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sai-national.org • Winter 2025 9 Cposers "royal cheer." ddde original 1856 score has only the necessary vocal and choral music in compressed scoring with sketchy piano accompaniments, suggesting that the accompanist would mostly improvise. Some of the arias, however, have accompaniments written out. e libretto, written by C.M. Cady, took selected texts from the Book of Esther and other Biblical sources. ere are spoken readings, sung recitatives, arias, and choruses. Of significant note is that in the Book of Esther, the liberated Israelites under Queen Esther are given permission by the king to annihilate those tribes that previously sought their destruction. In the libretto, those enemies join the Israelites in praising God, making a happy ending (except for evil Haman). Also significantly, God is not mentioned in the Book of Esther, but God is explicitly mentioned and praised in the libretto. e work has a combination of comic and tragic elements, and any audience would have loved the melodramatic spectacle of the music, costumes, and scenery as the story unfolds. Karpf writes that ten years aer its initial publication, Esther sold 265,000 copies, and there have been a number of significant revisions and reprints. In 1874, Richard Watson Seager (1832–1913) published a revision of the original Bradbury score. e descriptions of the characters, costumes, scenery, and stage directions are more explicit, elaborate, and dramatic. With this publication, Esther became more popular and successful. Seager also promoted his edition by taking Esther on lengthy tours from coast to coast. Composer, pianist, and conductor Leon Keach (1854–1896) published another revision in 1896. He retained Bradbury's vocal music, but added his own overture and piano accompaniments. In some places he added connecting passages with introductions and interludes. Keach's edition sold very well and inspired many productions. It is undoubtedly the Bradbury/Seager/Keach reprint of 1924 that was used by Grace Lutheran Choral Society in its December 1929 production. The Book of Esther and Lutheran Theology Martin Luther was the first to translate the Bible into German from the original Hebrew, Latin, and Greek. However, he felt some books were "problematic" and did not belong in the Bible. According to Lutheran scholar Katie M. Benjamin ["e Book of Esther and God Hidden and Revealed" Lutheran Forum, Fall 2014, 9-12] Martin Luther hated the Book of Esther. He called it "less worthy of being held canonical" than any other writing in the Old Testament for books that "contain much pagan naughtiness." Benjamin notes the Book of Esther fails to mention the name of God or recognize divine providence, and ends with the happy slaughter of the Jews' enemies. She argues that the absence of God's name shows that He sometimes is hidden, but still working among His people. "Esther stands in a world that cannot see God, and she stands at the head of a nation that cannot do better than to intimidate its neighbors and instill in them 'the fear of the Jews.'" e Book of Esther ends in a celebration of liberation. Benjamin concludes by saying: and however much [Esther's] message might be lost on Luther, she comfortably addresses the darkness just the way that [Luther] did: "Sometimes it is necessary to drink a little more, play, jest, or even commit some sin in defiance and contempt of the devil." In her book Religious Controversy, Karpf Thoms' rare books: Thoms' rare books: Esther Esther, 1856 First Edition , 1856 First Edition Below, Grace Lutheran Church Below, Grace Lutheran Church program for program for Queen Esther Queen Esther QUEEN continued on page 10

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