LITMIR.BIZ

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of the happiest cases they are almost simultaneous. But even on the most cynical showing they need not be mixed up. It is one thing to say that the mousetrap is not there by accident. It is another to say (in the face of ocular experience) that the mousetrap runs after the mouse.

      But whenever Shaw shows the Puritan hardness or even the Puritan cheapness, he shows something also of the Puritan nobility, of the idea that sacrifice is really a frivolity in the face of a great purpose. The reasonableness of Calvin and his followers will by the mercy of heaven be at last washed away; but their unreasonableness will remain an eternal splendour. Long after we have let drop the fancy that Protestantism was rational it will be its glory that it was fanatical. So it is with Shaw. To make Anne a real woman, even a dangerous woman, he would need to be something stranger and softer than Bernard Shaw. But though I always argue with him whenever he argues, I confess that he always conquers me in the one or two moments when he is emotional.

      There is one really noble moment when Anne offers for all her cynical husband-hunting the only defence that is really great enough to cover it. “It will not be all happiness for me. Perhaps death.” And the man rises also at that real crisis, saying, “Oh, that clutch holds and hurts. What have you grasped in me? Is there a father’s heart as well as a mother’s?” That seems to me actually great; I do not like either of the characters an atom more than formerly; but I can see shining and shaking through them at that instant the splendour of the God that made them and of the image of God who wrote their story.

      A logician is like a liar in many respects, but chiefly in the fact that he should have a good memory. That cutting and inquisitive style which Bernard Shaw has always adopted carries with it an inevitable criticism. And it cannot be denied that this new theory of the supreme importance of sound sexual union, wrought by any means, is hard logically to reconcile with Shaw’s old diatribes against sentimentalism and operatic romance. If Nature wishes primarily to entrap us into sexual union, then all the means of sexual attraction, even the most maudlin or theatrical, are justified at one stroke. The guitar of the troubadour is as practical as the ploughshare of the husbandman. The waltz in the ballroom is as serious as the debate in the parish council. The justification of Anne, as the potential mother of Superman, is really the justification of all the humbugs and sentimentalists whom Shaw had been denouncing as a dramatic critic and as a dramatist since the beginning of his career. It was to no purpose that the earlier Bernard Shaw said that romance was all moonshine. The moonshine that ripens love is now as practical as the sunshine that ripens corn. It was vain to say that sexual chivalry was all rot; it might be as rotten as manure — and also as fertile. It is vain to call first love a fiction; it may be as fictitious as the ink of the cuttle or the doubling of the hare; as fictitious, as efficient, and as indispensable. It is vain to call it a self-deception; Schopenhauer said that all existence was a self-deception; and Shaw’s only further comment seems to be that it is right to be deceived. To Man and Superman, as to all his plays, the author attaches a most fascinating preface at the beginning. But I really think that he ought also to attach a hearty apology at the end; an apology to all the minor dramatists or preposterous actors whom he had cursed for romanticism in his youth. Whenever he objected to an actress for ogling she might reasonably reply, “But this is how I support my friend Anne in her sublime evolutionary effort.” Whenever he laughed at an oldfashioned actor for ranting, the actor might answer, “My exaggeration is not more absurd than the tail of a peacock or the swagger of a cock; it is the way I preach the great fruitful lie of the life-force that I am a very fine fellow.” We have remarked the end of Shaw’s campaign in favour of progress. This ought really to have been the end of his campaign against romance. All the tricks of love that he called artificial become natural; because they become Nature. All the lies of love become truths; indeed they become the Truth.

      The minor things of the play contain some thunderbolts of good thinking. Throughout this brief study I have deliberately not dwelt upon mere wit, because in anything of Shaw’s that may be taken for granted. It is enough to say that this play which is full of his most serious quality is as full as any of his minor sort of success. In a more solid sense two important facts stand out: the first is the character of the young American; the other is the character of Straker, the chauffeur. In these Shaw has realised and made vivid two most important facts. First, that America is not intellectually a go-ahead country, but both for good and evil an oldfashioned one. It is full of stale culture and ancestral simplicity, just as Shaw’s young millionaire quotes Macaulay and piously worships his wife. Second, he has pointed out in the character of Straker that there has arisen in our midst a new class that has education without breeding. Straker is the man who has ousted the hansom-cabman, having neither his coarseness nor his kindliness. Great sociological credit is due to the man who has first clearly observed that Straker has appeared. How anybody can profess for a moment to be glad that he has appeared, I do not attempt to conjecture.

      Appended to the play is an entertaining though somewhat mysterious document called “The Revolutionist’s Handbook.” It contains many very sound remarks; this, for example, which I cannot too much applaud: “If you hit your child, be sure that you hit him in anger.” If that principle had been properly understood, we should have had less of Shaw’s sociological friends and their meddling with the habits and instincts of the poor. But among the fragments of advice also occurs the following suggestive and even alluring remark: “Every man over forty is a scoundrel.” On the first personal opportunity I asked the author of this remarkable axiom what it meant. I gathered that what it really meant was something like this: that every man over forty had been all the essential use that he was likely to be, and was therefore in a manner a parasite. It is gratifying to reflect that Bernard Shaw has sufficiently answered his own epigram by continuing to pour out treasures both of truth and folly long after this allotted time. But if the epigram might be interpreted in a rather looser style as meaning that past a certain point a man’s work takes on its final character and does not greatly change the nature of its merits, it may certainly be said that with Man and Superman, Shaw reaches that stage. The two plays that have followed it, though of very great interest in themselves, do not require any revaluation of, or indeed any addition to, our summary of his genius and success. They are both in a sense casts back to his primary energies; the first in a controversial and the second in a technical sense. Neither need prevent our saying that the moment when John Tanner and Anne agree that it is doom for him and death for her and life only for the thing unborn, is the peak of his utterance as a prophet.

      The two important plays that he has since given us are The Doctor’s Dilemma and Getting Married. The first is as regards its most amusing and effective elements a throw-back to his old game of guying the men of science. It was a very good game, and he was an admirable player. The actual story of the Doctor’s Dilemma itself seems to me less poignant and important than the things with which Shaw had lately been dealing. First of all, as has been said, Shaw has neither the kind of justice nor the kind of weakness that goes to make a true problem. We cannot feel the Doctor’s Dilemma, because we cannot really fancy Bernard Shaw being in a dilemma. His mind is both fond of abruptness and fond of finality; he always makes up his mind when he knows the facts and sometimes before. Moreover, this particular problem (though Shaw is certainly, as we shall see, nearer to pure doubt about it than about anything else) does not strike the critic as being such an exasperating problem after all. An artist of vast power and promise, who is also a scamp of vast profligacy and treachery, has a chance of life if specially treated for a special disease. The modern doctors (and even the modern dramatist) are in doubt whether he should be specially favoured because he is æsthetically important or specially disregarded because he is ethically anti-social. They see-saw between the two despicable modern doctrines, one that geniuses should be worshipped like idols and the other that criminals should be merely wiped out like germs. That both clever men and bad men ought to be treated like men does not seem to occur to them. As a matter of fact, in these affairs of life and death one never does think of such distinctions. Nobody does shout out at sea, “Bad citizen overboard!” I should recommend the doctor in his dilemma to do exactly what I am sure any decent doctor would do without any dilemma at all: to treat the man simply as a man, and give him no more and no less favour than he would to anybody else. In short, I am sure a practical physician would drop all these visionary, unworkable modern dreams about type and criminology and go back to the plain businesslike facts of the French Revolution and the Rights of Man.

      The

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