The Thoughts and Studies of G. Bernard Shaw: Personal Letters, Articles, Lectures & Essays. GEORGE BERNARD SHAW
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Название: The Thoughts and Studies of G. Bernard Shaw: Personal Letters, Articles, Lectures & Essays

Автор: GEORGE BERNARD SHAW

Издательство: Bookwire

Жанр: Языкознание

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isbn: 9788027230686

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СКАЧАТЬ to acquire the art of continually persuading the audience that it is going to happen presently. When he can stab people to the heart by shewing them the meanness or cruelty of something they did yesterday and intend to do tomorrow, all the old tricks to catch and hold their attention become the silliest of superfluities. The play called The Murder of Gonzago, which Hamlet makes the players act before his uncle, is artlessly constructed; but it produces a greater effect on Claudius than the Œdipus of Sophocles, because it is about himself. The writer who practises the art of Ibsen therefore discards all the old tricks of preparation, catastrophe, dénouement, and so forth without thinking about it, just as a modern rifleman never dreams of providing himself with powder horns, percussion caps, and wads: indeed he does not know the use of them. Ibsen substituted a terrible art of sharpshooting at the audience, trapping them, fencing with them, aiming always at the sorest spot in their consciences. Never mislead an audience, was an old rule. But the new school will trick the spectator into forming a meanly false judgment, and then convict him of it in the next act, often to his grievous mortification. When you despise something you ought to take off your hat to, or admire and imitate something you ought to loathe, you cannot resist the dramatist who knows how to touch these morbid spots in you and make you see that they are morbid. The dramatist knows that as long as he is teaching and saving his audience, he is as sure of their strained attention as a dentist is, or the Angel of the Annunciation. And though he may use all the magic of art to make you forget the pain he causes you or to enhance the joy of the hope and courage he awakens, he is never occupied in the old work of manufacturing interest and expectation with materials that have neither novelty, significance, nor relevance to the experience or prospects of the spectators.

      Hence a cry has arisen that the postIbsen play is not a play, and that its technique, not being the technique described by Aristotle, is not a technique at all. I will not enlarge on this: the fun poked at my friend Mr. A. B. Walkley in the prologue of Fanny’s First Play need not be repeated here. But I may remind him that the new technique is new only on the modem stage. It has been used by preachers and orators ever since speech was invented. It is the technique of playing upon the human conscience; and it has been practised by the playwright whenever the playwright has been capable of it. Rhetoric, irony, argument, paradox, epigram, parable, the rearrangement of haphazard facts into orderly and intelligent situations: these are both the oldest and the newest arts of the drama; and your plot construction and art of preparation are only the tricks of theatrical talent and the shifts of moral sterility, not the weapons of dramatic genius. In the theatre of Ibsen we are not flattered spectators killing an idle hour with an ingenious and amusing entertainment: we are “guilty creatures sitting at a play”; and the technique of pastime is no more applicable than at a murder trial.

      The technical novelties of the Ibsen and postIbsen plays are, then: first, the introduction of the discussion and its development until it so overspreads and interpenetrates the action that it finally assimilates it, making play and discussion practically identical; and, second, as a consequence of making the spectators themselves the persons of the drama, and the incidents of their own lives its incidents, the disuse of the old stage tricks by which audiences had to be induced to take an interest in unreal people and improbable circumstances, and the substitution of a forensic technique of recrimination, disillusion, and penetration through ideals to the truth, with a free use of all the rhetorical and lyrical arts of the orator, the preacher, the pleader, and the rhapsodist.

      NEEDED: AN IBSEN THEATRE

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      It must now be plain to my readers that the doctrine taught by Ibsen can never be driven home from the stage whilst his plays are presented to us in haphazard order at the commercial theatres. Indeed our commercial theatres are so well aware of this that they have from the first regarded Ibsen as hopelessly uncommercial: he might as well never have lived as far as they are concerned. Even the new advanced theatres which now deal freely with what I have called post-Ibsenist plays hardly meddle with him. Had it not been for the great national service disinterestedly rendered by Mr. William Archer in giving us a complete translation of Ibsen’s plays (a virtually unremunerated public service which I hope the State will recognize fitly), Ibsen would be less known in England than Swedenborg. By losing his vital contribution to modern thought we are losing ground relatively to the countries which, like Germany, have made his works familiar to their playgoers. But even in Germany Ibsen’s meaning is seen only by glimpses. What we need is a theatre devoted primarily to Ibsen as the Bayreuth Festspielhaus is devoted to Wagner. I have shewn how the plays, as they succeed one another, are parts of a continuous discussion; how the difficulty left by one is dealt with in the next; how Mrs. Alving is a reply to your hasty remark that Nora Helmer ought to be ashamed of herself for leaving her husband; how Gregers Werle warns you not to be as great a fool in your admiration of Lona Hessel as of Patient Grisel. The plays should, like Wagner’s Ring, be performed in cycles; so that Ibsen may hunt you down from position to position until you are finally cornered.

      The larger truth of the matter is that modem European literature and music now form a Bible far surpassing in importance to us the ancient Hebrew Bible that has served us so long. The notion that inspiration is something that happened thousands of years ago, and was then finished and done with, never to occur again: in other words, the theory that God retired from business at that period and has not since been heard from, is as silly as it is blasphemous. He who does not believe that revelation is continuous does not believe in revelation at all, however familiar his parrot’s tongue and pewsleepy ear may be with the word. There comes a time when the formula “Also sprach Zarathustra” succeeds to the formula “Thus saith the Lord,” and when the parable of the doll’s house is more to our purpose than the parable of the prodigal son. When Bunyan published The Pilgrim’s Progress, his first difficulty was with the literal people who said, “There is no such individual in the directory as Christian, and no such place in the gazetteer as the City of Destruction: therefore you are a liar.” Bunyan replied by citing the parables: asking, in effect, whether the story of the wise and foolish virgins is also a lie. A couple of centuries or so later, when I myself wrote a play for the Salvation Army to shew them that the dramatic method might be used for their gospel as effectively as the lyric or orchestral method, I was told that unless I could guarantee that the persons in my play actually existed, and the incidents had actually occurred, I, like Bunyan, would be regarded by the elderly soldiers in the army as no better than Ananias. As it was useless for me to try to make these simple souls understand that in real life truth is revealed by parables and falsehood supported by facts, I had to leave the army to its oratorical metaphors and to its popular songs about heartbroken women waiting for the footsteps of their drunken husbands, and hearing instead the joyous step of the converted man whose newly found salvation will dry all their tears. I had not the heart to suggest that these happy pairs were as little authentic as The Second Mrs. Tanqueray; for I spied behind the army’s confusion of truth with mere fact the old doubt whether anything good can come out of the theatre, a doubt as inveterate and neither more nor less justifiable than the doubt of our Secularists whether anything good can come out of the gospels.

      But I think Ibsen has proved the right of the drama to take scriptural rank, and his own right to canonical rank as one of the major prophets of the modern Bible. The sooner we recognize that rank and give up the idea of trying to make a fashionable entertainment of his plays the better. It ends in our not performing them at all, and remaining in barbarous and dangerous ignorance of the case against idealism. We want a frankly doctrinal theatre. There is no more reason for making a doctrinal theatre inartistic than for putting a cathedral organ out of tune: indeed all experience shews that doctrine alone nerves us to the effort called for by the greatest art. I therefore suggest that even the sciolists and voluptuaries who care for nothing in art but its luxuries and its executive feats are as strongly interested in the establishment of such a theatre as those for whom the What is always more important than the How, if only because the How cannot become really magical until such magic is indispensable to the revelation of an all-important What.

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