In Shakespearean drama, where each man is himself, with his own character and his own fortune to make, there is small scope for any obvious Divine interposition in the scene. The story of human actions and characters, the more fully it is developed, leaves the less opportunity for the gods to interfere in it. Something of this sort was felt by certain medieval historians; they found it necessary to begin with an apologetic preface explaining the long-suffering of God, who has given freedom to the will of man to do good or evil. It was felt to be on the verge of impiety to think of men as left to themselves and doing what they pleased. Those who listen to a story might be tempted to think of the people in it as self-sufficient and independent powers, trespassing on the domain of Providence. A pious exculpation was required to clear the author of blame.[10] [Footnote 10: "In the events of this history may be proved the great long-suffering of God Almighty towards us every day; and the freedom of will which He has given to every man, that each may do what he will, good or evil."--_Hrafns Saga_, Prologue (_Sturlunga Saga_ Oxford, 1878, II. p. 275). "As all good things are the work of God, so valour is made by Him and placed in the heart of stout champions, and freedom therewithal to use it as they will, for good or evil."--_Fóstbræðra Saga_ (1852), p. 12: one of the sophistical additions to the story: see below p. 275. The moral is different in the following passage:-- "And inasmuch as the Providence of God hath ordained, and it is His pleasure, that the seven planets should have influence on the world, and bear dominion over man's nature, giving him divers inclinations to sin and naughtiness of life: nevertheless the Universal Creator has not taken from him the free will, which, as it is well governed, may subdue and abolish these temptations by virtuous living, if men will use discretion."--_Tirant lo Blanch_ (1460), c. i.]