Man and Superman: A Comedy and a Philosophy - 04

It may seem a long step from Bunyan to Nietzsche; but the difference between their conclusions is purely formal. Bunyan's perception that righteousness is filthy rags, his scorn for Mr Legality in the village of Morality, his defiance of the Church as the supplanter of religion, his insistence on courage as the virtue of virtues, his estimate of the career of the conventionally respectable and sensible Worldly Wiseman as no better at bottom than the life and death of Mr Badman: all this, expressed by Bunyan in the terms of a tinker's theology, is what Nietzsche has expressed in terms of post-Darwinian, post-Schopenhaurian philosophy; Wagner in terms of polytheistic mythology; and Ibsen in terms of mid-XIX century Parisian dramaturgy. Nothing is new in these matters except their novelties: for instance, it is a novelty to call Justification by Faith "Wille," and Justification by Works "Vorstellung." The sole use of the novelty is that you and I buy and read Schopenhaur's treatise on Will and Representation when we should not dream of buying a set of sermons on Faith versus Works. At bottom the controversy is the same, and the dramatic results are the same. Bunyan makes no attempt to present his pilgrims as more sensible or better conducted than Mr Worldly Wiseman. Mr W. W.'s worst enemies, as Mr Embezzler, Mr Never-go-to-Church-on-Sunday, Mr Bad Form, Mr Murderer, Mr Burglar, Mr Co-respondent, Mr Blackmailer, Mr Cad, Mr Drunkard, Mr Labor Agitator and so forth, can read the Pilgrim's Progress without finding a word said against them; whereas the respectable people who snub them and put them in prison, such as Mr W.W. himself and his young friend Civility; Formalist and Hypocrisy; Wildhead, Inconsiderate, and Pragmatick (who were clearly young university men of good family and high feeding); that brisk lad Ignorance, Talkative, By-Ends of Fairspeech and his mother-in-law Lady Feigning, and other reputable gentlemen and citizens, catch it very severely. Even Little Faith, though he gets to heaven at last, is given to understand that it served him right to be mobbed by the brothers Faint Heart, Mistrust, and Guilt, all three recognized members of respectable society and veritable pillars of the law. The whole allegory is a consistent attack on morality and respectability, without a word that one can remember against vice and crime. Exactly what is complained of in Nietzsche and Ibsen, is it not? And also exactly what would be complained of in all the literature which is great enough and old enough to have attained canonical rank, officially or unofficially, were it not that books are admitted to the canon by a compact which confesses their greatness in consideration of abrogating their meaning; so that the reverend rector can agree with the prophet Micah as to his inspired style without being committed to any complicity in Micah's furiously Radical opinions. Why, even I, as I force myself; pen in hand, into recognition and civility, find all the force of my onslaught destroyed by a simple policy of non-resistance. In vain do I redouble the violence of the language in which I proclaim my heterodoxies. I rail at the theistic credulity of Voltaire, the amoristic superstition of Shelley, the revival of tribal soothsaying and idolatrous rites which Huxley called Science and mistook for an advance on the Pentateuch, no less than at the welter of ecclesiastical and professional humbug which saves the face of the stupid system of violence and robbery which we call Law and Industry. Even atheists reproach me with infidelity and anarchists with nihilism because I cannot endure their moral tirades. And yet, instead of exclaiming "Send this inconceivable Satanist to the stake," the respectable newspapers pith me by announcing "another book by this brilliant and thoughtful writer." And the ordinary citizen, knowing that an author who is well spoken of by a respectable newspaper must be all right, reads me, as he reads Micah, with undisturbed edification from his own point of view. It is narrated that in the eighteen-seventies an old lady, a very devout Methodist, moved from Colchester to a house in the neighborhood of the City Road, in London, where, mistaking the Hall of Science for a chapel, she sat at the feet of Charles Bradlaugh for many years, entranced by his eloquence, without questioning his orthodoxy or moulting a feather of her faith. I fear I small be defrauded of my just martyrdom in the same way.

However, I am digressing, as a man with a grievance always does. And after all, the main thing in determining the artistic quality of a book is not the opinions it propagates, but the fact that the writer has opinions. The old lady from Colchester was right to sun her simple soul in the energetic radiance of Bradlaugh's genuine beliefs and disbeliefs rather than in the chill of such mere painting of light and heat as elocution and convention can achieve. My contempt for belles lettres, and for amateurs who become the heroes of the fanciers of literary virtuosity, is not founded on any illusion of mind as to the permanence of those forms of thought (call them opinions) by which I strive to communicate my bent to my fellows. To younger men they are already outmoded; for though they have no more lost their logic than an eighteenth century pastel has lost its drawing or its color, yet, like the pastel, they grow indefinably shabby, and will grow shabbier until they cease to count at all, when my books will either perish, or, if the world is still poor enough to want them, will have to stand, with Bunyan's, by quite amorphous qualities of temper and energy. With this conviction I cannot be a bellettrist. No doubt I must recognize, as even the Ancient Mariner did, that I must tell my story entertainingly if I am to hold the wedding guest spellbound in spite of the siren sounds of the loud bassoon. But "for art's sake" alone I would not face the toil of writing a single sentence. I know that there are men who, having nothing to say and nothing to write, are nevertheless so in love with oratory and with literature that they keep desperately repeating as much as they can understand of what others have said or written aforetime. I know that the leisurely tricks which their want of conviction leaves them free to play with the diluted and misapprehended message supply them with a pleasant parlor game which they call style. I can pity their dotage and even sympathize with their fancy. But a true original style is never achieved for its own sake: a man may pay from a shilling to a guinea, according to his means, to see, hear, or read another man's act of genius; but he will not pay with his whole life and soul to become a mere virtuoso in literature, exhibiting an accomplishment which will not even make money for him, like fiddle playing. Effectiveness of assertion is the Alpha and Omega of style. He who has nothing to assert has no style and can have none: he who has something to assert will go as far in power of style as its momentousness and his conviction will carry him. Disprove his assertion after it is made, yet its style remains. Darwin has no more destroyed the style of Job nor of Handel than Martin Luther destroyed the style of Giotto. All the assertions get disproved sooner or later; and so we find the world full of a magnificent debris of artistic fossils, with the matter-of-fact credibility gone clean out of them, but the form still splendid. And that is why the old masters play the deuce with our mere susceptibles. Your Royal Academician thinks he can get the style of Giotto without Giotto's beliefs, and correct his perspective into the bargain. Your man of letters thinks he can get Bunyan's or Shakespear's style without Bunyan's conviction or Shakespear's apprehension, especially if he takes care not to split his infinitives. And so with your Doctors of Music, who, with their collections of discords duly prepared and resolved or retarded or anticipated in the manner of the great composers, think they can learn the art of Palestrina from Cherubim's treatise. All this academic art is far worse than the trade in sham antique furniture; for the man who sells me an oaken chest which he swears was made in the XIII century, though as a matter of fact he made it himself only yesterday, at least does not pretend that there are any modern ideas in it, whereas your academic copier of fossils offers them to you as the latest outpouring of the human spirit, and, worst of all, kidnaps young people as pupils and persuades them that his limitations are rules, his observances dexterities, his timidities good taste, and his emptinesses purities. And when he declares that art should not be didactic, all the people who have nothing to teach and all the people who don't want to learn agree with him emphatically.

I pride myself on not being one of these susceptible: If you study the electric light with which I supply you in that Bumbledonian public capacity of mine over which you make merry from time to time, you will find that your house contains a great quantity of highly susceptible copper wire which gorges itself with electricity and gives you no light whatever. But here and there occurs a scrap of intensely insusceptible, intensely resistant material; and that stubborn scrap grapples with the current and will not let it through until it has made itself useful to you as those two vital qualities of literature, light and heat. Now if I am to be no mere copper wire amateur but a luminous author, I must also be a most intensely refractory person, liable to go out and to go wrong at inconvenient moments, and with incendiary possibilities. These are the faults of my qualities; and I assure you that I sometimes dislike myself so much that when some irritable reviewer chances at that moment to pitch into me with zest, I feel unspeakably relieved and obliged. But I never dream of reforming, knowing that I must take myself as I am and get what work I can out of myself. All this you will understand; for there is community of material between us: we are both critics of life as well as of art; and you have perhaps said to yourself when I have passed your windows, "There, but for the grace of God, go I." An awful and chastening reflection, which shall be the closing cadence of this immoderately long letter from yours faithfully,

G. BERNARD SHAW. WOKING, 1903

ACT I

Roebuck Ramsden is in his study, opening the morning letters. The study, handsomely and solidly furnished, proclaims the man of means. Not a speck of dust is visible: it is clear that there are at least two housemaids and a parlormaid downstairs, and a housekeeper upstairs who does not let them spare elbow-grease. Even the top of Roebuck's head is polished: on a sunshiny day he could heliograph his orders to distant camps by merely nodding. In no other respect, however, does he suggest the military man. It is in active civil life that men get his broad air of importance, his dignified expectation of deference, his determinate mouth disarmed and refined since the hour of his success by the withdrawal of opposition and the concession of comfort and precedence and power. He is more than a highly respectable man: he is marked out as a president of highly respectable men, a chairman among directors, an alderman among councillors, a mayor among aldermen. Four tufts of iron-grey hair, which will soon be as white as isinglass, and are in other respects not at all unlike it, grow in two symmetrical pairs above his ears and at the angles of his spreading jaws. He wears a black frock coat, a white waistcoat (it is bright spring weather), and trousers, neither black nor perceptibly blue, of one of those indefinitely mixed hues which the modern clothier has produced to harmonize with the religions of respectable men. He has not been out of doors yet to-day; so he still wears his slippers, his boots being ready for him on the hearthrug. Surmising that he has no valet, and seeing that he has no secretary with a shorthand notebook and a typewriter, one meditates on how little our great burgess domesticity has been disturbed by new fashions and methods, or by the enterprise of the railway and hotel companies which sell you a Saturday to Monday of life at Folkestone as a real gentleman for two guineas, first class fares both ways included.

How old is Roebuck? The question is important on the threshold of a drama of ideas; for under such circumstances everything depends on whether his adolescence belonged to the sixties or to the eighties. He was born, as a matter of fact, in 1839, and was a Unitarian and Free Trader from his boyhood, and an Evolutionist from the publication of the Origin of Species. Consequently he has always classed himself as an advanced thinker and fearlessly outspoken reformer.

Sitting at his writing table, he has on his right the windows giving on Portland Place. Through these, as through a proscenium, the curious spectator may contemplate his profile as well as the blinds will permit. On his left is the inner wall, with a stately bookcase, and the door not quite in the middle, but somewhat further from him. Against the wall opposite him are two busts on pillars: one, to his left, of John Bright; the other, to his right, of Mr Herbert Spencer. Between them hang an engraved portrait of Richard Cobden; enlarged photographs of Martineau, Huxley, and George Eliot; autotypes of allegories by Mr G.F. Watts (for Roebuck believed in the fine arts with all the earnestness of a man who does not understand them), and an impression of Dupont's engraving of Delaroche's Beaux Artes hemicycle, representing the great men of all ages. On the wall behind him, above the mantelshelf, is a family portrait of impenetrable obscurity.

A chair stands near the writing table for the convenience of business visitors. Two other chairs are against the wall between the busts.

A parlormaid enters with a visitor's card. Roebuck takes it, and nods, pleased. Evidently a welcome caller.

RAMSDEN. Show him up.

The parlormaid goes out and returns with the visitor.

THE MAID. Mr Robinson.

Mr Robinson is really an uncommonly nice looking young fellow. He must, one thinks, be the jeune premier; for it is not in reason to suppose that a second such attractive male figure should appear in one story. The slim shapely frame, the elegant suit of new mourning, the small head and regular features, the pretty little moustache, the frank clear eyes, the wholesome bloom and the youthful complexion, the well brushed glossy hair, not curly, but of fine texture and good dark color, the arch of good nature in the eyebrows, the erect forehead and neatly pointed chin, all announce the man who will love and suffer later on. And that he will not do so without sympathy is guaranteed by an engaging sincerity and eager modest serviceableness which stamp him as a man of amiable nature. The moment he appears, Ramsden's face expands into fatherly liking and welcome, an expression which drops into one of decorous grief as the young man approaches him with sorrow in his face as well as in his black clothes. Ramsden seems to know the nature of the bereavement. As the visitor advances silently to the writing table, the old man rises and shakes his hand across it without a word: a long, affectionate shake which tells the story of a recent sorrow common to both.

RAMSDEN. [concluding the handshake and cheering up] Well, well, Octavius, it's the common lot. We must all face it someday. Sit down.

Octavius takes the visitor's chair. Ramsden replaces himself in his own.

OCTAVIUS. Yes: we must face it, Mr Ramsden. But I owed him a great deal. He did everything for me that my father could have done if he had lived.

RAMSDEN. He had no son of his own, you see.

OCTAVIUS. But he had daughters; and yet he was as good to my sister as to me. And his death was so sudden! I always intended to thank him—to let him know that I had not taken all his care of me as a matter of course, as any boy takes his father's care. But I waited for an opportunity and now he is dead—dropped without a moment's warning. He will never know what I felt. [He takes out his handkerchief and cries unaffectedly].

RAMSDEN. How do we know that, Octavius? He may know it: we cannot tell. Come! Don't grieve. [Octavius masters himself and puts up his handkerchief]. That's right. Now let me tell you something to console you. The last time I saw him—it was in this very room—he said to me: "Tavy is a generous lad and the soul of honor; and when I see how little consideration other men get from their sons, I realize how much better than a son he's been to me." There! Doesn't that do you good?

OCTAVIUS. Mr Ramsden: he used to say to me that he had met only one man in the world who was the soul of honor, and that was Roebuck Ramsden.

RAMSDEN. Oh, that was his partiality: we were very old friends, you know. But there was something else he used to say about you. I wonder whether I ought to tell you or not!

OCTAVIUS. You know best.

RAMSDEN. It was something about his daughter.

OCTAVIUS. [eagerly] About Ann! Oh, do tell me that, Mr Ramsden.

RAMSDEN. Well, he said he was glad, after all, you were not his son, because he thought that someday Annie and you—[Octavius blushes vividly]. Well, perhaps I shouldn't have told you. But he was in earnest.

OCTAVIUS. Oh, if only I thought I had a chance! You know, Mr Ramsden, I don't care about money or about what people call position; and I can't bring myself to take an interest in the business of struggling for them. Well, Ann has a most exquisite nature; but she is so accustomed to be in the thick of that sort of thing that she thinks a man's character incomplete if he is not ambitious. She knows that if she married me she would have to reason herself out of being ashamed of me for not being a big success of some kind.

RAMSDEN. [Getting up and planting himself with his back to the fireplace] Nonsense, my boy, nonsense! You're too modest. What does she know about the real value of men at her age? [More seriously] Besides, she's a wonderfully dutiful girl. Her father's wish would be sacred to her. Do you know that since she grew up to years of discretion, I don't believe she has ever once given her own wish as a reason for doing anything or not doing it. It's always "Father wishes me to," or "Mother wouldn't like it." It's really almost a fault in her. I have often told her she must learn to think for herself.

OCTAVIUS. [shaking his head] I couldn't ask her to marry me because her father wished it, Mr Ramsden.

RAMSDEN. Well, perhaps not. No: of course not. I see that. No: you certainly couldn't. But when you win her on your own merits, it will be a great happiness to her to fulfil her father's desire as well as her own. Eh? Come! you'll ask her, won't you?

OCTAVIUS. [with sad gaiety] At all events I promise you I shall never ask anyone else.

RAMSDEN. Oh, you shan't need to. She'll accept you, my boy—although [here he suddenly becomes very serious indeed] you have one great drawback.

OCTAVIUS. [anxiously] What drawback is that, Mr Ramsden? I should rather say which of my many drawbacks?