The Collected Articles, Lectures, Essays & Letters of George Bernard Shaw. GEORGE BERNARD SHAW
Чтение книги онлайн.
Читать онлайн книгу The Collected Articles, Lectures, Essays & Letters of George Bernard Shaw - GEORGE BERNARD SHAW страница 4
Название: The Collected Articles, Lectures, Essays & Letters of George Bernard Shaw
Автор: GEORGE BERNARD SHAW
Издательство: Bookwire
Жанр: Языкознание
isbn: 9788027202256
isbn:
But for all that I must not darken counsel. I therefore, without further apology, launch my old torpedo with the old charge in it, leaving to the new chapters at the end what I have to say about the change in the theatre since Ibsen set his potent leaven to work there.
Ayot St. Lawrence, 1912-13.
PREFACE TO THE FIRST EDITION
In the spring of 1890, the Fabian Society, finding itself at a loss for a course of lectures to occupy its summer meetings, was compelled to make shift with a series of papers put forward under the general heading of Socialism in Contemporary Literature. The Fabian Essayists, strongly pressed to do “something or other,” for the most part shook their heads; but in the end Sydney Olivier consented to “take Zola”; I consented to “take Ibsen”; and Hubert Bland undertook to read all the Socialist novels of the day, an enterprise the desperate failure of which resulted in the most amusing paper of the series. William Morris, asked to read a paper on himself, flatly declined, but gave us one on Gothic Architecture. Stepniak also came to the rescue with a lecture on modern Russian fiction; and so the Society tided over the summer without having to close its doors, but also without having added anything whatever to the general stock of information on Socialism in Contemporary Literature. After this I cannot claim that my paper on Ibsen, which was duly read at the St. James’s Restaurant on the 18th July 1890, under the presidency of Mrs. Annie Besant, and which was the first form of this little book, is an original work in the sense of being the result of a spontaneous internal impulse on my part. Having purposely couched it in the most provocative terms (of which traces may be found by the curious in its present state), I did not attach much importance to the somewhat lively debate that arose upon it; and I had laid it aside as a pièce d’occasion which had served its turn, when the production of Rosmersholm at the Vaudeville Theatre by Florence Farr, the inauguration of the Independent Theatre by Mr. J. T. Grein with a performance of Ghosts, and the sensation created by the experiment of Elizabeth Robins and Marion Lea with Hedda Gabler, started a frantic newspaper controversy, in which I could see no sign of any of the disputants having ever been forced by circumstances, as I had, to make up his mind definitely as to what Ibsen’s plays meant, and to defend his view face to face with some of the keenest debaters in London. I allow due weight to the fact that Ibsen himself has not enjoyed this Fabian advantage; but I have also shewn that the existence of a discoverable and perfectly definite thesis in a poet’s work by no means depends on the completeness of his own intellectual consciousness of it. At any rate, the controversialists, whether in the abusive stage, or the apologetic stage, or the hero-worshipping stage, by no means made clear what they were abusing, or apologizing for, or going into ecstasies about; and I came to the conclusion that my explanation might as well be placed in the field until a better could be found.
With this account of the origin of the book, and a reminder that it is not a critical essay on the poetic beauties of Ibsen, but simply an exposition of Ibsenism, I offer it to my readers to make what they can of.
LONDON, June 1891.
THE TWO PIONEERS
That is, pioneers of the march to the plains of heaven (so to speak).
The second, whose eyes are in the back of his head, is the man who declares that it is wrong to do something that no one has hitherto seen any harm in.
The first, whose eyes are very longsighted and in the usual place, is the man who declares that it is right to do something hitherto regarded as infamous.
The second is treated with great respect by the army. They give him testimonials; name him the Good man; and hate him like the devil.
The first is stoned and shrieked at by the whole army. They call him all manner of opprobrious names; grudge him his bare bread and water; and secretly adore him as their savior from utter despair.
Let me take an example from life of my pioneers. Shelley was a pioneer and nothing else: he did both first and second pioneer’s work.
Now compare the effect produced by Shelley as abstinence preacher or second pioneer with that which he produced as indulgence preacher or first pioneer. For example:
SECOND PIONEER PROPOSITION: It is wrong to kill animals and eat them.
FIRST PIONEER PROPOSITION: It is not wrong to take your sister as your wife. (The curious persistence of this proposition in the higher poetry of the nineteenth century is not easy to account for now that it sounds both unimportant and oldfashioned. It is as if one said “It is not wrong to stand on one’s head.” The reply is “You may be very right; but as nobody wants to, why bother about it?” Yet I think this sensible way of treating the matter — obviously more healthy than the old morbid horror — has been produced largely by the refusal of poets like Shelley and Wagner to accept the theory of natural antipathy as the basis of the tables of Consanguinity, and by the subsequent publication of masses of evidence by sociologists, from Herbert Spencer to Westermarck, shewing that such tables are entirely conventional and that all our prohibitions have been either ignored or actually turned into positive obligations at one time or another without any shock to human instincts. The consequence is that our eyes are now opened to the practical social reasons for barring marriage between Laon and Cythna, Siegmund and Sieglinda; and the preaching of incest as something poetic in itself has lost all its morbid interest and ceased. Also we are beginning to recognize the important fact that the absence of romantic illusion as between persons brought up together, which undoubtedly exists, and which used to be mistaken for natural antipathy, cannot be depended on as between strangers, however close their consanguinity, and that any domestic or educational system which segregates the sexes produces romantic illusion, no matter how undesirable it may be. It will be seen later on in the chapter dealing with the play called Ghosts, that Ibsen took this modern view that consanguinity does not count between strangers. I have accepted it myself in my play Mrs. Warren’s Profession.)
Here the second pioneer appears as a gentle humanitarian, and the first as an unnatural corrupter of public morals and family life. So much easier is it to declare the right wrong than the wrong right in a society with a guilty conscience, to which, as to Dickens’s detective, “Any possible move is a probable move provided it’s in a wrong direction.” Just as the liar’s punishment is, not in the least that he is not believed, but that he cannot believe any one else; so a guilty society can more easily be persuaded that any apparently innocent act is guilty than that any apparently guilty act is innocent.
The English newspaper which best represented the guilty conscience of the middle class, was, when Ibsen’s plays reached England, The Daily Telegraph. If we can find that The Daily Telegraph attacked Ibsen as The Quarterly Review used to attack Shelley, it will occur to us at once that there must be something СКАЧАТЬ