one or two plain truths which quite stupid people learn at the beginning are exactly the one or two truths which Bernard Shaw may not learn even at the end. He is a daring pilgrim who has set out from the grave to find the cradle. He started from points of view which no one else was clever enough to discover, and he is at last discovering points of view which no one else was ever stupid enough to ignore. This absence of the red-hot truisms of boyhood; this sense that he is not rooted in the ancient sagacities of infancy, has, I think, a great deal to do with his position as a member of an alien minority in Ireland. He who has no real country can have no real home. The average autochthonous Irishman is close to patriotism because he is close to the earth; he is close to domesticity because he is close to the earth; he is close to doctrinal theology and elaborate ritual because he is close to the earth. In short, he is close to the heavens because he is close to the earth. But we must not expect any of these elemental and collective virtues in the man of the garrison. He cannot be expected to exhibit the virtues of a people, but only (as Ibsen would say) of an enemy of the people. Mr. Shaw has no living traditions, no schoolboy tricks, no college customs, to link him with other men. Nothing about him can be supposed to refer to a family feud or to a family joke. He does not drink toasts; he does not keep anniversaries; musical as he is I doubt if he would consent to sing. All this has something in it of a tree with its roots in the air. The best way to shorten winter is to prolong Christmas; and the only way to enjoy the sun of April is to be an April Fool. When people asked Bernard Shaw to attend the Stratford Tercentenary, he wrote back with characteristic contempt: "I do not keep my own birthday, and I cannot see why I should keep Shakespeare's." I think that if Mr. Shaw had always kept his own birthday he would be better able to understand Shakespeare's birthday – and Shakespeare's poetry.
In conjecturally referring this negative side of the man, his lack of the smaller charities of our common childhood, to his birth in the dominant Irish sect, I do not write without historic memory or reference to other cases. That minority of Protestant exiles which mainly represented Ireland to England during the eighteenth century did contain some specimens of the Irish lounger and even of the Irish blackguard; Sheridan and even Goldsmith suggest the type. Even in their irresponsibility these figures had a touch of Irish tartness and realism; but the type has been too much insisted on to the exclusion of others equally national and interesting. To one of these it is worth while to draw attention. At intervals during the eighteenth and nineteenth centuries there has appeared a peculiar kind of Irishman. He is so unlike the English image of Ireland that the English have actually fallen back on the pretence that he was not Irish at all. The type is commonly Protestant; and sometimes seems to be almost anti-national in its acrid instinct for judging itself. Its nationalism only appears when it flings itself with even bitterer pleasure into judging the foreigner or the invader. The first and greatest of such figures was Swift. Thackeray simply denied that Swift was an Irishman, because he was not a stage Irishman. He was not (in the English novelist's opinion) winning and agreeable enough to be Irish. The truth is that Swift was much too harsh and disagreeable to be English. There is a great deal of Jonathan Swift in Bernard Shaw. Shaw is like Swift, for instance, in combining extravagant fancy with a curious sort of coldness. But he is most like Swift in that very quality which Thackeray said was impossible in an Irishman, benevolent bullying, a pity touched with contempt, and a habit of knocking men down for their own good. Characters in novels are often described as so amiable that they hate to be thanked. It is not an amiable quality, and it is an extremely rare one; but Swift possessed it. When Swift was buried the Dublin poor came in crowds and wept by the grave of the broadest and most free-handed of their benefactors. Swift deserved the public tribute; but he might have writhed and kicked in his grave at the thought of receiving it. There is in G. B. S. something of the same inhumane humanity. Irish history has offered a third instance of this particular type of educated and Protestant Irishman, sincere, unsympathetic, aggressive, alone. I mean Parnell; and with him also a bewildered England tried the desperate dodge of saying that he was not Irish at all. As if any thinkable sensible snobbish law-abiding Englishman would ever have defied all the drawing-rooms by disdaining the House of Commons! Despite the difference between taciturnity and a torrent of fluency there is much in common also between Shaw and Parnell; something in common even in the figures of the two men, in the bony bearded faces with their almost Satanic self-possession. It will not do to pretend that none of these three men belong to their own nation; but it is true that they belonged to one special, though recurring, type of that nation. And they all three have this peculiar mark, that while Nationalists in their various ways they all give to the more genial English one common impression; I mean the impression that they do not so much love Ireland as hate England.
I will not dogmatise upon the difficult question as to whether there is any religious significance in the fact that these three rather ruthless Irishmen were Protestant Irishmen. I incline to think myself that the Catholic Church has added charity and gentleness to the virtues of a people which would otherwise have been too keen and contemptuous, too aristocratic. But however this may be, there can surely be no question that Bernard Shaw's Protestant education in a Catholic country has made a great deal of difference to his mind. It has affected it in two ways, the first negative and the second positive. It has affected him by cutting him off (as we have said) from the fields and fountains of his real home and history; by making him an Orangeman. And it has affected him by the particular colour of the particular religion which he received; by making him a Puritan.
In one of his numerous prefaces he says, "I have always been on the side of the Puritans in the matter of Art"; and a closer study will, I think, reveal that he is on the side of the Puritans in almost everything. Puritanism was not a mere code of cruel regulations, though some of its regulations were more cruel than any that have disgraced Europe. Nor was Puritanism a mere nightmare, an evil shadow of eastern gloom and fatalism, though this element did enter it, and was as it were the symptom and punishment of its essential error. Something much nobler (even if almost equally mistaken) was the original energy in the Puritan creed. And it must be defined with a little more delicacy if we are really to understand the attitude of G. B. S., who is the greatest of the modern Puritans and perhaps the last.
I should roughly define the first spirit in Puritanism thus. It was a refusal to contemplate God or goodness with anything lighter or milder than the most fierce concentration of the intellect. A Puritan meant originally a man whose mind had no holidays. To use his own favourite phrase, he would let no living thing come between him and his God; an attitude which involved eternal torture for him and a cruel contempt for all the living things. It was better to worship in a barn than in a cathedral for the specific and specified reason that the cathedral was beautiful. Physical beauty was a false and sensual symbol coming in between the intellect and the object of its intellectual worship. The human brain ought to be at every instant a consuming fire which burns through all conventional images until they were as transparent as glass.
This is the essential Puritan idea, that God can only be praised by direct contemplation of Him. You must praise God only with your brain; it is wicked to praise Him with your passions or your physical habits or your gesture or instinct of beauty. Therefore it is wicked to worship by singing or dancing or drinking sacramental wines or building beautiful churches or saying prayers when you are half asleep. We must not worship by dancing, drinking, building or singing; we can only worship by thinking. Our heads can praise God, but never our hands and feet. That is the true and original impulse of the Puritans. There is a great deal to be said for it, and a great deal was said for it in Great Britain steadily for two hundred years. It has gradually decayed in England and Scotland, not because of the advance of modern thought (which means nothing), but because of the slow revival of the mediæval energy and character in the two peoples. The English were always hearty and humane, and they have made up their minds to be hearty and humane in spite of the Puritans. The result is that Dickens and W. W. Jacobs have picked up the tradition of Chaucer and Robin Hood. The Scotch were always romantic, and they have made up their minds to be romantic in spite of the Puritans. The result is that Scott and Stevenson have picked up the tradition of Bruce, Blind Harry and the vagabond Scottish kings. England has become English again; Scotland has become Scottish again, in spite of the splendid incubus, the noble nightmare of Calvin. There is only one place in the British Islands where one may naturally expect to find still surviving in its fulness the fierce detachment of the true Puritan.
