Delphi Complete Works of Oscar Wilde (Illustrated) (167 page)

‘What we have to do, what at any rate it is our duty to do, is to revive this old art of Lying. Much of course may be done, in the way of educating the public, by amateurs in the domestic circle, at literary lunches, and at afternoon teas. But this is merely the light and graceful side of lying, such as was probably heard at Cretan dinner-parties. There are many other forms. Lying for the sake of gaining some immediate personal advantage, for instance — lying with a moral purpose, as it is usually called — though of late it has been rather looked down upon, was extremely popular with the antique world. Athena laughs when Odysseus tells her “his words of sly devising,” as Mr. William Morris phrases it, and the glory of mendacity illumines the pale brow of the stainless hero of Euripidean tragedy, and sets among the noble women of the past the young bride of one of Horace’s most exquisite odes. Later on, what at first had been merely a natural instinct was elevated into a self-conscious science. Elaborate rules were laid down for the guidance of mankind, and an important school of literature grew up round the subject. Indeed, when one remembers the excellent philosophical treatise of Sanchez on the whole question, one cannot help regretting that no one has ever thought of publishing a cheap and condensed edition of the works of that great casuist. A short primer, “When to Lie and How,” if brought out in an attractive and not too expensive a form, would no doubt command a large sale, and would prove of real practical service to many earnest and deep- thinking people. Lying for the sake of the improvement of the young, which is the basis of home education, still lingers amongst us, and its advantages are so admirably set forth in the early books of Plato’s Republic that it is unnecessary to dwell upon them here. It is a mode of lying for which all good mothers have peculiar capabilities, but it is capable of still further development, and has been sadly overlooked by the School Board. Lying for the sake of a monthly salary is of course well known in Fleet Street, and the profession of a political leader-writer is not without its advantages. But it is said to be a somewhat dull occupation, and it certainly does not lead to much beyond a kind of ostentatious obscurity. The only form of lying that is absolutely beyond reproach is lying for its own sake, and the highest development of this is, as we have already pointed out, Lying in Art. Just as those who do not love Plato more than Truth cannot pass beyond the threshold of the Academe, so those who do not love Beauty more than Truth never know the inmost shrine of Art. The solid stolid British intellect lies in the desert sands like the Sphinx in Flaubert’s marvellous tale, and fantasy, La Chimere, dances round it, and calls to it with her false, flute-toned voice. It may not hear her now, but surely some day, when we are all bored to death with the commonplace character of modern fiction, it will hearken to her and try to borrow her wings.

‘And when that day dawns, or sunset reddens, how joyous we shall all be! Facts will be regarded as discreditable, Truth will be found mourning over her fetters, and Romance, with her temper of wonder, will return to the land. The very aspect of the world will change to our startled eyes. Out of the sea will rise Behemoth and Leviathan, and sail round the high-pooped galleys, as they do on the delightful maps of those ages when books on geography were actually readable. Dragons will wander about the waste places, and the phoenix will soar from her nest of fire into the air. We shall lay our hands upon the basilisk, and see the jewel in the toad’s head. Champing his gilded oats, the Hippogriff will stand in our stalls, and over our heads will float the Blue Bird singing of beautiful and impossible things, of things that are lovely and that never happen, of things that are not and that should be. But before this comes to pass we must cultivate the lost art of Lying.’

CYRIL. Then we must entirely cultivate it at once. But in order to avoid making any error I want you to tell me briefly the doctrines of the new aesthetics.

VIVIAN. Briefly, then, they are these. Art never expresses anything but itself. It has an independent life, just as Thought has, and develops purely on its own lines. It is not necessarily realistic in an age of realism, nor spiritual in an age of faith. So far from being the creation of its time, it is usually in direct opposition to it, and the only history that it preserves for us is the history of its own progress. Sometimes it returns upon its footsteps, and revives some antique form, as happened in the archaistic movement of late Greek Art, and in the pre-Raphaelite movement of our own day. At other times it entirely anticipates its age, and produces in one century work that it takes another century to understand, to appreciate and to enjoy. In no case does it reproduce its age. To pass from the art of a time to the time itself is the great mistake that all historians commit.

The second doctrine is this. All bad art comes from returning to Life and Nature, and elevating them into ideals. Life and Nature may sometimes be used as part of Art’s rough material, but before they are of any real service to art they must be translated into artistic conventions. The moment Art surrenders its imaginative medium it surrenders everything. As a method Realism is a complete failure, and the two things that every artist should avoid are modernity of form and modernity of subject-matter. To us, who live in the nineteenth century, any century is a suitable subject for art except our own. The only beautiful things are the things that do not concern us. It is, to have the pleasure of quoting myself, exactly because Hecuba is nothing to us that her sorrows are so suitable a motive for a tragedy. Besides, it is only the modern that ever becomes old-fashioned. M. Zola sits down to give us a picture of the Second Empire. Who cares for the Second Empire now? It is out of date. Life goes faster than Realism, but Romanticism is always in front of Life.

The third doctrine is that Life imitates Art far more than Art imitates Life. This results not merely from Life’s imitative instinct, but from the fact that the self-conscious aim of Life is to find expression, and that Art offers it certain beautiful forms through which it may realise that energy. It is a theory that has never been put forward before, but it is extremely fruitful, and throws an entirely new light upon the history of Art.

It follows, as a corollary from this, that external Nature also imitates Art. The only effects that she can show us are effects that we have already seen through poetry, or in paintings. This is the secret of Nature’s charm, as well as the explanation of Nature’s weakness.

The final revelation is that Lying, the telling of beautiful untrue things, is the proper aim of Art. But of this I think I have spoken at sufficient length. And now let us go out on the terrace, where ‘droops the milk-white peacock like a ghost,’ while the evening star ‘washes the dusk with silver.’ At twilight nature becomes a wonderfully suggestive effect, and is not without loveliness, though perhaps its chief use is to illustrate quotations from the poets. Come! We have talked long enough.

It has constantly been made a subject of reproach against artists and men of letters that they are lacking in wholeness and completeness of nature.  As a rule this must necessarily be so.  That very concentration of vision and intensity of purpose which is the characteristic of the artistic temperament is in itself a mode of limitation.  To those who are preoccupied with the beauty of form nothing else seems of much importance.  Yet there are many exceptions to this rule.  Rubens served as ambassador, and Goethe as state councillor, and Milton as Latin secretary to Cromwell.  Sophocles held civic office in his own city; the humourists, essayists, and novelists of modern America seem to desire nothing better than to become the diplomatic representatives of their country; and Charles Lamb’s friend, Thomas Griffiths Wainewright, the subject of this brief memoir, though of an extremely artistic temperament, followed many masters other than art, being not merely a poet and a painter, an art-critic, an antiquarian, and a writer of prose, an amateur of beautiful things, and a dilettante of things delightful, but also a forger of no mean or ordinary capabilities, and as a subtle and secret poisoner almost without rival in this or any age.

This remarkable man, so powerful with ‘pen, pencil and poison,’ as a great poet of our own day has finely said of him, was born at Chiswick, in 1794.  His father was the son of a distinguished solicitor of Gray’s Inn and Hatton Garden.  His mother was the daughter of the celebrated Dr. Griffiths, the editor and founder of the
Monthly Review
, the partner in another literary speculation of Thomas Davis, that famous bookseller of whom Johnson said that he was not a bookseller, but ‘a gentleman who dealt in books,’ the friend of Goldsmith and Wedgwood, and one of the most well-known men of his day.  Mrs. Wainewright died, in giving him birth, at the early age of twenty-one, and an obituary notice in the
Gentleman’s Magazine
tells us of her ‘amiable disposition and numerous accomplishments,’ and adds somewhat quaintly that ‘she is supposed to have understood the writings of Mr. Locke as well as perhaps any person of either sex now living.’  His father did not long survive his young wife, and the little child seems to have been brought up by his grandfather, and, on the death of the latter in 1803, by his uncle George Edward Griffiths, whom he subsequently poisoned.  His boyhood was passed at Linden House, Turnham Green, one of those many fine Georgian mansions that have unfortunately disappeared before the inroads of the suburban builder, and to its lovely gardens and well-timbered park he owed that simple and impassioned love of nature which never left him all through his life, and which made him so peculiarly susceptible to the spiritual influences of Wordsworth’s poetry.  He went to school at Charles Burney’s academy at Hammersmith.  Mr. Burney was the son of the historian of music, and the near kinsman of the artistic lad who was destined to turn out his most remarkable pupil.  He seems to have been a man of a good deal of culture, and in after years Mr. Wainewright often spoke of him with much affection as a philosopher, an archaeologist, and an admirable teacher who, while he valued the intellectual side of education, did not forget the importance of early moral training.  It was under Mr. Burney that he first developed his talent as an artist, and Mr. Hazlitt tells us that a drawing-book which he used at school is still extant, and displays great talent and natural feeling.  Indeed, painting was the first art that fascinated him.  It was not till much later that he sought to find expression by pen or poison.

Before this, however, he seems to have been carried away by boyish dreams of the romance and chivalry of a soldier’s life, and to have become a young guardsman.  But the reckless dissipated life of his companions failed to satisfy the refined artistic temperament of one who was made for other things.  In a short time he wearied of the service.  ‘Art,’ he tells us, in words that still move many by their ardent sincerity and strange fervour, ‘Art touched her renegade; by her pure and high influence the noisome mists were purged; my feelings, parched, hot, and tarnished, were renovated with cool, fresh bloom, simple, beautiful to the simple-hearted.’  But Art was not the only cause of the change.  ‘The writings of Wordsworth,’ he goes on to say, ‘did much towards calming the confusing whirl necessarily incident to sudden mutations.  I wept over them tears of happiness and gratitude.’  He accordingly left the army, with its rough barrack-life and coarse mess-room tittle-tattle, and returned to Linden House, full of this new-born enthusiasm for culture.  A severe illness, in which, to use his own words, he was ‘broken like a vessel of clay,’ prostrated him for a time.  His delicately strung organisation, however indifferent it might have been to inflicting pain on others, was itself most keenly sensitive to pain.  He shrank from suffering as a thing that mars and maims human life, and seems to have wandered through that terrible valley of melancholia from which so many great, perhaps greater, spirits have never emerged.  But he was young — only twenty-five years of age — and he soon passed out of the ‘dead black waters,’ as he called them, into the larger air of humanistic culture.  As he was recovering from the illness that had led him almost to the gates of death, he conceived the idea of taking up literature as an art.  ‘I said with John Woodvil,’ he cries, ‘it were a life of gods to dwell in such an element,’ to see and hear and write brave things:-

‘These high and gusty relishes of life
Have no allayings of mortality.’

It is impossible not to feel that in this passage we have the utterance of a man who had a true passion for letters.  ‘To see and hear and write brave things,’ this was his aim.

Scott, the editor of the
London Magazine
, struck by the young man’s genius, or under the influence of the strange fascination that he exercised on every one who knew him, invited him to write a series of articles on artistic subjects, and under a series of fanciful pseudonym he began to contribute to the literature of his day. 
Janus Weathercock
,
Egomet Bonmot
, and
Van Vinkvooms
, were some of the grotesque masks under which he choose to hide his seriousness or to reveal his levity.  A mask tells us more than a face.  These disguises intensified his personality.  In an incredibly short time he seems to have made his mark.  Charles Lamb speaks of ‘kind, light-hearted Wainewright,’ whose prose is ‘capital.’  We hear of him entertaining Macready, John Forster, Maginn, Talfourd, Sir Wentworth Dilke, the poet John Clare, and others, at
a petit-dîner
.  Like Disraeli, he determined to startle the town as a dandy, and his beautiful rings, his antique cameo breast-pin, and his pale lemon-coloured kid gloves, were well known, and indeed were regarded by Hazlitt as being the signs of a new manner in literature: while his rich curly hair, fine eyes, and exquisite white hands gave him the dangerous and delightful distinction of being different from others.  There was something in him of Balzac’s Lucien de Rubempré.  At times he reminds us of Julien Sorel.  De Quincey saw him once.  It was at a dinner at Charles Lamb’s.  ‘Amongst the company, all literary men, sat a murderer,’ he tells us, and he goes on to describe how on that day he had been ill, and had hated the face of man and woman, and yet found himself looking with intellectual interest across the table at the young writer beneath whose affectations of manner there seemed to him to lie so much unaffected sensibility, and speculates on ‘what sudden growth of another interest’ would have changed his mood, had he known of what terrible sin the guest to whom Lamb paid so much attention was even then guilty.

His life-work falls naturally under the three heads suggested by Mr. Swinburne, and it may be partly admitted that, if we set aside his achievements in the sphere of poison, what he has actually left to us hardly justifies his reputation.

But then it is only the Philistine who seeks to estimate a personality by the vulgar test of production.  This young dandy sought to be somebody, rather than to do something.  He recognised that Life itself is in art, and has its modes of style no less than the arts that seek to express it.  Nor is his work without interest.  We hear of William Blake stopping in the Royal Academy before one of his pictures and pronouncing it to be ‘very fine.’  His essays are prefiguring of much that has since been realised.  He seems to have anticipated some of those accidents of modern culture that are regarded by many as true essentials.  He writes about La Gioconda, and early French poets and the Italian Renaissance.  He loves Greek gems, and Persian carpets, and Elizabethan translations of
Cupid and Psyche
, and the
Hypnerotomachia
, and book-binding and early editions, and wide-margined proofs.  He is keenly sensitive to the value of beautiful surroundings, and never wearies of describing to us the rooms in which he lived, or would have liked to live.  He had that curious love of green, which in individuals is always the sign of a subtle artistic temperament, and in nations is said to denote a laxity, if not a decadence of morals.  Like Baudelaire he was extremely fond of cats, and with Gautier, he was fascinated by that ‘sweet marble monster’ of both sexes that we can still see at Florence and in the Louvre.

There is of course much in his descriptions, and his suggestions for decoration, that shows that he did not entirely free himself from the false taste of his time.  But it is clear that he was one of the first to recognise what is, indeed, the very keynote of aesthetic eclecticism, I mean the true harmony of all really beautiful things irrespective of age or place, of school or manner.  He saw that in decorating a room, which is to be, not a room for show, but a room to live in, we should never aim at any archaeological reconstruction of the past, nor burden ourselves with any fanciful necessity for historical accuracy.  In this artistic perception he was perfectly right.  All beautiful things belong to the same age.

And so, in his own library, as he describes it, we find the delicate fictile vase of the Greek, with its exquisitely painted figures and the faint š‘›Ÿ£ finely traced upon its side, and behind it hangs an engraving of the ‘Delphic Sibyl’ of Michael Angelo, or of the ‘Pastoral’ of Giorgione.  Here is a bit of Florentine majolica, and here a rude lamp from some old Roman tomb. On the table lies a book of Hours, ‘cased in a cover of solid silver gilt, wrought with quaint devices and studded with small brilliants and rubies,’ and close by it ‘squats a little ugly monster, a Lar, perhaps, dug up in the sunny fields of corn-bearing Sicily.’  Some dark antique bronzes contrast with the pale gleam of two noble
Christi Crucifixi
, one carved in ivory, the other moulded in wax.’  He has his trays of Tassie’s gems, his tiny Louis-Quatorze
bonbonnière
with a miniature by Petitot, his highly prized ‘brown-biscuit teapots, filagree-worked,’ his citron morocco letter-case, and his ‘pomona-green’ chair.

One can fancy him lying there in the midst of his books and casts and engravings, a true virtuoso, a subtle connoisseur, turning over his fine collection of Mare Antonios, and his Turner’s ‘Liber Studiorum,’ of which he was a warm admirer, or examining with a magnifier some of his antique gems and cameos, ‘the head of Alexander on an onyx of two strata,’ or ‘that superb
altissimo relievo
on cornelian, Jupiter AEgiochus.’  He was always a great amateur of engravings, and gives some very useful suggestions as to the best means of forming a collection.  Indeed, while fully appreciating modern art, he never lost sight of the importance of reproductions of the great masterpieces of the past, and all that he says about the value of plaster casts is quite admirable.

As an art-critic he concerned himself primarily with the complex impressions produced by a work of art, and certainly the first step in aesthetic criticism is to realise one’s own impressions.  He cared nothing for abstract discussions on the nature of the Beautiful, and the historical method, which has since yielded such rich fruit, did not belong to his day, but he never lost sight of the great truth that Art’s first appeal is neither to the intellect nor to the emotions, but purely to the artistic temperament, and he more than once points out that this temperament, this ‘taste,’ as he calls it, being unconsciously guided and made perfect by frequent contact with the best work, becomes in the end a form of right judgment.  Of course there are fashions in art just as there are fashions in dress, and perhaps none of us can ever quite free ourselves from the influence of custom and the influence of novelty.  He certainly could not, and he frankly acknowledges how difficult it is to form any fair estimate of contemporary work.  But, on the whole, his taste was good and sound.  He admired Turner and Constable at a time when they were not so much thought of as they are now, and saw that for the highest landscape art we require more than ‘mere industry and accurate transcription.’  Of Crome’s ‘Heath Scene near Norwich’ he remarks that it shows ‘how much a subtle observation of the elements, in their wild moods, does for a most uninteresting flat,’ and of the popular type of landscape of his day he says that it is ‘simply an enumeration of hill and dale, stumps of trees, shrubs, water, meadows, cottages and houses; little more than topography, a kind of pictorial map-work; in which rainbows, showers, mists, haloes, large beams shooting through rifted clouds, storms, starlight, all the most valued materials of the real painter, are not.’  He had a thorough dislike of what is obvious or commonplace in art, and while he was charmed to entertain Wilkie at dinner, he cared as little for Sir David’s pictures as he did for Mr. Crabbe’s poems.  With the imitative and realistic tendencies of his day he had no sympathy and he tells us frankly that his great admiration for Fuseli was largely due to the fact that the little Swiss did not consider it necessary that an artist should paint only what he sees.  The qualities that he sought for in a picture were composition, beauty and dignity of line, richness of colour, and imaginative power.  Upon the other hand, he was not a doctrinaire.  ‘I hold that no work of art can be tried otherwise than by laws deduced from itself: whether or not it be consistent with itself is the question.’  This is one of his excellent aphorisms.  And in criticising painters so different as Landseer and Martin, Stothard and Etty, he shows that, to use a phrase now classical, he is trying ‘to see the object as in itself it really is.’