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It seemed to be the police-officer who had said so; for it was he who replied, Yes! It was he, too, who finally took me by the arm, and walked me before him through the streets, into a whitewashed room in a bare building, where I had a chair to sit in, a table to sit at, an iron bedstead and good mattress to lie upon, and a rug and blanket to cover me. Where I had enough to eat too, and was shown how to clean the tin porringer in which it was conveyed to me, until it was as good as a looking-glass. Here, likewise, I was put in a bath, and had new clothes brought to me; and my old rags were burnt, and I was camphored and vinegared and disinfected in a variety of ways.

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 C?sar and Cleopatra; Shakespeare wrote Antony and Cleopatra and also Julius C?sar. 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 is on the wrong side in politics. Of the actual problem of public and private morality, as it was presented to Brutus, he takes actually no notice at all. He can write the most energetic and outspoken of propaganda plays; but he cannot rise to a problem play. He cannot really divide his mind and let the two parts speak independently to each other. He has never, so to speak, actually split his head in two; though I daresay there are many other people who are willing to do it for him.

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There must be some sense in every popular prejudice, even about foreigners. And the English people certainly have somehow got an impression and a tradition that the Irishman is genial, unreasonable, and sentimental. This legend of the tender, irresponsible Paddy has two roots; there are two elements in the Irish which made the mistake possible. First, the very logic of the Irishman makes him regard war or revolution as extra-logical, an ultima ratio which is beyond reason. When fighting a powerful enemy he no more worries whether all his charges are exact or all his attitudes dignified than a soldier worries whether a cannon-ball is shapely or a plan of campaign picturesque. He is aggressive; he attacks. He seems merely to be rowdy in Ireland when he is really carrying the war into Africa—or England. A Dublin tradesman printed his name and trade in archaic Erse on his cart. He knew that hardly anybody could read it; he did it to annoy. In his position I think he was quite right. When one is oppressed it is a mark of chivalry to hurt oneself in order to hurt the oppressor. But the English (never having had a real revolution since the Middle Ages) find it very hard to understand this steady passion for being a nuisance, and mistake it for mere whimsical impulsiveness and folly. When an Irish member holds up the whole business of the House of Commons by talking of his bleeding country for five or six hours, the simple English members suppose that he is a sentimentalist. The truth is that he is a scornful realist who alone remains unaffected by the sentimentalism of the House of Commons. The Irishman is neither poet enough nor snob enough to be swept away by those smooth social and historical tides and tendencies which carry Radicals and Labour members comfortably off their feet. He goes on asking for a thing because he wants it; and he tries really to hurt his enemies because they are his enemies. This is the first of the queer confusions which make the hard Irishman look soft. He seems to us wild and unreasonable because he is really much too reasonable to be anything but fierce when he is fighting.

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Bernard Shaw is not a democrat; but he is a splendid republican. The nuance of difference between those terms precisely depicts him. And there is after all a good deal of dim democracy in England, in the sense that there is much of a blind sense of brotherhood, and nowhere more than among old-fashioned and even reactionary people. But a republican is a rare bird, and a noble one. Shaw is a republican in the literal and Latin sense; he cares more for the Public Thing than for any private thing. The interest of the State is with him a sincere thirst of the soul, as it was in the little pagan cities. Now this public passion, this clean appetite for order and equity, had fallen to a lower ebb, had more nearly disappeared altogether, during Shaw’s earlier epoch than at any other time. Individualism of the worst type was on the top of the wave; I mean artistic individualism, which is so much crueller, so much blinder and so much more irrational even than commercial individualism. The decay of society was praised by artists as the decay of a corpse is praised by worms. The ?sthete was all receptiveness, like the flea. His only affair in this world was to feed on its facts and colours, like a parasite upon blood. The ego was the all; and the praise of it was enunciated in madder and madder rhythms by poets whose Helicon was absinthe and whose Pegasus was the nightmare. This diseased pride was not even conscious of a public interest, and would have found all political terms utterly tasteless and insignificant. It was no longer a question of one man one vote, but of one man one universe.

‘He had a grandfather at Birmingham, this young boy, who is just dead too,’ said Mr. Hawkyard.

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This is the first and finest item of the original Bernard Shaw creed: that if reason says that life is irrational, life must be content to reply that reason is lifeless; life is the primary thing, and if reason impedes it, then reason must be trodden down into the mire amid the most abject superstitions. In the ordinary sense it would be specially absurd to suggest that Shaw desires man to be a mere animal. For that is always associated with lust or incontinence; and Shaw’s ideals are strict, hygienic, and even, one might say, old-maidish. But there is a mystical sense in which one may say literally that Shaw desires man to be an animal. That is, he desires him to cling first and last to life, to the spirit of animation, to the thing which is common to him and the birds and plants. Man should have the blind faith of a beast: he should be as mystically immutable as a cow, and as deaf to sophistries as a fish. Shaw does not wish him to be a philosopher or an artist; he does not even wish him to be a man, so much as he wishes him to be, in this holy sense, an animal. He must follow the flag of life as fiercely from conviction as all other creatures follow it from instinct.

The two important plays that he has since given us are The Doctor’s Dilemma and Getting Married. The first is as regards its most amusing and effective elements a throw-back to his old game of guying the men of science. It was a very good game, and he was an admirable player. The actual story of the Doctor’s Dilemma itself seems to me less poignant and important than the things with which Shaw had lately been dealing. First of all, as has been said, Shaw has neither the kind of justice nor the kind of weakness that goes to make a true problem. We cannot feel the Doctor’s Dilemma, because we cannot really fancy Bernard Shaw being in a dilemma. His mind is both fond of abruptness and fond of finality; he always makes up his mind when he knows the facts and sometimes before. Moreover, this particular problem (though Shaw is certainly, as we shall see, nearer to pure doubt about it than about anything else) does not strike the critic as being such an exasperating problem after all. An artist of vast power and promise, who is also a scamp of vast profligacy and treachery, has a chance of life if specially treated for a special disease. The modern doctors (and even the modern dramatist) are in doubt whether he should be specially favoured because he is ?sthetically important or specially disregarded because he is ethically anti-social. They see-saw between the two despicable modern doctrines, one that geniuses should be worshipped like idols and the other that criminals should be merely wiped out like germs. That both clever men and bad men ought to be treated like men does not seem to occur to them. As a matter of fact, in these affairs of life and death one never does think of such distinctions. Nobody does shout out at sea, “Bad citizen overboard!” I should recommend the doctor in his dilemma to do exactly what I am sure any decent doctor would do without any dilemma at all: to treat the man simply as a man, and give him no more and no less favour than he would to anybody else. In short, I am sure a practical physician would drop all these visionary, unworkable modern dreams about type and criminology and go back to the plain business-like facts of the French Revolution and the Rights of Man.

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