Man and Superman and Three Other Plays (20 page)
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Authors: George Bernard Shaw
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Returning now to the actual state of things, it will be seen that I have no grievance against our theatres. Knowing quite well what I was doing, I have heaped difficulties in the way of the performance of my plays by ignoring the majority of the manager's customersânay, by positively making war on them. To the actor I have been much more considerate, using all my cunning to enable him to make the most of his methods; but though I have facilitated his business, I have occasionally taxed his intelligence very severely, making the stage effect depend not only on
nuances
of execution quite beyond the average skill produced by the routine of the English stage, in its present condition, but upon a perfectly simple and straightforward conception of states of mind which still seem cynically perverse to most people, or on a goodhumoredly contemptuous or profoundly pitiful attitude towards ethical conceptions which seem to them validly heroic or venerable. It is inevitable that actors should suffer more than any other class from the sophistication of their consciousness by romance; and my conception of romance as the great heresy to be rooted out from art and lifeâas the root of modern pessimism and the bane of modern self-respect, is far more puzzling to the performers than it is to the pit. The misunderstanding is complicated by the fact that actors, in their demonstrations of emotion, have made a second nature of stage custom, which is often very much out of date as a representation of contemporary life. Sometimes the stage custom is not only obsolete, but fundamentally wrong: for instance, in the simple case of laughter and tears, in which it deals too liberally, it is certainly not based on the fact, easily enough discoverable in real life, that tears in adult life are the natural expression of happiness, as laughter is at all ages the natural recognition of destruction, confusion, and ruin. When a comedy of mine is performed, it is nothing to me that the spectators laughâany fool can make an audience laugh. I want to see how many of them, laughing or grave, have tears in their eyes. And this result cannot be achieved, even by actors who thoroughly understand my purpose, except through an artistic beauty of execution unattainable without long and arduous practice, and an effort which my plays probably do not seem serious enough to call forth.
nuances
of execution quite beyond the average skill produced by the routine of the English stage, in its present condition, but upon a perfectly simple and straightforward conception of states of mind which still seem cynically perverse to most people, or on a goodhumoredly contemptuous or profoundly pitiful attitude towards ethical conceptions which seem to them validly heroic or venerable. It is inevitable that actors should suffer more than any other class from the sophistication of their consciousness by romance; and my conception of romance as the great heresy to be rooted out from art and lifeâas the root of modern pessimism and the bane of modern self-respect, is far more puzzling to the performers than it is to the pit. The misunderstanding is complicated by the fact that actors, in their demonstrations of emotion, have made a second nature of stage custom, which is often very much out of date as a representation of contemporary life. Sometimes the stage custom is not only obsolete, but fundamentally wrong: for instance, in the simple case of laughter and tears, in which it deals too liberally, it is certainly not based on the fact, easily enough discoverable in real life, that tears in adult life are the natural expression of happiness, as laughter is at all ages the natural recognition of destruction, confusion, and ruin. When a comedy of mine is performed, it is nothing to me that the spectators laughâany fool can make an audience laugh. I want to see how many of them, laughing or grave, have tears in their eyes. And this result cannot be achieved, even by actors who thoroughly understand my purpose, except through an artistic beauty of execution unattainable without long and arduous practice, and an effort which my plays probably do not seem serious enough to call forth.
Beyond the difficulties thus raised by the nature and quality of my plays, I have none to complain of. I have come upon no ill will, no inaccessibility, on the part of the very few managers with whom I have discussed them. As a rule, I find that the actor-manager is over-sanguine, because he has the artist's habit of underrating the force of circumstances and exaggerating the power of the talented individual to prevail against them; whilst I have acquired the politician's habit of regarding the individual, however talented, as having no choice but to make the most of his circumstances. I half suspect that those managers who have had most to do with me, if asked to name the main obstacle to the performance of my plays, would unhesitatingly and unanimously reply “The author.” And I confess that though as a matter of business I wish my plays to be performed, as a matter of instinct I fight against the inevitable misrepresentation of them with all the subtlety needed to conceal my ill will from myself as well as from the manager.
The real difficulty, of course, is the incapacity for serious drama of thousands of playgoers of all classes whose shillings and half guineas will buy as much in the market as if they delighted in the highest art. But with them I must frankly take the superior position. I know that many managers are wholly dependent on them, and that no manager is wholly independent of them; but I can no more write what they want than Joachim
ac
can put aside his fiddle and oblige a happy company of beanfeasters
ad
with a marching tune on the German concertina. They must keep away from my plays: that is all. There is no reason, however, why I should take this haughty attitude towards those representative critics whose complaint is that my plays, though not unentertaining, lack the elevation of sentiment and seriousness of purpose of Shakespear and Ibsen. They can find, under the surface brilliancy for which they give me credit, no coherent thought or sympathy, and accuse me, in various terms and degrees, of an inhuman and freakish wantonness; of preoccupation with “the seamy side of life;” of paradox, cynicism, and eccentricity, reducible, as some contend, to a trite formula of treating bad as good, and good as bad, important as trivial, and trivial as important, serious as laughable, and laughable as serious, and so forth. As to this formula I can only say that if any gentleman is simple enough to think that even a good comic opera can be produced by it, I invite him to try his hand, and see whether anything remotely resembling one of my plays will result.
ac
can put aside his fiddle and oblige a happy company of beanfeasters
ad
with a marching tune on the German concertina. They must keep away from my plays: that is all. There is no reason, however, why I should take this haughty attitude towards those representative critics whose complaint is that my plays, though not unentertaining, lack the elevation of sentiment and seriousness of purpose of Shakespear and Ibsen. They can find, under the surface brilliancy for which they give me credit, no coherent thought or sympathy, and accuse me, in various terms and degrees, of an inhuman and freakish wantonness; of preoccupation with “the seamy side of life;” of paradox, cynicism, and eccentricity, reducible, as some contend, to a trite formula of treating bad as good, and good as bad, important as trivial, and trivial as important, serious as laughable, and laughable as serious, and so forth. As to this formula I can only say that if any gentleman is simple enough to think that even a good comic opera can be produced by it, I invite him to try his hand, and see whether anything remotely resembling one of my plays will result.
I could explain the matter easily enough if I chose; but the result would be that the people who misunderstand the plays would misunderstand the explanation ten times more. The particular exceptions taken are seldom more than symptoms of the underlying fundamental disagreement between the romantic morality of the critics and the realistic morality of the plays. For example, I am quite aware that the much criticized Swiss officer in
Arms and the Man
is not a conventional stage soldier. He suffers from want of food and sleep; his nerves go to pieces after three days under fire, ending in the horrors of a rout and pursuit; he has found by experience that it is more important to have a few bits of chocolate to eat in the field than cartridges for his revolver. When many of my critics rejected these circumstances as fantastically improbable and cynically unnatural, it was not necessary to argue them into common sense: all I had to do was to brain them, so to speak, with the first half dozen military authorities at hand, beginning with the present Commander in Chief. But when it proved that such unromantic (but all the more dramatic) facts implied to them a denial of the existence of courage, patriotism, faith, hope, and charity, I saw that it was not really mere matter of fact that was at issue between us. One strongly Liberal critic, who had received my first play with the most generous encouragement, declared, when Arms
and
the Man was produced, that I had struck a wanton blow at the cause of liberty in the Balkan Peninsula by mentioning that it was not a matter of course for a Bulgarian in 1885 to wash his hands every day. My Liberal critic
ae
no doubt saw soon afterwards the squabble, reported all through Europe, between Stambouiloff and an eminent lady of the Bulgarian court who took exception to his neglect of his fingernails. After that came the news of his ferocious assassination, and a description of the room prepared for the reception of visitors by his widow, who draped it with black, and decorated it with photographs of the mutilated body of her husband. Here was a sufficiently sensational confirmation of the accuracy of my sketch of the theatrical nature of the first apings of western civilization by spirited races just emerging from slavery. But it had no bearing on the real issue between my critic and myself, which was, whether the political and religious idealism which had inspired the rescue of these Balkan principalities from the despotism of the Turk, and converted miserably enslaved provinces into hopeful and gallant little states, will survive the general onslaught on idealism which is implicit, and indeed explicit, in
Arms and the Man
and the realistic plays of the modern school. For my part I hope not; for idealism, which is only a flattering name for romance in politics and morals, is as obnoxious to me as romance in ethics or religion. In spite of a Liberal Revolution or two, I can no longer be satisfied with fictitious morals and fictitious good conduct, shedding fictitious glory on overcrowding, disease, crime, drink, war, cruelty, infant mortality, and all the other commonplaces of civilization which drive men to the theatre to make foolish pretences that these things are progress, science, morals, religion, patriotism, imperial supremacy, national greatness and all the other names the newspapers call them. On the other hand, I see plenty of good in the world working itself out as fast as the idealist will allow it; and if they would only let it alone and learn to respect reality, which would include the beneficial exercise of respecting themselves, and incidentally respecting me, we should all get along much better and faster. At all events, I do not see moral chaos and anarchy as the alternative to romantic convention; and I am not going to pretend that I do to please the less clear-sighted people who are convinced that the world is only held together by the force of unanimous, strenuous, eloquent, trumpet-tongued lying. To me the tragedy and comedy of life lie in the consequences, sometimes terrible, sometimes ludicrous, of our persistent attempts to found our institutions on the ideals suggested to our imaginations by our half-satisfied passions, instead of on a genuinely scientific natural history. And with that hint as to what I am driving at, I withdraw and ring up the curtain.
Arms and the Man
is not a conventional stage soldier. He suffers from want of food and sleep; his nerves go to pieces after three days under fire, ending in the horrors of a rout and pursuit; he has found by experience that it is more important to have a few bits of chocolate to eat in the field than cartridges for his revolver. When many of my critics rejected these circumstances as fantastically improbable and cynically unnatural, it was not necessary to argue them into common sense: all I had to do was to brain them, so to speak, with the first half dozen military authorities at hand, beginning with the present Commander in Chief. But when it proved that such unromantic (but all the more dramatic) facts implied to them a denial of the existence of courage, patriotism, faith, hope, and charity, I saw that it was not really mere matter of fact that was at issue between us. One strongly Liberal critic, who had received my first play with the most generous encouragement, declared, when Arms
and
the Man was produced, that I had struck a wanton blow at the cause of liberty in the Balkan Peninsula by mentioning that it was not a matter of course for a Bulgarian in 1885 to wash his hands every day. My Liberal critic
ae
no doubt saw soon afterwards the squabble, reported all through Europe, between Stambouiloff and an eminent lady of the Bulgarian court who took exception to his neglect of his fingernails. After that came the news of his ferocious assassination, and a description of the room prepared for the reception of visitors by his widow, who draped it with black, and decorated it with photographs of the mutilated body of her husband. Here was a sufficiently sensational confirmation of the accuracy of my sketch of the theatrical nature of the first apings of western civilization by spirited races just emerging from slavery. But it had no bearing on the real issue between my critic and myself, which was, whether the political and religious idealism which had inspired the rescue of these Balkan principalities from the despotism of the Turk, and converted miserably enslaved provinces into hopeful and gallant little states, will survive the general onslaught on idealism which is implicit, and indeed explicit, in
Arms and the Man
and the realistic plays of the modern school. For my part I hope not; for idealism, which is only a flattering name for romance in politics and morals, is as obnoxious to me as romance in ethics or religion. In spite of a Liberal Revolution or two, I can no longer be satisfied with fictitious morals and fictitious good conduct, shedding fictitious glory on overcrowding, disease, crime, drink, war, cruelty, infant mortality, and all the other commonplaces of civilization which drive men to the theatre to make foolish pretences that these things are progress, science, morals, religion, patriotism, imperial supremacy, national greatness and all the other names the newspapers call them. On the other hand, I see plenty of good in the world working itself out as fast as the idealist will allow it; and if they would only let it alone and learn to respect reality, which would include the beneficial exercise of respecting themselves, and incidentally respecting me, we should all get along much better and faster. At all events, I do not see moral chaos and anarchy as the alternative to romantic convention; and I am not going to pretend that I do to please the less clear-sighted people who are convinced that the world is only held together by the force of unanimous, strenuous, eloquent, trumpet-tongued lying. To me the tragedy and comedy of life lie in the consequences, sometimes terrible, sometimes ludicrous, of our persistent attempts to found our institutions on the ideals suggested to our imaginations by our half-satisfied passions, instead of on a genuinely scientific natural history. And with that hint as to what I am driving at, I withdraw and ring up the curtain.
CANDIDA
ACT I
A fine October morning in the north east suburbs of London, a vast district many miles away from the London of Mayfair and St. Jamesâs, much less known there than the Paris of the Rue de Rivoli and the Champs Elysées, and much less narrow, squalid, fetid and airless in its slums; strong in comfortable, prosperous middle class life; wide streeted; myriad-populated; well-served with ugly iron urinals, Radical clubs, tram lines, and a perpetual stream of yellow cars; enjoying in its main thoroughfares the luxury of grass-grown “front gardens,” un trodden by the foot of man save as to the path from the gate to the hall door; but blighted by an intolerable monotony of miles and miles of graceless, characterless brick houses, black iron railings, stony pavements, slaty roofs, and respectably ill dressed or disreputably poorly dressed people, quite accustomed to the place, and mostly plodding about somebody else's work, which they would not do if they themselves could help it. The little energy and eagerness that crop up shew themselves in cockney cupidity and business “push.” Even the policemen and the chapels are not infrequent enough to break the monotony. The sun is shining cheerfully; there is no fog; and though the smoke effectually prevents anything, whether faces and hands or bricks and mortar, from looking fresh and clean, it is not banging heavily enough to trouble a Londoner.
This desert of unattractiveness has its oasis. Near the outer end of the Hackney Road is a park of 217 acres, fenced in, not by railings, but by a wooden paling, and containing plenty of greensward, trees, a lake for bathers, flower beds with the flowers arranged carefully in patterns by the admired cockney art of carpet gardening and a sandpit, imported from the seaside for the delight of the children, but speedily deserted on its becoming a natural vermin preserve for all the petty fauna of Kingsland, Hackney and Hoxton. A bandstand, an unfinished forum for religious, anti-religious and political orators, cricket pitches, a gymnasium, and an old fashioned stone kiosk are among its attractions. Wherever the prospect is bounded by trees or rising green grounds, it is a pleasant place. Where the ground stretches flat to the grey palings, with bricks and mortar, sky signs, crowded chimneys and smoke beyond, the prospect makes desolate and sordid.
The best view of Victoria Park is from the front window of St. Dominic's Parsonage, from which not a single chimney is visible. The parsonage is a semi-detached villa with a front garden and a porch. Visitors go up the flight of steps to the porch: tradespeople and members of the family go down by a door under the steps to the basement, with a breakfast room, used for all meals, in front, and the kitchen at the back. Upstairs, on the level of the hall door, is the drawing-room, with its large plate glass window looking on the park. In this room, the only sitting-room that can be spared from the children and the family meals, the parson, the Reverend James Mavor Morell does his work. He is sitting in a strong round backed revolving chair at the right hand end of a long table, which stands across the window, so that he can cheer himself with the view of the park at his elbow. At the opposite
end
of the table, adjoining it, is a little table only half the width of the other, with a typewriter on it. His typist is sitting at this machine, with her back to the window. The large table is littered with pamphlets, journals, letters, nests of drawers, an office diary, postage scales and the like. A spare chair for visitors having business with the parson is in the middle, turned to his end. Within reach of his hand is a stationery case, and a cabinet photograph in a frame. Behind him the right hand wall, recessed above the fireplace, is fitted with bookshelves, on which an adept eye can measure the parson's divinity and casuistry by a complete set of Browning's poems and Maurice's Theological Essays,
3
and guess at his politics from a yellow backed Progress and Poverty,
af
Fabian Essays,
4
a Dream ofJohn Ball,
ag
Marx's Capital, and half a dozen other literary landmarks in Socialism. Opposite him on the left, near the typewriter, is the door. Further down the room, opposite the fireplace, a bookcase stands on a cellaret, with a sofa near it. There is a generous fire burning; and the hearth, with a comfortable armchair and a japanned flower painted coal scuttle at one side, a miniature chair for a boy or girl on the other, a nicely varnished wooden mantelpiece, with neatly moulded shelves, tiny bits of mirror let into the panels, and a travelling clock in a leather case (the inevitable wedding present), and on the wall above a large autotype of the chief figure in Titian's Virgin of the Assumption, is very inviting. Altogether the room is the room of a good housekeeper, vanquished, as far as the table is concerned, by an untidy man, but elsewhere mistress of the situation. The furniture, in its ornamental aspect, betrays the style of the advertised “drawing-room suite”of the pushing suburban furniture dealer; but there is nothing useless or pretentious in the room. The paper and panelling are dark, throwing the big cheery window and the park outside into strong relief.
end
of the table, adjoining it, is a little table only half the width of the other, with a typewriter on it. His typist is sitting at this machine, with her back to the window. The large table is littered with pamphlets, journals, letters, nests of drawers, an office diary, postage scales and the like. A spare chair for visitors having business with the parson is in the middle, turned to his end. Within reach of his hand is a stationery case, and a cabinet photograph in a frame. Behind him the right hand wall, recessed above the fireplace, is fitted with bookshelves, on which an adept eye can measure the parson's divinity and casuistry by a complete set of Browning's poems and Maurice's Theological Essays,
3
and guess at his politics from a yellow backed Progress and Poverty,
af
Fabian Essays,
4
a Dream ofJohn Ball,
ag
Marx's Capital, and half a dozen other literary landmarks in Socialism. Opposite him on the left, near the typewriter, is the door. Further down the room, opposite the fireplace, a bookcase stands on a cellaret, with a sofa near it. There is a generous fire burning; and the hearth, with a comfortable armchair and a japanned flower painted coal scuttle at one side, a miniature chair for a boy or girl on the other, a nicely varnished wooden mantelpiece, with neatly moulded shelves, tiny bits of mirror let into the panels, and a travelling clock in a leather case (the inevitable wedding present), and on the wall above a large autotype of the chief figure in Titian's Virgin of the Assumption, is very inviting. Altogether the room is the room of a good housekeeper, vanquished, as far as the table is concerned, by an untidy man, but elsewhere mistress of the situation. The furniture, in its ornamental aspect, betrays the style of the advertised “drawing-room suite”of the pushing suburban furniture dealer; but there is nothing useless or pretentious in the room. The paper and panelling are dark, throwing the big cheery window and the park outside into strong relief.
The Reverend James Mavor Morell is a Christian Socialist clergyman of the Church of England, and an active member of the Guild of St. Matthew and the Christian Social Union. A vigorous, genial, popular man of forty, robust and goodlooking,full of energy, with pleasant, hearty, considerate manners, and a sound, unaffected voice, which he uses with the clean, athletic articulation of a practised orator, and with a wide range and perfect command of expression. He is a first rate clergyman, able to say what he likes to whom he likes, to lecture people without setting himself up against them, to impose his authority on them without humiliating them, and to interfere in their business without impertinence. His well spring of spiritual enthusiasm
and sympathetic emotion has never run dry for a moment: he still eats and sleeps heartily enough to win the daily battle between exhaustion and recuperation triumphantly. Withal, a great baby, pardonably vain of his powers and unconsciously pleased with himself. He has a healthy complexion, a good forehead, with the brows somewhat blunt, and the eyes bright and eager, a mouth resolute, but not particularly well cut, and a substantial nose, with the mobile, spreading nostrils of the dramatic orator, but, like all his features, void of subtlety.
and sympathetic emotion has never run dry for a moment: he still eats and sleeps heartily enough to win the daily battle between exhaustion and recuperation triumphantly. Withal, a great baby, pardonably vain of his powers and unconsciously pleased with himself. He has a healthy complexion, a good forehead, with the brows somewhat blunt, and the eyes bright and eager, a mouth resolute, but not particularly well cut, and a substantial nose, with the mobile, spreading nostrils of the dramatic orator, but, like all his features, void of subtlety.
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