Let him beware of saying to himself, "I will gird up my loins and write a play. Shall it be a Phaedra, or a Semiramis, or a Sappho, or a Cleopatra? A Julian, or an Attila, or a Savanarola, or a Cromwell?" A drama conceived in this reach-me-down fashion will scarcely have the breath of life in it. If, on the other hand, in the course of his legendary, romantic, or historical reading, some character should take hold upon his imagination and demand to be interpreted, or some episode should, as it were, startle him by putting on vivid dramatic form before his mind's eye, then let him by all means yield to the inspiration, and try to mould the theme into a drama. The real labour of creation will still lie before him; but he may face it with the hope of producing a live play, not a long-drawn rhetorical anachronism, whether of the rotund or of the spasmodic type.
CHAPTER III
DRAMATIC AND UNDRAMATIC
It may be well, at this point, to consider for a little what we mean when we use the term "dramatic." We shall probably not arrive at any definition which can be applied as an infallible touchstone to distinguish the dramatic from the undramatic. Perhaps, indeed, the upshot may rather be to place the student on his guard against troubling too much about the formal definitions of critical theorists.
The orthodox opinion of the present time is that which is generally associated with the name of the late Ferdinand Brunetière. "The theatre in general," said that critic, "is nothing but the place for the development of the human will, attacking the obstacles opposed to it by destiny, fortune, or circumstances." And again: "Drama is a representation of the will of man in conflict with the mysterious powers or natural forces which limit and belittle us; it is one of us thrown living upon the stage, there to struggle against fatality, against social law, against one of his fellow-mortals, against himself, if need be, against the ambitions, the interests, the prejudices, the folly, the malevolence of those who surround him."[14]
The difficulty about this definition is that, while it describes the matter of a good many dramas, it does not lay down any true differentia--any characteristic common to all drama, and possessed by no other form of fiction. Many of the greatest plays in the world can with difficulty be brought under the formula, while the majority of romances and other stories come under it with ease. Where, for instance, is the struggle in the Agamemnon? There is no more struggle between Clytemnestra and Agamemnon than there is between the spider and the fly who walks into his net. There is not even a struggle in Clytemnestra's mind. Agamemnon's doom is sealed from the outset, and she merely carries out a pre-arranged plot. There is contest indeed in the succeeding plays of the trilogy; but it will scarcely be argued that the Agamemnon, taken alone, is not a great drama. Even the Oedipus of Sophocles, though it may at first sight seem a typical instance of a struggle against Destiny, does not really come under the definition. Oedipus, in fact, does not struggle at all. His struggles, in so far as that word can be applied to his misguided efforts to escape from the toils of fate, are all things of the past; in the actual course of the tragedy he simply writhes under one revelation after another of bygone error and unwitting crime. It would be a mere play upon words to recognize as a dramatic "struggle" the writhing of a worm on a hook. And does not this description apply very closely to the part played by another great protagonist--Othello to wit? There is no struggle, no conflict, between him and Iago. It is Iago alone who exerts any will; neither Othello nor Desdemona makes the smallest fight. From the moment when Iago sets his machination to work, they are like people sliding down an ice-slope to an inevitable abyss. Where is the conflict in As You Like It? No one, surely, will pretend that any part of the interest or charm of the play arises from the struggle between the banished Duke and the Usurper, or between Orlando and Oliver. There is not even the conflict, if so it can be called, which nominally brings so many hundreds of plays under the Brunetière canon--the conflict between an eager lover and a more or less reluctant maid. Or take, again, Ibsen's Ghosts--in what valid sense can it be said that that tragedy shows us will struggling against obstacles? Oswald, doubtless, wishes to live, and his mother desires that he should live; but this mere will for life cannot be the differentia that makes of Ghosts a drama. If the reluctant descent of the "downward path to death" constituted drama, then Tolstoy's Death of Ivan Ilytch would be one of the greatest dramas ever written--which it certainly is not. Yet again, if we want to see will struggling against obstacles, the classic to turn to is not Hamlet, not Lear, but Robinson Crusoe; yet no one, except a pantomime librettist, ever saw a drama in Defoe's narrative. In a Platonic dialogue, in Paradise Lost, in John Gilpin, there is a struggle of will against obstacles; there is none in Hannele, which, nevertheless, is a deeply-moving drama. Such a struggle is characteristic of all great fiction, from Clarissa Harlowe to The House with the Green Shutters; whereas in many plays the struggle, if there be any at all, is the merest matter of form (for instance, a quite conventional love-story), while the real interest resides in something quite different.
The plain truth seems to be that conflict is one of the most dramatic elements in life, and that many dramas--perhaps most--do, as a matter of fact, turn upon strife of one sort or another. But it is clearly an error to make conflict indispensable to drama, and especially to insist--as do some of Brunetière's followers--that the conflict must be between will and will. A stand-up fight between will and will--such a fight as occurs in, say, the Hippolytus of Euripides, or Racine's Andromaque, or Molière's Tartufe, or Ibsen's Pretenders, or Dumas's Françillon, or Sudermann's Heimat, or Sir Arthur Pinero's Gay Lord Quex, or Mr. Shaw's Candida, or Mr. Galsworthy's Strife--such a stand-up fight, I say, is no doubt one of the intensest forms of drama. But it is comparatively rare at any rate as the formula of a whole play. In individual scenes a conflict of will is frequent enough; but it is, after all, only one among a multitude of equally telling forms of drama. No one can say that the Balcony Scene in Romeo and Juliet is undramatic, or the "Galeoto fú il libro" scene in Mr. Stephen Phillips's Paolo and Francesca; yet the point of these scenes is not a clash, but an ecstatic concordance, of wills. Is the death-scene of Cleopatra undramatic? Or the Banquet scene in Macbeth? Or the pastoral act in The Winter's Tale? Yet in none of these is there any conflict of wills. In the whole range of drama there is scarcely a passage which one would call more specifically dramatic than the Screen Scene in The School for Scandal; yet it would be the veriest quibbling to argue that any appreciable part of its effect arises from the clash of will against will. This whole comedy, indeed, suffices to show the emptiness of the theory. With a little strain it is possible to bring it within the letter of the formula; but who can pretend that any considerable part of the attraction or interest of the play is due to that possibility?
The champions of the theory, moreover, place it on a metaphysical basis, finding in the will the essence of human personality, and therefore of the art which shows human personality raised to its highest power. It seems unnecessary, however, to apply to Schopenhauer for an explanation of whatever validity the theory may possess. For a sufficient account of the matter, we need go no further than the simple psychological observation that human nature loves a fight, whether it be with clubs or with swords, with tongues or with brains. One of the earliest forms of mediaeval drama was the "estrif" or "flyting"--the scolding-match between husband and wife, or between two rustic gossips. This motive is glorified in the quarrel between Brutus and Cassius, degraded in the patter of two "knockabout comedians." Certainly there is nothing more telling in drama than a piece of "cut-and-thrust" dialogue after the fashion of the ancient "stichomythia." When a whole theme involving conflict, or even a single scene of the nature described as a "passage-at-arms," comes naturally in the playwright's way, by all means let him seize the opportunity. But do not let him reject a theme or scene as undramatic merely because it has no room for a clash of warring wills.
There is a variant of the "conflict" theory which underlines the word "obstacles" in the above-quoted dictum of Brunetière, and lays down the rule: "No obstacle, no drama." Though far from
