After considerable advances had been made in this direction, the movement became obscured and burlesqued, and finally the British public fell into what Macaulay calls one of its periodical panics of morality. In that panic the English drama disappeared for the time, and at the moment of writing it does not exist. There are many excellent entertainments at our different theatres, and most of them are deservedly successful. But in the very height of this theatrical season there is not a single London theatre that is giving a play that so much as pretends to picture our modern English life, – I might almost say that pretends to picture human life at all. I have not a word to say against these various entertainments. I have been delighted with some of them, and heartily welcome their success. But what has become of the English drama that M. Filon has given so many of the following pages to discuss and dissect? I wish M. Filon would devote another article in the Revue des deux Mondes to explain to his countrymen what has taken place in the English theatre since his articles were written. It needs a Frenchman to explain, and a French audience to understand, the full comedy of the situation.
For ten years the English theatre-going public had been led to take an increasing interest in their national drama, – I mean the drama as a picture of life in opposition to a funny theatrical entertainment, – and during those ten years that drama had grown in strength of purpose, in largeness of aim, in vividness of character-painting, in every quality that promised England a living school of drama. It began to deal with the great realities of modern English life. It was pressing on to be a real force in the spiritual and intellectual life of the nation. It began to attract the attention of Europe. But it became entangled with another movement, got caught in the skirts of the sexual-pessimistic blizzard sweeping over North Europe, was confounded with it, and was execrated and condemned without examination. I say without examination. Let anyone turn to the Times of November 1894, and read the correspondence which began the assault on the modern school of English drama. Let him discover, if he can, in the letters of those who attacked it, what notions they had as to the relations of morality to the drama. It will interest M. Filon’s countrymen to know that British playwrights were condemned in the interests of British morality. And when one tried to find out what particular sort of morality the English public was trying to teach its dramatists, one discovered at last that it was precisely that system of morality which is practised amongst wax dolls. Not the broad, genial, worldly morality of Shakespeare; not the deep, devious, confused, but most human morality of the Bible; not a high, severe, ascetic morality; not even a sour, grim, puritanic morality. No! let any candid inquirer search into this matter and try to get at the truth of it, and ask what has been the recent demand of the English public in this matter, and he will find it is for a wax-doll morality.
Now, there is much to be said for the establishment of a system of wax-doll morality, not only on the English stage, but also in the world at large. And all of us who have properly-regulated minds must regret that, through some unaccountable oversight, it did not occur to Providence to carry on the due progress and succession of the human species by means of some such system.
I say it must have been an oversight. For can we doubt that, had this excellent method suggested itself, it would have been instantly adopted? Can we suppose that Providence would have deliberately rejected so sweetly pretty and simple an expedient for putting a stop to immorality, not only on the English stage to-day, but everywhere and always?
I know there is a real dilemma. But surely those of us who are truly reverent will suspect Providence of a little nodding and negligence in this matter, rather than of virtual complicity with immorality – for that is what the alternate hypothesis amounts to.
But seeing that, by reason of this lamentable oversight of Providence, English life is not sustained and renewed by means of wax-doll morality, what is a poor playwright to do? I am quite aware that what is going on in English life has nothing whatever to do with what is going on at the English theatres in the autumn of 1896. Still, like Caleb Plummer, in a matter of this kind one would like to get “as near natur’ as possible,” or, at least, not to falsify and improve her beyond all chance of recognition. I hope I shall not be accused of any feeling of enmity against wax-doll morality in the abstract. I think it a most excellent, nay, a perfect theory of morals. The more I consider it, the more eloquent I could grow in its favour. I do not mean to practise it myself, but I do most cordially recommend it to all my neighbours.
To return. The correspondence in the Times showed scarcely a suspicion that morality on the stage meant anything else than shutting one’s eyes alike to facts and to truth, and making one’s characters behave like wax dolls. As to the bent and purpose of the dramatist, there was so little of the dramatic sense abroad, that an act of a play which was written to ridicule the detestable, cheap, paradoxical affectations of vice and immorality current among a certain section of society was censured as being an attempt to copy the thing it was satirising! So impossible is it to get the average Englishman to distinguish for a moment between the dramatist and his characters. The one notion that the public got into its head was that we were a set of gloomy corrupters of youth, and it hooted accordingly. Now, I do not deny that many undesirable things, many things to regret, many extreme things, and some few unclean things, fastened upon the recent dramatic movement. And so far as it had morbid issues, so far as it tended merely to distress and confuse, so far as it painted vice and ugliness for their own sakes, so far it was rightly and inevitably condemned, nay, so far it condemned and destroyed itself. But these, I maintain, were side-tendencies. They were not the essence of the movement. They were the extravagances and confusions that always attend a revival, whether in art or religion. And by the general public, who can never get but one idea, and never more than one side of that idea, into its head at a time, these extravagances and side-shoots are taken for the very heart of the movement.
Take the Oxford movement. Did the great British public get a glimmer of Newman’s lofty idea of the continual indwelling miraculous spiritual force of the Church? No. It got a notion into its head that a set of rabid, dishonest bigots were trying to violate the purity of its Protestant religion, so it hooted and howled, stamped upon the movement, and went back to hug the sallow corpse of Evangelicalism for another quarter of a century. The movement was thought to be killed. But it was only scotched, and it is the one living force in the English Church to-day.
Take, again, the æsthetic movement. Did the great British public get a glimmer of William Morris’s lofty idea of making every home in England beautiful? No. It got a notion into its head that a set of idiotic fops had gone crazy in worship of sunflowers; so it giggled and derided, and went back to its geometric-patterned Brussels carpets, its flock wall-papers, and all the damnable trumpery of Tottenham Court Road. The movement was thought to be killed, but it was only scotched; and whatever beauty there is in English interiors, whatever advance has been made in decorating our homes, is due to that movement. Again, to