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
