In "The Apostles" Elgar adheres completely to those principles which were exemplified by "Gerontius" first among works of British origin. That is to say, the music is continuous, as in Wagnerian musical drama. There is no such thing in the work as a detachable musical "number"--whether air, song, chorus, concerted piece, march, or anything else. The composer has musical symbols corresponding to ideas, feelings, moods, aspects of nature or personality, religious conceptions or aspirations, animated scenes of popular life, phases of local and national custom, exhortations of the angels, suggestions of the devil, mystical rapture, rebellious despair; and he uses those symbols in the manner of a language. There is no mechanical work, no carrying out of architectural schemes with lifeless material. Everything in the score is vivified by the idea. The composition heard to-day consists of the first and second parts of the projected oratorio. In the first part there are three scenes--"The Calling of the Apostles," "By the Wayside," and "By the Sea of Galilee"; in the second part four scenes--"The Betrayal," "Golgotha," "At the Sepulchre," and "The Ascension." After the prologue and the narrator's opening recitative, the setting forth of the Apostles' calling begins with the changing of the Temple watch at dawn, the watchmen on the roof as they salute the rising sun being conceived as the unconscious heralds of Christ's kingdom on earth. Here the musical treatment is stamped with the utmost grandeur, and points of amazingly vivid and picturesque detail are successively made, the curious Oriental _Melismata_ of the watchman's cry, accompanied by the _Shofar_ (Hebrew trumpet of ram's horn), giving way to the psalm within the Temple, between the phrases of which is heard the brazen clangour of the opening gates, while the air is flooded with the rushing music of harps. For the psalm an old Hebrew melody is used. So rich in matter is the text of the oratorio that I cannot attempt here even to give an outline of it, but must refer readers to Canon Gorton's booklet "An Interpretation of the Libretto" (Novello and Co.). There will be found an account of the sources from which the composer took his text, and in particular the justification for his view of Judas as a man who intended not to betray his Master to destruction but to force His hand, to make Him declare His power and establish His earthly kingdom forthwith--a view for which there would seem to be patristic authority.[2] The oratorio is not theological; it is a dramatisation of the Gospel story that may be compared with Klopstock's "Messiah." After the introductory sections, broadly expounding the scheme of Redemption as accepted by the entire Christian world, but not enforcing any particular doctrine, all the stress is laid on the individuality of the persons--the Apostles, the Magdalene, and the Mother of Christ--and on the collective character