"Not that I love thy children, whose dull eyes See nothing save their own unlovely woe, Whose minds know nothing, nothing care to know,-- But that the roar of thy Democracies, Thy reigns of Terror, thy great Anarchies, Mirror my wildest pa.s.sions like the sea And give my rage a brother----!"

But for this, he says, nations might be wronged and he remain unmoved,

"... and yet, and yet, These Christs that die upon the barricades, G.o.d knows it I am with them, in some things."

For several years this double att.i.tude persisted, though, as Wilde left boyhood he left also the rage and the pa.s.sions, if he had ever had them, that could only be mirrored by turbulent oceans and fiery revolutions.

He was, however, increasingly troubled by the knowledge that he could not accept the comfortable belief of Dr. Pangloss, that this is the best of all possible worlds. If he had lived among the poor, he would, perhaps, have amused them by pointing out the undeserved misery of the rich. As he happened, mostly, to live among the rich, he stimulated their enjoyment of their position by reminding them of the insecurity of their tenure, of the existence of the poor, and of the inadequacy of the means adopted to eliminate them. At that time in England many charitable movements, now inst.i.tutions, had only lately started upon their curious careers, and, as Wilde pointed out, men "tried to solve the problem of poverty, for instance, by keeping the poor alive; or, in the case of a very advanced school, by amusing the poor." Wilde suggested no remedies, but used his own clear perception of the difficulty, and the uneasiness of other people's minds, as a background for much delightful conversation, and for such stories as that of 'The Young King,' who sees in dreams the pain that is hidden in the pearl that the diver has brought for his sceptre, the toil woven into the golden tissues of his robes, and the blood that fills with light the rubies of his crown.

Yet Wilde was not without a personal stake in the solution of the problem, for, though he lived among the rich, he was himself one of the poor. He had not had enough money to write as he pleased and when he pleased. He had had to lecture, to write in newspapers, and to edit a magazine for women. Perhaps the solution of the problem of poverty would also solve that of unpopular art and of the cakes and wine of the unpopular artist. I cannot easily understand the extraordinary position that, I am told, _The Soul of Man_ has taken in the literature of revolution. It does, it is true, say many just things of the poor, as for example, its rebuke of thrift: "Man should not be ready to show that he can live like a badly fed animal." It upholds agitators. It praises the ingrat.i.tude of those to whom is given only a little of what is their own. But the essay as a whole is scarcely at all concerned with popular revolt. It is concerned less with socialism than with individualism.

"The chief advantage that would result from the establishment of Socialism, is, undoubtedly, the fact that Socialism would relieve us from that sordid necessity of living for others which in the present condition of things, presses so hardly upon almost everybody. In fact, scarcely anyone at all escapes." Wilde had not escaped himself. "Under Socialism," he says, "all this will, of course, be altered." There is no need to estimate the precise quality of the irony in that "of course."

If Socialism meant the ruling of the people by the people, Wilde disliked it, as a new form of an old tyranny. He took it simply as an hypothesis of free food for everybody and the abolition of property.

Rich and poor alike, he supposed, were to sell all they had and give ...

to the state. He was interested solely in the development of personality, which, he thought, was hindered by the existence of private property, whether possessed or not possessed, a plus or a minus quant.i.ty. "Socialism itself," he says, "will be of value simply because it will lead to Individualism," an individualism now difficult and rare, because it consists in the free development of personality that property, plus or minus, makes almost impossible except in special cases. That seems to me to be a very different Socialism from that of the people who, accepting greedily the sops thrown to Cerberus in the course of the essay, are willing to accept the whole as a manifesto of social revolution. Wilde keeps aloof from rich and poor alike, and, throughout a long paper, more carelessly written than most of his, is simply speculating upon what art can gain by social reform, and of what kind that reform must be, if art is not to be left in a worse case than before it. The essay is like notes from half a dozen charming, and, at that time, daring talks, thrown together, and loosely brought into some sort of unity by a frail connecting thread.

In its airy distance from practical politics, nothing could be more dissimilar than _The Soul of Man_ from the two letters to The Daily Chronicle. While he lived in it, Wilde had been able to disguise, at least sometimes, his lack of independence from society. When society put him in prison he was face to face with that unpleasing fact. From being the subject of ironical discussion, society and its reform became most powerful and insistent realities. The poor were no longer people whose unlovely woe he did not like to remember, but men whom he had met, men from whom he had received kindness when he, like them, was "in trouble."

Reform was no longer a vague idea with possibilities at once dangerous and delightful, but concrete, and with an immediate end. It was concerned not with the development of individuality, but with saving from disaster one poor man who had disobeyed regulations in giving a biscuit to a starving child, and many poor men from sleeping unnecessarily in an atmosphere of decaying excreta. _The Ballad of Reading Gaol_ was poetry and propaganda; the two letters scarcely troubled about anything but their urgent purpose, though Wilde was incapable of writing sentences that should not be dignified and urbane.

A beggar had been allowed into the Palace of Art, and would not be denied.

Soon after Wilde left Berneval for Naples, those who controlled the allowance that enabled him to live with his friend purposely stopped it.

His friend, as soon as there was no money, left him. "It was," said Wilde, "a most bitter experience in a bitter life." He went to Paris. In February 1898, the ballad, that he had not been able to sell to a newspaper, was published as a book. In March The Daily Chronicle printed the second of the letters on prison abuses. He wrote nothing else after he left prison, but revised _The Importance of Being Earnest_ and _An Ideal Husband_ for publication, and supervised the French translation of the ballad made by M. Davray, who, as he pointed out, had not had the advantage of imprisonment, and was consequently puzzled to find equivalents to some of the words. He suggested the plot of a play that another man wrote. There was talk of his adapting a French play for the English stage; but nothing came of it. He complained that he found it "not easy to recapture the artistic mood of detachment from the activity of life." He often left Paris. In December, 1898, he went to Napoule, and in the following spring to Switzerland.

His work was done, and, after the writing of the ballad, he was impotent of any sustained effort, whether in life or in literature. He lost, however, little of his intellectual activity, and none of his power of enjoyment. When he was in Rome in the spring of 1900, he learnt how to use a photographic camera, and took innumerable photographs with a most childlike enthusiasm. He was blessed by the Pope, not once only but seven times. His pleasure in watching the ceremonies of the Church recalled the year when, as an Oxford undergraduate, he had half-hoped, half-feared to find salvation, or, at least, a religious experience.

In May he returned to Paris, where his life cannot but have been humiliating to one who had been "le Roi de la vie." Many doors were closed to him and others he was too proud to enter. He spent days and nights in cafes, drank too much, and wasted his conversation on students who treated him without respect. He had sufficient money, but his extravagances often left him penniless. M. Stuart Merrill has a note from him asking for a very little sum, "afin de finir ma semaine." He was not starving, as has been suggested, nor was he entirely deserted by his friends, though most of the French writers ignored in misfortune the man they had worshipped in success. M. Paul Fort, almost the only French poet of whom in his last illness Wilde spoke with affection, spent much time with him, and remembers him not outwardly unhappy, less capable than he had been of concealing his depths, and interested in everything, like a child. Another Frenchman who saw him during these months thought him dazed, like a man who has had a blow on the head. The two opinions are not contradictory. They represent a man whose power of will has been suddenly taken from him. Wilde no longer picked and chose; he no longer, a critic in life as in art, directed his doings with intention and self-knowledge. He could no longer dominate life and twist her to the patterns he desired, but was become flotsam in a stream now obviously much stronger than himself. He could smile as he drifted, but he could not stop.

As the year went on, he fell ill, and though he rallied more than once, and never lost the brilliance and clarity of his intellect except in delirium, he grew steadily worse. His death was hurried by his inability to give up the drinking to which he had become accustomed. It was directly due to meningitis, the legacy of an attack of tertiary syphilis. For some months he had increasingly painful headaches. On October 10, he was operated upon. He rallied after the operation, and, a fortnight later, was in a condition to talk with wit and charm, as, for example, when he said that he was dying beyond his means. On October 29, he got up and went to a cafe. On the 30th, he was less well, though he drove in the Bois. Throughout November he grew steadily weaker, and was often hysterical and delirious. Specialists were called in consultation but could do little more than label the manner of his death. On November 29, a priest, brought by Mr. Robert Ross, baptized him into the Catholic Church, and administered extreme unction.

The following account of his last hours is taken from a letter written by Mr. Ross to a friend, ten days after Wilde's death. Mr. Reginald Turner had nursed Wilde for some time before his death and, with Mr.

Ross and the proprietor of the hotel,[11] was present when he died.

"About five-thirty in the morning (November 30) a complete change came over him, the lines of the face altered, and I believe what is called the death-rattle began, but I had never heard anything like it before, it sounded like the horrible turning of a crank, and it never ceased until the end. His eyes did not respond to the light test any longer.

Foam and blood came continually from his mouth.... From one o'clock we did not leave the room, the painful noise from the throat became louder and louder. (We) destroyed letters to keep ourselves from breaking down.

The two nurses were out and the proprietor of the hotel had come up to take their place; at 1.45 the time of his breathing altered. I went to the bedside and held his hand, his pulse began to flutter. He heaved a deep sigh, the only natural one I had heard since I arrived, the limbs seemed to stretch involuntarily, the breathing became fainter, he pa.s.sed at ten minutes to two exactly."

On December 3, 1900, Oscar Wilde was buried in the Cemetery of Bagneux.

On July 20, 1909, his remains were moved to Pere Lachaise.

FOOTNOTES:

[9] After he left prison he took the name of Sebastian Melmoth.

[10] For a longer but still inadequate discussion of the question, see an article in "The Oxford and Cambridge Review" for October, 1911.

[11] Hotel d'Alsace, 13 rue des Beaux Arts.

XI

AFTERTHOUGHT

Wilde has been dead for nearly a dozen years. Already the more swiftly fading colours of his work are vanishing; already critics who fix their eyes on that departing brilliance are helping his books into the neglect that often precedes and invariably follows popularity. His life is already midway between fact and legend, between realism and glamour. His life and his books alternately illumine and obscure each other. The mutilated _De Profundis_ is given a biographical importance that it does not, in its present state, possess, and the scarlet and drab contrasts of his tattered tapestry of existence blind the eyes of people who would otherwise read his books.

There is a word, often applied to Wilde in his lifetime, that has, since his death, been used to justify a careless neglect of his work. That word is "pose." In all such popular characterizations there is hidden a distorted morsel of truth. Such a morsel of truth is hidden here. We need not examine the dull envy of brilliance, the envy felt by timid persons of a man who dared to display the hopes and the intentions that were making holiday within him, the envy that used that word as a reproach, and sought to veil the fact that it was a confession. But we shall do well to discover what it was beside that envy that made the word applicable to Wilde.

Wilde "posed" as an aesthete. He was an aesthete. He "posed" as brilliant.

He was brilliant. He "posed" as cultured. He was cultured. The quality in him to which that word was applied was not pretence, though that was willingly suggested, but display. Wilde let people see, as soon as he could, and in any way that was possible, who and what he was or wished to be. No bushel hid his lamp. He arranged it where it could best be seen, and beat drums before it to summon the spectators. He had every quality of a charlatan, except one: the inability to keep his promises.

Wilde promised nothing that he could not perform. But, because he promised so loudly, he earned the scorn of those whom charlatans do not outwit. He has even met with the scorn of charlatans, who cannot understand why he made so much noise when he really could do what he promised.

The noise and the display that were inseparable from any stage of Wilde's career, and were not without an indirect echo and repet.i.tion in his books, were partly due to the self-consciousness that was among his most valuable a.s.sets. He knew himself, and he knew his worth, and, conscious of an intellectual pre-eminence over most of his fellows, a.s.sumed its recognition, and was in a hurry to bring the facts level with his a.s.sumption. He had, more than most men, a dramatic conception of himself. "There is a fatality," says the painter of Dorian Gray, "about all physical and intellectual distinction, the sort of fatality that seems to dog the faltering steps of kings. It is better not to be different from one's fellows." Wilde was always profoundly conscious of his own "physical and intellectual distinction," not with the almost scornful consciousness of Poe, but with a deprecating pride and a sense of what was due to it from himself and from others. Wilde's "pose"--call it what you will--is easily adopted by talent since Wilde created it with genius. Its origin was a sense of the possession of genius, of being distinct from the rest of the world. Poe emphasized this distinction by looking at people from a distance. Wilde emphasized it by charming them, with a kind of desperate generosity. He knew that he had largesse to scatter, and not till the end of his life did he begin to feel that he had wasted it, that in him a vivid personality had pa.s.sed through the world and was not leaving behind it a worthy memorial. This was not the common regret at having been unable to accomplish things. It was a regret at leaving insufficient proof of a power of accomplishment that he did not doubt, but had never exerted to the uttermost. In thinking of the virtuosity of Wilde's manner, a thing not at all common in English literature, we must remember the consciousness of power that wrapped his days in a bright light, served him sometimes as a mantle of invisibility, and made him loved and hated with equal vehemence. His tasks were always too easy for him. He never strained for achievement, and nothing requires more generosity to forgive than success without effort.

This consciousness of his power excused in him an extravagance that in a lesser man would have been laughable. He would have it recognised at all costs, for confirmation's sake. He needed admiration at once, from the world, from England, from London, from any small company in which he happened to be. The same desires whose gratification earned him the epithet "poseur," made him expend in conversation energies that would have multiplied many times the volume if not the value of his writings.

He p.a.w.ned much of himself to the moment, and was never able to redeem it.

He leaves three things behind him, a legend, his conversation, and his works. The legend will be that of a beautiful boy, so gifted that all things were possible to him, so brilliant that in middle age men still thought him young, stepping through imaginary fields of lilies and poisonous irises, and finding the flowers turned suddenly to dung, and his feet caught in a quagmire not only poisonous but ugly. It will include the less intimate horror of a further punishment, an imprisonment without the glamour of murder, as with Wainewright, or that of burglary, as with Deacon Brodie, but a hideous publication to the world of the sordid transformation of those imagined flowers. The lives of Villon and of a few saints can alone show such swift pa.s.sage from opulence to wretchedness, from ease to danger, from the world to a cell.

We are not here concerned to blame or palliate the deeds that made this catastrophe possible, but only to remark that to Wilde himself, in comparison with the life of his intellect, they probably seemed infinitely unimportant and insignificant. The life of the thinker is in thought, of the artist in art. He feels it almost unfair that mere actions should be forced into a position where they have power over his destiny. As time goes on, the legend will, no doubt, be modified. It is too dramatic to be easily forgotten.

In earlier chapters I have spoken of the conversational quality of Wilde's prose, but not, so far, of his conversation, which, to some of those who knew him best, seemed more valuable than the echo of it in his books. It varied at different periods and in different companies. More than one writer has described it, and the descriptions do not agree.

With an audience that he thought stupid he was startling, said extravagant things and asked impossible questions. With another, he would trace an idea through history, filling out the facts he needed for his argument with bright pageants of colour, like the paragraphs of _Intentions_. At one dinner-table he discoursed; at another he told stories. Wilde "ne causait pas; il contait," says M. Gide. He spoke in parables, and, as he was an artist, he made more of the parables than of their meanings. An idea of this fairy-tale talk may be gathered from his _Poems in Prose_. These things, among the most wonderful that Wilde wrote, are said to be less beautiful in their elaborate form than as he told them over the dinner-table, suggested by the talk that pa.s.sed. They are certainly a little heavy with gold and precious stones. They are wistful, like princesses in fairy-tales who look out on the world from under their crowns, when other children toss their hair in the wind. But we may well fail to imagine the conversation in which such anecdotes could have a part, not as excrescences but one in texture with the rest.

No other English talker has talked in this style, and the Queen Scheherazada did not surpa.s.s it when she talked to save her life. Beside Lamb's stuttered jests, Hazlitt's incisions, Coleridge's billowy eloquence, Wilde's tapestried speech must be set among the regrettable things of which time has carelessly deprived us. I have heard it said that Wilde talked for effect. The peac.o.c.k spreads his tail in burning blue and gold against the emerald lawn, and as Whistler made a room of it, so Wilde made conversation. He talked less to say than to make, and his manner is suggested by his own description of the talk of Lord Henry Wotton in _The Picture of Dorian Gray_:--

"He played with the idea, and grew wilful; tossed it into the air and transformed it; let it escape and recaptured it; made it iridescent with fancy, and winged it with paradox. The praise of folly, as he went on, soared into a philosophy, and Philosophy herself became young, and catching the mad music of Pleasure, wearing, one might fancy, her wine-stained robe and wreath of ivy, danced like a Bacchante over the hills of life, and mocked the slow Silenus for being sober. Facts fled before her like frightened forest things. Her white feet trod the huge press at which wise Omar sits, till the seething grape-juice rose round her bare limbs in waves of purple bubbles, or crawled in red foam over the vat's black, dripping, sloping sides. It was an extraordinary improvisation."

Wilde improvised like that. A metaphor would suddenly grow more important in his eyes than the idea that had called it into being. The idea would vanish in the picture; the picture would elaborate itself and become story, and then, dissolving like a pattern in a kaleidoscope, turn to idea again, and allow him to continue on his way. Wilde talked tapestries, as he wrote them. He saw his conversation, and made other men see it. They thought him a magician.

And now that mouth is closed, from which, as from Alain Chartier's, "so many golden words have proceeded." Death has given the kiss of the Lady Anne of Brittany, and the glittering words are blown away, or fallen in the pages of other men's books to gild a meagre ground. In fifty years'

time the last of those who heard him speak will be old men and dull of memory, or garrulous with tedious invention. The talk is gone. Wilde had no Boswell. All that largesse of genius has been carried away and spent, or thrown away and forgotten. A talker is like an actor. It is only possible to say, he was wonderful on such an evening, or on such another, and, as time goes on and this becomes matter of hearsay, why, it is as if his achievement had never been. For the flowers of his talk bloom only in dead men's memories, and have been buried with their skulls.

Wilde's talk is gone, but its effects remain in the conversational ease of his prose, and in the mental att.i.tude that his writings perpetuate.

The talker is, almost of necessity, a dilettante, a man who delights in, but is not the slave of, his subject of the moment. The existence of the dilettante is changeful and playful, resembling the bee-like, sweet-seeking pilgrimage of the critic, but quite distinct from it.

Conversation fosters criticism and dilettantism alike, and these are Wilde's most noticeable characteristics. I have already insisted, perhaps too often, on the critical att.i.tude of his work. He insisted on it himself. Much in his poetry and in his tales is imitative criticism, his dialogues are critical, the subject of the best of them is "the critic as artist," and he did not call _Dorian Gray_ a story, but "an essay on decorative art." I have not insisted on the dilettantism that made even his multiform criticism a by-product rather than the object of his life, and allowed it to look for applause, and to reflect his conversation instead of letting his conversation borrow from its less fleeting radiance. Wilde's work is distinguished from the greatest in this: it is not overheard.

Wilde provides us with the rare spectacle of a man most of whose powers are those of a spectator, a connoisseur, a man for whom pictures are painted and books written, the perfect collaborator for whom the artist hopes in his heart; the spectacle of such a man, delighting in the delicacies of life no less than in those of art, and yet able to turn the pleasures of the dilettante and the amateur into the motives of the artist. In some ages, when talk has been more highly valued than in ours, he would have been ready to let his criticism die in the air: he would have been content that all who knew him should credit him with the power of doing wonderful things if he chose, and with the preference of touching with the tips of his fingers the baked and painted figurine over the modelling of it in cold and sticky clay. Such credit is not to be had in our time, and he had to take the clay in his fingers and prove his mastery. Besides, he had not the money that would have let him live at ease among blue china, books wonderfully bound, and men and women as strange as the moods it would have pleased him to induce. If he had been rich, I think it possible that he would have been a des Esseintes or a Dorian Gray, and left nothing but a legend and a poem or two, and a few curiosities of luxury to find their way into the sale-rooms.

Wilde preserved, even in those of his writings that cost him most dearly, a feeling of recreation. His books are those of a wonderfully gifted and accomplished man who is an author only in his moments of leisure. Only one comparison is possible, and that is with Horace Walpole; but Wilde's was infinitely the richer intellect. Walpole is weighted by his distinction. Wilde wears his like a flower. Walpole is without breadth, or depth, and equals only as a gossip Wilde's enchanting freedom as a juggler with ideas. Wilde was indolent and knew it. Indolence was, perhaps, the only sin that stared him in the face as he lay dying, for it was the only one that he had committed with a bad conscience. It had lessened his achievement, and left its marks on what he had done. Even in his best work he is sometimes ready to secure an effect too easily. "Meredith is a prose Browning, and so is Browning,"

may be regarded as an example of such effects. Much of his work fails; much of it has faded, but _Intentions_, _The Sphinx_, _The Ballad of Reading Gaol_, _Salome_, _The Importance of Being Earnest_, one or two of the fairy tales, and _De Profundis_, are surely enough with which to challenge the attention of posterity.

These things were the toys of a critical spirit, of a critic as artist, of a critic who took up first one and then another form of art, and played with it almost idly, one and then another form of thought, and gave it wings for the pleasure of seeing it in the light; of a man of action with the eyes of a child; of a man of contemplation curious of all the secrets of life, not only of those that serve an end; of a virtuoso with a distaste for the obvious and a delight in disguising subtlety behind a mask of the very obvious that he disliked. His love for the delicate and the rare brought him into the power of things that are vulgar and coa.r.s.e. His attempt to weave his life as a tapestry clothed him in a soiled and unbeautiful reality. Even this he was able to subdue. Nihil tetigit quod non ornavit. He touched nothing that he did not decorate. He touched nothing that he did not turn into a decoration.

I do not care to prophesy which in particular of these decorations, of these friezes and tapestries of vision and thought, will enjoy that prolongation of life, insignificant in the eternal progress of time, which, for us, seems immortality. Art is, perhaps, our only method of putting off death's victory, but what does it matter to us if the books that feed the intellectual life of our generation are stones to the next and manna to the generation after that? Of this, at least, we may be sure: whether remembered or no, the works that move us now will have an echo that cannot be denied them, unheard but still disturbing, or, perhaps, carefully listened for and picked out, among the myriad roaring of posterity along the furthest and least imaginable corridors of time.