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INTRODUCTION

By Henry Arthur Jones

I have rarely had a more welcome task than that of saying a few words of introduction to the following essays, and of heartily commending them to the English reading public. I am not called upon, nor would it become me, to recriticise the criticism of the English drama they contain, to reargue any of the issues raised, or to vent my own opinions of the persons and plays hereafter dealt with. My business is to thank M. Filon for bringing us before the notice of the French public, to speak of his work as a whole rather than to discuss it in detail, and to define his position in relation to the recent dramatic movement in our country.

But before addressing myself to these main ends, I may perhaps be allowed to call attention to one or two striking passages and individual judgments. The picture in the first chapter of the old actor’s life on circuit is capitally done. I do not know where to look for so animated and succinct a rendering of that phase of past theatrical life. And the pilgrimage to the deserted Prince of Wales’s Theatre also left a vivid impression on me, perhaps quickened by my own early memories. In all that relates to the early Victorian drama M. Filon seems to me a sure and penetrating guide. All lovers of the English drama, as distinguished from that totally different and in many ways antagonistic institution, the English theatre, must be pleased to see M. Filon stripping the spangles from Bulwer Lytton. To this day Lytton remains an idol of English playgoers and actors, a lasting proof of their inability to distinguish what is dramatic truth. The Lady of Lyons and Richelieu still rank in many theatrical circles with Hamlet as masterpieces of the “legitimate,” and Money is still bracketed with The School for Scandal. It is benevolent of M. Filon to write dramatic criticism about a nation where such notions have prevailed for half a century.

The criticism on Tennyson as a playwright seems to me equally admirable with the criticism on Bulwer Lytton, and all the more admirable when the two are read in conjunction. Doubtless Tennyson will never be so successful on the boards as Lytton has been. Becket is a loose and ill-made play in many respects, and succeeded with the public only because Irving was able to pull it into some kind of unity by buckling it round his great impersonation of the archbishop. But Becket contains great things, and is a real addition to our dramatic literature. It would have been a thousand pities if it had failed. On the other hand, the success of Lytton’s plays has been a real misfortune to our drama. You cannot have two standards of taste in dramatic poetry. Just as surely as the circulation of bad money in a country drives out all the good, so surely does a base and counterfeit currency in art drive out all finer and higher things that contend with it. In his measurement of those two ancient enemies, Tennyson and Lytton, M. Filon has shown a rare power of understanding us and of entering into the spirit of our nineteenth-century poetic drama.

If I may be allowed a word of partial dissent from M. Filon, I would say that he assigns too much space and influence to Robertson. Robertson did one great thing: he drew the great and vital tragi-comic figure of Eccles. He drew many other pleasing characters and scenes, most of them as essentially false as the falsities and theatricalities he supposed himself to be superseding. I shall be reminded that in the volume before us M. Filon says that all reforms of the drama pretend to be a return to nature and to truth. I have elsewhere shown that there is no such thing as being consistently and realistically “true to nature” on the stage. Hamlet in many respects is farther away from real life than the shallowest and emptiest farce. It is in the seizure and presentation of the essential and distinguishing marks of a character, of a scene, of a passion, of a society, of a phase of life, of a movement of national thought – it is in the seizure and vivid treatment of some of these, to the exclusion or falsification of non-essentials, that the dramatist must lay his claim to sincerity and being “true to nature.” And it seems to me that one has only to compare Caste, the typical comedy of an English mésalliance, with Le Gendre de M. Poirier, the typical comedy of a French mésalliance, to come to the conclusion that in the foundation and conduct of his story Robertson was false and theatrical – theatrical, that is, in the employment of a social contrast that was effective on the stage, but well-nigh, if not quite, impossible in life.

It is of the smallest moment to be “true to nature” in such mint and cummin of the stage as the shutting of a door with a real lock, in the observation of niceties of expression and behaviour, in the careful copying of little fleeting modes and gestures, in the introduction of certain realistic bits of business – it is, I say, of the smallest moment to be “true to nature” in these, if the playwright is false to nature in all the great verities of the heart and spirit of man, if his work as a whole leaves the final impression that the vast, unimaginable drama of human life is as petty and meaningless and empty as our own English theatre. A fair way to measure any dramatist is to ask this question of his work: “Does he make human life as small as his own theatre, so that there is nothing more to be said about either; or does he hint that human life so far transcends any theatre that all attempts to deal with it on the boards, even the highest, even Hamlet, even Œdipus, even Faust, are but shadows and guesses and perishable toys of the stage?”

Robertson has nothing to say to us in 1896. He drew one great character and many pleasing ones in puerile, impossible schemes, without relation to any larger world than the very narrow English theatrical world of 1865-70.

In his analysis of the influence of Ibsen in England and France, M. Filon seems to touch the right note. I may perhaps be permitted a word of personal explanation in this connection. When I came up to London sixteen years ago, to try for a place among English playwrights, a rough translation from the German version of The Dolls’ House was put into my hands, and I was told that if it could be turned into a sympathetic play, a ready opening would be found for it on the London boards. I knew nothing of Ibsen, but I knew a great deal of Robertson and H. J. Byron. From these circumstances came the adaptation called Breaking a Butterfly. I pray it may be forgotten from this time, or remembered only with leniency amongst other transgressions of my dramatic youth and ignorance.

I pass on to speak of M. Filon’s work as a whole. For a generation or two past France has held the lead, and rightly held the lead, in the European theatre. She has done this by virtue of a peculiar innate dramatic instinct in her people; by virtue of great traditions and thorough methods of training; by virtue of national recognition of her dramatists and actors, and national pride in them; and by virtue of the freedom she has allowed to her playwrights. So far as they have abused that freedom, so far as they have become the mere purveyors of sexual eccentricity and perversity, so far the French drama has declined. So cunningly economic is Nature, she will slip in her moral by hook or by crook. There cannot be an intellectual effort in any province of art without a moral implication.

But France, though her great band of playwrights is broken up, still lords it over the European drama, or rather, over the European theatre. There is still a feeling among our upper-class English audiences that a play, an author, an actor and actress, are good because they are French. There is, or has been, a sound reason for that feeling. And there is still, as M. Filon says in his Preface, a corresponding feeling in France that “there is no such thing as an English drama.” There has been an equally sound reason for that feeling. M. Filon has done us the great kindness of trying to remove it. We still feel very shy in coming before our French neighbours, like humble, honest, poor relations who are getting on a little in the world, and would like to have a nod from our aristocratic kinsfolk. We are uneasy about the reception we shall meet, and nervous and diffident in making our bow to the French public. A nod from our aristocratic relations, a recognition from France, might be of so much use in our parish here at home. For in all matters of the modern drama England is no better than a parish, with “porochial” judgments, “porochial” instincts, and “porochial” ways of looking at things. There is not a breath of national sentiment, a breath of national feeling, of width of view, in the way English playgoers regard their drama.

M. Filon has sketched in the following pages the history of the recent dramatic movement in England. If I were asked what was the distinguishing mark of that movement, I should say that during the years when it was in progress there was a steadfast and growing attempt to treat the great realities of our modern life upon our stage, to bring our drama into relation with our literature, our religion, our art, and our science, and to make it reflect the main movements of our national thought and character. That anything great or permanent was accomplished I am the last to claim; all was crude, confused, tentative, aspiring. But there was life in it. Again I shall be reminded that dramatic reformers always pretend that they return to nature and truth, and are generally found out by the next generation to be stale and theatrical impostors. But if anyone will take the trouble to examine the leading English plays of the last ten years, and will compare them with the serious plays of our country during the last three centuries, I shall be mistaken if he will not find evidence of the beginnings, the first shoots of an English drama of greater import and vitality and of wider aim than any school of drama the English theatre has known since the Elizabethans. The brilliant Restoration comedy makes no pretence to be a national drama: neither do the comedies of Sheridan and Goldsmith. There was no possibility of a great national English drama between Milton and the French Revolution, any more than there was the possibility of a great school of English poetry. And the feelings that were let loose after the convulsions of 1793 did not in England run in the direction of the drama. It is only within the present generation that great masses of Englishmen have begun to frequent the theatre. And as our vast city population began to get into a habit of playgoing, and our theatres became more crowded, it seemed not too much to hope that a school of English drama might be developed amongst us, and that we might induce more and more of our theatre-goers to find their pleasure in seeing their lives portrayed at the theatre, rather than in running to the theatre to escape from their lives.

After considerable advances had been made in this direction, the movement became obscured and burlesqued, and finally the British public fell into what Macaulay calls one of its periodical panics of morality. In that panic the English drama disappeared for the time, and at the moment of writing it does not exist. There are many excellent entertainments at our different theatres, and most of them are deservedly successful. But in the very height of this theatrical season there is not a single London theatre that is giving a play that so much as pretends to picture our modern English life, – I might almost say that pretends to picture human life at all. I have not a word to say against these various entertainments. I have been delighted with some of them, and heartily welcome their success. But what has become of the English drama that M. Filon has given so many of the following pages to discuss and dissect? I wish M. Filon would devote another article in the Revue des deux Mondes to explain to his countrymen what has taken place in the English theatre since his articles were written. It needs a Frenchman to explain, and a French audience to understand, the full comedy of the situation.

For ten years the English theatre-going public had been led to take an increasing interest in their national drama, – I mean the drama as a picture of life in opposition to a funny theatrical entertainment, – and during those ten years that drama had grown in strength of purpose, in largeness of aim, in vividness of character-painting, in every quality that promised England a living school of drama. It began to deal with the great realities of modern English life. It was pressing on to be a real force in the spiritual and intellectual life of the nation. It began to attract the attention of Europe. But it became entangled with another movement, got caught in the skirts of the sexual-pessimistic blizzard sweeping over North Europe, was confounded with it, and was execrated and condemned without examination. I say without examination. Let anyone turn to the Times of November 1894, and read the correspondence which began the assault on the modern school of English drama. Let him discover, if he can, in the letters of those who attacked it, what notions they had as to the relations of morality to the drama. It will interest M. Filon’s countrymen to know that British playwrights were condemned in the interests of British morality. And when one tried to find out what particular sort of morality the English public was trying to teach its dramatists, one discovered at last that it was precisely that system of morality which is practised amongst wax dolls. Not the broad, genial, worldly morality of Shakespeare; not the deep, devious, confused, but most human morality of the Bible; not a high, severe, ascetic morality; not even a sour, grim, puritanic morality. No! let any candid inquirer search into this matter and try to get at the truth of it, and ask what has been the recent demand of the English public in this matter, and he will find it is for a wax-doll morality.

Now, there is much to be said for the establishment of a system of wax-doll morality, not only on the English stage, but also in the world at large. And all of us who have properly-regulated minds must regret that, through some unaccountable oversight, it did not occur to Providence to carry on the due progress and succession of the human species by means of some such system.

I say it must have been an oversight. For can we doubt that, had this excellent method suggested itself, it would have been instantly adopted? Can we suppose that Providence would have deliberately rejected so sweetly pretty and simple an expedient for putting a stop to immorality, not only on the English stage to-day, but everywhere and always?

I know there is a real dilemma. But surely those of us who are truly reverent will suspect Providence of a little nodding and negligence in this matter, rather than of virtual complicity with immorality – for that is what the alternate hypothesis amounts to.

But seeing that, by reason of this lamentable oversight of Providence, English life is not sustained and renewed by means of wax-doll morality, what is a poor playwright to do? I am quite aware that what is going on in English life has nothing whatever to do with what is going on at the English theatres in the autumn of 1896. Still, like Caleb Plummer, in a matter of this kind one would like to get “as near natur’ as possible,” or, at least, not to falsify and improve her beyond all chance of recognition. I hope I shall not be accused of any feeling of enmity against wax-doll morality in the abstract. I think it a most excellent, nay, a perfect theory of morals. The more I consider it, the more eloquent I could grow in its favour. I do not mean to practise it myself, but I do most cordially recommend it to all my neighbours.

To return. The correspondence in the Times showed scarcely a suspicion that morality on the stage meant anything else than shutting one’s eyes alike to facts and to truth, and making one’s characters behave like wax dolls. As to the bent and purpose of the dramatist, there was so little of the dramatic sense abroad, that an act of a play which was written to ridicule the detestable, cheap, paradoxical affectations of vice and immorality current among a certain section of society was censured as being an attempt to copy the thing it was satirising! So impossible is it to get the average Englishman to distinguish for a moment between the dramatist and his characters. The one notion that the public got into its head was that we were a set of gloomy corrupters of youth, and it hooted accordingly. Now, I do not deny that many undesirable things, many things to regret, many extreme things, and some few unclean things, fastened upon the recent dramatic movement. And so far as it had morbid issues, so far as it tended merely to distress and confuse, so far as it painted vice and ugliness for their own sakes, so far it was rightly and inevitably condemned, nay, so far it condemned and destroyed itself. But these, I maintain, were side-tendencies. They were not the essence of the movement. They were the extravagances and confusions that always attend a revival, whether in art or religion. And by the general public, who can never get but one idea, and never more than one side of that idea, into its head at a time, these extravagances and side-shoots are taken for the very heart of the movement.

Take the Oxford movement. Did the great British public get a glimmer of Newman’s lofty idea of the continual indwelling miraculous spiritual force of the Church? No. It got a notion into its head that a set of rabid, dishonest bigots were trying to violate the purity of its Protestant religion, so it hooted and howled, stamped upon the movement, and went back to hug the sallow corpse of Evangelicalism for another quarter of a century. The movement was thought to be killed. But it was only scotched, and it is the one living force in the English Church to-day.

Take, again, the æsthetic movement. Did the great British public get a glimmer of William Morris’s lofty idea of making every home in England beautiful? No. It got a notion into its head that a set of idiotic fops had gone crazy in worship of sunflowers; so it giggled and derided, and went back to its geometric-patterned Brussels carpets, its flock wall-papers, and all the damnable trumpery of Tottenham Court Road. The movement was thought to be killed, but it was only scotched; and whatever beauty there is in English interiors, whatever advance has been made in decorating our homes, is due to that movement. Again, to compare small things with great, in the recent attempt to give England a living national drama, we have been judged not upon the essence of the matter, but upon certain extravagances and side-tendencies. The great public got a notion into its head that a set of gloomy, vicious persons had conspired to corrupt the youth of our nation by writing immoral plays. And the untimely accident of a notorious prosecution giving some colour to the opinion, no further examination was made of the matter. A clean sweep was made of the whole business, and a rigid system of wax-doll morality established forthwith, so far, that is, as the modern prose drama is concerned. But this wax-doll morality is only enforced against the serious drama of modern life. It is not enforced against farce, or musical comedy. It is only the serious dramatist who has been gagged and handcuffed. Adultery is still an excellent joke in a farce, provided it is conveyed by winks and nods. The whole body of a musical entertainment may reek with cockney indecency and witlessness, and yet no English mother will sniff offence, provided it is covered up with dances and songs. I repeat that if a thorough examination is made of the matter, it will be found that the recent movement has been judged upon a small side-issue.

We may hope that the English translation of M. Filon’s work will do something to reinstate us in the good opinion of our countrymen. I think, if his readers will take his cue that during the last few years there has been an earnest attempt on the part of a few writers to establish a living English drama, that is, a drama which within necessary limitations and conventions sets out with a determination to see English life as it really is and to paint English men and women as they really are – I think if playgoers will take that cue from M. Filon, they will get a better notion of the truth of the case than if they still regard us as gloomy and perverse corrupters of English youth.

A passage from George Meredith may perhaps serve to indicate the position of the English drama at the present moment, and to point in what direction its energies should lie when the gags and handcuffs are removed, and the stiffness gets out of its joints. At the opening of Diana of the Crossways these memorable words occur: —

“Then, ah! then, moreover, will the novelist’s art (and the dramatist’s), now neither blushless infant nor executive man, have attained its majority. We can then be veraciously historical, honestly transcriptive. Rose-pink and dirty drab will alike have passed away. Philosophy is the foe of both, and their silly cancelling contest, perpetually renewed in a shuffle of extremes, as it always is where a phantasm falseness reigns, will no longer baffle the contemplation of natural flesh, smother no longer the soul issuing out of our incessant strife. Philosophy bids us to see that we are not so pretty as rose-pink, not so repulsive as dirty drab; and that, instead of everlastingly shifting those barren aspects, the sight of ourselves is wholesome, bearable, fructifying, finally a delight. Do but perceive that we are coming to philosophy, the stride toward it will be a giant’s – a century a day. And imagine the celestial refreshment of having a pure decency in the place of sham; real flesh; a soul born active, wind-beaten, but ascending. Honourable will fiction (and the drama) then appear; honourable, a fount of life, an aid to life, quick with our blood. Why, when you behold it you love it, – and you will not encourage it? – or only when presented by dead hands? Worse than that alternative dirty drab, your recurring rose-pink is rebuked by hideous revelations of the filthy foul; for nature will force her way, and if you try to stifle her by drowning she comes up, not the fairest part of her uppermost! Peruse your Realists – really your castigators, for not having yet embraced philosophy. As she grows in the flesh when discreetly tended, nature is unimpeachable, flower-like, yet not too decoratively a flower; you must have her with the stem, the thorns, the roots, and the fat bedding of roses. In this fashion she grew, says historical fiction; thus does she flourish now, would say the modern transcript, reading the inner as well as exhibiting the outer.

“And how may you know that you have reached to philosophy? You touch her skirts when you share her hatred of the sham decent, her derision of sentimentalism. You are one with her when – but I would not have you a thousand years older! Get to her, if in no other way, by the sentimental route: – that very winding path, which again and again brings you round to the point of original impetus, where you have to be unwound for another whirl; your point of original impetus being the grossly material, not at all the spiritual. It is most true that sentimentalism springs from the former, merely and badly aping the latter; – fine flower, or pinnacle flame-spire, of sensualism that it is, could it do other? – and accompanying the former it traverses tracks of desert, here and there couching in a garden, catching with one hand at fruits, with another at colours; imagining a secret ahead, and goaded by an appetite sustained by sheer gratifications. Fiddle in harmonics as it may, it will have these gratifications at all costs. Should none be discoverable, at once you are at the Cave of Despair, beneath the funeral orb of Glaucoma, in the thick midst of poinarded, slit-throat, rope-dependent figures, placarded across the bosom Disillusioned, Infidel, Agnostic, Miserrimus. That is the sentimental route to advancement. Spirituality does not light it; evanescent dreams are its oil-lamps, often with wick askant in the socket.

“A thousand years! You may count full many a thousand by this route before you are one with divine philosophy. Whereas a single flight of brains will reach and embrace her; give you the savour of Truth, the right use of the senses, Reality’s infinite sweetness; for these things are in philosophy; and the fiction (and drama) which is the summary of actual Life, the within and without of us, is, prose or verse, plodding or soaring, philosophy’s elect handmaiden.”

“Dirty drab and rose-pink, with their silly cancelling contest” – does not that sum up the English drama of the last few years? There was certainly a shade too much dirty drab outside a while back, but within there was life. What life is there in the drama that has followed? Where does it paint one living English character? Where does it touch one single interest of our present life, one single concern of man’s body, soul, or spirit? What have these rose-pink revels of wax dolls to do with the immense, tragic, incoherent Babel around us, with all its multifold interests, passions, beliefs, and aspirations? When will philosophy come to our aid and depose this silly rose-pink wax-doll morality?

“But,” says the British mother, “I must have plays that I can take my daughters to see.”

“Quite so, my dear ma’am, and so you shall. But do you let your daughters read the Bible? The great realities of life are there handled in a far plainer and more outrageous way than they are ever handled on the English stage, and yet I cannot bring myself to think that the Bible has had a corrupt influence on the youth of our nation. Do you let them read Shakespeare? Again there is the freest handling of all these subjects, and again I cannot think that Shakespeare is a corrupter of English youth.”

The question of verbal indecency or grossness has really very little to do with the matter. A few centuries ago English gentlewomen habitually used words and spoke of matters in a way that would be considered disgusting in a smoking-room to-day. We may be very glad to have outgrown the verbal coarseness of former generations. But we are not on that account to plume ourselves on being the more moral. It is a matter of taste and custom, not of morality.

The real knot of the question is in the method of treating the great passions of humanity. If the English public sticks to its present decision that these passions are not to be handled at all, then no drama is possible. We shall continue our revels of wax dolls, and our theatres will provide entertainments, not drama. I do not shut my eyes to the fact that many of the greatest concerns of human life lie, to a great extent, outside the sexual question; and many great plays have been, and can be, written without touching upon these matters at all. But the general public will have none of them. The general public demands a love-story, and insists that it shall be the main interest of the play. And every English playwright knows that to offer the public a pure love-story is the surest way of winning a popular success. He knows that if he treats of unlawful love he imperils his chances and tends to drive away whole classes – one may say, the great majority of playgoers.

“Then why be so foolish as to do it?” is the obvious reply.

The dramatist has no choice. He is as helpless as Balaam, and can as little tune his prophesying to a foregone pleasing issue. A certain story presents itself to him, forces itself upon him, takes shape and coherence in his mind, becomes organic. The story comes automatically, grows naturally and spontaneously from what he has observed and experienced in the world around him, and he cannot alter its drift or reverse its significance without murdering his artistic instincts and impulses, and making his play a dead, mechanical thing. There are many stories which treat of pure love thwarted and baffled and at last rewarded. I do not say that these stories may not be quite as worth telling as the others. But from the nature of the case, the course of a lawful love, though it may not run altogether smooth, does not offer the same tremendous opportunities to the dramatist. In affairs of love, as in those of war, happy are they who have no history! Almost all the great love-stories of the world have been stories of unlawful love, and almost all the great plays of the world are built round stories of unlawful love. David and Bathsheba, “the tale of Troy divine,” Agamemnon, Œdipus, Phædra, Tristram and Iseult, Antony and Cleopatra, Hamlet, Abelard and Heloïse, Paolo and Francesca, Faust and Margaret, Burns and his Scotch lassies, Nelson and Lady Hamilton – what have they to do with wax-doll morality? What has wax-doll morality to do with them?

I know the question is a difficult one. Much may be said for the French custom of keeping young girls altogether away from the theatre. I believe Dumas fils did not allow his daughter to see any of his plays before she was married – a fact that reminds one of Mr. Brooke’s delightful suggestion to Casaubon – “Get Dorothea to read you light things – Smollett —Roderick Random, Humphrey Clinker. They’re a little broad, but she may read anything now she’s married, you know.”

But whatever liberty may for the future be allowed to the dramatist or to his hearers, I am sure that no play which came from any English author of repute during the years included in M. Filon’s survey could work in any girl’s mind so much mischief as must be done by the constant trickle of little cheap cockney indecencies and suggestions which make the staple of entertainment at some of our theatres. But, as I have said, it is only the serious dramatist who in the present state of public feeling can be called to account for immoral teaching.