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The Plays of Roswitha: Preface to the Plays of Hrotswitha, German Religous and Virgin of the Saxon Race


THERE are many Catholics, and we cannot entirely acquit ourselves of the charge, who, attracted by the polished elegance of the style of pagan writers, prefer their works to the holy scriptures. There are others who, although they are deeply attached to the sacred writings and have no liking for most pagan productions, make an exception in favour of the works of Terence, and, fascinated by the charm of the manner, risk being corrupted by the wickedness of the matter. Wherefore I, the strong voice of Gandersheim, have not hesitated to imitate in my writings a poet whose works are so widely read, my object being to glorify, within the limits of my poor talent, the laudable chastity of Christian virgins in that self-same form of composition which has been used to describe the shameless acts of licentious women. One thing has all the same embarrassed me and often brought a blush to my cheek. It is that I have been compelled through the nature of this work to apply my mind and my pen to depicting the dreadful frenzy of those possessed by unlawful love, and the insidious sweetness of passion -- things which should not even be named among us. Yet if from modesty I had refrained from treating these subjects I should not have been able to attain my object— to glorify the innocent to the best of my ability. For the more seductive the blandishments of lovers the more wonderful the divine succour and the greater the merit of those who resist, especially when it is fragile woman who is victorious and strong man who is routed with confusion.

I have no doubt that many will say that my poor work is much inferior to that of the author whom I have taken as my model, that it is on a much humbler scale, and indeed altogether different.

Well, I do not deny this. None can justly accuse me of wishing to place myself on a level uith those who by the sublimity of their genius have so far outstripped me. No, I am not so arrogant as to compare myself even with the least among the scholars of the ancient world. I strive only, although my power is not equal to my desire, to use what talent I have for the glory of Him Who gave it me. Nor is my self-love so great that I would, to avoid criticism, abstain from proclaiming wherever possible the virtue of Christ working in His saints. If this pious devotion gives satisfaction I shall rejoice; it it does not, either on account of my own worthlessness or of the faults of my unpolished style, I shall still be glad that I made the effort.

EPISTLE OF THE SAME TO CERTAIN LEARNED PATRONS OF THIS BOOK

To you, learned and virtuous men, who do not envy the success of others, but on the contrary rejoice in it as becomes the truly great, Hrotswitha, poor humble sinner, sends wishes for your health in this life and your joy in eternity.

I cannot praise you enough for your humility, or pay an adequate tribute to your kindness and affection. To think that you, who have been nurtured in the most profound philosophical studies and have attained knowledge in perfection, should have deigned to approve the humble work of an obscure woman! You have, however, not praised me but the Giver of the grace which works in me, by sending me your paternal congratulations and admitting that I possess some little knowledge of those arts the subtleties of which esceed the grasp of my woman's mind. Until I showed my work to you I had not dared to let anyone see it except my intimate companions. I came near abandoning this form of writing altogether, for if there were few to whom I could submit my compositions at all there were fewer still who could point out what needed correction and encourage me to go on. But now, reassured by your verdict (is it not said that the testimony of three witnesses is "equivalent to the truth" ?), I feel that I have enough confidence to apply myself to writing, if God grants me the power, and that I need not fear the criticism of the learned whoever they may be. Still, I am torn by conflicting feelings. I rejoice from the depths of my soul that the God through Whose grace alone I am what I am should be praised in me, but I am afraid of being thought greater than I am. I know that it is as wrong to deny a divine gift as to pretend falsely that we have received it. So I will not deny that through the grace of the Creator I have acquired some knowledge of the arts. He has given me the ability to learn -- I am a teachable creature -- yet of myself I should know nothing. He has given me a perspcacious mind, but one that lies fallow and idle when it is not cultivated. That my natural gifts might not be made void by negligence I have been at pains, whenever I have been able to pick up some threads and scraps torn from the old mantle of philosophy, to weave them into the stuff of my own book, in the hope that my lowly ignorant effort may gain more acceptance through the introduction of something of a nobler strain, and that the Creator of genius may be the more honoured since it is generally believed that a woman's intelligence is slower. Such has been my motive in writing, the sole reason for the sweat and fatigue which my labours have cost me. At least I do not pretend to have knowledge where I am ignorant. On the contrary, my best claim to indulgence is that I know how much I do not know.

Impelled by your kindly interest and your express wish I come, bowing low like a reed, to submit this little work to your judgment. I wrote it indeed with that idea in my mind, although doubt as to its merits has made me withhold it until now. I hope you will revise it with the same careful attention that you would give to a work of your own, and that when you have succeeded in bringing it up to the proper standard you will return it to me, that I may learn what are its worst faults.


Source.

Hrotsvitha, ca. 935-ca. 975. The Plays of Roswitha. Translated by Christopher St. John, with an introduction by Cardinal Gasquet and a critical preface by the translator.(London, Chatto & Windus, 1923)

Scanned in and HTMLed by C. Liang <cliang@carleton.edu>


This text is part of the Internet Medieval Source Book. The Sourcebook is a collection of public domain and copy-permitted texts related to medieval and Byzantine history.

Unless otherwise indicated the specific electronic form of the document is copyright. Permission is granted for electronic copying, distribution in print form for educational purposes and personal use. If you do reduplicate the document, indicate the source. No permission is granted for commercial use.

Paul Halsall, October 1999
halsall@fordham.edu