Role of gods – Brecht’s 'The Good Woman of Szechuan'.
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The role of Gods in Bertolt Brecht’s play, The Good Woman of
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English Honours Suggestion 2023 Semester - 6 CC-13
The good woman of Setzuan is an Epic Theater
Role of Women in the Shadow Lines
In this post, I am going to share ‘ the answer to the question ‘The Role
of gods – Brecht’s The Good Woman of Szechuan’ that is frequently asked in
UG level examinations especially those who are English Honours (Hons)
students. I also post some objective questions with answers as well as the
summary of the play so that students can make out the whole text in less
time.
Role of gods – Brecht’s The Good Woman of Szechuan
Bertolt Brecht was a German playwright, poet, and theatre director who is considered one of the most influential dramatists of the 20th century. His works are known for their political and social commentary, as well as their innovative theatrical techniques. Brecht's notable works are “Mother Courage and Her Children", a play that explores the devastating effects of war on the individual and society, " The Life of galileo", a historical drama that examines the conflict between science and religious dogma, and "The Good Person of Szechwan" , a play that addresses the ethical dilemmas faced by those who seek to do good in a society that rewards selfishness.
The present Play "The Good Woman of Szechuan," tells
the story of a young woman named Shen Te who is rewarded for her kindness
with a small fortune. However, her newfound wealth attracts the greed and
selfishness of those around her, forcing her to adopt a ruthless alter ego
named Shui Ta in order to protect herself and survive. The play's central
theme is the conflict between individual morality and the harsh realities
of society. The play is also a powerful critique of the capitalist system
and its impact on human morality.
In the play, the role of gods is portrayed as both helpful
and destructive to the main character, Shen Te. The gods in the play serve
as a metaphor for the forces of society that are beyond individual
control, such as economic forces, political forces, and the forces of
tradition and custom.
The gods in Brecht's play are found to be no better than the people on
earth. They are not happy with the progress of their tour in search for a
good person on earth. Though they rarely come across people with good
intentions and a lot of high principles, they do not lead to a good
person. When they find people who are acceptably good, they are not found
to be leading a decent life. They have to spend their nights hopelessly in
worse conditions sleeping in cattle sheds or on haystacks. However, they
console Wang saying that the sufferings of Shen Teh will make her
absolutely good and she will find her feet soon.
When Wang requests them to intervene and save Shen Teh who has to give up
her marriage because she has to obey the commandments of the gods, the
gods plead their inability to intervene in her affairs. They even point of
the adverse effect of their interference in their human affairs by
pointing to the black eye that one has developed and the loss of that of
another and the limping leg of another caught in the fox trap. Wang begs
them to reduce the burden of percepts that one has to carry as per their
commandments by describing to them the horrible dream that he had about
Shen Teh. In that dream he finds Shen Teh carrying a heavy bundle of
precepts shoulders over the head under the danger of being sucked in by
the mire before she reaches the other bank and delivers it. But here
again, the gods plead their helplessness.
As Shen Teh changes to the costume of her cousin Shui Ta right in
the presence of the audience she sings 'The Song of the Defencelessness of
the Good and the Gods'. It is very significant for understanding the
central idea of the play that in unjust and aggressive societies good can
only survive by means of evil. It highlights the difficulties of the good
people to remain good against the schemes of the wicked and the
unsympathetic rich. Even people who want to obey the commandments of gods
cannot do so because of their Herculean fights against hunger. In unjust
societies, even capable people cannot showcase their capability without
strong supporters to back them. The good always has to look for the gods
to come to their help in their uneven fight against hunger, evil men, and
unequal distribution of wealth but the pity is that the gods themselves
are powerless and they remain mute spectators watching the good waging a
losing battle against the wicked. The poor one will have to exercise
such toughness as will build an empire elsewhere to get a day's meal. If
the gods are very serious about the good on the earth to triumph over the
evil, they must come down and launch a mighty battle against the wicked
and distribute wealth equally to all so that hunger and thirst are wiped
out. This will make all people of the earth move with one another as
friends and lead happy life. It is the apathy of the gods that makes the
good defenseless and unable to remain good for a longer period. If
goodness is not allowed to sustain itself in spite of its weakness, evil
will have uncontrolled sway over the earth and make it a hell.
When they learn about the disappearance of Shen Teh from Wang, the gods themselves become disillusioned. The third god becomes self-conscious and feels that their commandments proving to be fatal to people who try to be good. All the moral principles they have formed for the well-being of the people will have to be canceled. People have to undergo hell to save their mere lives. Good principles are leading them to the edge of a dangerous mountain and good deeds are dragging them to their ruin. He is afraid that the world they have created is unfit for people to live in. They have to admit it frankly:
The Third God: Alas, water-seller, our commandments seem to be fatal! I
fear all the moral principles that we have evolved will have to be
canceled. People have enough to save their bare lives. Good precepts bring
them to the edge of the precipice; good deeds drag them over. To the other
gods: The world is unfit to live in, you have got to admit it!
Two of the gods are given arguments and counter-arguments regarding
whether the world they have created is bad or the men who inhabit them or
bad. But then the other one reminds them of their dignity and asks them
not to give in to despair. Shen Teh the good woman whom they have chosen
has only disappeared. They have only to find her.
Though they are gods, they are not aware of what happened to Wang's hand. When they come to know that it is broken, they do not try to restore his hand at least as a token of gratitude for what he has done to them. In the court, though they sit as judges, they do not offer any verdict. They do not either punish wickedness or reward virtue. They do not offer permanent solutions to the problems raised by Shen Teh. They try to leave the earth hastily by pronouncing her to be the one good woman of Szechwan. They say that their mission to choose at least one good person on the earth is over and the world-however muddled it is-shall remain as such. But like Browning, we cannot say that god is in his heaven and all is right with the world.
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Some Objective Questions with Answer
Brecht’s The Good Woman of Szechuan
1)What is the name of the play discussed in the article?
Answer: The play discussed in the article is "The Good Woman of
Szechuan."
2)Who is the central character of the play?
Answer: Shen Te is the central character of the play.
3)How is Shen Te rewarded in the play?
Answer: Shen Te is rewarded for her kindness with a small fortune.
4)What is the central theme of the play?
Answer: The central theme of the play is the conflict between individual
morality and the harsh realities of society.
5)What is the name of the ruthless alter ego that Shen Te adopts in the
play?
Answer: The ruthless alter ego that Shen Te adopts in the play is named
Shui Ta.
6)What is the play a powerful critique of?
Answer: The play is a powerful critique of the capitalist system and its
impact on human morality.
7) )What do the gods in the play serve as a metaphor for?
Answer: The gods in the play serve as a metaphor for the forces of
society that are beyond individual control, such as economic forces,
political forces, and the forces of tradition and custom.
8)Are the gods in the play portrayed as always helpful?
Answer: No, the gods in the play are portrayed as both helpful and
destructive to the main character, Shen Te.
9)Why are the gods not happy with the progress of their tour in search of
a good person on Earth?
Answer: The gods are not happy with the progress of their tour in search
of a good person on earth because they rarely come across people with good
intentions and high principles.
10) When the gods find people who are acceptably good, what are they not
found to be leading?
Answer: When the gods find people who are acceptably good, they are not
found to be leading a decent life.
11)What do the gods plead when Wang requests them to intervene and save
Shen Teh?
Answer: The gods plead their inability to intervene in her affairs.
12)What is the name of the song that Shen Teh sings when she changes the
costume of her cousin Shui Ta right in the presence of the audience?
Answer: The name of the song that Shen Teh sings is 'The Song of the
Defenselessness of the Good and the Gods.'
13) What does the song 'The Song of the Defenselessness of the Good and
the Gods' highlight?
Answer: The song 'The Song of the Defenselessness of the Good and the
Gods' highlights the difficulties of the good people to remain good
against the schemes of the wicked and the unsympathetic rich.
14) What happens when the gods learn about the disappearance of Shen Teh
from Wang?
Answer: When the gods learn about the disappearance of Shen Teh from
Wang, they become disillusioned.
15)What is the fear of the third god in the play?
Answer: The fear of the third god in the play is that the world they have
created is unfit for people to live in.
Detail Summary: Brecht’s The Good Woman of Szechuan
[Setting: The Prologue is set on a street in the Capital of Szechwan in
China. The time is evening. Wang, the water-seller, introduces himself to
the audience.]
Wang introduces himself to the audience that he is a water seller in the capital of Szechwan province. He tells that his job is tedious. When there is a shortage of water he has to go far to procure it. When it is plentiful he can earn nothing. His case is not an exclusive one for utter poverty is the rule in their province. The situation is beyond the control of human beings and only the gods can relieve them of their suffering. To his utter joy a widely- traveled cattle dealer has told him that some of the highest gods are already on their way and that Szechwan may see them too. The gods say that the heavens are deeply disturbed by the pouring in of complaints from the people undergoing untold miseries. For the past three days, he has waited at the entrance to the city, especially towards evening, so that he may be the first to greet them on their arrival at Szechwan. There will be no chance for him to meet them later for they will be surrounded by important people and there will be too many demands for them to tackle. But his immediate problem is how to identify them. They may not come in a group so as not to attract attention. He notices some men coming and studies them. He finds them to be workers coming away from work. Their shoulders are bent by the burdens they have to carry. He finds another person coming with inky fingers. He concludes that the fellow is no god either. At most he may be some kind of clerk in a cement works. He then sees two gentlemen walk past. He would not take them for gods even. They have brutal faces of men who beat people, and the gods will not do that. But at last, he notices three persons walk by. They appear very different from others. They are well nourished*; show no evidence of any kind of employment. They have dust on their shoes and this makes him think that they must have traveled far. He concludes that they must be the whom he has been waiting for. He falls at the feet of the gods (calling them Illustrious ** Ones) to show his reverence for them and says that he is ready to carry out their commands.
The first god is pleased at Wang's gesture of humility and devotion to
them. He asks Wang if he has been expecting them. After offering each of
the three gods a drink, he tells the first god that he has been waiting
for their arrival for a long period. But he tells him that only he knew
that they were coming to Szechwan. The first god then informs Wang that
they intend to stay at Szechwan for the night and asks him if he knows
anyone who can provide them lodging. Wang in his excitement at seeing the
gods overestimates the goodwill of the citizens of Szechwan. So he asks
the first god why one? In fact, he knows a good many! The city is at their
service and people will be too ready to offer them lodging. He then asks
them where they wish to stay. [At this the gods exchange significant
looks.]
The first god calling Wang 'my son' asks him to try the first house
first. Wang tells the first god that if he tries the first house, he is
afraid that he will be accused by the powerful for giving one of them the
preference to accommodate the Holy Ones. The first god then tells Wang to
take that as their order and try the first house. Wang tells the gods that
the first house opposite them belongs to One Mr. Fo and he asks the gods
to wait for a moment. He runs to the house and knocks on the door. It
opens, but one can notice him being turned away by the owner. He comes
back to the gods hesitantly. He does not want to disappoint the gods by
reporting the callous attitude of Mr. Fo. So he invents a lie and tells
them that Mr. Fo is just out now and his stupid servants are afraid of
taking any responsibility. They forget that their master will be angry
when he comes to know who has been turned away. The gods understand the
situation but do not betray their feelings. They simply smile and say
'Indeed'.
Wang then asks the gods to wait for another moment. He will try with
Widow Su's house next door. She will be filled with joy to accommodate
them. He runs there but is apparently turned away once more. He does not
want to present the gloomy state of affairs in the city to the gods who
just want to lodge for that night's stay. So he tells a lie that widow Su
says that she has only one very small room, and it is not in a fit state
to accommodate the second god intervenes and the gods. So he will go to Mr
Chang's house across the road. But now the second good intervenes and
tells him that they need a small room.
and asks him to go and inform Widow Su that they are coming to her
house. Wang becomes cornered and tries to wriggle out of the situation by
his clever talk without betraying the owners of the houses or the gods
either. He asks the second god if they want to go to the small room of
Widow Su even if it has not been cleaned and is infested with crawling
spiders. The second god floors Wang by saying that spiders do not matter
for the more spiders, there will be fewer flies. The third god comes to
Wang's rescue by saying that he finds spiders a sort of nuisance and so he
asks him to try Mr. Chang or anybody else he likes. At this Wang knocks at
another door and is admitted. He pleads with Mr. Chang to provide lodging
for the three gods who have come to Szechwan for that night. But he is
turned away by Mr. Chang asking him to get away with his gods! They have
got enough roubles of their own.
Wang returns to the gods with a new story. He tells them that Mr Cheng is
extremely sorry that he cannot lodge the gods in his house and dare not
appear before them for he has his whole house is full of relatives.
Between themselves, he thinks there are evil men among them whom Mr. Chang
would prefer gods not to see. He is very much afraid of their judgment.
Wang thinks that must be the reason for Mr. Chang's hesitation to
entertain the gods. The third god (humorously) asks Wang if they are all
that frightening. Wang tells the third god that they are frightening only
to evil people. They all know that Kwan province has suffered from floods
for years. The second god asks Wang why that is so. Wang tells him that he
supposes it is so because the people of Kwan province are not god-fearing.
The second god rubbishes Wang's stand. He tells Wang that the people of
Kwan province suffer from floods for long because they did not maintain
the dam properly. At this, the first god gestures to the second god to
silence (implying not to offend Wang and lose the chance of getting
lodging in the city for the night). Turning to Wang he asks him if there
are any other prospects for finding lodging for them in the city for that
night. Wang asks the first god how he can ask such a question. He can only
go to the next house, and he can have his choice. They are all eager to
entertain the gods and there is very near scramble among them. If some of
them are not able to entertain gods in spite of their eagerness to do so,
it is all because of an unlucky combination of circumstances.
Wang walks away hesitantly and stands in the street unable to make up his
mind as to whose door he should knock next. In the meanwhile, the second
god asks the first one if has not predicted the same lack of god-fearing
people in Szechwan as they found in other places. The third god tries to
boost his spirits by saying that it must be just adverse circumstances
that make people lose faith in gods and become inhospitable. The second
god becomes impatient and observes that he is fed up. The argument of
adverse circumstances hampering people's faith in gods has been advanced
in Kwan and the same thing is repeated in the case of Szechwan. These
things amount to the fact that there are no god-fearing people left either
at Kwan or at Szechwan. That is the plain truth that his companions refuse
to admit. He wishes them to admit openly that that their assignment to
search for god-fearing people on the earth is hopeless.
The first god who has not yet lost his hope tells the second one that
they should not rush to hasty conclusions by looking at a few wicked
people here and there in Kwan and Szechwan. They may still come across as
good people at any moment. They cannot expect to have things all their own
way. The third god then reads out the resolution passed in the council of
gods in heaven. It states that the world can go on as it is now if they
(gods) find enough good people who are able to lead a decent human
existence. He thinks that (Wang) the water seller himself is such a good
person that they are looking for him if he is not deceived. [He goes up to
Wang, who is still standing on the street uncertain as to whose door to
knock at next to seek lodging for the three gods.]
While the third god is a way looking for Wang, the second god tells the
first one that the third one is always deceived in his judgment of
persons. He adds that when the water man gave them a drink out of his
measure he noticed something about it and directs the first god to look at
it. The first god is surprised to find that the water man's measure has
got a false bottom. The second god becomes angry with the dishonest water
seller and calls him a cheat. The first god then tells the second one that
they have to strike him out from their list of good persons. But if one
person is corrupted it does not matter much. They will soon find plenty of
people who fulfil the conditions. They must somehow find someone. For the
past two thousand years they have been hearing the same complaint that the
world has become sinful and wicked without fear of god and cannot go on as
it is. It has become a common saying that no one can stay on Earth and
remain good. In this context, they (the gods who have come down to earth
to look for god-fearing people and the state of affairs here) must, at
last, be able to show some people who are in a position to follow their
(gods') commandments (for virtuous conduct).
In the meanwhile, the third god manages to meet Wang and asks him with
concern if he finds it so difficult for him that he cannot find a resting-
place for the three of them. Though it is very difficult for Wang to find
accommodation for the gods, he does not want to own his defeat and let the
gods have a bad impression of the people of Szechwan. So he tries to
present a rosy picture of the hospitality and piety of the people of his
city. Wang asks the third god how it can be difficult for him to find a
place for such holy guests as they. He further asks him what he was
thinking of the people of Szechwan. It is not the fault of the people of
his city. It is his fault that they were not offered lodging immediately.
He is such a bad guide. The third god tells Wang that he is certainly not
a bad guide and they are aware of his earnestness to lodge them in
properly
Wang turns back to the other gods. He understands that the gods secure
lodging for them. He then accosts a gentleman seeking his has begun to
realize the real state of affairs in Szechwan and his inability
forgiveness for addressing him. He tells him that three of the highest
gods, whose expected visit has been the talk of the entire Szechwan have
now really arrived in the city and are looking for a place to spend the
nights. Without further listening to Wang, the gentleman begins to walk
glance will convince him of their greatness. It is the chance of a
lifetime for away. Wang requests him not to go away but to look for
himself. One him! He requests him to invite the gods to visit his home
before someone else snaps them up. If he invites them, they are sure to
accept. But the gentleman does not bother to pay heed to Wang's appeals
and walks on. Wang then turns on to another gentleman who has been there
listening to his appeal to the first gentleman. He asks the gentleman if
he has any room to take the gods in. It need not be palatial. It is the
intention that counts. The gentleman turns down Wang's request saying that
he cannot oblige him as he does not know what sort of gods Wang's are. He
then enters into tobacconist shop*.
Wang runs back to the three gods. He tells them that he has found
somebody who is sure to take them in. He sees his measure on the ground,
looks at the gods with embarrassment, picks it up and runs back. The first
god tells his companions that Wang's promise to them to find somebody to
take them in does not sound encouraging (as he has not so far met with any
success in spite of his frantic running here and there). When the
gentleman steps out of the tobacconist shop, Wang again reminds him of his
request for accommodating the gods. The gentleman asks Wang how he knows
that he is not living in rooms himself. The first god, who loses his
patience, tells his companions that Wang will find nothing. They had
better write Szechwan off too. Wang is frantically pleading with the
gentleman that the gods whom he refers to are three of the chief gods in
Heaven. They are exactly like their images in the temple. If he offers his
invitation to them now, they might perhaps accept it. The gentleman laughs
at Wang and tells him that the gods whom he refers to are a lot of prize
swindlers and he is trying to foist them off on someone. [He is not a fool
to fall into his trap.] He
leaves.
Wang becomes angry with the gentleman and shouts at him for his
profane talk about the gods. He calls him a ‘swivel–eyed chiseller who has
no reverence for the gods. The like of him will roast it brimstones for
their lack of interest in gods. The gods will not spare him for his lost
tongue. And he will be sorry for it. He will pay for his misdeeds till his
fourth generation. He has brought shame to the whole province. Pause,
Wang is now left with the only option of trying to seek help from Shen
Teh, the prostitute. Being his good friend he hopes that she can't refuse,
He goes to her house and calls her by her name 'Shen Teh !' Shen Teh looks
out of the window above. He tells her that the gods they have been
expecting for long have arrived, and he cannot find them a room. He asks
her if she could possibly have them for one night. Shen Teh tells him that
she cannot assure him of that for she is expecting a customer. She asks
him how it is that he cannot find a room for them. Wang tells her that he
has no time at all to explain now. Szechwan has now become nothing but a
dunghill. Shen Teh tells Wang that she should have to hide when her
customer arrives, Then he might go away. He was supposed to be taking her
out. Wang asks her if he can come up with the gods in the meantime. She
tells him that he can come up with them provided he does not talk too
loudly. She asks Wang if she has to be careful with the gods about what
she says. Wang tells her that she has to be very careful. The gods must
not find out how she earns her living. They had better wait downstairs. He
then asks Shen Teh if she will be going out with her customer. She tells
him that she had no luck in her profession of late, and if she cannot find
some money for the rent of her house by tomorrow, the owner will throw her
out. Wang tells her that she should not think of money at a moment like
this. Shen Teh tells him that she does not know. She is afraid that a
hungry stomach will not respect persons, however great they may be. [Shen
Teh points out that a hungry person will mind his immediate needs first
rather than showing respect for persons.] But however, she will admit the
gods in. [She is seen to switch off her light.]
The first god tells his two companions that their getting accommodation
for their night stay looks hopeless as people seem to show no concern for
the gods in Szechwan. They go up to Wang. Wang is shocked to see the gods
standing behind him. He wipes out the sweat on his face and tells them
that they are fixed up for the night. The gods ask him if that is really
so and if they can go there. He tells them that there is no hurry about
it. They can take their own time as the room is not quite ready, The third
god then tells Wang that it is very good and they sit there and wait for
the room to get ready. Wang tries to take them away from that place (so
that they may notice much about Shen Teh) saying that they can cross the
road as there is too much of traffic there. The second god says that they
had better stay there for they like looking at people. That is exactly
what they came for. Wang again tries to dissuade them from staying there
by saying that it is a windy spot. The third god Wang that it is all right
for them tells them if that place seems no bother to him . They all sit on
a doorstep.
Wang then gives encouraging news to the gods that he has arranged
for their lodging with a girl who lives on her own. She is the best person
in Szechwan. The third god tells him that it is heartwarming to learn of
this. Wang then addresses the audience. He tells the audience that the
gods gave him a peculiar look when he picked up his mug (measuring cup).
He asks the audience if they think they noticed anything. He dared not
look them in the face any longer (for he is afraid that the gods have
noticed the false bottom of his measuring cup). The third god then
observes to Wang running here and there to fix the gods up for the night.
The first god seems tired. Wang replies to the god that he is a little
tired of what he has tells him that good people do so. The first god asks
Wang if he (too) finds and then enquires Wang if the people in Szechwan
find life very difficult. Wang question says) that he knows what the god
means. He knows that he is not very hard. Wang (who has understood the
hidden implication of the good. But he too finds life hard.
Meanwhile, a gentleman appeared in front
of Shen Teh's house and gives a nervous jerk (for he is afraid that the
gods should not know that and whistled a number of times. Each time (the
gentleman whistles) Wang Shen Teh, their hostess is a prostitute and the
gentleman who comes and whistles at her door is her customer).
The third god who has been watching the scene observes to Wang in an
undertone that it looks as if the caller has given up (his secret
operation). Wang becomes confused and says to the third god that his
observation is correct. He jumps and runs into the open, leaving his
water-carrying pole behind. But the following has occurred: the man
waiting has gone off and Shen Teh, after opening the door quietly calls
'Wang!' in a low voice. She goes down the street in search of Wang. When
Wang in turn calls 'Shen Teh!' in a low voice he gets no reply.
Wang bemoans saying that Shen Teh has let him down. She has gone off with
her man to get the money for the rent, and he has no place for the
Illustrious Ones (three of the chief gods in Heaven). It is a pity they
are waiting at the door of Shen Teh, utterly tired after their long
travel. He cannot go back and tell them of his failure again to get them
accommodation for the night. His own sleeping place under the culvert is
out of the question for the gods would not care to lodge with a man whose
dirty business (of selling water with a false measure) they have seen
through. He would not go back for anything in the world. But he has left
behind his carrying pole there. He does not know what to do. He dare not
fetch it. He shall leave the capital and find somewhere where he can hide
from the eyes of the three Holy Ones, for he failed to do anything to help
those he honors.
He hurries away.As soon as he has gone. Shen Teh returns, searches
for him on the opposite side and see the gods.
Shen Teh asks the trio if they are the 'Illustrious Ones' (mentioned by
Wang, the water-seller). She introduces herself to the gods saying that
her name is Shen Teh. She adds that she should be happy if the Holy Ones
accepted to cope with her small room. The third god asks Shen Teh where
the water seller who has arranged for their stay with her has disappeared,
She tells the god that she must have missed him. The first god tells her
that the water-seller probably thought that Shen Teh was not coming to
their help and so felt too scared to come back to them. The third god
picks up the carrying pole of Wang (the water-seller) and asks Shen Teh to
look after it for Wang needs it.
They enter the house led by Shen Teh. It grows dusk, then lights again.
In the half-light of the dawn, the gods again leave the door, led by Shen
Teh guiding them with a lantern. They take their leave.
The first god tells Shen Teh that they are grateful for her hospitality.
They will not forget that it was she who took them in. He asks her if she
will give the water seller his pole back and tell him that was equally
grateful to him for having shown them a good person. Shen Teh tells the
first god that she is not good. She has to make an admission to him. When
Wang asked her if she could shelter them she had her own hesitation. But
the first god tells her that hesitations do not count if she overcomes
them. She must know that she gave them more than a lodging. There are
many, including some among the gods, who have begun to doubt whether such
a thing as a good person still exists. The main purpose of their journey
was to check up if this really was the case. They are now happy to
continue their journey, for they have succeeded in finding at least one
good person. He bids farewell to Shen Teh on behalf of all three of
them.
Shen Teh requests the gods to wait for a moment. She tells them that she
is not at all sure that she is good. She should certainly like to be a
good person, but then she does not know how to pay her rent. She wants to
make an admission to them: She is a prostitute who sells herself in order
to live, and even then she cannot manage to earn enough for there are so
many women like her who are forced to do this to earn their bread. She
would take on any sum however petty it might be for she had no other
choice. Of course she should like to obey the commandments of gods: to
honour her parents and respect the truth. It would be a great joy for her
not to crave her neighbor's house, and to love, honour and cherish a
husband would be very pleasant. Nor does she wish to exploit other men or
rob the helpless. But she does not know how it can be done. Even by
violating one or two commandments, she is not able to make much but to
live hand to mouth. The first god tells Shen Teh that all the doubts that
she expresses are the doubts of a good person. The third god bids goodbye
to Shen Teh and asks her to give their warmest greetings to the
water-seller. He was a good friend to them. The second god feels sorry
that they could nothing to him.
The third god wishes Shen Teh the best of luck. The first god advises her
to be good, above all, and bids her goodbye.
They turn to go. They begin to wave goodbye.
Shen Teh nervously tells the gods that she is not sure of herself and
at a loss to knowhow, she can be good when everything is expensive. The
second god tells her that they cannot interfere with the sphere of
economics (of escalating costs) for that is beyond their powers. The
third god asks his companion to wait for a minute. If Shen Teh were
better provided, she might stand more chance of maintaining her good
conduct. The second god tells the third one that cannot give her
anything for they could not answer the higher-ups in Heaven. The first
god asks 'why not.
They put their heads together and confer animatedly*.
The first god (feeling awkward) tells Shen Teh that they understand the
fact that she has no money for the rent. They are not poor people, so it
is natural that we should pay for our lodging. He offers her money. But
he asks her to desist from telling that they paid money to her for it
might be misinterpreted (in view of her profession). The second god
agrees with the stand of his companion. The third god tells her that
there is nothing amiss in paying her. They can quite well pay for their
lodging. There was nothing against it in the resolution passed in
Heaven. They bid farewell to her. The gods exeunt rapidly.
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