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 up continuity in the tradition of drama. The gradual movement in the Church towards elaboration in its services which began in the ninth century,—a movement which led to the dramatising of the Mass, out of which the liturgical drama, and eventually the miracle-play, were evolved,—was a popular movement. To a people ignorant of Latin, yet fond of shows, it provided instruction and diversion alike. Roswitha, on the other hand, avowedly wrote for the literary world, and with a special end in view as regards that world. To attain this end, she set before her, as her master in style, Terence, who himself had aimed at a high ideal of artistic perfection, and of whom it has been said that he perpetuated the art and genius of Menander just as a master engraver perpetuates the designs of a great painter whose works have since perished. Still, in spite of the glamour of the style to which she aspires, and poetess though she is by nature, her plays reflect the handiwork of the moralist rather than that of the artist, for though beauty charms her by the way, her goal is moral truth, and to this all else must yield. If we would see the beauty of holiness as she saw it, we must enter in spirit within the shrine of her thought and feeling, just as the traveller, standing without the simple brick exterior of the tomb of Galla Placidia, at Ravenna, must penetrate within if he would know of the beauty there enshrined. "Il faut être saint, pour comprendre la sainteté."