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    Saint Joan
    Saint Joan
    Saint Joan
    Ebook224 pages2 hours

    Saint Joan

    By George Bernard Shaw

    3.5/5

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    About this ebook

    This volume contains Bernard Shaw's 1924 play, "Saint Joan". It is a 'chronicle play' in six scenes, and an epilogue that revolves around Joan of Arc. It elucidates her immense personality, problems, and potential. As well as the play itself, Shaw also furnishes a number of chapters on Joan of Arc that offer interesting insights into her life and character. This interesting and thought-provoking play will appeal to fans and collectors of Shaw's seminal work, and would make for a great addition to any collection. The chapters of this book include: "Joan the Original and Presumptuous", "Joan and Socrates", "Contrast with Napoleon", "Was Joan Innocent or Guilty", "Joan's Good Looks", "Joan's Social Position", "Joan's Voices and Visions", "The Evolutionary Appetite", etcetera. Many vintage texts such as this are increasingly scarce and expensive, and it is with this in mind that we are republishing this book now, in an affordable, high-quality, modern edition. It comes complete with a specially commissioned biography of the author.
    LanguageEnglish
    PublisherRead Books Ltd.
    Release dateJun 8, 2015
    ISBN9781473375055
    Saint Joan
    Author

    George Bernard Shaw

    Bernard Shaw, acclaimed Irish playwright and Nobel laureate, has left an indelible mark on Western theater, culture, and politics. Over the course of his life, he wrote more than sixty plays that addressed prevailing social problems through comedy. Shaw was also a prolific essayist and lecturer on economics and sociological subjects, and was eventually awarded the Nobel Prize in Literature for his work, marked by its use of stunning satire to encapsulate humanity.

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    Reviews for Saint Joan

    3.5/5

    14 ratings10 reviews

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    • 4/5
      A great play by Mr. Shaw. He managed to capture the essence, and reality, of Joan of Arc's predicament in impeccable prose. His talent, as a playwright, shines here. It is one of the more impressive plays that I have read in regards to the era it was published.
    • 4/5
      Images of Falconetti burned into my mind as I read, perhaps music of Messiaen. Fete des belles eaux? This is a very orthodox tale of moral and legal convulsion. Add a dash of divine nationalism and voila.

      This Joan was rather quick witted, other representations have as a nascent martyr. Her oppressors, oppressively oafish--while Bluebeard muses of the Divine Rights and the souls of lumpen children (entertaining something ghastly--only Allah knows.

      GB Shaw has impressed me this week, not only for the scale of his vision but the complexity of his characters. There is always tenderness and treachery afoot, often in the same character on a single page.
    • 4/5
      I enjoyed the lengthy preface, which should by all rights be its own work. Shaw's arguments about "toleration" and the relationship between genius society were especially thought-provoking. Why should we take exception to what seemingly contradicts or overturns our preconceptions, if not because we simply don't understand? Feels like I've heard this argument so many times, but never phrased like Shaw puts it.
    • 2/5
      Although GBS puts clever words in St. Joan's mouth, the overall effect of the play is boring. It just didn't quite work for me.
    • 2/5
      Certainly not my favorite Shaw. I found this play quite dull and for some reason was very annoyed with the main character, even though she is the heroine. Seems very dated somehow and not terribly relevant.
    • 3/5
      I did not know much about Joan of Arc before I read this. The book really made her real for me. Of course Shaw did not "know" Joan, but he portrays her in such a real and believable way that I was continuously comparing the character to people I have met in my life. I realized that whether or not Shaw was close to the mark or not, Joan had to be an exceptional person. One who I would have liked to have met.
    • 4/5
      Saint Joan dates from the mid 1920s and is still performed. It makes good holiday season theater. I listened to the 1966 Caedmon recording starring Irish actress Siobhán McKenna in her signature role. It's pretty good though strange to hear a French peasant girl talking like a wee lassie. Shaw does a good job showing the power she held over powerful men, something the histories struggle to convey. The charisma and conviction are heady stuff. Elizabeth Holmes and Therenoes comes to mind, an anti-Saint dressed as Steve Jobs. Well this is not a difficult play it is entertaining and very well performed by McKenna and there are dozens of other notable Joans to choose from.
    • 4/5
      The play 's the thing. Saint Joan is an excellent example of Shaw's work and, I think, that excellence coupled with the time of Joan's becoming a saint gave Shaw the Swedish Merit Badge.

      Shaw's preface is too clever by half and the self important lecture can be skipped with no real harm to understanding the play. The play itself is notable for a lack of villians. That makes it extraordinary and much of the dialouge is skilled and thoughtful.
    • 4/5
      "The most inevitable dramatic conception, then, of the nineteenth century is that of a perfectly naive hero upsetting religion, law and order in all directions, and establishing in their palce the unfettered action of Humanity . . ." (GBS writing in The Perfect Wagnerite.)
      In Saint Joan Shaw attempted, and perhaps achieved, a masterpiece based on this conception. The play is a perfect example of the hero as victim transformed into savior. In the first scene the Robert de Baudricourt ridicules Joan, but his servant feels inspired by her words. Eventually de Baudricourt begins to feel the same sense of inspiration, and gives his consent to Joan. The servant enters at the end of the scene to exclaim that the hens, who had been unable to lay eggs, have begun to lay eggs again. De Baudricourt interprets this as a sign from God of Joan's divine inspiration. It is with this simple beginning that the spirited spirituality of the seemingly innocent young Joan begins to take over the play to the point where she is leading the French troops against the British. Her voice exhibits a lively purity that is augmented by an unlimited imagination. Both her voice and her visions are inspirational, but cannot protect her from ultimate betrayal. The result of that betrayal leads to the end that we are all familiar with.
      Shaw's play features Joan as an outsider who seems lonely only when she is among those who voiced the common opinions of the day. Her multi-faceted personality is hidden behind her single-minded pursuit of a vision of god's design for her life. Saint Joan is a tragedy without villains. The tragedy exists in a view of human nature where the incredulity of intolerance of both religious and secular forces battle each other. It is made even more interesting by Shaw's epilogue that brings the play into the current time and provides an opportunity for Shaw to discuss the play with the audience. Whether this play is truly great or almost great it is definitely Shaw at his dramatic best.
    • 5/5
      Would be 5 stars but anyone who writes a preface of 50 pages (in very small print) for a play of 100 pages (in normal print) is absurdly arrogant, and especially when they try to claim that this particular story is a melodrama and not a tragedy.

      The play itself is, in fact, clearly a tragedy--St Joan is a noble character (a chaste teenage girl who leads armies in a faltering independence movement and inspires them to victory), brought down by a fatal flaw (burned after insisting, through pride and obstinacy, that she should go take Compeigne even when King Charles, the Archbishop, and her co-captain Dunois say they will offer no protection, then refusing, during her trial, to comply with the demands made of her by the English and the Church), with pity and catharsis cleansing the audience's emotions at the end (where everything about her burns except her heart, she is given two sticks with which to make a cross by an English soldier, she saves a life by not letting a cross burn in a man's hands when he brings it near her, and her ghost appears to a bunch of apologetic characters twenty-some-odd years later).

      I would say it's one of the best plays I've read, and I've read many of them, Aeschylus, Sophocles, Euripides, Aristophanes, Shakespeare, Milton (Samson Agonistes), Moliere, Addison, Chekhov, Sheridan, Goethe, Synge, O'Neill, Williams, Kushner (ugh!), and so on and so forth...I highly recommend it for 8th-10th grade students, and I know that it was assigned when I was in high school (don't tell anyone I didn't read it then!).

    Book preview

    Saint Joan - George Bernard Shaw

    SAINT JOAN

    A Chronicle Play In Six Scenes And An Epilogue

    by

    George Bernard Shaw

    Copyright © 2013 Read Books Ltd.

    This book is copyright and may not be

    reproduced or copied in any way without

    the express permission of the publisher in writing

    British Library Cataloguing-in-Publication Data

    A catalogue record for this book is available from the British Library

    Contents

    SAINT JOAN

    George Bernard Shaw

    Preface

    JOAN THE ORIGINAL AND PRESUMPTUOUS

    JOAN AND SOCRATES

    CONTRAST WITH NAPOLEON

    WAS JOAN INNOCENT OR GUILTY?

    JOAN’S GOOD LOOKS

    JOAN’S SOCIAL POSITION

    JOAN’S VOICES AND VISIONS

    THE EVOLUTIONARY APPETITE

    THE MERE ICONOGRAPHY DOES NOT MATTER

    THE MODERN EDUCATION WHICH JOAN ESCAPED

    FAILURES OF THE VOICES

    JOAN A GALTONIC VISUALIZER

    JOAN’S MANLINESS AND MILITARISM

    WAS JOAN SUICIDAL?

    JOAN SUMMED UP

    JOAN’S IMMATURITY AND IGNORANCE

    THE MAID IN LITERATURE

    PROTESTANT MISUNDERSTANDINGS OF THE MIDDLE AGES

    COMPARATIVE FAIRNESS OF JOAN’S TRIAL

    JOAN NOT TRIED AS A POLITICAL OFFENDER

    THE CHURCH UNCOMPROMISED BY ITS AMENDS

    CRUELTY, MODERN AND MEDIEVAL

    CATHOLIC ANTI-CLERICALISM

    CATHOLICISM NOT YET CATHOLIC ENOUGH

    THE LAW OF CHANGE IS THE LAW OF GOD

    CREDULITY, MODERN AND MEDIEVAL

    TOLERATION, MODERN AND MEDIEVAL

    VARIABILITY OP TOLERATION

    THE CONFLICT BETWEEN GENIUS AND DISCIPLINE

    JOAN AS THEOCRAT

    UNBROKEN SUCCESS ESSENTIAL IN THEOCRACY

    MODERN DISTORTIONS OF JOAN’S HISTORY

    HISTORY ALWAYS OUT OF DATE

    THE REAL JOAN NOT MARVELLOUS ENOUGH FOR US

    THE STAGE LIMITS OF HISTORICAL REPRESENTATION

    A VOID IN THE ELIZABETHAN DRAMA

    TRAGEDY, NOT MELODRAMA

    THE INEVITABLE FLATTERIES OF TRAGEDY

    SOME WELL-MEANT PROPOSALS FOR THE IMPROVEMENT OF THE PLAY

    THE EPILOGUE

    TO THE CRITICS, LEST THEY SHOULD FEEL IGNORED

    SAINT JOAN

    SCENE I

    SCENE II

    SCENE III

    SCENE IV

    SCENE V

    SCENE VI

    EPILOGUE

    George Bernard Shaw

    George Bernard Shaw was born in Dublin, Ireland in 1856. His early education was irregular, and he maintained a lifelong animosity towards formal schooling, later stating Schools and schoolmasters, as we have them today, are not popular as places of education and teachers, but rather prisons and turnkeys in which children are kept to prevent them disturbing and chaperoning their parents. In 1876, after working in an estate agent’s office for a while, he moved to London, where he read voraciously in public libraries and began to pursue a career in journalism and writing. However, his first five novels were rejected by publishers.

    During the mid-1880s, Shaw helped found the Fabian Society, a political organization dedicated to transforming Britain into a socialist state via systematic progressive legislation. In 1895, he became Theatre Critic for the Saturday Review, and throughout the 1890s wrote close to a dozen plays, most of which he had trouble getting published. It wasn’t until 1904 – when the Court Theatre in Sloane Square was converted into an experimental theatre specializing in progressive drama – that Shaw’s plays began to consistently reach the stage. In the three seasons following 1904, all but one of his works were shown at the Court Theatre, and the royalties made him quite wealthy. Nowadays, amongst the most well-known and best-regarded of Shaw’s plays are Man and Superman (1903), Major Barbara (1905), Pygmalion (1913), Heartbreak House (1920) and Saint Joan (1923).

    Shaw reacted with great cynicism to the outbreak of World War I in 1914. His pamphlet Common Sense About the War outlined his view that the conflict represented the bankruptcy of capitalism and the brutality of empire, under the auspices of patriotism. These views were highly controversial, and Shaw’s public image suffered; there was even talk of his being tried for treason. However, he recovered his reputation during the twenties – not least due to Heartbreak House (1920) and Saint Joan (1923) – and in 1925 he was awarded the Nobel Prize for Literature, the prize money of which he donated towards translating Swedish playwright August Strindberg. Shaw’s plays continued to prove popular in London, and even reached theatres in Europe and the US, and he lived the rest of his life as an international celebrity.

    Shaw died at the age of 94, from injuries incurred after falling while pruning a tree.

    Preface

    JOAN THE ORIGINAL AND PRESUMPTUOUS

    Joan of Arc, a village girl from the Vosges, was born about 1412; burnt for heresy, witchcraft, and sorcery in 1431; rehabilitated after a fashion in 1456; designated Venerable in 1904; declared Blessed in 1908; and finally canonized in 1920. She is the most notable Warrior Saint in the Christian calendar, and the queerest fish among the eccentric worthies of the Middle Ages. Though a professed and most pious Catholic, and the projector of a Crusade against the Husites, she was in fact one of the first Protestant martyrs. She was also one of the first apostles of Nationalism, and the first French practitioner of Napoleonic realism in warfare as distinguished from the sporting ransom-gambling chivalry of her time. She was the pioneer of rational dressing for women, and, like Queen Christina of Sweden two centuries later, to say nothing of Catalina de Erauso and innumerable obscure heroines who have disguised themselves as men to serve as soldiers and sailors, she refused to accept the specific woman’s lot, and dressed and fought and lived as men did.

    As she contrived to assert herself in all these ways with such force that she was famous throughout western Europe before she was out of her teens (indeed she never got out of them), it is hardly surprising that she was judicially burnt, ostensibly for a number of capital crimes which we no longer punish as such, but essentially for what we call unwomanly and insufferable presumption. At eighteen Joan’s pretensions were beyond those of the proudest Pope or the haughtiest emperor. She claimed to be the ambassador and plenipotentiary of God, and to be, in effect, a member of the Church Triumphant whilst still in the flesh on earth. She patronized her own king, and summoned the English king to repentance and obedience to her commands. She lectured, talked down, and overruled statesmen and prelates. She pooh-poohed the plans of generals, leading their troops to victory on plans of her own. She had an unbounded and quite unconcealed contempt for official opinion, judgment, and authority, and for War Office tactics and strategy. Had she been a sage and monarch in whom the most venerable hierarchy and the most illustrious dynasty converged, her pretensions and proceedings would have been as trying to the official mind as the pretensions of Caesar were to Cassius. As her actual condition was pure upstart, there were only two opinions about her. One was that she was miraculous: the other that she was unbearable.

    JOAN AND SOCRATES

    If Joan had been malicious, selfish, cowardly, or stupid, she would have been one of the most odious persons known to history instead of one of the most attractive. If she had been old enough to know the effect she was producing on the men whom she humiliated by being right when they were wrong, and had learned to flatter and manage them, she might have lived as long as Queen Elizabeth. But she was too young and rustical and inexperienced to have any such arts. When she was thwarted by men whom she thought fools, she made no secret of her opinion of them or her impatience with their folly; and she was naïve enough to expect them to be obliged to her for setting them right and keeping them out of mischief. Now it is always hard for superior wits to understand the fury roused by their exposures of the stupidities of comparative dullards. Even Socrates, for all his age and experience, did not defend himself at his trial like a man who understood the long accumulated fury that had burst on him, and was clamoring for his death. His accuser, if born 2300 years later, might have been picked out of any first class carriage on a suburban railway during the evening or morning rush from or to the City; for he had really nothing to say except that he and his like could not endure being shewn up as idiots every time Socrates opened his mouth. Socrates, unconscious of this, was paralyzed by his sense that somehow he was missing the point of the attack. He petered out after he had established the fact that he was an old soldier and a man of honorable life, and that his accuser was a silly snob. He had no suspicion of the extent to which his mental superiority had roused fear and hatred against him in the hearts of men towards whom he was conscious of nothing but good will and good service.

    CONTRAST WITH NAPOLEON

    If Socrates was as innocent as this at the age of seventy, it may be imagined how innocent Joan was at the age of seventeen. Now Socrates was a man of argument, operating slowly and peacefully on men’s minds, whereas Joan was a woman of action, operating with impetuous violence on their bodies. That, no doubt, is why the contemporaries of Socrates endured him so long, and why Joan was destroyed before she was fully grown. But both of them combined terrifying ability with a frankness, personal modesty, and benevolence which made the furious dislike to which they fell victims absolutely unreasonable, and therefore inapprehensible by themselves. Napoleon, also possessed of terrifying ability, but neither frank nor disinterested, had no illusions as to the nature of his popularity. When he was asked how the world would take his death, he said it would give a gasp of relief. But it is not so easy for mental giants who neither hate nor intend to injure their fellows to realize that nevertheless their fellows hate mental giants and would like to destroy them, not only enviously because the juxtaposition of a superior wounds their vanity, but quite humbly and honestly because it frightens them. Fear will drive men to any extreme; and the fear inspired by a superior being is a mystery which cannot be reasoned away. Being immeasurable it is unbearable when there is no presumption or guarantee of its benevolence and moral responsibility: in other words, when it has no official status. The legal and conventional superiority of Herod and Pilate, and of Annas and Caiaphas, inspires fear; but the fear, being a reasonable fear of measurable and avoidable consequences which seem salutary and protective, is bearable; whilst the strange superiority of Christ and the fear it inspires elicit a shriek of Crucify Him from all who cannot divine its benevolence. Socrates has to drink the hemlock, Christ to hang on the cross, and Joan to burn at the stake, whilst Napoleon, though he ends in St Helena, at least dies in his bed there; and many terrifying but quite comprehensible official scoundrels die natural deaths in all the glory of the kingdoms of this world, proving that it is far more dangerous to be a saint than to be a conqueror. Those who have been both, like Mahomet and Joan, have found that it is the conqueror who must save the saint, and that defeat and capture mean martyrdom. Joan was burnt without a hand lifted on her own side to save her. The comrades she had led to victory and the enemies she had disgraced and defeated, the French king she had crowned and the English king whose crown she had kicked into the Loire, were equally glad to be rid of her.

    WAS JOAN INNOCENT OR GUILTY?

    As this result could have been produced by a crapulous inferiority as well as by a sublime superiority, the question which of the two was operative in Joan’s case has to be faced. It was decided against her by her contemporaries after a very careful and conscientious trial; and the reversal of the verdict twenty-five years later, in form a rehabilitation of Joan, was really only a confirmation of the validity of the coronation of Charles VII. It is the more impressive reversal by a unanimous Posterity, culminating in her canonization, that has quashed the original proceedings, and put her judges on their trial, which, so far, has been much more unfair than their trial of her. Nevertheless the rehabilitation of 1456, corrupt job as it was, really did produce evidence enough to satisfy all reasonable critics that Joan was not a common termagant, not a harlot, not a witch, not a blasphemer, no more an idolater than the Pope himself, and not ill conducted in any sense apart from her soldiering, her wearing of men’s clothes, and her audacity, but on the contrary good-humored, an intact virgin, very pious, very temperate (we should call her meal of bread soaked in the common wine which is the drinking water of France ascetic), very kindly, and, though a brave and hardy soldier, unable to endure loose language or licentious conduct. She went to the stake without a stain on her character except the overweening presumption, the superbity as they called it, that led her thither. It would therefore be waste of time now to prove that the Joan of the first part of the Elizabethan chronicle play of Henry VI (supposed to have been tinkered by Shakespear) grossly libels her in its concluding scenes in deference to Jingo patriotism. The mud that was thrown at her has dropped off by this time so completely that there is no need for any modern writer to wash up after it. What is far more difficult to get rid of is the mud that is being thrown at her judges, and the whitewash which disfigures her beyond recognition. When Jingo scurrility had done its worst to her, sectarian scurrility (in this case Protestant scurrility) used her stake to beat the Roman Catholic Church and the Inquisition. The easiest way to make these institutions the villains of a melodrama was to make The Maid its heroine. That melodrama may be dismissed as rubbish. Joan got a far fairer trial from the Church and the Inquisition than any prisoner of her type and in her situation gets nowadays in any official secular court; and the decision was strictly according to law. And she was not a melodramatic heroine: that is, a physically beautiful lovelorn parasite on an equally beautiful hero, but a genius and a saint, about as completely the opposite of a melodramatic heroine as it is possible for a human being to be.

    Let us be clear about the meaning of the terms. A genius is a person who, seeing farther and probing deeper than other people, has a different set of ethical valuations from theirs, and has energy enough to give effect to this extra vision and its valuations in whatever manner best suits his or her specific talents. A saint is one who having practised heroic virtues, and enjoyed revelations or powers of the order which The Church classes technically as supernatural, is eligible for canonization. If a historian is an Anti-Feminist, and does not believe women to be capable of genius in the traditional masculine departments, he will never make anything of Joan, whose genius was turned to practical account mainly in soldiering and politics. If he is Rationalist enough to deny that saints exist, and to hold that new ideas cannot come otherwise than by conscious ratiocination, he will never catch Joan’s likeness. Her ideal biographer must be free from nineteenth century prejudices and biases; must understand the Middle Ages, the Roman Catholic Church, and the Holy Roman Empire much more intimately than our Whig historians have ever understood them; and must be capable of throwing off sex partialities and their romance, and regarding woman as the female of the human species, and not as a different kind of animal with specific charms and specific imbecilities.

    JOAN’S GOOD LOOKS

    To put the last point roughly, any book about Joan which begins by describing her as a beauty may be at once classed as a romance. Not one of Joan’s comrades, in village, court, or camp, even when they were straining themselves to please the king by praising her, ever claimed that she was pretty. All the men who alluded to the matter declared most emphatically that she was unattractive sexually to a degree that seemed to them miraculous, considering that she was in the bloom of youth, and neither ugly, awkward, deformed, nor unpleasant in her person. The evident truth is that like most women of her hardy managing type she seemed neutral in the conflict of sex because men were too much afraid of her to fall in love with her. She herself was not sexless: in spite of the virginity she had vowed up to a point, and preserved to her death, she never excluded the possibility of marriage for herself. But marriage, with its preliminary of the attraction, pursuit, and capture of a husband, was not her business: she had something else to do. Byron’s formula, ‘Man’s love is of man’s life a thing apart: ‘tis

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