LITMIR.BIZ

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Shaw poured forth a torrent of theory, explaining that climate was the only thing that affected nationality; and that whatever races came into the English or Irish climate would become like the English or Irish. Now the modern theory of race is certainly a piece of stupid materialism; it is an attempt to explain the things we are sure of, France, Scotland, Rome, Japan, by means of the things we are not sure of at all, prehistoric conjectures, Celts, Mongols, and Iberians. Of course there is a reality in race; but there is no reality in the theories of race offered by some ethnological professors. Blood, perhaps, is thicker than water; but brains are sometimes thicker than anything. But if there is one thing yet more thick and obscure and senseless than this theory of the omnipotence of race it is, I think, that to which Shaw has fled for refuge from it; this doctrine of the omnipotence of climate. Climate again is something; but if climate were everything, Anglo-Indians would grow more and more to look like Hindoos, which is far from being the case. Something in the evil spirit of our time forces people always to pretend to have found some material and mechanical explanation. Bernard Shaw has filled all his last days with affirmations about the divinity of the non-mechanical part of man, the sacred quality in creation and choice. Yet it never seems to have occurred to him that the true key to national differentiations is the key of the will and not of the environment. It never crosses the modern mind to fancy that perhaps a people is chiefly influenced by how that people has chosen to behave. If I have to choose between race and weather I prefer race; I would rather be imprisoned and compelled by ancestors who were once alive than by mud and mists which never were. But I do not propose to be controlled by either; to me my national history is a chain of multitudinous choices. It is neither blood nor rain that has made England, but hope, the thing that all those dead men have desired. France was not France because she was made to be by the skulls of the Celts or by the sun of Gaul. France was France because she chose.

      I have stepped on one side from the immediate subject because this is as good an instance as any we are likely to come across of a certain almost extraneous fault which does deface the work of Bernard Shaw. It is a fault only to be mentioned when we have made the solidity of the merits quite clear. To say that Shaw is merely making game of people is demonstrably ridiculous; at least a fairly systematic philosophy can be traced through all his jokes, and one would not insist on such a unity in all the songs of Mr. Dan Leno. I have already pointed out that the genius of Shaw is really too harsh and earnest rather than too merry and irresponsible. I shall have occasion to point out later that Shaw is, in one very serious sense, the very opposite of paradoxical. In any case if any real student of Shaw says that Shaw is only making a fool of him, we can only say that of that student it is very superfluous for anyone to make a fool. But though the dramatist’s jests are always serious and generally obvious, he is really affected from time to time by a certain spirit of which that climate theory is a case — a spirit that can only be called one of senseless ingenuity. I suppose it is a sort of nemesis of wit; the skidding of a wheel in the height of its speed. Perhaps it is connected with the nomadic nature of his mind. That lack of roots, this remoteness from ancient instincts and traditions is responsible for a certain bleak and heartless extravagance of statement on certain subjects which makes the author really unconvincing as well as exaggerative; satires that are saugrenu, jokes that are rather silly than wild, statements which even considered as lies have no symbolic relation to truth. They are exaggerations of something that does not exist. For instance, if a man called Christmas Day a mere hypocritical excuse for drunkenness and gluttony that would be false, but it would have a fact hidden in it somewhere. But when Bernard Shaw says that Christmas Day is only a conspiracy kept up by poulterers and wine merchants from strictly business motives, then he says something which is not so much false as startlingly and arrestingly foolish. He might as well say that the two sexes were invented by jewellers who wanted to sell wedding rings. Or again, take the case of nationality and the unit of patriotism. If a man said that all boundaries between clans, kingdoms, or empires were nonsensical or non-existent, that would be a fallacy, but a consistent and philosophical fallacy. But when Mr. Bernard Shaw says that England matters so little that the British Empire might very well give up these islands to Germany, he has not only got hold of the sow by the wrong ear but the wrong sow by the wrong ear; a mythical sow, a sow that is not there at all. If Britain is unreal, the British Empire must be a thousand times more unreal. It is as if one said, “I do not believe that Michael Scott ever had any existence; but I am convinced, in spite of the absurd legend, that he had a shadow.”

      As has been said already, there must be some truth in every popular impression. And the impression that Shaw, the most savagely serious man of his time, is a mere music-hall artist must have reference to such rare outbreaks as these. As a rule his speeches are full, not only of substance, but of substances, materials like pork, mahogany, lead, and leather. There is no man whose arguments cover a more Napoleonic map of detail. It is true that he jokes; but wherever he is he has topical jokes, one might almost say family jokes. If he talks to tailors he can allude to the last absurdity about buttons. If he talks to the soldiers he can see the exquisite and exact humour of the last gun-carriage. But when all his powerful practicality is allowed, there does run through him this erratic levity, an explosion of ineptitude. It is a queer quality in literature. It is a sort of cold extravagance; and it has made him all his enemies.

      The Philosopher

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      I should suppose that Cæsar and Cleopatra marks about the turning tide of Bernard Shaw’s fortune and fame. Up to this time he had known glory, but never success. He had been wondered at as something brilliant and barren, like a meteor; but no one would accept him as a sun, for the test of a sun is that it can make something grow. Practically speaking the two qualities of a modern drama are, that it should play and that it should pay. It had been proved over and over again in weighty dramatic criticisms, in careful readers’ reports, that the plays of Shaw could never play or pay; that the public did not want wit and the wars of intellect. And just about the time that this had been finally proved, the plays of Bernard Shaw promised to play like Charley’s Aunt and to pay like Colman’s Mustard. It is a fact in which we can all rejoice, not only because it redeems the reputation of Bernard Shaw, but because it redeems the character of the English people. All that is bravest in human nature, open challenge and unexpected wit and angry conviction, are not so very unpopular as the publishers and managers in their motor-cars have been in the habit of telling us. But exactly because we have come to a turning point in the man’s career I propose to interrupt the mere catalogue of his plays and to treat his latest series rather as the proclamations of an acknowledged prophet. For the last plays, especially Man and Superman, are such that his whole position must be restated before attacking them seriously.

      For two reasons I have called this concluding series of plays not again by the name of “The Dramatist,” but by the general name of “The Philosopher.” The first reason is that given above, that we have come to the time of his triumph and may therefore treat him as having gained complete possession of a pulpit of his own. But there is a second reason: that it was just about this time that he began to create not only a pulpit of his own, but a church and creed of his own. It is a very vast and universal religion; and it is not his fault that he is the only member of it. The plainer way of putting it is this: that here, in the hour of his earthly victory, there dies in him the old mere denier, the mere dynamiter of criticism. In the warmth of popularity he begins to wish to put his faith positively; to offer some solid key to all creation. Perhaps the irony in the situation is this: that all the crowds are acclaiming him as the blasting and hypercritical buffoon, while he himself is seriously rallying his synthetic power, and with a grave face telling himself that it is time he had a faith to preach. His final success as a sort of charlatan coincides with his first grand failures as a theologian.

      For this reason I have deliberately called a halt in his dramatic career, in order to consider these two essential points: What did the mass of Englishmen, who had now learnt to admire him, imagine his point of view to be? and second, What did he imagine it to be? or, if the phrase be premature, What did he imagine it was going to be? In his latest work, especially in Man and Superman, Shaw has become a complete and colossal mystic. That mysticism does grow quite rationally out of his older arguments; but very few people ever troubled to

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