Saturday, May 2, 2015

The Gilded Age by Mark Twain and Charles Dudley Warner

Source of book: I own this

This book is a joint effort by Mark Twain, who needs no introduction; and Charles Dudley Warner, who does. 

 Charles Dudley Warner

Warner was a critic, essayist, novelist, and editor who was reasonably well known in his day, but has since faded into obscurity. He left, however, two significant legacies in addition to this book. First, his travelogue about Southern California, Our Italy, said so many nice things about San Diego that he is honored by no fewer than three streets in the Point Loma neighborhood. (Naturally, "Charles Street," "Dudley Street," and "Warner Street.")

(Side note: I am from SoCal, and love San Diego, so I am completely unsurprised that Warner found it to be a nice place.)

The second legacy was his famous aphorism, “Everybody complains about the weather, but nobody does anything about it.”

Ironically, this quote is often misattributed to Mark Twain.

The Gilded Age in fact gave the name to The Gilded Age, the period of expansion, corruption, and excess following the Civil War. I became interested in this book as a result of reading Railroaded: The Transcontinentals and the Making of Modern America, which mentions this novel as being on point.

Had I read this book before Railroaded, I would have attributed Twain and Warner’s description of the corruption, graft, and bribery in congress to a purposeful hyperbole, an exaggeration to make a point.

Having read the actual evidence - including the writings of those involved - which was carefully documented in Railroaded, I believe that Twain and Warner actually understated the level of corruption.

Like any collaborative book, The Gilded Age is a bit uneven in quality. In general, the Twain authored portions (and you can usually tell the difference) are better - and more biting - than than the Warner authored passages. The need to create a coherent plot (and really, tie the competing plots together) lead to some interesting compromises. In addition, there are some standard Victorian tropes which are a bit tiresome. First, the inevitable corruption and destruction of the beautiful but too-assertive woman. Second, the love triangle resulting in another woman left to pine away on her own. Third, the easy disposal of a character by sending him off to a “foreign” destination lest he figure in the plot. (In this case, San Francisco stands in for Paris or Rome.)

Twain’s plot follows the Hawkins family from their impoverished beginnings to their, well, impoverished state at the end of the book. Two children are adopted as they move west, and these two play key roles an effort is made to lobby the US government to purchase the land, thus making the family wealthy.
in the drama. At the heart of this story is the attempt to sell a large plot of undeveloped land. Eventually,
An interesting fact about this plot is that it takes inspiration from a real event in Twain’s life. His family likewise owned a parcel of land that they believed was immensely valuable, despite all evidence to the contrary. Likewise, a key character in the novel, “Colonel” Beriah Sellers, was patterned after one of Twain’s relatives. More about him later.

In contrast, Warner’s plot follows the fortunes of two young upper class friends, Henry and Philip, who head west to survey the land in advance of the railroad, and (they hope) acquire land which they can sell for a profit. Henry is shallow but charming, while Philip is hard working but a bit dull.

The plots come together in Hawkeye, where the Hawkins’ live. Henry becomes enamoured of the gorgeous Laura, and becomes a companion of Beriah Sellers, a figure sort of like Mr. Micawber from David Copperfield, who is always speculating, sure something will “turn up.” Unlike Micawber, though, Sellers continually has his hand in some sort of a speculation or scheme. He is quick to find ways to bring others on board, being a natural salesman. However, his judgment is lacking, and everyone - including himself - ends up going bust. Sellers not only mirrored Twain’s relative, I suspect many of us can name a friend or relative like him. The person who is mostly harmless, has good intentions, but is always seeking a “get-rich-quick” scheme. More often than not, such a person gets himself and those around him in difficulties of some sort or another.

While Philip searches for coal in a joint venture with his eventual father-in-law, the rest head to Washington to attempt to arrange a sale of the Tennessee property to the government, in what amounts to a pretty clear swindle. The second half of the book, thus, primarily concerns the political gamesmanship over the bill and the dirty politics that accompanies anything in Congress. As I noted before, the book is every bit as cynical as anything said about politics here in the 21st Century, but it turns out that it was accurate! (I noted in my review of Railroaded that today’s politicians are amateurs compared to those of the past. The total amount of land given away to the railroads - to say nothing of the loan guarantees and direct payments - would have been the third largest state in the union - nearly the size of Texas.)

Twain details all of the dirty deals needed to make this happen. The backdoor quid pro quo, the clothing of a swindle in the language of virtue and charity. The enrollment of religious organizations.

Your religious paper is by far the best vehicle for a thing of this kind, because they’ll ‘lead’ your article and put it right in the midst of the reading matter; and if it’s got a few Scripture quotations in it, and some temperance platitudes and a bit of gush here and there about Sunday Schools, and a sentimental snuffle now and then about ‘God’s precious ones, the honest hard-handed poor,’ it works the nation like a charm, my dear sir, and never a man suspects that it is an advertisement…

The more things change, I guess. While an appeal to “the poor” isn’t particularly effective in today’s Christianity, an appeal to fear and “the children” remains the key way that unholy marriages of religion and politics are consummated.

Religion isn’t the only institution that gets a barb, though. Clearly Twain reserves his bitterest ire for Congress and politics. But the press doesn’t exactly get off easy either, as Twain points out its love of sensation and easy cooption. But there is some pity too. Even when the press gets it right, it isn’t effective.

Senator Dilworthy: “Give us newspaper persecution enough, and we are safe. Vigorous persecution will alone carry a bill sometimes, dear...And then presently, it changes the tide of public opinion. The great public is weak-minded; the great public is sentimental; the great public always turns around and weeps for an odious murderer, and prays for him, and carries flowers to his prison and besieges the governor with appeals for his clemency, as soon as the papers begin to howl for his blood...

One interesting historical anachronism that political junkies will appreciate: When this book was written, United States Senators were “elected” by the State legislatures, unlike now, when they are elected by popular statewide vote. This meant that Dilworthy, in his re-election campaign, had to schmooze with his fellow legislators, plus go out to the public to ensure that his allies at the state level would retain their seats.

Since this book was co-written by Twain, there are naturally some great quotable lines.

In the preface, Twain takes aim at the all-too-common practice of critics:

We do not object to criticism; and we do not expect that the critic will read the book before writing a notice of it. We do not even expect the reviewer of the book will say that he has not read it.

Early in the novel, Twain writes a set-piece about a steamboat race. Like a few other bits in the novel, this was based on a real event. A couple of captains decide to show off, racing each other down the river. As a result, one boiler explodes, destroying the boat and killing dozens of people. Twain describes the aftermath:

A jury of inquest was impaneled, and after due deliberation and inquiry they returned the inevitable American verdict which has been so familiar to our ears all the days of our lives - “Nobody to blame.”

While in the decades to follow, the civil law would fill this gap to a degree, holding the deep pockets, at least, accountable for needless deaths, the statement still all too often applies to the criminal courts. One cannot but think of the Eric Garner case as one where a senseless and unnecessary death resulted in a “Nobody to blame” verdict.

Another set-piece that Twain carries off extremely well is a scene in which Laura, with some time to kill, enters a bookstore manned by a thoroughly stupid clerk, who knows nothing of books beyond the current thrillers and low-class joke books. Laura absolutely takes him down, but he only sort of gradually figures out how badly he is being dissed. I considered quoting some of it, but it is too long for a simple review, and is best read in context. Definitely, this was the best part of the book. (I’m sure this book is available free online. Chapter 36.)

The final section that I found quite interesting was a scene between Philip and his eventual wife, Ruth. She is the daughter of a somewhat progressive Quaker family - her father has defied the judgment of his fellow Quakers to allow Ruth to study to become a physician. As she and Philip contemplate a life together, the usual issues come up. I can attest to the fact that the same questions which Warner addresses in 1873 are still the ones couples like my wife and I have had to work through 130 years later. Ruth starts it off, discussing the fate that unattached women have in the world:

“[T]he worst of it is that you men do not want women educated to do anything, to be able to earn an honest living by their own exertions. They are educated as if they were always to be petted and supported, and there was never to be any such thing as misfortune. I suppose, now, that you would all choose to have me stay idly at home, and give up my profession.”

“Oh, no,” said Philip, earnestly, “I respect your resolution. But, Ruth, do you think you would be happier or do more good in following your profession than in having a home of your own?”

“What is to hinder having a home of my own?”

“Nothing, perhaps, only you never would be in it - you would be away day and night, if you had any practice; and what sort of a home would that make for your husband?”

“What sort of a home is it for the wife whose husband is always away riding about in his doctor’s gig?”

“Ah, you know that is not fair, The woman makes the home.”

And thus is the entire issue laid out for all to see. Philip, despite being a truly nice guy, still believes in a male-centric viewpoint. The question is what sort of a home she will make for him. The woman makes the home. The idea that he might share even equal responsibility for making a home doesn’t even register. And he considers the choice between home and family on the one hand, and a career on the other, to be a choice she faces. But not him. Never the man, as Ruth points out.

On the one hand, it is amazing that this feminist of a statement was made in the 1870s, not in a feminist writing, but casually, in a novel. On the other, it is discouraging that women are still expected to have the sole, or at least, primary, responsibility for household duties, regardless of whatever else they are doing with their lives. While our society grants women the right to participate in the workforce, there is still a huge stigma for men who “homemake.” And a messy house is always blamed on the woman, even if she works longer hours.

As I said, these are issues that my wife and I have had to address ourselves, and our decisions have not always met with enthusiasm from others.

I give Warner great brownie points, though, for writing a strong female character, one far more intriguing than the tragic Laura; and for noting the key question when it comes to the heart of feminism (the social, political, and economic equality of women): in order for feminism to “work,” men need to take on an equal share of what is still considered “women’s work.” We need to feel an equal responsibility to make a house a home, care for our children, and do the unpraised things that keep the world humming along.

A couple of other things I liked: the authors “pretentiously” put quotes from other sources at the headings of the chapters. In essence, they mock the pseudo-scholarliness of others. While some of the quotes are standard, they also pick ones from obscure languages and cultures, even going so far as to quote translations of the Bible into Native American and African languages. Some feel like the equivalent of translating a pointless Shakespeare quote into Sanskrit just to look smart. Which is exactly the point. The other thing I’ll admit I liked was the way that Warner drew out the subtleties of Ruth’s parents trying to straddle the line between Quaker orthodoxy and the modern needs of their children. It would have been interesting to have more than a couple of chapters devoted to them, as they were the most subtle, and therefore interesting, characters in the book.

So there it is: an interesting book on a fascinating era. Twain and Warner don’t really delve into the other issues that later historians have noted: industrialization and monopolies, but they certainly had the pulse of the national political machine in all its ugliness. In addition, there are individual characters and scenes that are unforgettable. Despite its flaws, this is a worthy book. Twain’s acid humor is evident, and Warner’s more subtle treatment of religious and social issues were also noteworthy. Unfortunately, the two authors seemed to have different and conflicting visions for the book, which made it feel a bit incoherent as it went on. Still, I would consider it worth the effort to read.

Sunday, April 26, 2015

Learning the Words: "Love"

This post is the second of two which I have revised and expanded from a guest post I wrote for the blog Defeating the Dragons back in 2013. These were part of a guest post series called “Learning the Words.” 

My first post, on the redefining of “Legalism,” contains a good introduction to the series, and the concept of Fundamentalist "Newspeak." I recommend reading that one first.  


***

As in so many other aspects of the Fundamentalist/Christian Patriarchy worldview, the twisting of the meaning of words comes through a long series of half-truths. An idea that is true to a degree will be taken just beyond that degree. Then the next idea builds on that, and so forth, until the original meaning of a word has traveled so far from its intuitive and normal meaning that it almost cannot be recognized.

Let me explain how this happens for the concept of “love.”

Throughout Christian culture - and even in our culture in general - there is the idea that “love” isn’t just a feeling. It is an active word that must manifest itself in our actions, not just in our emotions.

As I noted above, statements like this are true, to a point. Love, in the deep sense, cannot be merely an infatuated feeling like “puppy love.” If you really love someone, it will come out in actions. Country Music singer-songwriter Clint Black wrote a delightful and mushy song, Something That We Do (see video below), which captures the good side of this idea, the intertwining of emotion and action. (This was one of “our” songs when my wife and I were dating.) Our feelings of love and our loving actions feed on each other, support each other, and together make up this messy, complicated thing we call love.

So far, so good.

The next step in the progression gets more interesting, however. Most of us Generation Xers are familiar with the concept of “tough love,” which was a bit of a trend and a buzzword in the 1980s and 90s. In essence, it was a refusal to enable self-destructive behavior. When one truly loved another, one would not contribute to a person’s self-destruction. Thus, it would not be loving to give one’s child money to buy drugs, for example. Or lie to protect a loved one from the legal consequences of committing a crime. The point of “tough love” is that by refusing to protect a person from consequences or contribute to bad behavior, one would be doing the more “loving” thing. The best result would be for the errant person to bottom out, and make a change for the better, rather than stumble along due to the enabling. Again, this idea is largely true, to a point.

Let’s follow the progression. Love is an action, not just an emotion. Enabling self-destructive behavior is not a loving action. Allowing a person to suffer the natural consequences of bad actions is the loving action, because it is more likely to lead to a change in behavior. We parents do this to our kids sometimes. A child might miss an opportunity to play with friends because he or she didn’t finish the schoolwork, for example. This is part of good parenting: teaching children to link actions and consequences, and take responsibility for their choices.

To this point, we haven’t gotten off track, but we have set the groundwork for what follows.

The next link is this: love means wanting and seeking “the best” for the beloved. Now this one is a genuine half-truth. Sometimes it is true. If a person also desires the same “best,” then it would be loving to help support that person in seeking that “best.” But what if something that is “the best” isn’t desired by the person? Let’s say I think that the “best” for one of my children would be a degree in medicine. That’s a good thing, surely! Unless the child would prefer a less lucrative career. (My second daughter wants to be a chef, for example.) Would I really be loving by wishing for the “best” rather than the “good enough” that my child wants? This is a dilemma for all of us in a variety of situations.

What comes next? For Fundamentalists, the next step is the definition of “best.” The “best” isn’t some subjective standard. “Best” means God’s best. It means God’s will for a person’s life. It means doing things “God’s way™. ”

Again, this is a half-truth in practice, if not exactly in theory. In theory, pretty well all Christians would agree that our goal in life is to do God’s will, to follow Christ, and so forth. So far, so good.

But it goes wrong in Fundamentalism because of the next turn. This requires a few assumptions:

1. We (the fundamentalists) know God’s will in most or all things.
2. God’s will is the same for everyone (of a certain gender, at least), regardless of situation, personality, or any other consideration.
3. God’s will can be expressed primarily as a set of detailed rules.

Now the links connect. Love is an action, not a feeling. Love is expressed through refusing to enable bad behavior. Love seeks the best for a person, not something less. The best is God’s will for a person. We know God’s will for a person. God’s will is these rules.

THUS:

Love for a person is expressed by telling them to follow the Fundamentalist rules.

Or, if that fails to get them to follow the rules, taking other actions to force them to do so. Nagging. Expressing disapproval. If possible forcing them. In some cases, shunning until the rules are followed.

For some surprising reason, the recipient of this “love” usually finds the “love” to not be particularly loving.

Thus, the series of half-truths twists the meaning of “love” as it is commonly understood until it is unrecognizable. I actually had a Reconstructionist friend of a friend make the claim that forcing people to obey God’s law was the same as sharing the Gospel with them. Not “as important as,” not “similar to.” The same as. Because forcing people to follow the rules is now defined as the best way to show love. As the most extreme example, I would wager that Fred Phelps (“God Hates Fags.”) believes he is being loving. In fact, his grandson (see link below) confirms that he thought he was being loving.

This applies in lesser degrees across the Fundamentalist spectrum. A fundamentalist can be “loving” by constantly expressing disapproval of a skirt deemed too short. A fundamentalist can be “loving” by keeping his or her children from associating with other children who listen to the wrong kind of music. A fundamentalist can be “loving” by loudly proclaiming that no “true Christian” would vote Democratic. And the list goes on. Calling out women who work outside the home. Complaining about easy-bake ovens marketed to boys. (Yes, this ended up making news in Fundie circles as a major threat to "manhood"! Imagine how bad it is that I am a darn fine cook...) Make your own list! There are plenty of rules to choose from.

Because this new definition of love, certain things that are generally associated with love can be disregarded. How about communication? Seeing the other side’s point of view? When one already knows God’s position on everything, that is all that is necessary. (Conveniently, you already know God agrees with you.) Empathy? Not so much, obviously. Bearing each others' burdens? Those burdens are self inflicted in the Fundamentalist view. First start following the rules, then we talk.

The result is this: the twisted definition of “love” enables the fundamentalist to believe that he or she is loving while engaging in behavior that is, in reality and common understanding, unloving.

Postscript:


“I realized people outside of the church showed me unconditional love, like when I worked at the hospital. When I started working there they told me that they expected me to show respect for every other person, and that they would respect me in return… and the thing was, it was actually easy. The people at the hospital were very empathetic… they showed respect for each other and treated each other as equals, and I didn’t feel that way when I was at the church. Experiencing love on the outside definitely warmed me over.”

and also this:

“I’ve learned to forgive them, because I believe that they’re in a mind trap. That mind trap is their belief that the Bible is infallible and that their interpretation of it is infallible… I have absolutely no hard feelings toward them anymore. I don’t think I need to hold them to some form of public ridicule because of that– it’s just their belief that they will go to hell if they don’t say the things they say, and if they don’t show that seeming lack of empathy and tell them they’re going to hell, because they think this is what loving your neighbor looks like… They don’t mean to hurt people, so to speak, they think that they’re obeying the commands of God and they’re scared that if they don’t do the things that they are doing, that they’ll go to hell.”

This is a good take on how “love” is twisted to mean “hate,” by fellow former Gothardite, Micah Murray. There are so MANY crazy quotes, particularly from the New Calvinists, showing just how important hat is to them.

I disagree with this author’s conclusion regarding the nature of true Christianity, but the rest is spot on. I have seen all of his list of toxic expressions of "love" in action, either in my own life or the lives of those I know.

At least a few preachers are honest about what they believe:

The always-entertaining-for-the-wrong-reasons Doug Wilson:

[O]ne of the prime indicators of whether you are literate or not—if you are a true child of God—is whether or not you hate it. The fear of the Lord is the hatred of evil. If you don’t hate a good deal of what is going on, then it is clear you can’t read.

“They shall know us by our hate…” Yeah, sure, Doug. And nice way to insult anyone who disagrees with you as illiterate.

and this one:


It contains this gem, which explains what we are supposed to "hate":

“4. Learn to hate every form of egalitarianism, feminism, metrosexuality and associated swisheries, pomosexuality, and androgyny. In the image of God He created them, male and female (Gen. 1:27). And every true Christian has since that time said, vive la différence. On a practical level, the single biggest theological issue of our generation is what God allows as a turn on, how we get to the point of orgasm, and whether or not that experience is a gift that must function under authority. You cannot be wrong on this without being wrong everywhere else.”

Now isn’t that nice. The gift of orgasm must “function under authority.” I’m sure my wife will LOVE that. Actually, since we are in an egalitarian marriage and we both are feminists, presumably we are of the devil and must be hated...


    “God hates, right now, personally, objectively, some of you.”

And these guys’ good buddy, John Piper too. Micah Murray’s post has more links to similar statements. As I said, at least they are honest about how they think. War is Peace. Freedom is Slavery. Ignorance is Strength. And, Hate is Love.

Clint Black has much better theology of love, in my opinion:



We help to make each other all that we can be
Though we can find our strength and inspiration independently
The way we work together is what sets our love apart
So closely that we can't tell where I end and where you start


Friday, April 24, 2015

Man and Superman by George Bernard Shaw

Source of book: I own this

Man and Superman is George Bernard Shaw’s riff on the Don Juan myth, although the title itself references Nietzsche's concept of the ubermensch. Both ideas are blended in the play, which itself reads like an amalgam of a satirical romantic comedy and a class on political philosophy.

Shaw himself reminds me a bit of Oscar Wilde, except without Wilde’s light touch. Shaw can be funny, but there is a bit if an edge on the humor, and he occasionally gets heavy handed with his points. Shaw gives a look of “did you get that?” where Wilde would laugh or wink.

Still, there is humor in this play, and Shaw’s social commentary is often right on point for the issues of 21st Century America. The British oligarchy of the early 20th Century has quite a number of parallels with our own system, and the tendency of the wealthy to moralize at the poor certainly continues today.

Shaw was a Fabian socialist, which helps to explain the direction he was going with his philosophising, but the main point of his argument was directed, not at the social system, but in the relationship between men and women.

In Shaw’s view, there are two primary drives that motivate human behavior: the need to eat, and the drive to reproduce and perpetuate the species. Due to some combination of social factors and innate being, these drives were segregated by gender. Men thus concern themselves with the acquisition of wealth, while women concern themselves with making babies. To make all this work socially, then, women must pursue and trap men into marriage, so the species can continue. (Give Shaw a bit of a pass here on the sexism by remembering the era in which he wrote.)

Shaw was inspired to write this play by a request from critic Arthur Bingham Walkley that he write a Don Juan story. In his extended introduction, Shaw lays out the challenge, and confesses that he didn’t follow the traditional version of the story. Don Juan is no longer the predatory pursuer of women but a rebel bearing enmity to the false gods of society. Shaw apologises in advance for his lecturing, which Walkley apparently complained about. “I have a conscience; and conscience is always anxiously explanatory. You on the contrary, feel that a man who discusses his conscience is much like a woman who discusses her modesty.” I’ll admit that I am like Shaw in this way, having “the temperament of a schoolmaster,” as my long and explanatory posts often prove.

The Don Juan character in the play is Jack Tanner. (The name is essentially an Anglicised version of Don Juan’s full name. The names of other characters are likewise drawn from the original.) Tanner is a radical pamphleteer (one of “his” pamphlets is appended to the play) with socialist and anarchist leanings. His flame, Ann (after Donna Anna), has been left property by her father, but the estate is to be managed by two guardians. One of these is Tanner, while the other is Roebuck Ramsden, an old man (corresponding to the Statue) who loathes Tanner. Neither Ramsden nor Tanner is at all thrilled to be handcuffed together that way, but duty calls. Meanwhile, Octavius is in love with Ann, but she prefers Tanner, who would prefer not to be married at all.

It isn’t much of a spoiler to say that the play concerns itself with Ann’s pursuit of Jack.

While it is obvious that Jack does have some fondness for - and indeed attraction to - Ann, he is nevertheless unwilling to be fettered.

TANNER: All she wants with me is to load up all her moral responsibilities on me, and do as she likes at the expense of my character. I can’t control her; and she can compromise me as much as she likes. I might as well be her husband.

And later, in a conversation with Octavius:

TANNER: Tavy: that’s the devilish side of a woman’s fascination: she makes you will your own destruction.
OCTAVIUS: But it’s not destruction: it’s fulfilment.
TANNER: Yes, of her purpose; and that purpose is neither her happiness nor yours, but Nature’s. Vitality in a woman is a blind fury of creation. She sacrifices herself to it: do you think she will hesitate to sacrifice you?
OCTAVIUS: Why, it is just because she is self-sacrificing that she will not sacrifice those she loves.
TANNER: That is the profoundest of mistakes, Tavy. It is the self-sacrificing women that sacrifice others most recklessly.

That last line in particular stood out to me as true beyond its context. (And beyond its gender.) Those who are most self-sacrificing are willing to sacrifice others. In fact, they often demand that others be sacrificed to their purposes. As C. S. Lewis once put it, a man will not be content to give up something, but will demand that everyone else give it up too.

After all this talk, there is finally some action. Tanner and his chauffeur head off to the Continent for a road tour. In Spain, they are waylaid by a group of brigands in the Sierra Nevada. I found this a bit amusing. For me, the Sierra Nevada is located in California - in my backyard. It is a place I love very much indeed. So to see the other Sierra Nevada (the “original,” if you will) as place in a story, is jarring.

After the leader of the bandits, Mendoza (who corresponds to the Devil in the legend) realizes that Tanner is more of an ally than an enemy, everyone heads to bed for some dreams.

What follows is an extended dream sequence, “Don Juan in Hell,” which is often omitted from productions of the play. It is easy to see why. It is not narratively connected to the rest of the play, does nothing to further the plot, and in fact disturbs the momentum. (It is around an hour long in an otherwise long play.)

That said, it is also one of the most fascinating parts of the play, with some pretty amazing dialogue, and many memorable lines. This act, while omitted from the greater play, is often performed by itself.

The discussion takes place between Don Juan, the Devil, Donna Anna (who comes to hell as an old woman), and the Commendatore, who has adopted the Statue as his preferred manifestation. He is on a visit from heaven, and is considering relocating to hell. Donna Anna is irate at finding herself in hell, but Don Juan attempts to persuade her that she will actually be much happier in hell. Juan himself wishes to go to heaven, because he finds hell tedious.

In Shaw’s conception, hell is a place of art, beauty, love, and pleasure. The only problem is that nothing is real. It’s all just as fake and artificial as it was on earth during the mortal life. (In fact, it is a continuation of life on earth in most ways.) Thus, those who were at home with artifice and propriety during their lifetimes will be quite at home in hell. In contrast, heaven is a place devoted to rational discourse and thought, and the pursuit of the “Life Force,” which isn’t clearly defined by Shaw. Thus, the Commendatore tires of heaven, and wishes to be in hell, where he is a bit of a celebrity, while Don Juan wants to continue his lifetime pursuit of the “Life Force.” The four characters - particularly Don Juan and the Devil - offer their opinions on these matters, and many others related to society.

Shaw, as a non-religious person, and thus an “enemy” of the Church, has the outsider’s perceptiveness about hypocrisy within religion and society in general, and many of the best lines are pointed observations about these topics. (Personally, I wish that we religious sorts would spend less time complaining about people like Shaw and more time examining the ways that they are right about us, and making some corrections.) Here are the tidbits that I found most interesting.

DON JUAN: ...Hell is the home of honor, duty, justice, and the rest of the seven deadly virtues. All the wickedness on earth is done in their name: where else but in hell should they have their reward? Have I not told you that the truly damned are those who are happy in hell?

Shaw is right in good part about this. The worst of evil is that which is baptized by calling it “virtue.” No hate so great as that which is done in the name of “love.”

THE STATUE: ...Well, there is the same thing in heaven. A number of people sit there in glory, not because they are happy, but because they think they owe it to their position to be in heaven. They are almost all English.

THE DEVIL: An Englishman thinks he is moral when he is only uncomfortable.

The Devil is right on this occasion - and not just about Englishmen. In fact, I think the statement applies even more appropriately to the puritanical streak in American religion. From Prohibition to the current ascetic dietary fads, this isn’t just about traditional religion at all, but a belief that to be uncomfortable is to be moral. As noted above regarding the self-sacrificing, this discomfort isn’t morality, but moralistic self-righteousness.

Probably the most famous quote of them all from the play, however, comes from Don Juan’s argument with Donna Anna about marriage. Juan claims that marriage is really just a man-trap set by Nature to ensure the “greatest number of children and their closest care.” He points out that women are expected to learn arts that make them pleasing to men, but that these usually lapse after marriage. (Juan grants that men do this too.) It is Don Juan’s clinching argument that asks the question that demands to be answered.

DON JUAN: ...Those who talk most about the blessings of marriage and the constancy of its vows are the very people who declare that if the chain were broken and the prisoners left free to choose, the whole social fabric would fly asunder. You cannot have the argument both ways. If the prisoner is happy, why lock him in? If he is not, why pretend that he is?

Now, to be clear, I am a happily married man, and believe in the benefits of marriage. At least a good marriage. As a divorce attorney, I don’t see bad marriages as having the same benefits. In fact, bad marriages harm everyone involved, including the children.

That said, Shaw is absolutely right. And not just on marriage. Those who talk the most about the “blessings” of a particular system do tend to also preach fear that if the system were not vigorously and rigidly enforced, everything would go to hell.

I think in particular about those who claim that gender hierarchy and gender roles are necessary. On the one hand, they claim that everyone is happier when women stay home and obey their husbands without question. On the other, they insist on the enforcement of these rules with as heavy of a hand as necessary, realizing that many do not actually find these roles and hierarchies to be a blessing.

You cannot have it both ways. “If the prisoner is happy, why lock him in? If he is not, why pretend that he is?”

And thus, I believe that the secret to creating lasting marriages isn’t to force people to stay in bad ones, but to teach and assist them to have good ones. Don’t lock the cage. Destroy the cage.

In closing the play, Jack Tanner (or Don Juan, if you will) observes the universal hypocrisy of humankind. He knows Ann is unscrupulously pursuing him, but also that this charge against her could be easily brought against us all.

“We all lie; we all bully as much as we dare; we all bid for admiration without the least intention of earning it; we all get as much rent as we can out of our powers of fascination.”

And like Ann, we “do just what she likes herself whilst insisting on everybody else doing what the conventional code prescribes.”

It is good to look in the mirror sometimes, and Shaw is one of those writers whose mirror has a great deal of polish indeed.

Note on the Stage Directions:

Not only did Shaw write a long introduction and a weighty appendix to this play, his stage directions are incredibly detailed. Before some of the scenes, these directions for the setting go on for literally pages on end, following philosophical rabbit trails, and giving ludicrously detailed and yet vague descriptions of how a character should look. For example, here is a small part of the description of Roebuck Ramsden:

How old is Roebuck? The question is important on the threshold of a drama of ideas; for under such circumstances everything depends on whether his adolescence belonged to the sixties or to the eighties. He was born, as a matter of fact, in 1839, and was a Unitarian and Free Trader from his boyhood, and an Evolutionist from the publication of the Origin of Species.

And it goes on. And on. Shaw’s dialogue, while rather long as well, is quite snappy compared to the stage directions.

Don Juan in Hell, the classic recording:

There is a marvelous classic audio recording of this scene available online, starring Charles Boyer, Charles Laughton, Cedric Hardwicke, and Agnes Moorehead. They took this show on the road, and it was a hit.





More GBS:

I reviewed The Perfect Wagnerite a few years ago.