Principles of Freedom Part 6

V

But our humour will not be a saving humour unless it is of high order. A great humorist is as rare as a great poet or a great philosopher. Though ours may not be great we must keep it in the line of greatness.

Remember, great humour must be made out of ourselves rather than out of others. The fine humorist is delightfully courteous; the commonplace wit, invariably insulting. We must keep two things in mind, that in laughter at our own folly is the beginning of wisdom; and the keenest wit is pure fun, never coa.r.s.e fun. We start a laugh at others by getting an infallible laugh at ourselves. The commonplace wit arranges incidents to make someone he dislikes ridiculous; his att.i.tude is the att.i.tude of the superior person. He is nearly always--often unintentionally--offensive; he repels the public sometimes in irritation, sometimes in amus.e.m.e.nt, for they often see point in his joke, but see a greater joke in him, and they are often laughing, not at his joke, but at himself. Let us for our salvation avoid the att.i.tude of the superior person. Don't make sport of others--make it of yourself. Ridicule of your neighbour must be largely speculation; of the comedy in yourself there can be no doubt.

When you get the essential humour out of yourself, you get the infallible touch, and you arrest and attract everyone. You are not the superior person. In effect, you slap your neighbour on the back and say, "We're all in the same boat; let us enjoy the joke"; and you find he will come to you with glistening eye. He may feel a little foolish at first--you are poking his ribs; but you cannot help it--having given him the way to poke your own. By your merry honesty he knows you for a safe comrade, and he comes with relief and confidence--we like to talk about ourselves. He will be equally frank with yourself; you will tell one another secrets; you will reach the heart of man. That is what we need.

We must get the heart-beat into literature. Then will it quiver and dance and weep and sing. Then we are in the line of greatness.

VI

It is because we need the truth that we object to the propagandist playwright. Only in a rare case does he avoid being partial; and when he is impartial he is cold and unconvincing. He gives us argument instead of emotion; but emotion is the language of the heart. He does not touch the heart; he tries to touch the mind: he is a pamphleteer and out of place. He fails, and his failure has damaged his cause, for it leaves us to feel that the cause is as cold as his play; but when the Cause is a great one it is always vital, warm and pa.s.sionate. It is for the sake of the Cause we ask that a play be made by a sincere man-of-letters, who will give us not propagandist literature nor art-for-art's-sake, but the throbbing heart of man. The great dramatist will have the great qualities needed, sensibility, sympathy, insight, imagination, and courage. The special pleader and the _poseur_ lack all these things, and they make themselves and their work foolish. Let us stand for the truth, not pruning it for the occasion. The man who is afraid to face life is not competent to lead anyone, to speak for anyone, or to interpret anything: he inspires no confidence. The one to rouse us must be pa.s.sionate, and his pa.s.sion will win us heart and soul. When from some terribly intense moment, he turns with a merry laugh, only the fool will take him as laughing at his cause; the general instinct will see him detecting an att.i.tude, tripping it up, and making us all merry and natural again. In that moment we shall spring up astonished, enthusiastic, exultant--here is one inspired; we shall enter a pa.s.sionate brotherhood, no cold disputes now--the smouldering fire along the land shall quicken to a blaze, history shall be again in the making.

We shall be caught in the living flame.

CHAPTER XI

LITERATURE AND FREEDOM--ART FOR ART'S SAKE

I

Art for art's sake has come to have a meaning which must be challenged, but yet it can be used in a sense that is both high and sacred. If a gifted writer take literature as a great vocation and determine to use his talents faithfully and well, without reference to fee or reward; if prosperity cannot seduce him to the misuse of his genius, then we give him our high praise. Let it still not be forgotten that the labourer is worthy of his hire. But if the hire is not forthcoming, and he knowing it, yet says in his heart, "The work must still be done"; and if he does it loyally and bravely, despite the present coldness of the world, doing the good work for the love of the work and all beautiful things; and if with this meaning he take "art for art's sake" as his battle-cry, then we repeat it is used in a sense both high and sacred.

II

But there are artists abroad whose chief glory seems to be to deny that they have convictions--that is, convictions about the pa.s.sionate things of life that rouse and move their generation. Now that they should not be special pleaders is an obvious duty, but unless they have a pa.s.sionate feeling for the vital things that move men, heart and soul, they cannot interpret the heart and soul of pa.s.sionate men, and their work must be for ever cold. When literature is not pa.s.sionate it does not touch the spirit to lift and spread its wings and soar to finer air.

That is the great want about all the clever books now being turned out--they often give us excitement; they never give us ecstasy. Then there is an obvious feeling of something lacking which men try to make up with art; and they produce work faultless in form and fastidious in phrase, but still it lacks the touch of fire that would lift it from common things to greatness.

III

If we are to apply art to great work we must distinguish art from artifice. We find the two well contrasted in Synge's "Riders to the Sea"

and his "Playboy." The first was written straight from the heart. We feel Synge must have followed those people carrying the dead body, and touched to the quick by the _caoine_, pa.s.sed the touch on to us, for in the lyric swell of the close we get the true emotion. Here alone is he in the line of greatness. This gripped his heart and he wrote out of himself. But in the other work of his it was otherwise. He has put his method on record: he listened through a c.h.i.n.k in the floor, and wrote around other people. It is characteristic of the art of our time. Let it be called art if the critics will, but it is not life.

IV

No, it is not life. But there is so much talk just now of getting "down to fundamentals," of the poetry of the tramp "walking the world," and the rest of it, that it would be well if we _did get_ down to fundamentals; and this is one thing fundamental--the tramp is a deserter from life. He evades the troubled field where great causes are fought; he shuns the battle because of the wounds and the sacrifice; he has no heart for high conflict and victory. Let him under the cover of darkness but secure his share of the spoils and the world may go to wreck. Yes, he is the meanest of things--a deserter. On the field of battle he would be shot. If we let him desert the field of life, go his way and walk the world, let us not at least hail him as a hero.

The Repertory Theatre is the nursery of this particular art-cult, and 'twould relieve some of us to talk freely about it. The Repertory Theatre has already become fas.h.i.+onable, and is quite rapidly become a nuisance. Men are making songs and plays and lectures for art's sake, for the praise of a coterie or to shock the bourgeois--above all shock the bourgeois. A certain type of artist delights in shocking the bourgeois--a riot over a play gives him great satisfaction. In pa.s.sing, one must note with exasperation, perhaps with some misgiving, how men raise a riot over something not worth a thought, and will not fight for things for which they ought to die. But he likes the bourgeois to think him a terrible person; in his own esteem he is on an eminence, and he proceeds to send out more shock-the-bourgeois literature; and 'tis mostly very sorry stuff. Sometimes he tries to be emotional and is but painfully artificial; sometimes he tries to be merry and gives us flippancy for fun. And we feel a terrible need for getting back to a standard, worthy and true. Great work can be made only for the love of work; not for money, not for art's sake, not for intellectual appeal nor flippant ridicule, but for the pure love of things, good, true and beautiful. With the best of intentions we may fail; and this should be laid down as a safe guiding principle; a dramatist should be moved by his own tragedy; the novelist should be interested in his own story; the poet should make his song for the love of the song and his comedy for the fun of the thing.

VI

We naturally think of the Abbey Theatre when we speak of these things, and as the Abbey work has certainly suffered from overpraise we may correct it by comparison with Shakespeare. Before the Abbey we were so used to triviality that when clever and artistic work appeared we at once hailed it great. We _did_ get one or two great things, a fact to note with hearty pleasure and pride. But the rest was merely clever; and now that we are getting nothing great we must insist, and keep on insisting, that 'tis merely clever. But let us remember that value of the word great. Let it be kept for such names as Shakespeare and Moliere; and lesser men may be called brilliant, talented or able--anything you will but great. Consider the scenes from the supreme plays of Shakespeare and compare with them the innumerable plays now coming forth and note a vital difference. These give us excitement, where Shakespeare gave us vision. We may be reminded of Shakespeare's duels and brawls and battles and blood; his generation revelled in excitement. Yes, they craved it, and he gave it to them, but shot through with wonder, subtlety, ecstasy; and his splendid creations, like mighty worlds, keep us wondering for ever. We must get back that supreme note of blended music and wonder, that makes the spirit beautiful and tempts it to soar, till it rise over common things and mere commotion, spreading its wings for the finer air where reason faints and falls to earth.

VII

A dramatist cannot make a great play out of little people. His chief characters at least must be great of heart and soul--the great hearts that fight great causes. When such are caught, in the inevitable struggle of affections and duties and the general clash of life their pa.s.sionate spirits send up all the elements that make great literature.

The writer who cannot enter into their battles and espouse their cause cannot give utterance to their hearts; and we don't want what he thinks about them; we want what they think about themselves. He who is in pa.s.sionate sympathy with them feels their emotion and writing from the heart does great things. The artist who is in mortal dread of being thought a politician or suspected of motives cannot feel, and will as surely fail, as the one who sits down to play the role of politician disguised as play-right. That is what the artist has got to see; and he has got to see that while the Irish Revolution for centuries has attracted the greatest hearts and brains of Ireland, for him carefully to avoid it is to avoid the line of greatness. For a propagandist to sit down to give it utterance would be as if a handy-man were to set out to build a cathedral. The Revolution does not need to be argued; it justifies itself--all we need is to give it utterance--give it utterance once greatly. Then the writer may proceed to give utterance to every good thing under the sun. But our artists are making, and will continue to make, only second-cla.s.s literature, for they are afraid of the Revolution, and it is all over our best of life; they are afraid of that life. But to enter the arena of greatness they must give it a voice.

That is the vocation of the poet.

VIII

Yes, and the poet will be unlike you, gentlemen of the fastidious phrase. He will not be careless of form, but the pa.s.sion that is in him will make simple words burn and live; never will he in the mode of the time go wide of the truth to make a picturesque phrase; his mind rapt on the thing will fix on the true word; his heart warm with the battle will fas.h.i.+on more beautiful forms than you, O detached and dainty artist; his soul full of music and adventure will scale those heights it is your fate to dream of but not your fortune to possess. Yet, you, too, might possess them would you but step with him into the press of adventurous legions, and make articulate the dream of men, and make splendid their triumph. He is the prophet of to-morrow, though you deny him to-day. He is not like to you, supercilious and aloof--he would have you for a pa.s.sionate brother, would raise your spirit in ecstasy, flood your mind with thought, and touch your lips with fire. Because of his sensitiveness he knows every mood and every heart and gives a voice and a song to all. You might know him for a good comrade, where freedom is to win or to hold, over in the van or the breach; able to deal good blows and take them in the fine manner, a fine fighter; not with darkened brow crying, "an eye for an eye"--for who _could_ give him blow for blow or match his deed with a deed?--but one of open front and open hand who will count it happiness to have made for a victory he may not live to enjoy, as ready to die in its splendour as he had been to live through the darkness before the dawn; remembering with soldier tenderness the comrades of old battles, forgetting the malice of old enemies; a high example of the magnanimous spirit, happily not yet unknown on earth; with fine generosity and n.o.ble fire, full of that great love the common cry can never make other than humanising and beautiful, not without a gleam of humour more than half divine, he will pa.s.s, leaving to the foe that hated him heartily equally with the friend that loved him well, the wonder of his thought and the rapture of his melody.

CHAPTER XII

RELIGION

I

It ought to be laid down as a first principle that grave questions which have divided us in the past, and divide us still with much bitterness, should not be thrust aside and kept out of view in the hope of harmony.

Where the att.i.tude is such, the hope is vain. They should be approached with courage in the hope of creating mutual respect and an honourable solution for all. Religion is such a question. To the majority of men this touches their most intimate life. Because of their jealous regard for that intimate part of themselves they are prepared for bitter hostilities with anyone who will a.s.sail it; and because of the unmeasured bitterness of a.s.saults on all sides we have come to count it a virtue to bring together in societies labelled non-sectarian, men who have been violently opposed on this issue. It will be readily allowed that to bring men together anyhow, even suspiciously, is somewhat of an advance, when we keep in mind how angrily they have quarrelled. But 'tis not to our credit that in any a.s.sembly a particular name hardly dare be mentioned; and it must be realised that, whatever purpose it may serve in lesser undertakings, in the great fight for freedom no such att.i.tude will suffice. No grave question can be settled by ignoring it. Since it is our duty to make the War of Independence a reality and a success, we must invoke a contest that will as surely rouse every latent pa.s.sion and give every latent suspicion an occasion and a field. That is the danger ahead. We must antic.i.p.ate that danger, meet and destroy it. Perhaps at this suggestion most of us will at once get restive. Some may say with irritation: Why raise this matter? Others on the other side may prepare forthwith to dig up the hatchet. Is not the att.i.tude on both sides evidence of the danger? Does anyone suppose we can start a fight for freedom without making that danger a grimmer reality? Who can claim it a wise policy merely for the moment to dodge it? For that is what we do.

Let us have courage and face it. At what I have to say let no man take offence or fright--it commits no one to anything. It is written to try and make opponents understand and respect one another, not to set them at one another, least of all to make them "liberal," that is, lax and contemptible, ready to explain everything away. We want primarily the man who is prepared to fight his ground, but who is big enough in heart and mind to respect opponents who will also fight theirs. In the integrity and courage of both sides is the guarantee of the independence of both. That should be our guiding thought. But as on this question most people abandon all tolerance, it is quite possible what may be written will satisfy none; still, it may serve the purpose of making a need apparent. To repeat, we must face the question. But whoever elects to start it, should approach the issue with sympathy and forbearance.

These are as necessary as courage and resolution; yet, since many often sacrifice firmness to sympathy, others will take the opposite line of riding roughshod over everyone, a harshness that confirms the weakling in his weakness. To note all this is but to note the difficulty; and if what is now written fails in its appeal, it need only be said to walk unerringly here would require the insight of a prophet and the balance of an angel.

II

What everyone should take as a fair demand is that all men should be sincere in their professions, and that we should justify ourselves by the consistency of our own lives rather than by the wickedness of our neighbours: which is nothing new. It is our trouble that we must emphasise obvious duties. To approach the question frankly with no matter what good faith will lead to much heart-burning, perhaps, to no little bitterness; but if we realise that all sides are about equally to blame, we may induce an earnestness that may lead to better things. It is in that hope I write. Catholics and Protestants, instead of saying to one another the things with which we are familiar, should look to their own houses; and if in this age of fas.h.i.+onable agnosticism, they should conclude that the general enemy is the atheist, socialist, and the syndicalist, they should still be reminded to look to their own houses; and if the agnostic take this to justify himself, he should be reminded he has never done anything to justify himself. It may seem a curious way for inducing harmony to set out to prove everyone in the wrong; but the point is clear, not to attack what men believe but to ask them to justify their words by their deeds. The request is not unreasonable and it may be asked in a tone that will show the sincerity of him who makes it and waken a kindred feeling in all earnest men. The world will be a better place to live in, and we shall be all better friends when every man makes a genuine resolve to give us all the example of a better life.

III

A development that would require a treatise in itself I will but touch on, to suggest to all interested a matter of general and grave concern--the growing materialism of religious bodies. On all sides self-const.i.tuted defenders of the faith are troubling themselves, not with the faith but with the numbers of their adherents who have jobs, equal sharers in emoluments, and so forth. A Protestant of standing writes a book and proves his religion is one of efficiency; a Catholic of equal standing quickly rejoins with another book to prove his religion is also efficient; each blind to the fact that the resulting campaign is disgraceful to both. When religion ceases to represent to us something spiritual, and purely spiritual, we begin to drift away from it. "Where thy treasure is, there thy heart is also." "No man can serve G.o.d and Mammon." The modern rejoinder is familiar: "We must live." This, our generation is not likely to forget. The grave concern is that well-meaning men are accustoming themselves to this cry to sacrifice all higher considerations for the "equal division of emoluments." Let us as citizens and a community see that every man has the right and the means to live; but when self-interested bodies start a rivalry in the name of their particular creeds, we know it ends in a squalid greed and fight for place, in a pursuit of luxury, the logical outcome of which must be to make the world ugly, sordid and brutal. It would be a mistake to overlook that high-minded men are allowing themselves to be committed by plausible reasons to this growing evil. It is misguided enthusiasm.

There is a divine authority that warns us all: "Be zealous for the better gifts."