made no pretence of telling even the little that there is to tell. Those who regard him as a mere self-advertising egotist may be surprised to hear that there is perhaps no man of whose private life less could be positively said by an outsider. Even those who know him can make little but a conjecture of what has lain behind this splendid stretch of intellectual self-expression; I only make my conjecture like the rest. I think that the first great turning-point in Shaw’s life (after the early things of which I have spoken, the taint of drink in the teetotal home, or the first fight with poverty) was the deadly illness which fell upon him, at the end of his first flashing career as a Saturday Reviewer. I know it would goad Shaw to madness to suggest that sickness could have softened him. That is why I suggest it. But I say for his comfort that I think it hardened him also; if that can be called hardening which is only the strengthening of our souls to meet some dreadful reality. At least it is certain that the larger spiritual ambitions, the desire to find a faith and found a church, come after that time. I also mention it because there is hardly anything else to mention; his life is singularly free from landmarks, while his literature is so oddly full of surprises. His marriage to Miss Payne-Townsend, which occurred not long after his illness, was one of those quite successful things which are utterly silent. The placidity of his married life may be sufficiently indicated by saying that (as far as I can make out) the most important events in it were rows about the Executive of the Fabian Society. If such ripples do not express a still and lake-like life, I do not know what would. Honestly, the only thing in his later career that can be called an event is the stand made by Shaw at the Fabians against the sudden assault of Mr. H. G. Wells, which, after scenes of splendid exasperations, ended in Wells’ resignation. There was another slight ruffling of the calm when Bernard Shaw said some quite sensible things about Sir Henry Irving. But on the whole we confront the composure of one who has come into his own.
The method of his life has remained mostly unchanged. And there is a great deal of method in his life; I can hear some people murmuring something about method in his madness. He is not only neat and businesslike; but, unlike some literary men I know, does not conceal the fact. Having all the talents proper to an author, he delights to prove that he has also all the talents proper to a publisher; or even to a publisher’s clerk. Though many looking at his light brown clothes would call him a Bohemian, he really hates and despises Bohemianism; in the sense that he hates and despises disorder and uncleanness and irresponsibility. All that part of him is peculiarly normal and efficient. He gives good advice; he always answers letters, and answers them in a decisive and very legible hand. He has said himself that the only educational art that he thinks important is that of being able to jump off tram-cars at the proper moment. Though a rigid vegetarian, he is quite regular and rational in his meals; and though he detests sport, he takes quite sufficient exercise. While he has always made a mock of science in theory, he is by nature prone to meddle with it in practice. He is fond of photographing, and even more fond of being photographed. He maintained (in one of his moments of mad modernity) that photography was a finer thing than portrait-painting, more exquisite and more imaginative; he urged the characteristic argument that none of his own photographs were like each other or like him. But he would certainly wash the chemicals off his hands the instant after an experiment; just as he would wash the blood off his hands the instant after a Socialist massacre. He cannot endure stains or accretions; he is of that temperament which feels tradition itself to be a coat of dust; whose temptation it is to feel nothing but a sort of foul accumulation or living disease even in the creeper upon the cottage or the moss upon the grave. So thoroughly are his tastes those of the civilised modern man that if it had not been for the fire in him of justice and anger he might have been the most trim and modern among the millions whom he shocks: and his bicycle and brown hat have been no menace in Brixton. But God sent among those suburbans one who was a prophet as well as a sanitary inspector. He had every qualification for living in a villa — except the necessary indifference to his brethren living in pigstyes. But for the small fact that he hates with a sickening hatred the hypocrisy and class cruelty, he would really accept and admire the bathroom and the bicycle and asbestos-stove, having no memory of rivers or of roaring fires. In these things, like Mr. Straker, he is the New Man. But for his great soul he might have accepted modern civilisation; it was a wonderful escape. This man whom men so foolishly call crazy and anarchic has really a dangerous affinity to the fourth-rate perfections of our provincial and Protestant civilisation. He might even have been respectable if he had had less selfrespect.
His fulfilled fame and this tone of repose and reason in his life, together with the large circle of his private kindness and the regard of his fellow-artists, should permit us to end the record in a tone of almost patriarchal quiet. If I wished to complete such a picture I could add many touches: that he has consented to wear evening dress; that he has supported the Times Book Club; and that his beard has turned grey; the last to his regret, as he wanted it to remain red till they had completed colour-photography. He can mix with the most conservative statesmen; his tone grows continuously more gentle in the matter of religion. It would be easy to end with the lion lying down with the lamb, the wild Irishman tamed or taming everybody, Shaw reconciled to the British public as the British public is certainly largely reconciled to Shaw.
But as I put these last papers together, having finished this rude study, I hear a piece of news. His latest play, The Showing Up of Blanco Posnet, has been forbidden by the Censor. As far as I can discover, it has been forbidden because one of the characters professes a belief in God and states his conviction that God has got him. This is wholesome; this is like one crack of thunder in a clear sky. Not so easily does the prince of this world forgive. Shaw’s religious training and instinct is not mine, but in all honest religion there is something that is hateful to the prosperous compromise of our time. You are free in our time to say that God does not exist; you are free to say that He exists and is evil; you are free to say (like poor old Renan) that He would like to exist if He could. You may talk of God as a metaphor or a mystification; you may water Him down with gallons of long words, or boil Him to the rags of metaphysics; and it is not merely that nobody punishes, but nobody protests. But if you speak of God as a fact, as a thing like a tiger, as a reason for changing one’s conduct, then the modern world will stop you somehow if it can. We are long past talking about whether an unbeliever should be punished for being irreverent. It is now thought irreverent to be a believer. I end where I began: it is the old Puritan in Shaw that jars the modern world like an electric shock. That vision with which I meant to end, that vision of culture and commonsense, of red brick and brown flannel, of the modern clerk broadened enough to embrace Shaw and Shaw softened enough to embrace the clerk, all that vision of a new London begins to fade and alter. The red brick begins to burn red-hot; and the smoke from all the chimneys has a strange smell. I find myself back in the fumes in which I started…. Perhaps I have been misled by small modernities. Perhaps what I have called fastidiousness is a divine fear. Perhaps what I have called coldness is a predestinate and ancient endurance. The vision of the Fabian villas grows fainter and fainter, until I see only a void place across which runs Bunyan’s Pilgrim with his fingers in his ears.
Bernard Shaw has occupied much of his life in trying to elude his followers. The fox has enthusiastic followers, and Shaw seems to regard his in much the same way. This man whom men accuse of bidding for applause seems to me to shrink even from assent. If you agree with Shaw he is very likely to contradict you; I have contradicted Shaw throughout, that is why I come at last almost to agree with him. His critics have accused him of vulgar self-advertisement; in his relation to his followers he seems to me rather marked with a sort of mad modesty. He seems to wish to fly from agreement, to have as few followers as possible. All this reaches back, I think, to the three roots from which this meditation grew. It is partly the mere impatience and irony of the Irishman. It is partly the thought of the Calvinist that the host of God should be thinned rather than thronged; that Gideon must reject soldiers rather than recruit them. And it is partly, alas, the unhappy Progressive trying to be in front of his own religion, trying to destroy his own idol and even to desecrate his own tomb. But from whatever causes, this furious escape from popularity has involved Shaw in some perversities and refinements which are almost mere insincerities, and which make it necessary to disentangle the good he has done from the evil in this dazzling course. I will attempt some summary by stating the three things in which his influence seems to me thoroughly good and the three in which it seems bad. But for the pleasure of ending on the finer note I will speak first of those that seem bad.