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
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 trace the connection. In order to do so it is necessary to say what was, at the time of his first success, the public impression of Shaw’s philosophy.
Now it is an irritating and pathetic thing that the three most popular phrases about Shaw are false. Modern criticism, like all weak things, is overloaded with words. In a healthy condition of language a man finds it very difficult to say the right thing, but at last says it. In this empire of journalese a man finds it so very easy to say the wrong thing that he never thinks of saying anything else. False or meaningless phrases lie so ready to his hand that it is easier to use them than not to use them. These wrong terms picked up through idleness are retained through habit, and so the man has begun to think wrong almost before he has begun to think at all. Such lumbering logomachy is always injurious and oppressive to men of spirit, imagination or intellectual honour, and it has dealt very recklessly and wrongly with Bernard Shaw. He has contrived to get about three newspaper phrases tied to his tail; and those newspaper phrases are all and separately wrong. The three superstitions about him, it will be conceded, are generally these: first that he desires “problem plays,” second that he is “paradoxical,” and third that in his dramas as elsewhere he is specially “a Socialist.” And the interesting thing is that when we come to his philosophy, all these three phrases are quite peculiarly inapplicable.
To take the plays first, there is a general disposition to describe that type of intimate or defiant drama which he approves as “the problem play.” Now the serious modern play is, as a rule, the very reverse of a problem play; for there can be no problem unless both points of view are equally and urgently presented. Hamlet really is a problem play because at the end of it one is really in doubt as to whether upon the author’s showing Hamlet is something more than a man or something less. Henry IV and Henry V are really problem plays; in this sense, that the reader or spectator is really doubtful whether the high but harsh efficiency, valour, and ambition of Henry V are an improvement on his old blackguard camaraderie; and whether he was not a better man when he was a thief. This hearty and healthy doubt is very common in Shakespeare; I mean a doubt that exists in the writer as well as in the reader. But Bernard Shaw is far too much of a Puritan to tolerate such doubts about points which he counts essential. There is no sort of doubt that the young lady in Arms and the Man is improved by losing her ideals. There is no sort of doubt that Captain Brassbound is improved by giving up the object of his life. But a better case can be found in something that both dramatists have been concerned with; Shaw wrote Cæsar and Cleopatra; Shakespeare wrote Antony and Cleopatra and also Julius Cæsar. And exactly what annoys Bernard Shaw about Shakespeare’s version is this: that Shakespeare has an open mind or, in other words, that Shakespeare has really written a problem play. Shakespeare sees quite as clearly as Shaw that Brutus is unpractical and ineffectual; but he also sees, what is quite as plain and practical a fact, that these ineffectual men do capture the hearts and influence the policies of mankind. Shaw would have nothing said in favour of Brutus; because Brutus