SUSANNA

A TRAGI-COMEDY by XYSTUS BETULIUS AUGUSTANUS

Translation (C) C. C. Love, Toronto 1992

[PREFATORY LETTER]

Distinguished gentlemen, that famous philosopher talks everywhere and indeed most knowledgeably about the affairs of mortals, but about the discipline of the young, if anyone from antiquity speaks well, he of all makes by far the best assessment in the eighth book of the Politics: that, without doubt, it was among the most important concerns of a state, and this was especially pertinent to the office of legislator, that rules for the education of boys should be laid down as carefully as possible. He spoke of this not led on by trivial reasons, since equally in all forms of government by this means a more promising hope for the state is to be conceived, when men have entered the service of the state quite properly trained from the cradle. For just as all the faculties of the mind have their own stammering and their own exercises, so the public affairs of the state have their own cradles and their own infancy; furthermore, because for the whole of humanity and because of that for the state, happiness was set up as the most desirable end for each individual, there is no doubt that good fortune, as we wish it, must be sought by the young. And so from all these reasons he concludes that there ought to be training of youth at the state's expense, since the safety and happiness of the state ought to be by right a public matter and in general the common concern of all.

Besides that he adds that no mortal was created only for himself as an individual but that in his own way each one not only in his prime of life but also in his boyhood is a part of the civic body and is a member according to his destiny; those leaving the state whole for God the founder must with that desire which we have mentioned strive for the highest degree of honour. For in the way that each for himself takes that private care of his children which has seemed to him especially advantageous, so the magistrate, the common father of the whole state, shall take care of it as a just duty, so that his own family, the whole state of course, shall not take any harm even in its growing time. But he will see again and again that the tender shoots of the state shall also grow to their just legitimate maturity and in their time shall bring forth fruit abundantly. Hence, gentlemen, from very sure signs I predict good fortune for our very dear country since you the governors have placed this business among matters of special importance, not so much from the rules of philosophy, as because it will be for the public benefit, and you have foreseen this by the instigation of the divine spirit and by that prudence which has fallen to your lot from your knowledge of the evangelic truth.

But by the immortal God, how little for a long time now did we use our propitious Muses, before our dim-sighted eyes were opened. For the high priests in divine things of the former century by their winning wiles satisfied the nobility that they would be hurting the state seriously if the youth through the pursuit of education were to be destined for any other end than that of the priesthood, fearing no doubt lest men once trained in the skills of learning should be elected into the senatorial rank, and so by their deceitful tricks they brought it about that the access to other offices outside the priesthood should be barred to the profession of learning. This reached the point that they themselves were the only ones who had any esteem among the people and, God willing, they were provided with a firm guard against all assaults of equality, and they led a tranquil life under some counterfeit pretext of a false religion.

And they, I suppose, for some time led us by a greater stroke of luck than by the influence of their piety, and in the meantime, while the darkness of ignorance was driven back through the splendour of the heavenly doctrine, what need could there be for action. But thus it became known to you clearly that, when their deceit was uncovered, you should administer the government granted to you by heaven according to the will of the highest majesty. But by your singular beneficence, best and greatest senators, and by the inspiration of the heavenly spirit, your minds were led forward to this opinion, that a state certainly flourishes only as far as, by the wisdom of its rulers, it is imbued with the precious spirit of a liberal education. Once upon a time just as the name of a scribe passed for dishonourable because of the profession of laziness, as it was then thought, so any boy from a noble or richer family who had tasted the very sweet attractions of learning and whom very lively lessons had enticed to the example of Lucian to a study of himself, he, I say, was thought by the people to be worthy rather than useful.

This blind opinion of such men began to be obsolescent when the beam of truth flashed out and they were seen to emerge gradually and with great brilliance to bury themselves in public affairs, and now this is considered laudable and honourable by the public consensus of the best citizens, and by the judgements of these very men clearly all are persuaded that he by as much as he has been decked out with the ornaments of letters, by so much he has more ability within himself for managing affairs of state felicitously. And thus for its part the condition of our state is well. But to free the rest of the state there is extant a document, gentlemen of Augsburg, which you have, born from the occasion--a most excellent document, which shall be revealed more clearly at a time when you shall judge more carefully what for so long has been the nurturing of this impure religion. It indeed did not have an evil origin, but it has degenerated, as is wont to happen, from time to time into a worse condition.

When they saw that the order of the priesthood did not have a continuous succession of the family of Leviticus as in olden days and on account of this there was a danger lest as the years slip by the law might become out of date, they contrived an elegant implant and grafted the individual schools onto the individual colleges, and from them, as if from seminaries, a most copious crop of clerics was produced. With the hope no doubt of leisure as much as of pleasure they invited into every part pliable youth or rather their parents themselves who thought then the decision would be best for themselves and for their children if they were to make as many priests as possible. Therefore from those countless priests they offered as a gift fewer than is enough for the public use both of the church and of the state. But after the religion of the divine word had been polluted and had collapsed because of their tricks and because of this very thing that favourable end of studies was removed, not only did the crop begin to grow sterile but also to the great evil of the state the hope of sowing the crop began to vanish.

I see indeed and every man of heart sees that this school, of course, has been praiseworthily founded by you for the help of the evangelical profession: but I fear that it may not correspond closely enough in everything to your wishes. The reason is plain. A Christian state has less splendid resources than the Papists but for the most part it is exposed to hardship and contempt, liable to torture and, to say it in one word, it has resources of such a kind that no one with great wealth wishes readily to strive eagerly for them. Imagine that nothing would be taken away from Galen and Justinian by sanctions. But how few are there who are willing that their children be subject to torture or who would give them over to the laborious drudgery of the thinking school of Socrates. I have not seen a single one who was willing to do this at his own expense. I say nothing of the ecclesiastical duty. I am speaking of our function which, indeed, no less than their own, the magistrate as much as the preacher willingly confesses comes from the state. Nay, both the lawyer and the doctor put our profession far ahead of their professions by the most generous commendations. Meanwhile, however, we so unquestionably lack rivals that for the most part we feel the pity of many people than their envy.

Therefore youths of rather little means, upon whom the giver of all good things has bestowed dowries of the mind no less generously than fortune to others, must be publicly supported for those gifts--a thing which by the example of many states is clear enough and which the covenant of the Christian profession has decreed is not the least necessary thing among others. That was once the legitimate aim and source of founding places for living in communion with others or, to use rather the proper word, "places of careful nurture." And so that at last we may turn our speech to that which we said was produced from the situation, that famous Nabuchadonosor, the King of the Babylonians, though an idolater, stood out as not a bad administrator of his kingdom. He had indeed sacked as victor the temple of Solomon built with such magnificence, but in order not to defile himself with the charge of sacrilege, he refused to convert into the royal treasury the sacred treasure which by the law of nations belonged to no one; in fact, what must be put down to his ignorance rather than to his wickedness, he did not drive the nation into the cult of his own gods. And yet indeed, noticing that there is nothing so royal as to have a kingdom governed by well educated satraps and governors, he thought it would not be enough to educate the children of his own race in this; rather he also saw to it that boys of better promise from the captive people should be brought up at the royal table for the service of his majesty.

He was not cheated of his hope. For among them this our Daniel (let me take away the doubt honourably) gave not a slight example of the success of the king's practice in the freeing of Susanna. What is more, afterwards, in the succession of time, the king himself came to a knowledge of the true God, and at length the people by his kindness asked successfully for the right to return to their former conditions and privileges. Furthermore, the Egyptian Pharaoh discovered to the great good of his kingdom what it means and what a reward for trouble was brought to the state of the realm by fostering the talents of free men and by having the kingdom protected by truly learned men. For Potiphar, a courtier, instructed Joseph, who was serving him freely, in the liberal arts. How much good that yielded to the whole of Egypt, the sacred writings tell in full detail. What are we to say about Moses! What about the others! I do not wish to remind you of events abroad, lest I seem too anxious to persist in a case clear in itself and to distrust altogether your generosity which has exerted itself explicitly in this. And I shall freely bear witness to this, without regard to suspicion of flattery, that it would not be easy for a magistrate to be found, who has more concern for the seminary of his city, who with a father's solicitude cares for your children privately as much as he cares for their public oversight which you are wont to entrust to our guardian care, and if any pleasing natural talent appears, each for himself embraces it separately.

But if the people should recognize that school of yours, let it deservedly admire it. And those who were once more than generous in enlarging the facilities for priests and monks and in building and decorating their churches, now, because of their piety, will not regard as a burden the paying of a little something for such a pious use. I seem to myself to see what response some rather niggardly person may provide, that of course without doubt they must be cherished from the goods of the church. Indeed I do not deny it. But where are these goods? For what belongs to the church (as we have said before by law does not belong to any body) but priests take possession of it as if it were their own. If they were to do this by some law, they themselves would have seen it. Certainly the master of our college is more dedicated to peacefulness than to advantage, so that he does not seem to strive energetically for the gold of Toulouse, and for so long a time gave up his right until the chief justice vindicated it.

In the meantime it will be your duty as it is that of a Christian citizen, as far as is in your power, to take care that that ship in which you yourself are sailing, is preserved. The Spartans are commended because of all states they had by far the best discipline and care of their young people so that the strength of their city was not dissipated through idleness. But when you know against what enemies our Catholic Church must be armed, there should be no one among you, who according to his ability and on account of his love of a Christian state, should hesitate to contribute very generously to the public need. What reward, you say, can be hoped from this? They made magnificent promises to those who gave bountifully. What? Do you wish to buy hopes with money? Are you looking for a reward in your case for yourself? Does what belongs to all publicly not belong to you privately? At the first foundations of cloisters it was not the rewards but the pursuit of religion that was set up in front. You have left an abundant legacy to your children, if the same fount of evangelical water of heaven has not ceased to flow for them.

The judicious man has been impressed enough and more than enough by these very few remarks. To those unwilling to hear nothing can be said that is enough. This one thing let me say, for it should be especially in the prayers of every good citizen and to it I urge on as powerfully as possible the maturing community under our discipline: that it can do nothing more advantageous for the common liberty or for the public safety, than if, what in his De officiis Cicero teaches out of Plato, each for himself should remember that he was born not so much for himself as for others, and when born that his country lays claim to him for part of his birth, his parents for another part and his friends for another part. But if human minds shall be persuaded of this, they will immediately lay hold of this dogma of Aristotle, that it is of the greatest importance for what reason each man does or learns anything. And so that wise man is concerned for his youthful community that, if ever the mind must be relaxed from serious study, plays and games are of importance and he wants us, the superintendents of children, the educators of youths (as Fabricius requires even in nurses), to take care that boys' delight in stories not be given the last consideration. For all such things, he said, ought to pave the way for serious accomplishment later.

Therefore teaching of children ought to be mostly imitations of what they are to pursue zealously later. Therefore this opportunity for us of writing and acting this tragi-comedy is most important; a few years back for the pleasure of the citizens of Lesser Basle I had dashed it off in German rhythms in hasty work. The opportunity of taking in hand again the same subject, beyond the public reason which I have mentioned, reminded me forcibly of the stage and the auditorium: a fountain caressing with its everlasting murmur our musical souls and a shady collection of every kind of tree; you would swear that it was the source of Helicon. Those who published dramas of the same kind, written not so long ago, perhaps even not without the applause of the students, gave me the boldness of bringing out this play. Let me grant to the others that the elegance and charm of verses is more pleasing and, if they desire it, also a more sure theory of verse.

Since boys had to be instructed by us who one day would follow in the footsteps of their ancestors according to the vocation of each, following the precept of Aristotle I seemed to myself to be doing something worthwhile, if through their play they could learn to make decisions about perplexing cases, and then at last learn that justice is beautifully carried out, if fairness emends the severity of law. Furthermore, that youth, without consultation should be seized with some delight for civil studies, as far as the reason of the Hebraic argument admitted, we scattered everywhere certain generalities of canonical law in suitable places. I do not think it is of importance if, for the reason of the drama, we have indulged in rather more liberty, and I do not think that anyone, unless he is fond of lawsuits and a wrangler, will take action against us for this. For myself, I say, my desire was also through a play to embellish this my Sparta here. Therefore, gentlemen of the senate, consider my work, such as it is, as fair and good men. Goodbye.

To famous Augsburg renowned for its glory, which is the ornament of all the cities of the German empire, to our dear fatherland we now speak out these sacred lines.

She has driven far from here the smell of the impious mass; active in her spirit, hotly jealous of the holy studies, she desires that the omnipotent king should rule all.

Pierian Muses, let all things now resound with your applause. Scatter laurel-bearing boughs from the tree of chaste Daphnis, sprinkle more widely the Castalian waters.

Now may the vows and prayers of tender youth, which is dedicated to your studies, be not unwelcome to your holy ears! Inspire our poetical spirits. Let them sing with theatrical song.

NAMES OF THE CHARACTERS

PROLOGUE

Terence, our liveliest poet, who complains in all his comedies about his critics (and that indeed is no wonder because he still has his envious enemies), Terence, I say, demands that by study of him, I should reply to a serious calumny. Thus we are now saints, God willing; to us belongs that holy obligation, that no tender youth, dedicated to Christ, should imbibe any love potion from the clear springs of the chaste Muses. He snarls and the attack is started. Alas, I will speak quite modestly and I will say what will please you very much: your troublesome persistence has wrung this concession from us, that we are acting a sacred comedy instead of the plays of Terence. The impurity of the pimp does not please you, nor the youth as lost in debauchery as Aeschinus, nor this indeed, the young girl suffering from her sorrows. But you will not be pleased here, whatever anyone says, because it is not fitting to fashion good characters from bad ones. The bad will always remain bad. These old men are more corrupt than any Terence or Plautus introduced. Each of these miserable creatures exudes such wicked lust. Will Acolastus please more agreeably? I think so. But he does not yield to Aeschinus or to Pamphilus in his debauchery. Will you approve more of Christ, who will reign for ever as victor from his cross? Indeed this is a moral drama. But in the meantime the wicked Judas the traitor is detrimental to your boy. Let him not learn from this to betray his teachers. I pass over in silence that he will be corrupted by the morals of the crowd which in an abominable punishment raised the son of God on the wood of the Cross. In good faith I assert this good, that Sophocles gave us nothing more cruel and the whole of antiquity does not mention any crime more barbarous, not even a Scythian one. Is it a pleasure for Joseph to hear more? But Terence does not bring onto the stage any prostitute more impudent or more wanton than is Sephirach. Come. Our customary play is to be performed for you. Look, you have a sacred play. But compromise with us: do not drive us with dogs' teeth to tear up any further the good Terence. But now you, boy, tell the plot in a few words.

Those men over there, elders and judges of Israel, burn with lust for Joachim's chaste wife, the daughter of Chelkias, whose name is Susanna. They are attacking her with threats; she does not yield to their machinations. They summon her to court. She is convicted of adultery by false evidence, but the prophet Daniel clears her by the inspiration of the holy spirit and condemns these elders according to the law of retaliation. The people seize the accused and stone them to death. You may explain it in German more clearly to the people.

SEDECHIAS. Alas, a hidden desire burns in the depths of my heart and, woe is me, this mad lust is consuming me. My burning marrow boils. The wound is in my vitals. Look at unlucky me. I am totally on fire with the dart of Cupid; unless this woman heal me there will be no hope that this great pain can be assuaged and there will be no end to these maddening flames. I wonder more how this can happen to an old man like me. I have not dared to look up at the sky and the stars. The fire breaks out of my eyes and my shrivelled cheeks reject the light. Nothing likewise pleases my irresolute self, and an uncertain pain shakes my limbs in various ways. But do I see my colleague? Yes, it is he. I'll go to him.

ACHAB. Wonderful! Who's that I see afar off walking alone in the garden? It's he who quite often accompanies me to this place. But look, he's coming to meet me. I will approach him.

SEDECHIAS. Good day. I hope all is well with you.

ACHAB. I pray for the same for you, my colleague, brother and fair friend. For a long time I have relied on your friendship, and for a long time it has increased between us. So now let me confer with you. My friend, I entreat you by this right hand and your honour not to keep secret from me whatever it is that for a long time has kept your mind in a state of anxiety and why, when you are alone, I see you quite often rolling your eyes now here, now there, with deep sighs. You could say, "Achab, have you so much leisure that you look into others' business and not at all at those things which concern you?" I am a man and I think nothing human is alien to me. If I could in any way remove your suffering, you know that I am ready.

SEDECHIAS. You are kind. But, alas, my friend, believe me, my mind certainly wonders greatly what monster your frequent pacing up and down is nourishing; when the forum is not noisy with arguments, then especially you roam around, and this I notice very much.

ACHAB. I beg you.

SEDECHIAS. Small worries speak, huge ones are dumb.

ACHAB. Entrust your worries to my ears, brother.

SEDECHIAS. You will gain your request, if you promise silence and you will in turn tell me what anxiety or what disease has possession of your heart.

ACHAB. In good faith I will do this and I give you my word. Let this apple-tree be my witness and offer its testimony.

SEDECHIAS. You seem to be gripped by the same evil from which I suffer very greatly.

ACHAB. Oh?

SEDECHIAS. Set on fire by the torch of desire, I both think in my heart of an illicit love and am carried away by thoughts of it and I so vacillate that I am a most unhappy man.

ACHAB. Really?

SEDECHIAS. There is no way by which I can hide such a wicked passion, but just as a dying man shuffles along with careless step, so I scarcely hold up my head on my falling neck, and I do not give myself to rest but without thought of sleep I pass the night in plaintive sighs.

ACHAB. What are you telling me? I'm unlucky enough to have been stricken by the same frenzy, and I never rest but continually night and day am devoured by madness which passes through my bones and increases my sickness.

SEDECHIAS. What are you saying? Good God, what woman, o dearest of all my friends, delights your mind? Or so pleases your heart?

ACHAB. I am ashamed and sorry to disclose that crime.

SEDECHIAS. Although it be hidden, madness is betrayed by my looks. What you think is a disease of the eyes in me is not so. I ask you, tell me, am I to conceal my deepest secrets with a trusting heart?

ACHAB. First keep secret what you want another to keep secret.

SEDECHIAS. No one else, myself indeed excepted, will listen to that. Do you show yourself so difficult? With equal turn speak, I beseech you. For I will promise to keep your secret.

ACHAB. As you know, there dwells in this house this man who is most dear to all of us in this country.

SEDECHIAS. Are you talking of Joachim, around whom the crowds in the forum flock? And who now is the most powerful man of our rank through his wealth, his family and his very great reputation.

ACHAB. But he is now more fortunate than all for he has at home the most beautiful wife. Venus is not more beautiful, nor is Cynthia more shapely.

SEDECHIAS. I believe you, Achab, I agree with you for myself. Never has such a picture been watched by my eyes. I burn for her and my heart leaps up in me. Whenever I recall her and think on her in my mind a raging fire begins to glow.

ACHAB. What then do you think must be done?

SEDECHIAS. What? First of all, satisfy our lust, and nothing whatsoever should be ahead of that for us.

ACHAB. But how?

SEDECHIAS. I will find a good way for us.

ACHAB. What way, I ask you?

SEDECHIAS. There is a time and an opportunity offered whereby it can be done as easily as possible.

ACHAB. Come on, out with it then.

SEDECHIAS. I have quite often noticed that at noon she walks under the bright sky and enjoys the shadows on the shady thick grass and, taking off her clothes, she washes her tender limbs in the noisy wave, which the very clear water pours out. When I saw that, my heart began to burn and it still blazes desperately.

ACHAB. I noticed that very thing and we both had the same reason for often walking about here; I used to feed my eyes on her. When everyone was going away and was returning home from the now emptying forum, I brought myself here and, hiding in some corner, used to keep watch; and the more often I saw her, the more this pleased me and the more madness seized me. Yet I never had the temerity to approach her. I still lie waiting for my chance--miserably.

SEDECHIAS. Now behold it is given very conveniently.

ACHAB. An opportunity is given us?

SEDECHIAS. And you shall nourish your desire. Let us hide and stealthily behind this tree conceal ourselves in ambush; when she has ordered her girls to go away, as is her custom, let us try to break out from this place and fall upon the terrified girl and assault her when she suspects no such thing and is too upset, and we will assail her in every way and we will mix our entreaties with threats.

ACHAB. Good idea. Venus will favour all.

SEDECHIAS. Look, she comes, surrounded by her retinue of maidens.

SUSANNA. Wonderful is the goodness of God, girls. It shines in all things.

PROMPTULA. Even a heart of stone should be convinced that there is a true God, a holy God of the people of Israel, who founded the heavens, the sea and the very great mass of the earth. Great Baal could not do this nor any idol of the heathens.

SUSANNA. Very well has David the minstrel, the king of Israel, sung in his sacred psalms of God's excellence.

PROMPTULA. Mistress, please explain the ode to us.

SUSANNA. The heavens tell of the great glory of God and the stable firmament has proved that this is most surely the work of his hands.

PROMPTULA. Even an empty-headed man would see this; he will be struck with awe as he gazes upon this wonderful work of God. The wandering sun and the shining stars teach this and above all declare it by their daily rounds. The moon at one time makes her curved horns in the heavens; at another she shines with her full orb every night; the snows flee when the west wind puts to flight the cold; summer pushes aside spring and the grass in the fields grows green, and fruit-bearing autumn pours out her wealth generously. Then winter returns. The changes of the season with their repeating courses always carefully celebrate the praise of God.

SPUDAEA. The garden is green with its grasses and the lights of the flowers shine like stars.

PROMPTULA. The greening trees have sparkling foliage and the fruitful earth is luxuriant with its gifts.

SUSANNA. Look now, midday takes away the brief shadows of things. The sun passes with even step on both sides and at the highest point in his orbit now warms us with his rays. Look, he has dispersed the clouds and the heat is raging. And the peaceful noise the stream affords makes me wish to bathe my body in its sprinkling water and to wash away my sweat. So, hurry, bring me quickly fragrant oil and soap and, above all, please carefully put the lock on the gate, so that when I have put off my clothes, no schemer may witness it and attack me or that no one may build up deceit or evil machinations against my modesty.

PROMPTULA. We will do as you order, mistress, as befits faithful servants.

SPUDAEA. This is my chief duty, always to work eagerly for my mistress and to obey her. Let's go.

PROMPTULA. Ho there, you, my friend; you are increasing our tardiness.

SPUDAEA. You put on the bolt as we were ordered.

PROMPTULA. Certainly.

ACHAB. I can no longer bear my disease.

SEDECHIAS. The girls have not yet gone completely away. Hold on.

ACHAB. Look. She is stripping her legs of their bonds.

SEDECHIAS. Her legs are like ivory.

ACHAB. What is hidden is even better.

SEDECHIAS. You think so.

ACHAB. I think so.

SEDECHIAS. Why are we now delaying? Let's hurry more quickly. Why, hateful fellow, are you proceeding with the step of a tortoise? Why do you not move yourself?

ACHAB. I'm moving.

SEDECHIAS. Yet you're not advancing.

ACHAB. With my old man's eagerness I am quickening my pace very greatly.

SUSANNA. I am ruined. Without doubt my honour is in great danger. Oh, pity me, God.

SEDECHIAS. Now boldly try; carry out your decision. Let your intrepid words stand firm; he who asks timidly is teaching the recipient to say no. The great part of your crime has been done some time ago; for us shame is too late. We have begun. Do not stop.

ACHAB. So be it. I will follow through what I have begun. It is not what you fear, my beauty.

SEDECHIAS. O my dear heart, stop your sighing and your tears. There is no enemy here. No danger to be feared by you; no judge; this paradise is free from deceits. Since our sin shall be secret, what witness will there be?

ACHAB. Love is the reason for our presence. Comply with our wishes. Love is sacred, if you only desire to become the mother of Christ. Believe me, the oracles are true.

SEDECHIAS. We pray you to comply with our wishes, O most beautiful of all women, and cure our very holy lust. You will be doing a holy work.

SUSANNA. Am I to commit such a great crime? Let God give me a better fate. My honour and my fidelity will remain always, as long as God shall will and I shall always preserve them for my most chaste husband. Therefore goodbye, go away, you treacherous villains! Keep your filthy hands far from my chaste body. What is this? What are you doing? Are you still rushing to embrace me?

ACHAB. You will receive a gift you won't be sorry to have.

SEDECHIAS. What do you want?

SUSANNA. Be off, you and your gifts. You achieve nothing.

SEDECHIAS. You will feel our force, unless of your own free will you comply with our wishes.

SUSANNA. The same day shall take my life and my honour.

ACHAB. This day shall put an end to my pain or my life. Pity one who loves you!

SUSANNA. Great ruler God, are you so slow to hear such criminal suggestions? Are you so slow to see them?

ACHAB. I shall say that you were caught in the act of adultery.

SEDECHIAS. Take thought for your life and your safety while it is very conveniently allowed.

ACHAB. Belief in us is very widely held on all sides.

SUSANNA. I am done for. Poor me--evil is encompassing me on all sides and safety exists nowhere. Alas, O God, where now shall I turn? For you alone are the one who can bring help to the ill fated. You would bring it to me. On the one side the rock threatens me and on the other the sacred rite of marriage binding me hangs over me. For if I am forced to commit this wicked crime and break my vow to my husband, I shall provoke on me the wrath of the great God. And at the same time if I commit this evil, I shall brand an indelible mark on my children, when the people seize me, that I may be for it an example. But if I shall prepare to resist you, the same danger holds unhappy me, because when judges, unjust and implicated in every kind of crime, suppress those brought before them, justice has no strength there and chastity is not safe, but laws are silent and rights are weak. But it is better to resist your evil lust and to undergo danger to my life now; and I will bear my death bravely, provided God, who searches into all hearts and their innermost selves, knows that I am guiltless.

SEDECHIAS. Many may complain of force but force is pleasing to girls, and the more violent sexual love is, the more pleasing it is.

SUSANNA. On you I call, O God the avenger.

ACHAB. You would put us to the test at an inauspicious time, if Venus were not to be favourable. For either carry it out to the end or do not begin. The informer is acknowledged and immediately becomes a partner in crime. A bird does not fly away when its wings have been smeared with bird-lime.

SUSANNA. God my witness and judge, deliverer and avenger, rescue me. Protect an unhappy woman and defend my innocence. I care nothing about the danger to my reputation, provided I have acted well and rightly and provided you know the secrets of my heart. Now, my God, stretch forth your hand to me.

SEDECHIAS. You achieve nothing by shouting out. Run to the door and cause a disturbance. I will watch her and guard her, so that the whole of Israel may see this crime.

ACHAB. Ho, there, people, I call on you. Run this way. Hurry. An adulteress has just been caught, bah--whom no one has ever suspected in the least way, one who was a pattern of chastity to all now will be an example to all of lust. The adulterer has been caught with his adulteress. Come quickly. You will see them now enjoying their foul embraces and beginning the rites of Cypris. Ho, there, I want you as witnesses.

SEDECHIAS. The scoundrel has escaped rapidly through the back door; his youth makes him more agile than I am.