Оскар Уайльд
Miscellanies
LA SAINTE COURTISANE; OR, THE WOMAN COVERED WITH JEWELS
The scene represents a corner of a valley in the Thebaid. On the right hand of the stage is a cavern. In front of the cavern stands a great crucifix.
On the left [sand dunes].
The sky is blue like the inside of a cup of lapis lazuli. The hills are of red sand. Here and there on the hills there are clumps of thorns.
FIRST MAN. Who is she? She makes me afraid. She has a purple cloak and her hair is like threads of gold. I think she must be the daughter of the Emperor. I have heard the boatmen say that the Emperor has a daughter who wears a cloak of purple.
SECOND MAN. She has birds’ wings upon her sandals, and her tunic is of the colour of green corn. It is like corn in spring when she stands still. It is like young corn troubled by the shadows of hawks when she moves. The pearls on her tunic are like many moons.
FIRST MAN. They are like the moons one sees in the water when the wind blows from the hills.
SECOND MAN. I think she is one of the gods. I think she comes from Nubia.
FIRST MAN. I am sure she is the daughter of the Emperor. Her nails are stained with henna. They are like the petals of a rose. She has come here to weep for Adonis.
SECOND MAN. She is one of the gods. I do not know why she has left her temple. The gods should not leave their temples. If she speaks to us let us not answer and she will pass by.
FIRST MAN. She will not speak to us. She is the daughter of the Emperor.
MYRRHINA. Dwells he not here, the beautiful young hermit, he who will not look on the face of woman?
FIRST MAN. Of a truth it is here the hermit dwells.
MYRRHINA. Why will he not look on the face of woman?
SECOND MAN. We do not know.
MYRRHINA. Why do ye yourselves not look at me?
FIRST MAN. You are covered with bright stones, and you dazzle our eyes.
SECOND MAN. He who looks at the sun becomes blind. You are too bright to look at. It is not wise to look at things that are very bright. Many of the priests in the temples are blind, and have slaves to lead them.
MYRRHINA. Where does he dwell, the beautiful young hermit who will not look on the face of woman? Has he a house of reeds or a house of burnt clay or does he lie on the hillside? Or does he make his bed in the rushes?
FIRST MAN. He dwells in that cavern yonder.
MYRRHINA. What a curious place to dwell in.
FIRST MAN. Of old a centaur lived there. When the hermit came the centaur gave a shrill cry, wept and lamented, and galloped away.
SECOND MAN. No. It was a white unicorn who lived in the cave. When it saw the hermit coming the unicorn knelt down and worshipped him. Many people saw it worshipping him.
FIRST MAN. I have talked with people who saw it.
…
SECOND MAN. Some say he was a hewer of wood and worked for hire. But that may not be true.
…
MYRRHINA. What gods then do ye worship? Or do ye worship any gods? There are those who have no gods to worship. The philosophers who wear long beards and brown cloaks have no gods to worship. They wrangle with each other in the porticoes. The [] laugh at them.
FIRST MAN. We worship seven gods. We may not tell their names. It is a very dangerous thing to tell the names of the gods. No one should ever tell the name of his god. Even the priests who praise the gods all day long, and eat of their food with them, do not call them by their right names.
MYRRHINA. Where are these gods ye worship?
FIRST MAN. We hide them in the folds of our tunics. We do not show them to any one. If we showed them to any one they might leave us.
MYRRHINA. Where did ye meet with them?
FIRST MAN. They were given to us by an embalmer of the dead who had found them in a tomb. We served him for seven years.
MYRRHINA. The dead are terrible. I am afraid of Death.
FIRST MAN. Death is not a god. He is only the servant of the gods.
MYRRHINA. He is the only god I am afraid of. Ye have seen many of the gods?
FIRST MAN. We have seen many of them. One sees them chiefly at night time. They pass one by very swiftly. Once we saw some of the gods at daybreak. They were walking across a plain.
MYRRHINA. Once as I was passing through the market place I heard a sophist from Cilicia say that there is only one God. He said it before many people.
FIRST MAN. That cannot be true. We have ourselves seen many, though we are but common men and of no account. When I saw them I hid myself in a bush. They did me no harm.
MYRRHINA. Tell me more about the beautiful young hermit. Talk to me about the beautiful young hermit who will not look on the face of woman. What is the story of his days? What mode of life has he?
FIRST MAN. We do not understand you.
MYRRHINA. What does he do, the beautiful young hermit? Does he sow or reap? Does he plant a garden or catch fish in a net? Does he weave linen on a loom? Does he set his hand to the wooden plough and walk behind the oxen?
SECOND MAN. He being a very holy man does nothing. We are common men and of no account. We toil all day long in the sun. Sometimes the ground is very hard.
MYRRHINA. Do the birds of the air feed him? Do the jackals share their booty with him?
FIRST MAN. Every evening we bring him food. We do not think that the birds of the air feed him.
MYRRHINA. Why do ye feed him? What profit have ye in so doing?
SECOND MAN. He is a very holy man. One of the gods whom he has offended has made him mad. We think he has offended the moon.
MYRRHINA. Go and tell him that one who has come from Alexandria desires to speak with him.
FIRST MAN. We dare not tell him. This hour he is praying to his God. We pray thee to pardon us for not doing thy bidding.
MYRRHINA. Are ye afraid of him?
FIRST MAN. We are afraid of him.
MYRRHINA. Why are ye afraid of him?
FIRST MAN. We do not know.
MYRRHINA. What is his name?
FIRST MAN. The voice that speaks to him at night time in the cavern calls to him by the name of Honorius. It was also by the name of Honorius that the three lepers who passed by once called to him. We think that his name is Honorius.
MYRRHINA. Why did the three lepers call to him?
FIRST MAN. That he might heal them.
MYRRHINA. Did he heal them?
SECOND MAN. No. They had committed some sin: it was for that reason they were lepers. Their hands and faces were like salt. One of them wore a mask of linen. He was a king’s son.
MYRRHINA. What is the voice that speaks to him at night time in his cave?
FIRST MAN. We do not know whose voice it is. We think it is the voice of his God. For we have seen no man enter his cavern nor any come forth from it.
MYRRHINA. Honorius.
HONORIUS (from within). Who calls Honorius?
…
MYRRHINA. Come forth, Honorius.
…
My chamber is ceiled with cedar and odorous with myrrh. The pillars of my bed are of cedar and the hangings are of purple. My bed is strewn with purple and the steps are of silver. The hangings are sewn with silver pomegranates and the steps that are of silver are strewn with saffron and with myrrh. My lovers hang garlands round the pillars of my house. At night time they come with the flute players and the players of the harp. They woo me with apples and on the pavement of my courtyard they write my name in wine.
From the uttermost parts of the world my lovers come to me. The kings of the earth come to me and bring me presents.
When the Emperor of Byzantium heard of me he left his porphyry chamber and set sail in his galleys. His slaves bare no torches that none might know of his coming. When the King of Cyprus heard of me he sent me ambassadors. The two Kings of Libya who are brothers brought me gifts of amber.
I took the minion of Cæsar from Cæsar and made him my playfellow. He came to me at night in a litter. He was pale as a narcissus, and his body was like honey.
The son of the Præfect slew himself in my honour, and the Tetrarch of Cilicia scourged himself for my pleasure before my slaves.
The King of Hierapolis who is a priest and a robber set carpets for me to walk on.
Sometimes I sit in the circus and the gladiators fight beneath me. Once a Thracian who was my lover was caught in the net. I gave the signal for him to die and the whole theatre applauded. Sometimes I pass through the gymnasium and watch the young men wrestling or in the race. Their bodies are bright with oil and their brows are wreathed with willow sprays and with myrtle. They stamp their feet on the sand when they wrestle and when they run the sand follows them like a little cloud. He at whom I smile leaves his companions and follows me to my home. At other times I go down to the harbour and watch the merchants unloading their vessels. Those that come from Tyre have cloaks of silk and earrings of emerald. Those that come from Massilia have cloaks of fine wool and earrings of brass. When they see me coming they stand on the prows of their ships and call to me, but I do not answer them. I go to the little taverns where the sailors lie all day long drinking black wine and playing with dice and I sit down with them.
I made the Prince my slave, and his slave who was a Tyrian I made my Lord for the space of a moon.
I put a figured ring on his finger and brought him to my house. I have wonderful things in my house.
The dust of the desert lies on your hair and your feet are scratched with thorns and your body is scorched by the sun. Come with me, Honorius, and I will clothe you in a tunic of silk. I will smear your body with myrrh and pour spikenard on your hair. I will clothe you in hyacinth and put honey in your mouth. Love —
HONORIUS. There is no love but the love of God.
MYRRHINA. Who is He whose love is greater than that of mortal men?
HONORIUS. It is He whom thou seest on the cross, Myrrhina. He is the Son of God and was born of a virgin. Three wise men who were kings brought Him offerings, and the shepherds who were lying on the hills were wakened by a great light.
The Sibyls knew of His coming. The groves and the oracles spake of Him. David and the prophets announced Him. There is no love like the love of God nor any love that can be compared to it.
The body is vile, Myrrhina. God will raise thee up with a new body which will not know corruption, and thou wilt dwell in the Courts of the Lord and see Him whose hair is like fine wool and whose feet are of brass.
MYRRHINA. The beauty.
HONORIUS. The beauty of the soul increases till it can see God. Therefore, Myrrhina, repent of thy sins. The robber who was crucified beside Him He brought into Paradise. [Exit.
MYRRHINA. How strangely he spake to me. And with what scorn did he regard me. I wonder why he spake to me so strangely.
…
HONORIUS. Myrrhina, the scales have fallen from my eyes and I see now clearly what I did not see before. Take me to Alexandria and let me taste of the seven sins.
MYRRHINA. Do not mock me, Honorius, nor speak to me with such bitter words. For I have repented of my sins and I am seeking a cavern in this desert where I too may dwell so that my soul may become worthy to see God.
HONORIUS. The sun is setting, Myrrhina. Come with me to Alexandria.
MYRRHINA. I will not go to Alexandria.
HONORIUS. Farewell, Myrrhina.
MYRRHINA. Honorius, farewell. No, no, do not go.
…
I have cursed my beauty for what it has done, and cursed the wonder of my body for the evil that it has brought upon you.
Lord, this man brought me to Thy feet. He told me of Thy coming upon earth, and of the wonder of Thy birth, and the great wonder of Thy death also. By him, O Lord, Thou wast revealed to me.
HONORIUS. You talk as a child, Myrrhina, and without knowledge. Loosen your hands. Why didst thou come to this valley in thy beauty?
MYRRHINA. The God whom thou worshippest led me here that I might repent of my iniquities and know Him as the Lord.
HONORIUS. Why didst thou tempt me with words?
MYRRHINA. That thou shouldst see Sin in its painted mask and look on Death in its robe of Shame.
THE ENGLISH RENAISSANCE OF ART
‘The English Renaissance of Art’ was delivered as a lecture for the first time in the Chickering Hall, New York, on January 9, 1882. A portion of it was reported in the New York Tribune on the following day and in other American papers subsequently. Since then this portion has been reprinted, more or less accurately, from time to time, in unauthorised editions, but not more than one quarter of the lecture has ever been published.
There are in existence no less than four copies of the lecture, the earliest of which is entirely in the author’s handwriting. The others are type-written and contain many corrections and additions made by the author in manuscript. These have all been collated and the text here given contains, as nearly as possible, the lecture in its original form as delivered by the author during his tour in the United States.
Among the many debts which we owe to the supreme æsthetic faculty of Goethe is that he was the first to teach us to define beauty in terms the most concrete possible, to realise it, I mean, always in its special manifestations. So, in the lecture which I have the honour to deliver before you, I will not try to give you any abstract definition of beauty – any such universal formula for it as was sought for by the philosophy of the eighteenth century – still less to communicate to you that which in its essence is incommunicable, the virtue by which a particular picture or poem affects us with a unique and special joy; but rather to point out to you the general ideas which characterise the great English Renaissance of Art in this century, to discover their source, as far as that is possible, and to estimate their future as far as that is possible.
I call it our English Renaissance because it is indeed a sort of new birth of the spirit of man, like the great Italian Renaissance of the fifteenth century, in its desire for a more gracious and comely way of life, its passion for physical beauty, its exclusive attention to form, its seeking for new subjects for poetry, new forms of art, new intellectual and imaginative enjoyments: and I call it our romantic movement because it is our most recent expression of beauty.
It has been described as a mere revival of Greek modes of thought, and again as a mere revival of mediæval feeling. Rather I would say that to these forms of the human spirit it has added whatever of artistic value the intricacy and complexity and experience of modern life can give: taking from the one its clearness of vision and its sustained calm, from the other its variety of expression and the mystery of its vision. For what, as Goethe said, is the study of the ancients but a return to the real world (for that is what they did); and what, said Mazzini, is mediævalism but individuality?
It is really from the union of Hellenism, in its breadth, its sanity of purpose, its calm possession of beauty, with the adventive, the intensified individualism, the passionate colour of the romantic spirit, that springs the art of the nineteenth century in England, as from the marriage of Faust and Helen of Troy sprang the beautiful boy Euphorion.
Such expressions as ‘classical’ and ‘romantic’ are, it is true, often apt to become the mere catchwords of schools. We must always remember that art has only one sentence to utter: there is for her only one high law, the law of form or harmony – yet between the classical and romantic spirit we may say that there lies this difference at least, that the one deals with the type and the other with the exception. In the work produced under the modern romantic spirit it is no longer the permanent, the essential truths of life that are treated of; it is the momentary situation of the one, the momentary aspect of the other that art seeks to render. In sculpture, which is the type of one spirit, the subject predominates over the situation; in painting, which is the type of the other, the situation predominates over the subject.
There are two spirits, then: the Hellenic spirit and the spirit of romance may be taken as forming the essential elements of our conscious intellectual tradition, of our permanent standard of taste. As regards their origin, in art as in politics there is but one origin for all revolutions, a desire on the part of man for a nobler form of life, for a freer method and opportunity of expression. Yet, I think that in estimating the sensuous and intellectual spirit which presides over our English Renaissance, any attempt to isolate it in any way from the progress and movement and social life of the age that has produced it would be to rob it of its true vitality, possibly to mistake its true meaning. And in disengaging from the pursuits and passions of this crowded modern world those passions and pursuits which have to do with art and the love of art, we must take into account many great events of history which seem to be the most opposed to any such artistic feeling.
Alien then from any wild, political passion, or from the harsh voice of a rude people in revolt, as our English Renaissance must seem, in its passionate cult of pure beauty, its flawless devotion to form, its exclusive and sensitive nature, it is to the French Revolution that we must look for the most primary factor of its production, the first condition of its birth: that great Revolution of which we are all the children, though the voices of some of us be often loud against it; that Revolution to which at a time when even such spirits as Coleridge and Wordsworth lost heart in England, noble messages of love blown across seas came from your young Republic.
It is true that our modern sense of the continuity of history has shown us that neither in politics nor in nature are there revolutions ever but evolutions only, and that the prelude to that wild storm which swept over France in ’89 and made every king in Europe tremble for his throne, was first sounded in literature years before the Bastille fell and the Palace was taken. The way for those red scenes by Seine and Loire was paved by that critical spirit of Germany and England which accustomed men to bring all things to the test of reason or utility or both, while the discontent of the people in the streets of Paris was the echo that followed the life of Émile and of Werther. For Rousseau, by silent lake and mountain, had called humanity back to the golden age that still lies before us and preached a return to nature, in passionate eloquence whose music still lingers about our keen northern air. And Goethe and Scott had brought romance back again from the prison she had lain in for so many centuries – and what is romance but humanity?
Yet in the womb of the Revolution itself, and in the storm and terror of that wild time, tendencies were hidden away that the artistic Renaissance bent to her own service when the time came – a scientific tendency first, which has borne in our own day a brood of somewhat noisy Titans, yet in the sphere of poetry has not been unproductive of good. I do not mean merely in its adding to enthusiasm that intellectual basis which is its strength, or that more obvious influence about which Wordsworth was thinking when he said very nobly that poetry was merely the impassioned expression in the face of science, and that when science would put on a form of flesh and blood the poet would lend his divine spirit to aid the transfiguration. Nor do I dwell much on the great cosmical emotion and deep pantheism of science to which Shelley has given its first and Swinburne its latest glory of song, but rather on its influence on the artistic spirit in preserving that close observation and the sense of limitation as well as of clearness of vision which are the characteristics of the real artist.
The great and golden rule of art as well as of life, wrote William Blake, is that the more distinct, sharp and defined the boundary line, the more perfect is the work of art; and the less keen and sharp the greater is the evidence of weak imitation, plagiarism and bungling. ‘Great inventors in all ages knew this – Michael Angelo and Albert Dürer are known by this and by this alone’; and another time he wrote, with all the simple directness of nineteenth-century prose, ‘to generalise is to be an idiot.’
And this love of definite conception, this clearness of vision, this artistic sense of limit, is the characteristic of all great work and poetry; of the vision of Homer as of the vision of Dante, of Keats and William Morris as of Chaucer and Theocritus. It lies at the base of all noble, realistic and romantic work as opposed to colourless and empty abstractions of our own eighteenth-century poets and of the classical dramatists of France, or of the vague spiritualities of the German sentimental school: opposed, too, to that spirit of transcendentalism which also was root and flower itself of the great Revolution, underlying the impassioned contemplation of Wordsworth and giving wings and fire to the eagle-like flight of Shelley, and which in the sphere of philosophy, though displaced by the materialism and positiveness of our day, bequeathed two great schools of thought, the school of Newman to Oxford, the school of Emerson to America. Yet is this spirit of transcendentalism alien to the spirit of art. For the artist can accept no sphere of life in exchange for life itself. For him there is no escape from the bondage of the earth: there is not even the desire of escape.
He is indeed the only true realist: symbolism, which is the essence of the transcendental spirit, is alien to him. The metaphysical mind of Asia will create for itself the monstrous, many-breasted idol of Ephesus, but to the Greek, pure artist, that work is most instinct with spiritual life which conforms most clearly to the perfect facts of physical life.
‘The storm of revolution,’ as André Chenier said, ‘blows out the torch of poetry.’ It is not for some little time that the real influence of such a wild cataclysm of things is felt: at first the desire for equality seems to have produced personalities of more giant and Titan stature than the world had ever known before. Men heard the lyre of Byron and the legions of Napoleon; it was a period of measureless passions and of measureless despair; ambition, discontent, were the chords of life and art; the age was an age of revolt: a phase through which the human spirit must pass but one in which it cannot rest. For the aim of culture is not rebellion but peace, the valley perilous where ignorant armies clash by night being no dwelling-place meet for her to whom the gods have assigned the fresh uplands and sunny heights and clear, untroubled air.
And soon that desire for perfection, which lay at the base of the Revolution, found in a young English poet its most complete and flawless realisation.
Phidias and the achievements of Greek art are foreshadowed in Homer: Dante prefigures for us the passion and colour and intensity of Italian painting: the modern love of landscape dates from Rousseau, and it is in Keats that one discerns the beginning of the artistic renaissance of England.
Byron was a rebel and Shelley a dreamer; but in the calmness and clearness of his vision, his perfect self-control, his unerring sense of beauty and his recognition of a separate realm for the imagination, Keats was the pure and serene artist, the forerunner of the pre-Raphaelite school, and so of the great romantic movement of which I am to speak.
Blake had indeed, before him, claimed for art a lofty, spiritual mission, and had striven to raise design to the ideal level of poetry and music, but the remoteness of his vision both in painting and poetry and the incompleteness of his technical powers had been adverse to any real influence. It is in Keats that the artistic spirit of this century first found its absolute incarnation.
And these pre-Raphaelites, what were they? If you ask nine-tenths of the British public what is the meaning of the word æsthetics, they will tell you it is the French for affectation or the German for a dado; and if you inquire about the pre-Raphaelites you will hear something about an eccentric lot of young men to whom a sort of divine crookedness and holy awkwardness in drawing were the chief objects of art. To know nothing about their great men is one of the necessary elements of English education.
As regards the pre-Raphaelites the story is simple enough. In the year 1847 a number of young men in London, poets and painters, passionate admirers of Keats all of them, formed the habit of meeting together for discussions on art, the result of such discussions being that the English Philistine public was roused suddenly from its ordinary apathy by hearing that there was in its midst a body of young men who had determined to revolutionise English painting and poetry. They called themselves the pre-Raphaelite Brotherhood.
In England, then as now, it was enough for a man to try and produce any serious beautiful work to lose all his rights as a citizen; and besides this, the pre-Raphaelite Brotherhood – among whom the names of Dante Rossetti, Holman Hunt and Millais will be familiar to you – had on their side three things that the English public never forgives: youth, power and enthusiasm.
Satire, always as sterile as it is shameful and as impotent as it is insolent, paid them that usual homage which mediocrity pays to genius – doing, here as always, infinite harm to the public, blinding them to what is beautiful, teaching them that irreverence which is the source of all vileness and narrowness of life, but harming the artist not at all, rather confirming him in the perfect rightness of his work and ambition. For to disagree with three-fourths of the British public on all points is one of the first elements of sanity, one of the deepest consolations in all moments of spiritual doubt.
As regards the ideas these young men brought to the regeneration of English art, we may see at the base of their artistic creations a desire for a deeper spiritual value to be given to art as well as a more decorative value.
Pre-Raphaelites they called themselves; not that they imitated the early Italian masters at all, but that in their work, as opposed to the facile abstractions of Raphael, they found a stronger realism of imagination, a more careful realism of technique, a vision at once more fervent and more vivid, an individuality more intimate and more intense.
For it is not enough that a work of art should conform to the æsthetic demands of its age: there must be also about it, if it is to affect us with any permanent delight, the impress of a distinct individuality, an individuality remote from that of ordinary men, and coming near to us only by virtue of a certain newness and wonder in the work, and through channels whose very strangeness makes us more ready to give them welcome.
La personalité, said one of the greatest of modern French critics, voilà ce qui nous sauvera.
But above all things was it a return to Nature – that formula which seems to suit so many and such diverse movements: they would draw and paint nothing but what they saw, they would try and imagine things as they really happened. Later there came to the old house by Blackfriars Bridge, where this young brotherhood used to meet and work, two young men from Oxford, Edward Burne-Jones and William Morris – the latter substituting for the simpler realism of the early days a more exquisite spirit of choice, a more faultless devotion to beauty, a more intense seeking for perfection: a master of all exquisite design and of all spiritual vision. It is of the school of Florence rather than of that of Venice that he is kinsman, feeling that the close imitation of Nature is a disturbing element in imaginative art. The visible aspect of modern life disturbs him not; rather is it for him to render eternal all that is beautiful in Greek, Italian, and Celtic legend. To Morris we owe poetry whose perfect precision and clearness of word and vision has not been excelled in the literature of our country, and by the revival of the decorative arts he has given to our individualised romantic movement the social idea and the social factor also.
But the revolution accomplished by this clique of young men, with Ruskin’s faultless and fervent eloquence to help them, was not one of ideas merely but of execution, not one of conceptions but of creations.
For the great eras in the history of the development of all the arts have been eras not of increased feeling or enthusiasm in feeling for art, but of new technical improvements primarily and specially. The discovery of marble quarries in the purple ravines of Pentelicus and on the little low-lying hills of the island of Paros gave to the Greeks the opportunity for that intensified vitality of action, that more sensuous and simple humanism, to which the Egyptian sculptor working laboriously in the hard porphyry and rose-coloured granite of the desert could not attain. The splendour of the Venetian school began with the introduction of the new oil medium for painting. The progress in modern music has been due to the invention of new instruments entirely, and in no way to an increased consciousness on the part of the musician of any wider social aim. The critic may try and trace the deferred resolutions of Beethoven27 to some sense of the incompleteness of the modern intellectual spirit, but the artist would have answered, as one of them did afterwards, ‘Let them pick out the fifths and leave us at peace.’
And so it is in poetry also: all this love of curious French metres like the Ballade, the Villanelle, the Rondel; all this increased value laid on elaborate alliterations, and on curious words and refrains, such as you will find in Dante Rossetti and Swinburne, is merely the attempt to perfect flute and viol and trumpet through which the spirit of the age and the lips of the poet may blow the music of their many messages.
And so it has been with this romantic movement of ours: it is a reaction against the empty conventional workmanship, the lax execution of previous poetry and painting, showing itself in the work of such men as Rossetti and Burne-Jones by a far greater splendour of colour, a far more intricate wonder of design than English imaginative art has shown before. In Rossetti’s poetry and the poetry of Morris, Swinburne and Tennyson a perfect precision and choice of language, a style flawless and fearless, a seeking for all sweet and precious melodies and a sustaining consciousness of the musical value of each word are opposed to that value which is merely intellectual. In this respect they are one with the romantic movement of France of which not the least characteristic note was struck by Théophile Gautier’s advice to the young poet to read his dictionary every day, as being the only book worth a poet’s reading.
