street door was never locked either. At this information Jimmie grew suspicious, and locked his bedroom door, much to the affliction of the gentle family of Bertha Wolf, who plays Mary Magdalene. He explained to them that there were plenty of Italian, French, and English robbers, even if there were no Tyrolese. "And are there no American robbers?" they asked, simply, to which Jimmie replied with equal guilelessness that Americans in Europe had no time to rob other people, they were so busy in being robbed.
"People think we are so very rich, you see," he explained, when they gazed at him uncomprehendingly. Then he gave the little brown-eyed boy who clings to his mother's skirt in one of the tableaux five pfennigs to see him clap his hands twice and bob his yellow head, which is the way Tyrolese children express their thanks.
This living in the families of the actors was most interesting, except for the autograph fiends, who simply mobbed the Christus, Anton Lang, and Josef Maier, the Christus of the last three performances, who now takes the part of the speaker of the prologue. Those dear people were so obliging that no one was ever refused, consequently thousands of tourists must possess autographs of most of the principals. Not one of our party asked an autograph of anybody. I hope they are grateful to us. I should think they would remember us for that alone.
Mrs. Jimmie was not at all disturbed by the somewhat wooden and inadequate acting of Anna Flunger, who plays Mary, and loved, I believe almost worshipped, that young peasant girl, who walked bareheaded and with downcast eyes through the streets, or who waited upon the guests in her father's house with such sweet simplicity. To Mrs. Jimmie, Anna Flunger was the real Virgin Mary, so real, indeed, that I believe that Mrs. Jimmie could almost have prayed to her.
Even Bee was intensely touched by an act of Peter,—for her lodging was changed to the house of Thomas and Peter Rendl after we arrived. The father, Thomas Rendl, plays St. Peter, while his son is again John, the beloved disciple. He played John in 1890, at the age of seventeen, but they say that there is not a line in his beautiful, spiritual face to show the flight of time. His large liquid eyes follow the every movement of the Master's on the stage, and their expression is so hauntingly beautiful that even Bee admitted its influence. Bee said that one evening, as they were sitting around the table, resting for a moment after supper was finished, the village church bell began to ring for the Angelus. In an instant the two men and the two women politely made their excuses and rising, stood in the middle of the room facing eastward, crossing their hands upon their breasts in silent prayer. Bee said it was most beautiful to see how simply they performed this little act of devotion.
I wouldn't let Jimmie know of it for the world, but it has been quite a trial to me to live in the house with Judas. He plays with such tremendous power—he makes it seem so real, so close, so near. Once I asked him if he liked the part, and he broke down and wept. He said he hated it—that he loathed himself for playing it, and that his one ambition was to be allowed to play the Christus for just one time before he died, in order to wipe out the disgrace of his part as Judas and to cleanse his soul. I cried too, for I knew that his ambition could never be realised. I told him that perhaps they would allow him to act the part at a rehearsal, if he told them of his ambition, and the thought seemed to cheer him. He said he knew the part perfectly, and had often rehearsed it in private to comfort his own soul.
Such was his sincerity and grief, such his contrition and remorse after a performance, that it would not surprise me some day to know that the part had overpowered him, and that he had actually hanged himself.
As to the play itself—I wish I need say nothing about it. My mind, my heart, my soul, have all been wrenched and twisted with such emotion as is not pleasant to feel nor expedient to speak about. It was too real, too heart-rending, too awful. I hate, I abhor myself for feeling things so acutely. I wish I were a skeptic, a scoffer, an atheist. I wish I could put my mind on the mechanism of the play. I wish I could believe that it all took place two thousand years ago. I wish I didn't know that this suffering on the stage was all actual. I wish I thought these people were really Tyrolese peasants, wood-carvers and potters, and that all this agony was only a play. I hate the women who are weeping all around me. I hate the men who let the tears run down their cheeks, and whose shoulders heave with their sobs. It is so awful to see a man cry.
But no, it is all true. It is taking place now. I am one of the women at the foot of the cross. The anguish, the cries, the sobs are all actual. They pierce my heart. The cross with its piteous burden is outlined against the real sky. The green hill beyond is Calvary. Doves flutter in and out, and butterflies dart across the shafts of sunlight. The expression of Christ's face is one of anguish, forgiveness, and pity unspeakable. Then his head drops forward on his breast. It grows dark. The weeping becomes lamentation, and as they approach to thrust the spear into His side, from which I have been told the blood and water really may be seen to pour forth, I turn faint and sick and close my eyes. It has gone too far. I no longer am myself, but a disorganised heap of racked nerves and hysterical weeping, and not even the descent from the cross, the rising from the dead, nor the triumphant ascension can console me nor restore my balance.