Plays

By Roswitha of Gandersheim.

Translated by Christopher St. John.

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Translator’s Note

The works consulted include the following:

• Hrotsvithae Opera: Edited by Paul Winterfeld.

• Hrotsvithae Opera: Edited by H. L. Schurzfleisch.

• Hrotsvithae Opera: Edited by Conrad Celtes (Nurnberg, 1 501).

• Patrologiae Cursus Completus: J. P. Migne (vol. 137).

• Abraham: Translated into French by C. Cuzin, with critical preface.

• Theatre de Roswitha: Charles Magnin.

• Origines du theatre Moderne: Charles Magnin.

• Antiquitates Gandersheimensis: Leuckfeld.

• Six Medieval Women: Alice Kemp Welch.

I am much indebted to Dame Laurentia McLachlan, O.S.B., Superioress of Stanbrook Abbey, and to the Reverend Paul Bonnet of Lyons University, for assistance in the work of translation.

Illustrious Abbess, venerated no less for uprightness and honesty than for the high distinction of a royal and noble race, Roswitha of Gandersheim, the last of the least of those fighting under your ladyship’s rule, desires to give you all that a servant owes her mistress.

O my Lady, bright with the varied jewels of spiritual wisdom, your maternal kindness will not let you hesitate to read what, as you know, was written at your command! It was you who gave me the task of chronicling in verse the deeds of the Emperor, and you know that it was impossible to collect them together from hearsay. You can imagine the difficulties which my ignorance put in my way while I was toiling over this work. There were things of which I could not find any written record, nor could I elicit information by word of mouth which seemed sufficiently reliable. I was like a person in a strange land wandering without a guide through a forest where the path is concealed by dense snow. In vain he tries to follow the directions of those who have shown the way. He wanders from the path, now by chance strikes it again, until at last, penetrating the thickness of the wood, he reaches a place where he may take a long-desired rest, and sitting down there, does not proceed further until someone overtakes him, or he discovers the footprints of one who has gone before. Even so have I, obeying the command to undertake a complete chronicle of great deeds, gone on my way, trembling, hesitating, and vacillating, so great was the difficulty of finding a path in the forest of these royal achievements.

And now, worn out by the journey, I am holding my peace and resting in a suitable place. I do not propose to go further without better guidance. If I could be inspired by the eloquent words of learned folk (either already set down or to be set down in the future) I might perhaps find a means of glozing my uncouth workmanship. At present I am defenceless at every point, because I am not supported by any authority. I also fear I shall be accused of temerity in presuming to describe in my humble uncultured way matters which ought to be set forth with all the ceremony of great learning. Yet if my work is examined by those who know how to weigh things fairly, I shall be more easily pardoned on account of my sex and my inferior knowledge, especially as I did not undertake it of my own will but at your command. Why should I fear the judgment of others, since if there are mistakes I should fall only under your censure, and why should I not escape reproof seeing that I was anxious to keep silence? I should deserve blame if I sought to withhold my work. In any case I leave the decision to you and your friend, Archbishop William, to whom you have thought fit to show these unpolished lines.

Whatever may be thought of the precise merits of these six short dramas, now translated into English for the first time,1 it will be conceded that a collection of plays bearing the date of the 10th century, authenticated as the work of a woman, and a nun, is a remarkable phenomenon, interesting to students of monasticism and of the drama alike.

At one time, it is interesting to note, it was suggested that the author of these dramas was an Englishwoman. In fact, the English scholar, Laurence Humfrey, who first introduced them to notice in this country, endeavoured to prove that Roswitha was no other than St. Hilda of Northumbria. His theory cannot, of course, be maintained; but the very anxiety shown to identify this talented poetess and dramatist as a native of this country is evidence of the high estimation in which her compositions were held in the 16th century, the time when Laurence Humfrey, an exile from England for his religion, learnt to know them in Germany. It is now an established fact that the plays are the work of a Benedictine nun of Gandersheim, in Saxony, and their merits certainly justify her biographer’s exclamation: “Rara avis in Saxonia visa est.”

It used to be assumed that between the 6th and the 12th century all dramatic representations ceased, but each of these centuries when patiently searched has yielded some dramatic texts. The feudal period, reckoned the most barbarous, and Germania, set down then, as later in history, as the least civilized of countries, have produced the most considerable and least imperfect of these texts in the plays of Hrotsuitha, or Roswitha, a nun of the Order of St. Benedict, who spent her religious life in the Convent of Gandersheim.

There is a marked difference between her plays and such dramas as The Mystery of the Wise and Foolish Virgins, which is little more than an amplification of the sequence of the liturgy. We find here an author familiar not only with the Scriptures, the works of the Fathers of the Church, of the hagiographers, and of the Christian philosophers, but with Plautus, Terence, Horace, Virgil, and Ovid⁠—an author who, on her own confession, took the theatre of Terence as her model.

The Abbey of Gandersheim, where these plays were written, was founded about the year 850 by Ludolph, Duke of Saxony, at the request of his wife Oda, a Frankish princess. Although these were what men call “the dark ages,” the darkness was comparative. The Saxon court at this time was enlightened, and the Abbeys of Saxony, notably that of Corbei, were centres of learning and civilization. Gandersheim was one of the “free abbeys,” that is to say its Abbess held it direct from the King. Her rights of overlordship extended for many miles; she had her own law courts, and sent her men-at-arms into the field. In fact, she enjoyed the usual privileges and undertook the usual responsibilities of a feudal baron, and as such had the right to a seat in the Imperial Diet. Coins are extant, struck by the Abbesses of Gandersheim, whose portraits they bear.

During the 10th and 11th centuries these Abbesses were drawn chiefly from the royal house of Saxony, which had been raised to the dignity of the Imperial throne of Germania. Leuckfeld, in his voluminous history of Gandersheim, quotes a contemporary chronicler who praises the royal nuns for keeping all luxury and state out of the life of the community, and for observing the Rule of St. Benedict strictly. “They were forbidden,” says the chronicler, “to eat away from the common table at the appointed times, except in case of sickness. They slept together, and came together to celebrate the canonical hours. And they set to work together whenever work had to be done.” The Abbess who ruled the community in Roswitha’s time was Gerberg, or Gerberga, a niece of the Emperor Otho I. Gerberg was a good classical scholar, and Roswitha tells us, in one of the introductory prefaces with which, fortunately for posterity, her works are freely sprinkled, how much she owed to the tuition of this Abbess, “younger in years than I, but far older in learning.”

It is from such sentences as this that we are able to gain a little information about Roswitha’s life. Her mention of certain historical events and personages proves that she was born after the year 912 and before the year 940 (the known date of Gerberg’s birth). She seems to have entered the religious life at Gandersheim when she was about twenty-three years old. She tells us nothing about her antecedents, but as Gandersheim was an exclusive house we may assume that she was of gentle birth. What education or experience of the world she had had before she became a nun is a matter of guesswork.

Roswitha wrote in Latin, the only language used in the 10th century in the West for literary composition. Conrad Celtes, the well-known humanist, discovered the manuscript, the writing of which cannot be earlier than the 9th, or later than the 10th century, in the library of the Benedictine monastery of St. Emmeran, Ratisbon, in the last days of the 15th century. In the year 1501 it was printed. This first edition has an interesting frontispiece representing the nun poet and dramatist presenting her works to the Emperor Otho II, in the presence of her Abbess Gerberg, who wears the crown of a “Fürstabtin.” This and the other plates illustrating incidents in the plays have been attributed to both Dürer and Cranach, but they are not signed. Another edition, that of Schurzfleisch, in nearly all respects a reprint of the first, was issued in 1707, augmented with biographical and philological notes. The text given in the Latin Patrology (Migne, Tomus 137) is taken from the Schurzfleisch edition. More valuable to the student is Magnin’s edition. The French commentator collated the Celtes and Schurzfleisch texts with the original manuscript, which in 1803 had been moved from St. Emmeran to the Munich library, and found one or two readings preferable to those of Celtes. Magnin also restored some stage directions omitted by Celtes, one of which, in the eighth scene of Callimachus, affords, as the English translator notes, valuable evidence that the play was acted, or at least intended for representation.

The original manuscript is divided into three parts. The first contains eight poems or metrical legends of the Saints in which reliable authorities are carefully followed, much skill being shown, however, in the arrangement of the material and in the handling of the “leonine hexameter.” The second part consists of the six plays here given in English; the third, of a long unfinished poem called “Panegyric of the Othos.” Celtes changed the order, which is to be regretted, as it is obviously chronological. Roswitha’s preface to Part III shows more confidence than the preface to the plays, and very much more than the diffident preface to the poems. One of these poems, “Passio Sancti Pelagii,” once enjoyed a very high reputation, and is often quoted by Spanish and Portuguese hagiographers. The Bollandists print it entire in the Acta Sanctorum. It has another interest in that Roswitha tells us that she obtained her facts from a witness of the saint’s martyrdom.

Although Roswitha claims Terence as her master in the art of playwriting, it cannot be said that she imitates him closely. When Paphnutius was acted in London in 1914 the dramatic critic of The Times was justified from one point of view in asserting that Roswitha’s style is “not in the least Terentian.” For one thing she is quite indifferent to the “unities,” and transports us from place to place with bewildering abruptness. Her relation to Terence, as she herself insists, is one of moral contrasts rather than of literary parallels. The “situation” in Terence’s comedies almost invariably turns on the frailty of women; in Roswitha’s plays as invariably on their heroic adherence to chastity. Although considerable variety is shown in the treatment of each story, the motive is always the same⁠—to glorify uncompromising fidelity to the vow of virginity. This nun dramatist deals courageously, but, it must be added, delicately, when it is remembered that she lived in an age when even the best educated were neither fastidious nor restrained in manners or conversation, with the temptations which her characters overcome. The preface to her plays shows that it was not without some qualms of conscience that she wrote of things “which should not even be named among us.” But the purity of her intentions, which was obviously recognized by her religious superiors, should induce the most prudish reader to refrain from charges of impropriety. With all their shortcomings, Roswitha’s works have a claim to an eminent place in medieval literature, and do honour to her sex, to the age in which she lived, and to the vocation which she followed.

This translation of the six plays of Roswitha (there are really seven, for the two parts of Gallicanus practically constitute two separate dramas) was begun in the year 1912 and completed in 1914. The lively interest provoked by the stage performance of one of the translations (that of the play Paphnutius) by the Pioneer Players in January 1914 led me to think that the publication of the whole theatre of Roswitha in English would be welcomed by all students of the drama. Unfortunately, the war delayed publication, and the manuscript was entirely destroyed by a fire at the publisher’s premises in Dublin during the Irish insurrection of Easter 1916.

The work of collating the various Latin texts of Roswitha’s plays and producing a translation which should preserve some of the naive simplicity of the original had been a difficult one, and to begin it all over again was a heartbreaking task. The consciousness that the interest in Roswitha provoked by the performance of Paphnutius had waned did not alleviate the heaviness of spirit in which the work of replacing the burned manuscript was undertaken.

Those readers who are unable or unwilling to compare the translations with the original should be warned that Roswitha’s dialogue is characterized by a simplicity and conciseness hardly attainable in any tongue but Latin. The difficulty of finding equivalents for the terse phrases employed tempts the translator to “write them up.” Although I have aimed at producing a readable translation for lovers of the drama in all its forms rather than an exact paraphrase for scholars, I have tried to resist this temptation at the risk of making the dialogue seem at times almost ludicrously bald. Except in a few cases where the use of “thou” seemed dramatically fit, “tu” has been rendered by “you.” Roswitha’s style is colloquial, and the constant employment of the singular pronoun would misrepresent its character. The Latin is not obsolete, and it would surely be a mistake to translate it into an obsolete vernacular. Although the author’s syntax is decadent, and there is a tendency to make every sentence analytical, her use of words is classical, and her Latin in this respect superior to the scholastic Latin of the Middle Ages. The only principle observed in my translation has been the general one laid down by Edward Fitzgerald: “The live dog is to be preferred to the dead lion⁠—in translation at any rate,” and if this has involved a loss of dignity, I hope there may be some compensating gain in ease and force.3 In regard to the names of the characters in the plays, when there were well-known English equivalents such as “Hadrian” and “Constantine” I have not hesitated to use them, but when there were none I have given the Latin names. There is a good precedent for this inconsistency. We speak of “Rome” and “Venice,” but we do not try to Anglicize Perugia or Assisi.

The plays are all founded on well-known legends, which Roswitha follows very closely as regards the facts. But she shows great originality in her use of the facts and in her development of characters often merely indicated in the legends. Three of the plays, Gallicanus, Dulcitius, and Sapientia, deal with the conflict between infant Christianity and Paganism, martyrdoms under the Emperors Hadrian, Diocletian, and Julian the Apostate being the chief incidents. Gallicanus, which comes first in the manuscript, shows considerable skill in dramatic construction. Incident follows rapidly on incident. The scene lies alternately in Rome and on the battlefield, yet the action is kept quite clear. The story is easily followed, although Roswitha, like all good dramatists, eschews narrative. Gallicanus, one of the Emperor Constantine’s generals, claims the hand of the Emperor’s daughter as a reward for undertaking a dangerous campaign against the Scythians. The Emperor knows that Constance has taken a solemn vow of chastity, but he dares not offend Gallicanus by a refusal, on account of the value of his military services. So he temporizes, and consults Constance, who shows great shrewdness in dealing with the situation. She sends her almoners, John and Paul, to accompany Gallicanus on the Scythian expedition, in the hope that they will convert him to Christianity before he returns to marry her. The stratagem succeeds. Gallicanus, saved from defeat at a critical moment in the battle by the intervention of a heavenly host, becomes a Christian, and on his return to Rome shows respect for Constance’s resolution to remain in the virgin state, and renounces her. But he admits that the renunciation is bitter⁠—Roswitha often shows such touches of sympathy with natural human desires⁠—and we are made to feel that, although the dramatist was in no doubt that the life of chastity, poverty, and obedience is the highest life, she understood how hard it is for those who embrace it to believe that the yoke will be easy and the burden light.

The second play, Dulcitius, is poorly constructed and, as a whole, less interesting than any of the plays. Yet it has some features which repay close study. It is the only play of Roswitha’s obviously designed to provoke laughter, and if the level of the opening scenes had been maintained would be a very droll religious farce. Here we have the usual tale of martyrdom interspersed with incidents of buffoonery. The conventional cruel and bloody executioners are replaced by comic soldiers and a comic governor. Unfortunately, the farcical vein is suddenly abandoned, perhaps because Roswitha’s Abbess thought such fooling undignified in a nun! There must be some explanation of the sudden disappearance of the comic character of Dulcitius from the play. However, even as it stands Dulcitius is worth a great deal, since it affords the best proof we have that Roswitha’s plays were written for representation. There is indirect proof in the fact that we know that plays were acted at Gandersheim, as at other monasteries, on great occasions, but here is direct evidence. All the fun of Dulcitius lies in the action. No dramatist who had not in mind the effect on spectators could have conceived the scene in which the foolish governor, black as a sweep from his amorous encounter with the kitchen pots and pans which he mistakes for young women, is chased away from the palace gates, asking the while if there is anything amiss with his fine and handsome appearance. Stage directions, or didascalia, are very rarely found in old dramatic texts, but when Magnin compared Roswitha’s original text4 with the first printed edition he found several which had been omitted by Celtes.

Callimachus, Abraham, and Paphnutius precede Sapientia in the manuscript, but as the last belongs by reason of its subject to the same group as Gallicanus and Dulcitius, it is more convenient to discuss it next. It is the best constructed of the “martyrdom” plays, and is singled out for special praise by most of the Roswitha commentators. The final scene in which Sapientia, having buried the bodies of her martyred children outside Rome, lifts up her soul in an ecstatic prayer for death is described by Magnin as “a ray of Sophocles shining through a Christian mind.” Many, however, may find the repetition in the long-drawn-out “torture” scenes monotonous, and the impertinence of Sapientia’s daughters to their imperial persecutor as trying as the real thing must have been. These slips of girls defy “law and order” in the person of the Emperor Hadrian much as in our own day youthful suffragettes used to defy British magistrates. Probably this is in accordance with truth. Roswitha was separated from the days of the first Christians by a shorter space of time than that which separates us from her, and she based her narrative poem about the martyrdom of Saint Pelagius on an account given her by an eyewitness. While modern authors (with the exception of Mr. Bernard Shaw, whose Christian martyrs in Androcles and the Lion bear a resemblance to Roswitha’s) love to dwell on the dignity of the early converts to Christianity, Roswitha conveys the impression that the dignity was mingled with impudence.

In Callimachus, Abraham, and Paphnutius, Roswitha sets out to describe the war between the flesh and the spirit, and the long penance which must be done by those who have allowed the flesh to triumph. It is not enough for them to be converted and to realise their crime against the infinite beauty and goodness of God. They are called on to take practical measures to cleanse themselves. Callimachus is the first of these plays, and by no means the best, although it timidly sounds a note of passion, rare, if it exists at all, in medieval literature. Some commentators have laboured to establish a resemblance between Callimachus and Romeo and Juliet, and there are curious parallels. In both you see a sepulchre, a woman’s open grave, and the shroud lifted by the desperate hand of a lover. In both two men come to this tragic scene, bowed down by grief, yet able to control it⁠—in Romeo and Juliet, Capulet and Friar Lawrence, in Callimachus, the husband of the dead woman and the Apostle John. It would be idle to strain the parallels too far. They might not strike the attention at all if Callimachus did not possess a touch of the spirit of Romeo and Juliet. It is this which makes the play seem to belong to a later period than the others, and gives it a different character. The passionate language employed, the romance of the story, the colour of the earlier scenes are extraordinary when we remember that the play was written in the 10th century. Haltingly, and apparently without any conscious intention, Roswitha describes the kind of love of which Terence her model knew nothing⁠—that feverish desire absorbing the senses and the soul, which leads to sin or madness or self-slaughter. As if frightened by her own daring (or did the Abbess intervene, as we guess she intervened in Dulcitius!), Roswitha spoils the play as a play by a lengthy and tedious final scene in which St. John appears to more advantage as a theologian than as a man.

Abraham and Paphnutius show Roswitha at her best as a dramatist. In both plays the scenes are well knit, the characterization deft and sure, and the dialogue admirably expressive. The opening scenes of Abraham reveal that power to suggest character and situation without wordy explanations which is essential in drama. We know at once, although we are not told, that Mary, mere child as she is, is not made of stern stuff, and that her vocation is doubtful. Her replies to the two holy hermits are all that they should be superficially, but through them penetrates a materialism antagonistic to their mystical exaltation. Equally rich in the quality of suggestion is the scene in the house of ill-fame which Abraham visits to rescue his niece from her evil life. She does not recognize him at first, but melancholy seizes her at the supper which it is her duty to enliven by her gaiety. There is the beauty which never ages and appeals to all nations in all times in the following scene, when the hermit, throwing off his worldly disguise, shows his hair grown white through vigils and fasts, and his tonsure, the badge of his thorn-crowned Master, and in words more compassionate than upbraiding moves his lost child to contrition. It is indeed amazing that so true and touching a scene, dealing with a subject which has led later dramatists into false sentiment, coarseness, or mere preaching, should have been written nearly a thousand years ago by an obscure nun in a convent in Lower Saxony.

Perhaps nothing in Paphnutius is on quite the same level of achievement, but a play is not made by a single scene, and Paphnutius as a whole is better than Abraham as a whole. Few will question that it is Roswitha’s masterpiece. It is very creditable to her that, although the stones of the two plays are similar, she should have shown such variety in the treatment of them. When we compare them we find hardly any repetition. It is interesting to notice that it is not Mary, brought up to the religious life from which she lapses and to which she turns again, who becomes a saint, but Thais, whose life from childhood has been spent in “dangerous delights.” There is a spice of irony in the fact that the penitence of Thais, who had not had Mary’s opportunities, is represented by the dramatist as being on a much higher spiritual plane. With true insight Roswitha makes Paphnutius treat his penitent with far more severity than the hermit Abraham treats Mary. Yet the angelic love of Paphnutius for Thais, thanks to the dramatist’s power of suggestion, penetrates through his austerity, although he never manifests it until the moment when he is assured through the vision of Paul, St. Anthony’s disciple, that the repentance of the sinner has caused that joy in heaven which exceeds all the joy that can be given by the righteous. Paphnutius alone among Roswitha’s plays has stood the test of stage representation in modern times,5 and come through it triumphantly, although the miraculous swiftness of Thais’s conversion was considered most “unnatural” by the critics who witnessed the performance.

Roswitha, it must be remembered, believed in miracles. The average Englishman is sceptical. As Mr. Chesterton has pointed out, he will not swear to the possibility of a thing he has not seen, although he is quite ready to swear to the impossibility of a thing he has seen. In the foreword which Mr. Chesterton wrote for the programme of the first performance of Paphnutius he compared Roswitha’s treatment of the story of Thais’s conversion with Anatole France’s in his well-known novel Thais. “This very strong and moving play (Paphnutius) was written by a person about as different from the author of ‘Thais’ as could be capable of wearing the human form, a devout woman, vowed to a restricted life, and writing in the light of a Latin that was gradually going out like a shortening candle.⁠ ⁠… It is inevitable that such darkness should breed dangerous and even savage things, and that even religion should become almost as fierce as its enemies.⁠ ⁠… This nun of the Dark Ages wrote without any of that modern comfort and culture which ought, at the very least, to make men kind. When M. Anatole France was the author of ‘Silvestre Bonnard’ it did make him kind. But about Paphnutius and Thais, the harsh ascetic of the hardest times of the 10th century is far kinder than he. In the ‘Thais’ of the great French romancer the whole point is that Thais repents but that Paphnutius relapses. The nun saves both souls. Anatole France loses one of them. That is modern universalism.”

I hope that the publication of these plays in the English language will confirm Roswitha’s right to a high place in medieval literature, and a place also among the few writers of plays which have more than a transitory interest. Perhaps a certain predilection for medieval art is necessary before we can love her wholeheartedly. I do not imagine that those who see no beauty in the primitive art of Cimabue, Giotto, Sana di Pietro, or Lorenzetti will admire the work of a primitive dramatist. But others who find sincere simplicity, as opposed to affected simplicity, a charm in itself, will take Roswitha to their hearts and will have no difficulty in recognizing her merits. In addition to the six plays I have translated the five prefaces printed in Roswitha’s complete works, in the hope that the “strong voice of Gandersheim,” speaking directly to the reader, may win a fresh interest for the plays, and give some idea of the character and attainments of the remarkable woman who wrote them.

Prefaces of Roswitha

Plays

A Note on the Acting of the Plays

The evidence that Roswitha’s plays were intended for representation has already been discussed. If they were ever acted in her own time at Gandersheim by members of the community, we need not assume that the performances were ludicrously artless. We have only to read contemporary descriptions of the celebrations of great feasts in monasteries in the so-called “dark ages,” or to observe how strong is the element of significant and controlled “action” in the ceremonial of the Catholic Church as it exists today, to imagine that people accustomed to take part in these dramatic services would have little difficulty in giving an impressive performance of a religious play. Even if we discard the theory that such performances took place, an imaginative conception of what they might have been like will save us, if we desire to act these plays now, from adopting an exaggeratedly primitive method. It is our duty to do our best for them, neglecting no means of emphasizing their dramatic strength and helping their dramatic weakness. As we have no authority in a known “convention” to guide us, the least we can do is to refrain from inventing a comically crude one based on an arrogant condescension to past ignorance of what in any century is dramatically effective.

When Callimachus was brought on to the modern stage a misleading impression of Roswitha’s ability as a dramatist was created by a calculated childishness in the interpretation. All the characters were kept in view of the audience whether they were concerned in a scene or not, and the end of each scene was marked, as the end of an over is marked in cricket, by a general change in positions. Roswitha’s piety was held up to ridicule, and her glorification of chastity burlesqued to the satisfaction of those to whom jokes at the expense of old-fashioned virtues never fail to appeal. Drusiana’s prayer that she might die rather than yield to Callimachus was greeted with shouts of laughter. And it was said that the mirth was natural and inevitable because Roswitha’s manner is so naive! Yet if she is treated on her merits, not as an archaic freak, she can be impressive enough on the stage as Edith Craig’s production of Paphnutius proved. In this production the abrupt transition from scene to scene was bridged by the singing of plainsong melodies, derived from MSS. of the ninth century. The suggestions for action in the lines were examined with sympathetic insight, and developed with imagination. The actors and actresses took their task seriously and used all their skill in making the characters live. The old story of the conversion of Thais became new, and although many found Roswitha’s treatment of it unpalatable, none found it ludicrous. A comparison of the divergent impressions made by the Roswitha of Callimachus and the Roswitha of Paphnutius is a lesson in the difficulty of sifting what the dramatist has done from what the interpreter has done, a difficulty all the greater when the text of a play is not available. Now that Callimachus can be read it will be easier for those who saw its solitary performance to recognize that it was travestied on the stage.

Imagination, sympathy with Roswitha’s uncompromising religious faith, a few sets of curtains, or an interchangeable scene, actors capable either by nature or training of extracting a pound of effect out of an ounce of dialogue, are the foundations on which performances of these plays can be built. Paphnutius, Abraham, and Callimachus are obviously more actable than the others, but I feel that a great deal might be done with Sapientia. Perhaps one day it will be possible to arrange a Roswitha “cycle” for the edification of a few enthusiasts. Meanwhile those who share my belief that plays are not plays until they are acted, can amuse themselves by thinking over different methods of representation.

Endnotes

1. Since this was written, an English translation of one of the plays, Abraham, has been issued by a private press. ↩

2. I have adopted this form of the name in preference to “Hrotsuitha,” “Hrotswitha,” or “Hrosvitha,” as being more easily pronounced and more pleasant to the eye. The name is said to be derived from the old Saxon word “Hrodsuind” (strong voice), a derivation accepted by Roswitha herself in her preface to her plays, when she writes “ego, clamor validus Gandeishermensis,” and approved by Grimm. ↩

3. Believing that the representation of the plays is possible, even desirable, I have also aimed at making the dialogue speakable. ↩

4. The manuscript is now in the Munich City Library. Recently another manuscript, containing four of the six dramas, is reported to have been discovered among the state archives of Cologne. (Times Berlin Correspondent, May 9, 1922.) ↩

5. Since this was written Callimachus (translation by Arthur Waley) has been produced by the Art Theatre. Paphnutius, in my translation, was produced by Miss Edith Craig for the Pioneer Players at the Savoy Theatre on June 4, 1914, Miss Ellen Terry appearing in the part of the Abbess. ↩

6. Celtes prints this as part of the text; Magnin as a direction, on the ground that it is introducuntur, not introducautur in the MS. ↩

7. Another “stage direction” omitted by Celtes. ↩

8. This admonition to “spectators” is in the MS. and seems inexplicable if Roswitha wrote her plays to be read, not performed. ↩

9. When Paphnutius was acted, the dialogue of the “disciples” was allotted to several different actors, with the interesting result that some definite characters emerged. ↩

10. It has been my duty to preserve this rather tiresome numerical discourse, which no doubt Roswitha introduced to impress the “learned men” to whom she submitted her work, because it throws an interesting light on the studies pursued in such a monastery as Gandersheim in the 10th century. Equivalent modern English terms have been employed where the original, by change of usage, has become misleading. For example, “divisor” and “quotient” have been substituted for “denomination” and “quantity.” ↩

Colophon

Plays
was published in 1923 by
Hrotsvitha of Gandersheim.
It was translated from Latin by
Christopher St. John.

This ebook was transcribed and produced for
Standard Ebooks
by
Cameron N. Coulter,
and is based on a digital scans from the
Internet Archive.

The cover page is adapted from
The Monastery of San Pedro (Our Lady of the Snows),
a painting completed in 1879 by
Frederic Edwin Church.
The cover and title pages feature the
League Spartan and Sorts Mill Goudy
typefaces created in 2014 and 2009 by
The League of Moveable Type.

The first edition of this ebook was released on
May 16, 2019, 11:24 a.m.
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Uncopyright

May you do good and not evil.
May you find forgiveness for yourself and forgive others.
May you share freely, never taking more than you give.

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