138 CHRISTOPHER COLUMBUS saluting you, because you are not an American, which is regrettable. In America there are not many great men. Americans are neither great nor small, but middling and of sound constitution. Stop. This tribute has its reservation. You discovered America four centuries too soon. You ought to be coming there now, yes sir! Still, it's all right as it is. It only remains for me to wish you good luck in this age in which it is possible that it will be shown that you did not exist, and in which statues go out of fashion remarkably quickly. Full stop. [At a signal from the speaker, the musicians attack Luther's chorale, Ein feste Burg. The American, the ballerina, and buffalo bill—the last of these punctuating the song with revolver shots—howl the following quatrain to the rudimentary music:—] Columbus, we extol thy name, Nor ask we therefore pardon. We sing to thy immortal fame With voice and with bombardon. [The procession goes off cacophonically. Silence. The lights go out and the stage is drowned in shadow. On the base, Christopher Columbus moves. He takes out handkerchief and begins to weep.] columbus. It's no good seeing things from up above. It does something to you . . . when you are sensitive like me. There's nothing you can do about anything. You have to be a statue to understand. . . . JEAN GIRAUDOUX 1882-1944 Jean Giraudoux described the theatre in his Paris Impromptu as "a world of light, poetry, and imagination," a magical place where reality resides in the unreal. And no dramatist in the modern theatre was more of a magician than this diplomat turned playwright who revitalized the French theatre. Today we think of the French as having one of the most exciting and alive theatres in the world, but we tend to forget that from the time of Victor Hugo and Dumas fils until the opening of Giraudoux's Siegfried in 1928, France produced only one playwright of international repute—Henri Becque. It can be said without fear of exaggeration that no one man was more responsible for the renaissance of the contemporary French theatre than Jean Giraudoux. Giraudoux's theatre is a strange mixture combining the spirit of German romanticism with the traditions of French classicism. He used legends, history, and classical myths as the basic framework for most of his plays and then infused them with a delicate fantasy which is gay and pixie-ish at the same time that it is bitter, sad, and even ironic. The result is a gossamer theatrical world which is hospitable to every form of free-wheeling irrationality and at the same time is extremely close to the most somber aspects of everyday reality. However, Giraudoux was first of all a poet, and the most noticeable aspect of his drama is the verve and polish of the language. It is a language which has been transformed in such a way that it is capable of expressing in dramatic terms Giraudoux's belief in the essential goodness of life. "The theatre," he wrote, "is not an algebraic formula but a show; not arithmetic but magic. It should appeal to the imagination and the senses, not the intellect. For this reason the playwright must have literary ability, for it is his style that shines into the minds and hearts of the audience. Its poetry need not be understood any more than sunlight need be understood to be enjoyed." If the playwright—magician succeeds in communicating to his audiences through feelings, Giraudoux believed the theatre can do a great deal to make the world a JEAN GIRAUDOUX 141 better place in which to live. He insisted "that the real life of a people can only be great if their unreal life, the life of the imagination and the spirit, is great. A people's force lies in its dreams." Whether the theatre has made the world a better place in which to live is questionable, but there is no doubt that Giraudoux was in large measure responsible for unleashing those forces that have brought the French theatre to its position of dominance in our time. TWO LAWS1 By Jean Giraudoux Two laws govern—if I may thus express myself—the eternal status of the playwright. The first law defines the sad and slightly ridiculous position of the playwright toward those of his characters he has created and given to the theatre. Just as a character, before being played by an actor, is docile toward the author, familiar, and a part of him—as you may judge from my own creations—so once he appears before the audience he becomes a stranger and indifferent. The first actor who plays him represents the first in a series of reincarnations by which the character draws further and further away from his creator and escapes him forever. In fact, this is true of the play in its entirety. From the first performance on, it belongs to the actors. The author wandering in the wings is a kind of ghost whom the stagehands detest if he listens in or is indiscreet. After the hundredth performance, particularly if it is a good play, it belongs to the public. In reality the only thing the playwright can call his own is his bad plays. The independence of those of his characters who have succeeded is complete: the life they lead on road tours or in America is a constant denial of their filial obligations. So while the hero of your novels follows you everywhere, calling you "father" or "papa," those of your stage characters you chance to meet—as I have—in Carcassonne or Los Angeles, have become total strangers to you. It was largely to punish them for this independence that Goethe, Claudel, and so many other writers wrote a new ver- i Two Laws is from Visitations by Jean Giraudoux (Neuchatel and Paris: Ides et Calendes). This translation, by Joseph Bernstein, appeared in Playwrights on Playwriting published by Hill & Wang, © 1961 by Toby Cole, and is reprinted here by permission of Toby Cole. [143] 144 JEAN GIRAUDOUX sion for their favorite heroines—but in vain. The new Marguerite, the new Helene, or the new Violaine left their creators just as quickly. Once I was at a performance of Claudel'* Tidings Brought to Mary. That day, at least, this law operated in my favor: I noted that the play belonged more to me than to Claudel. How many playwrights are forced to seek in an actor or actress the memory or reflection of their sons and daughters who have escaped: just as, in daily life, other parents look for the same thing in a son-in-law or daughter-in-law. . . . On the terrace of the Cafe Weber, in the lobby during a dress rehearsal, on the lawn of the country house of a noted actress, how often we have met such couples: Feydeau and Mme. Cassive, Jules Renard and Suzanne Desprez, Maurice Donnay and Rijane. The woman slightly inattentive, the man alert, reminiscing, chatty, full of questions, was talking of his absent "child." The second law, a corollary and inverse of the first, defines the wonderful position of the playwright toward his era and its events, and indicates his role therein. Here, if I wish to be sincere, I must strip myself and my colleagues of all false modesty. The figure who in the play is merely a voice, without personality, without responsibility, implacable, but a historian and an avenger, exists in a given era in flesh and blood: the playwright himself. Of all writers in the theatre worthy of the name, one should be able to say, when they appear: Add the archangel! It is futile to believe that a year or a century can find the resonance and elevation ultimately befitting the emotional debate and effort represented by each period of our passage on earth, if it does not have a spokesman of its tragedy or drama in order to reach its heights or plumb its depths. Tragedy and drama are the confession which humanity—this army of salvation and ruin—must also make in public, without reticence and in loudest tones, for the echo of its voice is clearer and more real than its voice itself. Make no mistake about it. The relationship between the theatre and religious ceremonial is obvious; it is no accident that in former times plays were given on all occasions in front of our cathedrals. The theatre is most at home on