Some of the journalists I have shocked reason so unripely that they will gather nothing from this but a confused notion that I am accusing the National Vigilance Association and the Salvation Army of complicity in my own scandalous immorality. It will seem to them that people who would stand this play would stand anything. They are quite mistaken. Such an audience as I have described would be revolted by many of our fashionable plays. They would leave the theatre convinced that the Plymouth Brother who still regards the playhouse as one of the gates of hell is perhaps the safest adviser on the subject of which he knows so little. If I do not draw the same conclusion, it is not because I am one of those who claim that art is exempt from moral obligations, and deny that the writing or performance of a play is a moral act, to be treated on exactly the same footing as theft or murder if it produces equally mischievous consequences. I am convinced that fine art is the subtlest, the most seductive, the most effective instrument of moral propaganda in the world, excepting only the example of personal conduct; and I waive even this exception in favor of the art of the stage, because it works by exhibiting examples of personal conduct made intelligible and moving to crowds of unobservant, unreflecting people to whom real life means nothing. I have pointed out again and again that the influence of the theatre in England is growing so great that whilst private conduct, religion, law, science, politics, and morals are becoming more and more theatrical, the theatre itself remains impervious to common sense, religion, science, politics, and morals. That is why I fight the theatre, not with pamphlets and sermons and treatises, but with plays; and so effective do I find the dramatic method that I have no doubt I shall at last persuade even London to take its conscience and its brains with it when it goes to the theatre, instead of leaving them at home with its prayerbook as it does at present. Consequently, I am the last man in the world to deny that if the net effect of performing Mrs. Warren’s Profession were an increase in the number of persons entering that profession, its performance should be dealt with accordingly.
Now let us consider how such recruiting can be encouraged by the theatre. Nothing is easier. Let the King’s Reader of Plays, backed by the Press, make an unwritten but perfectly well understood regulation that members of Mrs. Warren’s profession shall be tolerated on the stage only when they are beautiful, exquisitely dressed, and sumptuously lodged and fed; also that they shall, at the end of the play, die of consumption to the sympathetic tears of the whole audience, or step into the next room to commit suicide, or at least be turned out by their protectors and passed on to be “redeemed” by old and faithful lovers who have adored them in spite of their levities. Naturally, the poorer girls in the gallery will believe in the beauty, in the exquisite dresses, and the luxurious living, and will see that there is no real necessity for the consumption, the suicide, or the ejectment: mere pious forms, all of them, to save the Censor’s face. Even if these purely official catastrophes carried any conviction, the majority of English girls remain so poor, so dependent, so well aware that the drudgeries of such honest work as is within their reach are likely enough to lead them eventually to lung disease, premature death, and domestic desertion or brutality, that they would still see reason to prefer the primrose path to the strait path of virtue, since both, vice at worst and virtue at best, lead to the same end in poverty and overwork. It is true that the Board School mistress will tell you that only girls of a certain kind will reason in this way. But alas! that certain kind turns out on inquiry to be simply the pretty, dainty kind: that is, the only kind that gets the chance of acting on such reasoning. Read the first report of the Commission on the Housing of the Working Classes (Bluebook C 4402, 8d., 1889); read the Report on Home Industries (sacred word, Home!) issued by the Women’s Industrial Council (Home Industries of Women in London, 1897, 1s., 12 Buckingham Street, WC); and ask yourself whether, if the lot in life therein described were your lot in life, you would not prefer the lot of Cleopatra, of Theodora, of the Lady of the Camellias, of Mrs. Tanqueray, of Zaza, of Iris. If you can go deep enough into things to be able to say no, how many ignorant half-starved girls will believe you are speaking sincerely? To them the lot of Iris is heavenly in comparison with their own. Yet our King, like his predecessors, says to the dramatist, “Thus, and thus only, shall you present Mrs. Warren’s profession on the stage, or you shall starve. Witness Shaw, who told the untempting truth about it, and whom We, by the Grace of God, accordingly disallow and suppress, and do what in Us lies to silence.” Fortunately, Shaw cannot be silenced. “The harlot’s cry from street to street” is louder than the voices of all the kings. I am not dependent on the theatre, and cannot be starved into making my play a standing advertisement of the attractive side of Mrs. Warren’s business.
Here I must guard myself against a misunderstanding. It is not the fault of their authors that the long string of wanton’s tragedies, from Antony and Cleopatra to Iris, are snares to poor girls, and are objected to on that account by many earnest men and women who consider
