Other editions of book Androcles and the Lion: An Old Fable Renovated

George Bernard Shaw was born in Dublin in 1856. Before becoming a playwright he wrote music and literary criticism. Shaw used his writing to attack social problems such as education, marriage, religion, government, health care, and class privilege. Shaw was particularly conscious of the exploitation of the working class. When the Romans intend to throw Androcles and the other Christians to the lions, it turns out that the lion who is supposed to eat the Christians is a personal friend of Androcles. This famous story begins "A jungle path. A lion's roar, a melancholy suffering roar, comes from the jungle. It is repeated nearer. The lion limps from the jungle on three legs, holding up his right forepaw, in which a huge thorn sticks. He sits down and contemplates it. He licks it. He shakes it. He tries to extract it by scraping it along the ground, and hurts himself worse. He roars piteously. He licks it again. Tears drop from his eyes. He limps painfully off the path and lies down under the trees, exhausted with pain. Heaving a long sigh, like wind in a trombone, he goes to sleep."

Androcles and the Lion is Shaw's retelling of the tale of Androcles, a slave who is saved by the requited mercy of a lion. In the play, Shaw portrays Androcles to be one of the many Christians being led to the Colosseum for torture. Characters in the play exemplify several themes and takes on both modern and supposed early Christianity, including cultural clash between Jesus' teachings and traditional Roman values

Thank you for checking out this book by Theophania Publishing. We appreciate your business and look forward to serving you soon. We have thousands of titles available, and we invite you to search for us by name, contact us via our website, or download our most recent catalogues. The question seems a hopeless one after 2000 years of resolute adherence to the old cry of Not this man, but Barabbas. Yet it is beginning to look as if Barabbas was a failure, in spite of his strong right hand, his victories, his empires, his millions of money, and his moralities and churches and political constitutions. This man has not been a failure yet; for nobody has ever been sane enough to try his way. But he has had one quaint triumph. Barabbas has stolen his name and taken his cross as a standard. There is a sort of compliment in that. There is even a sort of loyalty in it, like that of the brigand who breaks every law and yet claims to be a patriotic subject of the king who makes them. We have always had a curious feeling that though we crucified Christ on a stick, he somehow managed to get hold of the right end of it, and that if we were better men we might try his plan. There have been one or two grotesque attempts at it by inadequate people, such as the Kingdom of God in Munster, which was ended by crucifixion so much more atrocious than the one on Calvary that the bishop who took the part of Annas went home and died of horror. But responsible people have never made such attempts. The moneyed, respectable, capable world has been steadily anti-Christian and Barabbasque since the crucifixion; and the specific doctrine of Jesus has not in all that time been put into political or general social practice. I am no more a Christian than Pilate was, or you, gentle reader; and yet, like Pilate, I greatly prefer Jesus to Annas and Caiaphas; and I am ready to admit that after contemplating the world and human nature for nearly sixty years, I see no way out of the world’s misery but the way which would have been found by Christ’s will if he had undertaken the work of a modern practical statesman.

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