60 Plays: The George Bernard Shaw Edition (Illustrated). GEORGE BERNARD SHAW

who talks about a child without feeling this paradox might just as well be talking about a merman. He has never even seen the animal. But this paradox Shaw in his intellectual simplicity cannot see; he cannot see it because it is a paradox. His only intellectual excitement is to carry one idea further and further across the world. It never occurs to him that it might meet another idea, and like the three winds in Martin Chuzzlewit, they might make a night of it. His only paradox is to pull out one thread or cord of truth longer and longer into waste and fantastic places. He does not allow for that deeper sort of paradox by which two opposite cords of truth become entangled in an inextricable knot. Still less can he be made to realise that it is often this knot which ties safely together the whole bundle of human life.

      This blindness to paradox everywhere perplexes his outlook. He cannot understand marriage because he will not understand the paradox of marriage; that the woman is all the more the house for not being the head of it. He cannot understand patriotism, because he will not understand the paradox of patriotism; that one is all the more human for not merely loving humanity. He does not understand Christianity because he will not understand the paradox of Christianity; that we can only really understand all myths when we know that one of them is true. I do not underrate him for this anti-paradoxical temper; I concede that much of his finest and keenest work in the way of intellectual purification would have been difficult or impossible without it. But I say that here lies the limitation of that lucid and compelling mind; he cannot quite understand life, because he will not accept its contradictions.

      Nor is it by any means descriptive of Shaw to call him a Socialist; in so far as that word can be extended to cover an ethical attitude. He is the least social of all Socialists; and I pity the Socialist state that tries to manage him. This anarchism of his is not a question of thinking for himself; every decent man thinks for himself; it would be highly immodest to think for anybody else. Nor is it any instinctive licence or egoism; as I have said before, he is a man of peculiarly acute public conscience. The unmanageable part of him, the fact that he cannot be conceived as part of a crowd or as really and invisibly helping a movement, has reference to another thing in him, or rather to another thing not in him.

      The great defect of that fine intelligence is a failure to grasp and enjoy the things commonly called convention and tradition; which are foods upon which all human creatures must feed frequently if they are to live. Very few modern people of course have any idea of what they are. “Convention” is very nearly the same word as “democracy.” It has again and again in history been used as an alternative word to Parliament. So far from suggesting anything stale or sober, the word convention rather conveys a hubbub; it is the coming together of men; every mob is a convention. In its secondary sense it means the common soul of such a crowd, its instinctive anger at the traitor or its instinctive salutation of the flag. Conventions may be cruel, they may be unsuitable, they may even be grossly superstitious or obscene; but there is one thing that they never are. Conventions are never dead. They are always full of accumulated emotions, the piled-up and passionate experiences of many generations asserting what they could not explain. To be inside any true convention, as the Chinese respect for parents or the European respect for children, is to be surrounded by something which whatever else it is is not leaden, lifeless or automatic, something which is taut and tingling with vitality at a hundred points, which is sensitive almost to madness and which is so much alive that it can kill. Now Bernard Shaw has always made this one immense mistake (arising out of that bad progressive education of his), the mistake of treating convention as a dead thing; treating it as if it were a mere physical environment like the pavement or the rain. Whereas it is a result of will; a rain of blessings and a pavement of good intentions. Let it be remembered that I am not discussing in what degree one should allow for tradition; I am saying that men like Shaw do not allow for it at all. If Shaw had found in early life that he was contradicted by Bradshaw’s Railway Guide or even by the Encyclopædia Britannica, he would have felt at least that he might be wrong. But if he had found himself contradicted by his father and mother, he would have thought it all the more probable that he was right. If the issue of the last evening paper contradicted him he might be troubled to investigate or explain. That the human tradition of two thousand years contradicted him did not trouble him for an instant. That Marx was not with him was important. That Man was not with him was an irrelevant prehistoric joke. People have talked far too much about the paradoxes of Bernard Shaw. Perhaps his only pure paradox is this almost unconscious one; that he has tended to think that because something has satisfied generations of men it must be untrue.

      Shaw is wrong about nearly all the things one learns early in life and while one is still simple. Most human beings start with certain facts of psychology to which the rest of life must be somewhat related. For instance, every man falls in love; and no man falls into free love. When he falls into that he calls it lust, and is always ashamed of it even when he boasts of it. That there is some connection between a love and a vow nearly every human being knows before he is eighteen. That there is a solid and instinctive connection between the idea of sexual ecstasy and the idea of some sort of almost suicidal constancy, this I say is simply the first fact in one’s own psychology; boys and girls know it almost before they know their own language. How far it can be trusted, how it can best be dealt with, all that is another matter. But lovers lust after constancy more than after happiness; if you are in any sense prepared to give them what they ask, then what they ask, beyond all question, is an oath of final fidelity. Lovers may be lunatics; lovers may be children; lovers may be unfit for citizenship and outside human argument; you can take up that position if you will. But lovers do not only desire love; they desire marriage. The root of legal monogamy does not lie (as Shaw and his friends are for ever drearily asserting) in the fact that the man is a mere tyrant and the woman a mere slave. It lies in the fact that if their love for each other is the noblest and freest love conceivable, it can only find its heroic expression in both becoming slaves. I only mention this matter here as a matter which most of us do not need to be taught; for it was the first lesson of life. In after years we may make up what code or compromise about sex we like; but we all know that constancy, jealousy, and the personal pledge are natural and inevitable in sex; we do not feel any surprise when we see them either in a murder or in a valentine. We may or may not see wisdom in early marriages; but we know quite well that wherever the thing is genuine at all, early loves will mean early marriages. But Shaw had not learnt about this tragedy of the sexes, what the rustic ballads of any country on earth would have taught him. He had not learnt, what universal common sense has put into all the folklore of the earth, that love cannot be thought of clearly for an instant except as monogamous. The old English ballads never sing the praises of “lovers.” They always sing the praises of “true lovers,” and that is the final philosophy of the question.

      The same is true of Mr. Shaw’s refusal to understand the love of the land either in the form of patriotism or of private ownership. It is the attitude of an Irishman cut off from the soil of Ireland, retaining the audacity and even cynicism of the national type, but no longer fed from the roots with its pathos or its experience.

      This broader and more brotherly rendering of convention must be applied particularly to the conventions of the drama; since that is necessarily the most democratic of all the arts. And it will be found generally that most of the theatrical conventions rest on a real artistic basis. The Greek Unities, for instance, were not proper objects of the meticulous and trivial imitation of Seneca or Gabriel Harvey. But still less were they the right objects for the equally trivial and far more vulgar impatience of men like Macaulay. That a tale should, if possible, be told of one place or one day or a manageable number of characters is an ideal plainly rooted in an æsthetic instinct. But if this be so with the classical drama, it is yet more certainly so with romantic drama, against the somewhat decayed dignity of which Bernard Shaw was largely in rebellion. There was one point in particular upon which the Ibsenites claimed to have reformed the romantic convention which is worthy of special allusion.

      Shaw and all the other Ibsenites were fond of insisting that a defect in the romantic drama was its tendency to end with wedding-bells. Against this they set the modern drama of middleage, the drama which described marriage itself instead of its poetic preliminaries. Now if Bernard Shaw had been more patient with popular tradition, more prone to think that there might be some sense in its survival, he might have seen this particular problem much more clearly. The old playwrights have left us plenty of plays of marriage