a hundred musical comedies. The crime of Shaw was that he introduced the Gaiety Girl, but did not represent her life as all gaiety. The pleasures of vice were already flaunted before the playgoers. It was the perils of vice that were carefully concealed from them. The gay adventures, the gorgeous dresses, the champagne and oysters, the diamonds and motor-cars, dramatists were allowed to drag all these dazzling temptations before any silly housemaid in the gallery who was grumbling at her wages. But they were not allowed to warn her of the vulgarity and the nausea, the dreary deceptions and the blasting diseases of that life. Mrs. Warren’s Profession was not up to a sufficient standard of immorality; it was not spicy enough to pass the Censor. The acceptable and the accepted plays were those which made the fall of a woman fashionable and fascinating; for all the world as if the Censor’s profession were the same as Mrs. Warren’s profession.
Such was the angle of Shaw’s energetic attack; and it is not to be denied that there was exaggeration in it, and what is so much worse, omission. The argument might easily be carried too far; it might end with a scene of screaming torture in the Inquisition as a corrective to the too amiable view of a clergyman in The Private Secretary. But the controversy is definitely worth recording, if only as an excellent example of the author’s aggressive attitude and his love of turning the tables in debate. Moreover, though this point of view involves a potential overstatement, it also involves an important truth. One of the best points urged in the course of it was this, that though vice is punished in conventional drama, the punishment is not really impressive, because it is not inevitable or even probable. It does not arise out of the evil act. Years afterwards Bernard Shaw urged this argument again in connection with his friend Mr. Granville Barker’s play of Waste, in which the woman dies from an illegal operation. Bernard Shaw said, truly enough, that if she had died from poison or a pistol shot it would have left everyone unmoved, for pistols do not in their nature follow female unchastity. Illegal operations very often do. The punishment was one which might follow the crime, not only in that case, but in many cases. Here, I think, the whole argument might be sufficiently cleared up by saying that the objection to such things on the stage is a purely artistic objection. There is nothing wrong in talking about an illegal operation; there are plenty of occasions when it would be very wrong not to talk about it. But it may easily be just a shade too ugly for the shape of any work of art. There is nothing wrong about being sick; but if Bernard Shaw wrote a play in which all the characters expressed their dislike of animal food by vomiting on the stage, I think we should be justified in saying that the thing was outside, not the laws of morality, but the framework of civilised literature. The instinctive movement of repulsion which everyone has when hearing of the operation in Waste is not an ethical repulsion at all. But it is an æsthetic repulsion, and a right one.
But I have only dwelt on this particular fighting phase because it leaves us facing the ultimate characteristics which I mentioned first. Bernard Shaw cares nothing for art; in comparison with morals, literally nothing. Bernard Shaw is a Puritan and his work is Puritan work. He has all the essentials of the old, virile and extinct Protestant type. In his work he is as ugly as a Puritan. He is as indecent as a Puritan. He is as full of gross words and sensual facts as a sermon of the seventeenth century. Up to this point of his life indeed hardly anyone would have dreamed of calling him a Puritan; he was called sometimes an anarchist, sometimes a buffoon, sometimes (by the more discerning stupid people) a prig. His attitude towards current problems was felt to be arresting and even indecent; I do not think that anyone thought of connecting it with the old Calvinistic morality. But Shaw, who knew better than the Shavians, was at this moment on the very eve of confessing his moral origin. The next book of plays he produced (including The Devil’s Disciple, Captain Brassbound’s Conversion, and Cæsar and Cleopatra), actually bore the title of Plays for Puritans.
The play called The Devil’s Disciple has great merits, but the merits are incidental. Some of its jokes are serious and important, but its general plan can only be called a joke. Almost alone among Bernard Shaw’s plays (except of course such things as How he Lied to her Husband and The Admirable Bashville) this drama does not turn on any very plain pivot of ethical or philosophical conviction. The artistic idea seems to be the notion of a melodrama in which all the conventional melodramatic situations shall suddenly take unconventional turns. Just where the melodramatic clergyman would show courage he appears to show cowardice; just where the melodramatic sinner would confess his love he confesses his indifference. This is a little too like the Shaw of the newspaper critics rather than the Shaw of reality. There are indeed present in the play two of the writer’s principal moral conceptions. The first is the idea of a great heroic action coming in a sense from nowhere; that is, not coming from any commonplace motive; being born in the soul in naked beauty, coming with its own authority and testifying only to itself. Shaw’s agent does not act towards something, but from something. The hero dies, not because he desires heroism, but because he has it. So in this particular play the Devil’s Disciple finds that his own nature will not permit him to put the rope around another man’s neck; he has no reasons of desire, affection, or even equity; his death is a sort of divine whim. And in connection with this the dramatist introduces another favourite moral; the objection to perpetual playing upon the motive of sex. He deliberately lures the onlooker into the net of Cupid in order to tell him with salutary decision that Cupid is not there at all. Millions of melodramatic dramatists have made a man face death for the woman he loves; Shaw makes him face death for the woman he does not love — merely in order to put woman in her place. He objects to that idolatry of sexualism which makes it the fountain of all forcible enthusiasms; he dislikes the amorous drama which makes the female the only key to the male. He is Feminist in politics, but Anti-feminist in emotion. His key to most problems is, “Ne cherchez pas la femme.”
As has been observed, the incidental felicities of the play are frequent and memorable, especially those connected with the character of General Burgoyne, the real full-blooded, freethinking eighteenth century gentleman, who was much too much of an aristocrat not to be a liberal. One of the best thrusts in all the Shavian fencing matches is that which occurs when Richard Dudgeon, condemned to be hanged, asks rhetorically why he cannot be shot like a soldier. “Now there you speak like a civilian,” replies General Burgoyne. “Have you formed any conception of the condition of marksmanship in the British Army?” Excellent, too, is the passage in which his subordinate speaks of crushing the enemy in America, and Burgoyne asks him who will crush their enemies in England, snobbery and jobbery and incurable carelessness and sloth. And in one sentence towards the end, Shaw reaches a wider and more genial comprehension of mankind than he shows anywhere else; “it takes all sorts to make a world, saints as well as soldiers.” If Shaw had remembered that sentence on other occasions he would have avoided his mistake about Cæsar and Brutus. It is not only true that it takes all sorts to make a world; but the world cannot succeed without its failures. Perhaps the most doubtful point of all in the play is why it is a play for Puritans; except the hideous picture of a Calvinistic home is meant to destroy Puritanism. And indeed in this connection it is constantly necessary to fall back upon the facts of which I have spoken at the beginning of this brief study; it is necessary especially to remember that Shaw could in all probability speak of Puritanism from the inside. In that domestic circle which took him to hear Moody and Sankey, in that domestic circle which was teetotal even when it was intoxicated, in that atmosphere and society Shaw might even have met the monstrous mother in The Devil’s Disciple, the horrible old woman who declares that she has hardened her heart to hate her children, because the heart of man is desperately wicked, the old ghoul who has made one of her children an imbecile and the other an outcast. Such types do occur in small societies drunk with the dismal wine of Puritan determinism. It is possible that there were among Irish Calvinists people who denied that charity was a Christian virtue. It is possible that among Puritans there were people who thought a heart was a kind of heart disease. But it is enough to make one tear one’s hair to think that a man of genius received his first impressions in so small a corner of Europe that he could for a long time suppose that this Puritanism was current among Christian men. The question, however, need not detain us, for the batch of plays contained two others about which it is easier to speak.
The third play in order in the series called Plays for Puritans is a very charming one; Captain Brassbound’s Conversion. This also turns, as does so much of the Cæsar drama, on the idea of vanity of revenge — the idea that it is too slight and silly a thing for a man to allow to occupy