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Mario Donizetti
"Deadly sins - Theatrical Dialogue"
by Mario Donizetti 


I Voice (Scholar) - So that lustful freedom can be checked, wisdom teaches prudence.

In the religious law of our history we deny the lustful waste of nature and oppose the measure of thrift to liberty.

This increases our stature as through renouncement we see the assurance of future well-being.

In abstinence and fasting we see limitation of judgement.

II Voice (Satyr) - Far be it from us then any excess. Long live the new measure.

So in the orgy of saving, avarice will live luxuriantly.

I Voice - That is possible, damned worm, because it is impossible to set a limit on saving.

II Voice - And on waste. Because there are no half measures.

By our freely elevating to this purpose moderation of abundance, we take moderation to its abundance falling into the misery of avarice.

I Voice - Freedom does sometimes demean.

II Voice - And it's certainly true that thrift is the mother of avarice. And then it always disowns its mother, making her appear imperfect.

I Voice - In fact, thrift in others seems like avarice to us, it seems like abundant thrift, which is nothing but avarice or imperfect thrift.

II Voice - But it is also true that a miser hides his avarice by making it look like thrift. In fact, where can you find a thrifty person who admits to having been degraded into avarice?

Every miser thinks that without his thrift the world would be ruined. No miser believes that what he does not eat out of avarice is converted into the most stinking excrement even without passing through the stomach. The miser saves to impoverish. He hoards to putrefy. Thinking of the future, he anguishes in the past.

I Voice - And so whoever from thrift does not fall into avarice shall be sanctified.

II Voice - But the Law is incomplete in any case. In fact, it does not fix a limit to our saving nor a limit which separates guilty destitution from blameless destitution.

The law knows that the small miser becomes destitute due to the avarice of the great miser and what is a lot for the former is but little for the latter.

The law knows that the weak person will be exploited by another who is not so weak, but given that the weakest, or rather that the last of the weak is but one, all the others are exploiters.

I Voice - According to your rebellious madness we are all humiliated by the thrift of others.

II Voice - Even those poorer than us humiliate us with their thrift because they humiliate those poorer than themselves.

Thrift of the poor is true avarice for those who are even poorer.

I Voice - Thrift and avarice are therefore one and the same thing.

II Voice - Yes, due to their interaction. Because all our lives are lived in disparity.

We are all miserly except for the poorest of the poor, as I've told you.

The latter, not being able to humiliate anyone poorer than himself, is forced not to be miserly, and by being forced becomes as miserly as the others.

Being condemned for avarice is hypocrisy of the law.

To save the miser's soul, the law pretends that he is thrifty but in this way, just as the miser's soul is saved, in truth it is already damned.

I Voice - For us all to be saved then, we should all be destitute.

II Voice - All destitute or all rich. What counts is equality.

I Voice - But if everything were equal and the shares identical, if there were no right or left nor top or bottom, no rich or poor, then there would be no world. Only differences make the world.

II Voice - Do not fly too close to the sun or your wings will melt. You fall, you break your neck and only then does the world lose its differences.

Hidden avarice blessed as thrift is damned because of its being saved.

I Voice - Certainly, avarice disguised as thrift is the worst type and the miser using that trick is the worst enemy of men and the most damned.

II Voice - Just look at him: the blessed miser, or rather the perfect damned person, has a special look about him since in possessing he is himself possessed. He washes continually but becomes increasingly dirty because a miser cleans himself in dirt.

In any case, the masseter muscle of the perfect miser is hard and sticks out as if he were chewing a stone. His eye is frightened and his lip drawn back. His pale green pallor due to continual pain in his belly makes him meditate, but not over much.

The perfect miser has chronic colitis; the intestinal spasms and frequent defecation make his thirst unquenchable but he cannot drink, or his pallor would become deadly. He gulps down an imaginary drink, certainly of a golden yellow colour. He lives as a poor man and dies rich, but his wealth does not earn him an honourable funeral as his heirs have usually learnt their lesson from their teacher. At the funeral the only thing in abundance is wrath since avarice spreads diffidence and rancour in life and an outburst of liberating hate on the death of the miser.