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It is now partly possible to justify the Shavian method of putting the explanations before the events. I can now give a fact or two with a partial certainty at least that the reader will give to the affairs of Bernard Shaw something of the same kind of significance which they have for Bernard Shaw himself. Thus, if I had simply said that Shaw was born in Dublin the average reader might exclaim, “Ah yes—a wild Irishman, gay, emotional and untrustworthy.” The wrong note would be struck at the start. I have attempted to give some idea of what being born in Ireland meant to the man who was really born there. Now therefore for the first time I may be permitted to confess that Bernard Shaw was, like other men, born. He was born in Dublin on the 26th of July, 1856.

To that time I had never had the faintest impression of duty. I had had no knowledge whatever that there was anything lovely in this life. When I had occasionally slunk up the cellar-steps into the street, and glared in at shop-windows, I had done so with no higher feelings than we may suppose to animate a mangy young dog or wolf-cub. It is equally the fact that I had never been alone, in the sense of holding unselfish converse with myself. I had been solitary often enough, but nothing better.

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As it was what I expressly desired should be done, after yesterday’s prayer, I more than readily begged him to read it aloud. He did so; and Brother Gimblet listened with a crabbed smile.

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‘Let us offer up the sacrifice of prayer, my brothers and sisters and fellow-sinners.’ Yes; but it was I who was the sacrifice. It was our poor, sinful, worldly-minded brother here present who was wrestled for. The now-opening career of this our unawakened brother might lead to his becoming a minister of what was called ‘the church.’ That was what HE looked to. The church. Not the chapel, Lord. The church. No rectors, no vicars, no archdeacons, no bishops, no archbishops, in the chapel, but, O Lord! many such in the church. Protect our sinful brother from his love of lucre. Cleanse from our unawakened brother’s breast his sin of worldly- mindedness. The prayer said infinitely more in words, but nothing more to any intelligible effect.

The other play, Getting Married, is a point in Shaw’s career, but only as a play, not, as usual, as a heresy. It is nothing but a conversation about marriage; and one cannot agree or disagree with the view of marriage, because all views are given which are held by anybody, and some (I should think) which are held by nobody. But its technical quality is of some importance in the life of its author. It is worth consideration as a play, because it is not a play at all. It marks the culmination and completeness of that victory of Bernard Shaw over the British public, or rather over their official representatives, of which I have spoken. Shaw had fought a long fight with business men, those incredible people, who assured him that it was useless to have wit without murders, and that a good joke, which is the most popular thing everywhere else, was quite unsalable in the theatrical world. In spite of this he had conquered by his wit and his good dialogue; and by the time of which we now speak he was victorious and secure. All his plays were being produced as a matter of course in England and as a matter of the fiercest fashion and enthusiasm in America and Germany. No one who knows the nature of the man will doubt that under such circumstances his first act would be to produce his wit naked and unashamed. He had been told that he could not support a slight play by mere dialogue. He therefore promptly produced mere dialogue without the slightest play for it to support. Getting Married is no more a play than Cicero’s dialogue De Amicitia, and not half so much a play as Wilson’s Noctes Ambrosian?. But though it is not a play, it was played, and played successfully. Everyone who went into the theatre felt that he was only eavesdropping at an accidental conversation. But the conversation was so sparkling and sensible that he went on eavesdropping. This, I think, as it is the final play of Shaw, is also, and fitly, his final triumph. He is a good dramatist and sometimes even a great dramatist. But the occasions when we get glimpses of him as really a great man are on these occasions when he is utterly undramatic.

Yet by the nature of this book the account of the most important Shaw, who is the Socialist, must be also the most brief. Socialism (which I am not here concerned either to attack or defend) is, as everyone knows, the proposal that all property should be nationally owned that it may be more decently distributed. It is a proposal resting upon two principles, unimpeachable as far as they go: first, that frightful human calamities call for immediate human aid; second, that such aid must almost always be collectively organised. If a ship is being wrecked, we organise a lifeboat; if a house is on fire, we organise a blanket; if half a nation is starving, we must organise work and food. That is the primary and powerful argument of the Socialist, and everything that he adds to it weakens it. The only possible line of protest is to suggest that it is rather shocking that we have to treat a normal nation as something exceptional, like a house on fire or a shipwreck. But of such things it may be necessary to speak later. The point here is that Shaw behaved towards Socialism just as he behaved towards vegetarianism; he offered every reason except the emotional reason, which was the real one. When taxed in a Daily News discussion with being a Socialist for the obvious reason that poverty was cruel, he said this was quite wrong; it was only because poverty was wasteful. He practically professed that modern society annoyed him, not so much like an unrighteous kingdom, but rather like an untidy room. Everyone who knew him knew, of course, that he was full of a proper brotherly bitterness about the oppression of the poor. But here again he would not admit that he was anything but an Economist.

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‘Well, he left that one now here present among us to the care of a brother-sinner of his (and that brother-sinner, mind you, was a sinner of a bigger size in his time than any of you; praise the Lord!), Brother Hawkyard. Me. I got him without fee or reward, — without a morsel of myrrh, or frankincense, nor yet amber, letting alone the honeycomb, — all the learning that could be crammed into him. Has it brought him into our temple, in the spirit? No. Have we had any ignorant brothers and sisters that didn’t know round O from crooked S, come in among us meanwhile? Many. Then the angels are NOT learned; then they don’t so much as know their alphabet. And now, my friends and fellow-sinners, having brought it to that, perhaps some brother present — perhaps you, Brother Gimblet — will pray a bit for us?’

‘The —?’ I was quite at a loss.

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Mr. Shaw himself said once, “I am a typical Irishman; my family came from Yorkshire.” Scarcely anyone but a typical Irishman could have made the remark. It is in fact a bull, a conscious bull. A bull is only a paradox which people are too stupid to understand. It is the rapid summary of something which is at once so true and so complex that the speaker who has the swift intelligence to perceive it, has not the slow patience to explain it. Mystical dogmas are much of this kind. Dogmas are often spoken of as if they were signs of the slowness or endurance of the human mind. As a matter of fact, they are marks of mental promptitude and lucid impatience. A man will put his meaning mystically because he cannot waste time in putting it rationally. Dogmas are not dark and mysterious; rather a dogma is like a flash of lightning—an instantaneous lucidity that opens across a whole landscape. Of the same nature are Irish bulls; they are summaries which are too true to be consistent. The Irish make Irish bulls for the same reason that they accept Papal bulls. It is because it is better to speak wisdom foolishly, like the Saints, rather than to speak folly wisely, like the Dons.

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