It has been said in the first section that Bernard Shaw draws from his own nation two unquestionable qualities, a kind of intellectual chastity, and the fighting spirit. He is so much of an idealist about his ideals that he can be a ruthless realist in his methods. His soul has (in short) the virginity and the violence of Ireland. But Bernard Shaw is not merely an Irishman; he is not even a typical one. He is a certain separated and peculiar kind of Irishman, which is not easy to describe. Some Nationalist Irishmen have referred to him contemptuously as a “West Briton.” But this is really unfair; for whatever Mr. Shaw’s mental faults may be, the easy adoption of an unmeaning phrase like “Briton” is certainly not one of them. It would be much nearer the truth to put the thing in the bold and bald terms of the old Irish song, and to call him “The anti-Irish Irishman.” But it is only fair to say that the description is far less of a monstrosity than the anti-English Englishman would be; because the Irish are so much stronger in self-criticism. Compared with the constant self-flattery of the English, nearly every Irishman is an anti-Irish Irishman. But here again popular phraseology hits the right word. This fairly educated and fairly wealthy Protestant wedge which is driven into the country at Dublin and elsewhere is a thing not easy superficially to summarise in any term. It cannot be described merely as a minority; for a minority means the part of a nation which is conquered. But this thing means something that conquers, and is not entirely part of a nation. Nor can one even fall back on the phrase of aristocracy. For an aristocracy implies at least some chorus of snobbish enthusiasm; it implies that some at least are willingly led by the leaders, if only towards vulgarity and vice. There is only one word for the minority in Ireland, and that is the word that public phraseology has found; I mean the word “Garrison.” The Irish are essentially right when they talk as if all Protestant Unionists lived inside “The Castle.” They have all the virtues and limitations of a literal garrison in a fort. That is, they are valiant, consistent, reliable in an obvious public sense; but their curse is that they can only tread the flagstones of the court-yard or the cold rock of the ramparts; they have never so much as set their foot upon their native soil.
We have considered Bernard Shaw as an Irishman. The next step is to consider him as an exile from Ireland living in Ireland; that, some people would say, is a paradox after his own heart. But, indeed, such a complication is not really difficult to expound. The great religion and the great national tradition which have persisted for so many centuries in Ireland have encouraged these clean and cutting elements; but they have encouraged many other things which serve to balance them. The Irish peasant has these qualities which are somewhat peculiar to Ireland, a strange purity and a strange pugnacity. But the Irish peasant also has qualities which are common to all peasants, and his nation has qualities that are common to all healthy nations. I mean chiefly the things that most of us absorb in childhood; especially the sense of the supernatural and the sense of the natural; the love of the sky with its infinity of vision, and the love of the soil with its strict hedges and solid shapes of ownership. But here comes the paradox of Shaw; the greatest of all his paradoxes and the one of which he is unconscious. These 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............
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