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Overview
De Profundis (Latin for “from the depths”) is Oscar Wilde’s reconciliation from a life full of pleasure. In 1891 the author began an intimate relationship with the young aristocrat Lord Alfred Douglas, known to his friends as Bosie. This affair led to speculations about Wilde’s sexuality just as his career was reaching its apex. Ultimately, Bosie’s father, the powerful Marquess of Queensberry, accused Wilde of homosexuality. As this conduct was considered a “gross indecency” punishable by hard labor, this was a serious charge, and one that ultimately landed Wilde in prison.
It wasn’t until January of 1897 that Wilde began to write from his cell. De Profundis, a scathing indictment of his former lover, is the letter that Wilde wrote to Bosie from prison. In addition to detailing the wrongs visited on Wilde by Bosie and his family, De Profundis traces the spiritual growth that Wilde experiences in prison. Having lost everything he holds dear, Wilde transforms his hardship into art.
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Product Details
| ISBN-13: | 9781497684287 |
|---|---|
| Publisher: | Open Road Media |
| Publication date: | 01/27/2015 |
| Sold by: | Barnes & Noble |
| Format: | eBook |
| Pages: | 188 |
| Sales rank: | 187,364 |
| File size: | 961 KB |
About the Author
Oscar Wilde (1854–1900) was an Irish playwright, novelist, essayist, and poet. Celebrated on both sides of the Atlantic for his wit, he is rumored to have informed a customs agent upon his arrival in America, “I have nothing to declare but my genius.” Wilde’s health and reputation were destroyed by his imprisonment for “gross indecency” in 1895, and he died in poverty a few years after his release. Today, his only novel, The Picture of Dorian Gray, and his play, The Importance of Being Earnest, are recognized as masterpieces of English literature.
Date of Birth:
October 16, 1854Date of Death:
November 30, 1900Place of Birth:
Dublin, IrelandPlace of Death:
Paris, FranceEducation:
The Royal School in Enniskillen, Dublin, 1864; Trinity College, Dublin, 1871; Magdalen College, Oxford, England, 1874Read an Excerpt
De Profundis
By Oscar Wilde
OPEN ROAD INTEGRATED MEDIA
Copyright © 2015 Open Road Integrated Media, Inc.All rights reserved.
ISBN: 978-1-4976-8428-7
CHAPTER 1
... SUFFERING IS ONE VERY long moment. We cannot divide it by seasons. We can only record its moods, and chronicle their return. With us time itself does not progress. It revolves. It seems to circle round one centre of pain. The paralysing immobility of a life every circumstance of which is regulated after an unchangeable pattern, so that we eat and drink and lie down and pray, or kneel at least for prayer, according to the inflexible laws of an iron formula: this immobile quality, that makes each dreadful day in the very minutest detail like its brother, seems to communicate itself to those external forces the very essence of whose existence is ceaseless change. Of seed-time or harvest, of the reapers bending over the corn, or the grape gatherers threading through the vines, of the grass in the orchard made white with broken blossoms or strewn with fallen fruit: of these we know nothing and can know nothing.
For us there is only one season, the season of sorrow. The very sun and moon seem taken from us. Outside, the day may be blue and gold, but the light that creeps down through the thickly-muffled glass of the small iron-barred window beneath which one sits is grey and niggard. It is always twilight in one's cell, as it is always twilight in one's heart. And in the sphere of thought, no less than in the sphere of time, motion is no more. The thing that you personally have long ago forgotten, or can easily forget, is happening to me now, and will happen to me again to-morrow. Remember this, and you will be able to understand a little of why I am writing, and in this manner writing ...
A week later, I am transferred here. Three more months go over and my mother dies. No one knew how deeply I loved and honoured her. Her death was terrible to me; but I, once a lord of language, have no words in which to express my anguish and my shame. She and my father had bequeathed me a name they had made noble and honoured, not merely in literature, art, archaeology, and science, but in the public history of my own country, in its evolution as a nation. I had disgraced that name eternally. I had made it a low by-word among low people. I had dragged it through the very mire. I had given it to brutes that they might make it brutal, and to fools that they might turn it into a synonym for folly. What I suffered then, and still suffer, is not for pen to write or paper to record. My wife, always kind and gentle to me, rather than that I should hear the news from indifferent lips, travelled, ill as she was, all the way from Genoa to England to break to me herself the tidings of so irreparable, so irremediable, a loss. Messages of sympathy reached me from all who had still affection for me. Even people who had not known me personally, hearing that a new sorrow had broken into my life, wrote to ask that some expression of their condolence should be conveyed to me ...
Three months go over. The calendar of my daily conduct and labour that hangs on the outside of my cell door, with my name and sentence written upon it, tells me that it is May ...
Prosperity, pleasure and success, may be rough of grain and common in fibre, but sorrow is the most sensitive of all created things. There is nothing that stirs in the whole world of thought to which sorrow does not vibrate in terrible and exquisite pulsation. The thin beaten-out leaf of tremulous gold that chronicles the direction of forces the eye cannot see is in comparison coarse. It is a wound that bleeds when any hand but that of love touches it, and even then must bleed again, though not in pain.
Where there is sorrow there is holy ground. Some day people will realise what that means. They will know nothing of life till they do,—and natures like his can realise it. When I was brought down from my prison to the Court of Bankruptcy, between two policemen,—waited in the long dreary corridor that, before the whole crowd, whom an action so sweet and simple hushed into silence, he might gravely raise his hat to me, as, handcuffed and with bowed head, I passed him by. Men have gone to heaven for smaller things than that. It was in this spirit, and with this mode of love, that the saints knelt down to wash the feet of the poor, or stooped to kiss the leper on the cheek. I have never said one single word to him about what he did. I do not know to the present moment whether he is aware that I was even conscious of his action. It is not a thing for which one can render formal thanks in formal words. I store it in the treasure-house of my heart. I keep it there as a secret debt that I am glad to think I can never possibly repay. It is embalmed and kept sweet by the myrrh and cassia of many tears. When wisdom has been profitless to me, philosophy barren, and the proverbs and phrases of those who have sought to give me consolation as dust and ashes in my mouth, the memory of that little, lovely, silent act of love has unsealed for me all the wells of pity: made the desert blossom like a rose, and brought me out of the bitterness of lonely exile into harmony with the wounded, broken, and great heart of the world. When people are able to understand, not merely how beautiful ——'s action was, but why it meant so much to me, and always will mean so much, then, perhaps, they will realise how and in what spirit they should approach me ...
The poor are wise, more charitable, more kind, more sensitive than we are. In their eyes prison is a tragedy in a man's life, a misfortune, a casuality, something that calls for sympathy in others. They speak of one who is in prison as of one who is 'in trouble' simply. It is the phrase they always use, and the expression has the perfect wisdom of love in it. With people of our own rank it is different. With us, prison makes a man a pariah. I, and such as I am, have hardly any right to air and sun. Our presence taints the pleasures of others. We are unwelcome when we reappear. To revisit the glimpses of the moon is not for us. Our very children are taken away. Those lovely links with humanity are broken. We are doomed to be solitary, while our sons still live. We are denied the one thing that might heal us and keep us, that might bring balm to the bruised heart, and peace to the soul in pain ...
I must say to myself that I ruined myself, and that nobody great or small can be ruined except by his own hand. I am quite ready to say so. I am trying to say so, though they may not think it at the present moment. This pitiless indictment I bring without pity against myself. Terrible as was what the world did to me, what I did to myself was far more terrible still.
I was a man who stood in symbolic relations to the art and culture of my age. I had realised this for myself at the very dawn of my manhood, and had forced my age to realise it afterwards. Few men hold such a position in their own lifetime, and have it so acknowledged. It is usually discerned, if discerned at all, by the historian, or the critic, long after both the man and his age have passed away. With me it was different. I felt it myself, and made others feel it. Byron was a symbolic figure, but his relations were to the passion of his age and its weariness of passion. Mine were to something more noble, more permanent, of more vital issue, of larger scope.
The gods had given me almost everything. But I let myself be lured into long spells of senseless and sensual ease. I amused myself with being a flâneur, a dandy, a man of fashion. I surrounded myself with the smaller natures and the meaner minds. I became the spendthrift of my own genius, and to waste an eternal youth gave me a curious joy. Tired of being on the heights, I deliberately went to the depths in the search for new sensation. What the paradox was to me in the sphere of thought, perversity became to me in the sphere of passion. Desire, at the end, was a malady, or a madness, or both. I grew careless of the lives of others. I took pleasure where it pleased me, and passed on. I forgot that every little action of the common day makes or unmakes character, and that therefore what one has done in the secret chamber one has some day to cry aloud on the housetop. I ceased to be lord over myself. I was no longer the captain of my soul, and did not know it. I allowed pleasure to dominate me. I ended in horrible disgrace. There is only one thing for me now, absolute humility.
I have lain in prison for nearly two years. Out of my nature has come wild despair; an abandonment to grief that was piteous even to look at; terrible and impotent rage; bitterness and scorn; anguish that wept aloud; misery that could find no voice; sorrow that was dumb. I have passed through every possible mood of suffering. Better than Wordsworth himself I know what Wordsworth meant when he said—
'Suffering is permanent, obscure, and dark And has the nature of infinity.'
But while there were times when I rejoiced in the idea that my sufferings were to be endless, I could not bear them to be without meaning. Now I find hidden somewhere away in my nature something that tells me that nothing in the whole world is meaningless, and suffering least of all. That something hidden away in my nature, like a treasure in a field, is Humility.
It is the last thing left in me, and the best: the ultimate discovery at which I have arrived, the starting-point for a fresh development. It has come to me right out of myself, so I know that it has come at the proper time. It could not have come before, nor later. Had any one told me of it, I would have rejected it. Had it been brought to me, I would have refused it. As I found it, I want to keep it. I must do so. It is the one thing that has in it the elements of life, of a new life, Vita Nuova for me. Of all things it is the strangest. One cannot acquire it, except by surrendering everything that one has. It is only when one has lost all things, that one knows that one possesses it.
Now I have realised that it is in me, I see quite clearly what I ought to do; in fact, must do. And when I use such a phrase as that, I need not say that I am not alluding to any external sanction or command. I admit none. I am far more of an individualist than I ever was. Nothing seems to me of the smallest value except what one gets out of oneself. My nature is seeking a fresh mode of self-realisation. That is all I am concerned with. And the first thing that I have got to do is to free myself from any possible bitterness of feeling against the world.
I am completely penniless, and absolutely homeless. Yet there are worse things in the world than that. I am quite candid when I say that rather than go out from this prison with bitterness in my heart against the world, I would gladly and readily beg my bread from door to door. If I got nothing from the house of the rich I would get something at the house of the poor. Those who have much are often greedy; those who have little always share. I would not a bit mind sleeping in the cool grass in summer, and when winter came on sheltering myself by the warm close-thatched rick, or under the penthouse of a great barn, provided I had love in my heart. The external things of life seem to me now of no importance at all. You can see to what intensity of individualism I have arrived—or am arriving rather, for the journey is long, and 'where I walk there are thorns.'
Of course I know that to ask alms on the highway is not to be my lot, and that if ever I lie in the cool grass at night-time it will be to write sonnets to the moon. When I go out of prison, R—— will be waiting for me on the other side of the big iron-studded gate, and he is the symbol, not merely of his own affection, but of the affection of many others besides. I believe I am to have enough to live on for about eighteen months at any rate, so that if I may not write beautiful books, I may at least read beautiful books; and what joy can be greater? After that, I hope to be able to recreate my creative faculty.
But were things different: had I not a friend left in the world; were there not a single house open to me in pity; had I to accept the wallet and ragged cloak of sheer penury: as long as I am free from all resentment, hardness and scorn, I would be able to face the life with much more calm and confidence than I would were my body in purple and fine linen, and the soul within me sick with hate.
And I really shall have no difficulty. When you really want love you will find it waiting for you.
I need not say that my task does not end there. It would be comparatively easy if it did. There is much more before me. I have hills far steeper to climb, valleys much darker to pass through. And I have to get it all out of myself. Neither religion, morality, nor reason can help me at all.
Morality does not help me. I am a born antinomian. I am one of those who are made for exceptions, not for laws. But while I see that there is nothing wrong in what one does, I see that there is something wrong in what one becomes. It is well to have learned that.
Religion does not help me. The faith that others give to what is unseen, I give to what one can touch, and look at. My gods dwell in temples made with hands; and within the circle of actual experience is my creed made perfect and complete: too complete, it may be, for like many or all of those who have placed their heaven in this earth, I have found in it not merely the beauty of heaven, but the horror of hell also. When I think about religion at all, I feel as if I would like to found an order for those who cannot believe: the Confraternity of the Faithless, one might call it, where on an altar, on which no taper burned, a priest, in whose heart peace had no dwelling, might celebrate with unblessed bread and a chalice empty of wine. Every thing to be true must become a religion. And agnosticism should have its ritual no less than faith. It has sown its martyrs, it should reap its saints, and praise God daily for having hidden Himself from man. But whether it be faith or agnosticism, it must be nothing external to me. Its symbols must be of my own creating. Only that is spiritual which makes its own form. If I may not find its secret within myself, I shall never find it: if I have not got it already, it will never come to me.
Reason does not help me. It tells me that the laws under which I am convicted are wrong and unjust laws, and the system under which I have suffered a wrong and unjust system. But, somehow, I have got to make both of these things just and right to me. And exactly as in Art one is only concerned with what a particular thing is at a particular moment to oneself, so it is also in the ethical evolution of one's character. I have got to make everything that has happened to me good for me. The plank bed, the loathsome food, the hard ropes shredded into oakum till one's finger-tips grow dull with pain, the menial offices with which each day begins and finishes, the harsh orders that routine seems to necessitate, the dreadful dress that makes sorrow grotesque to look at, the silence, the solitude, the shame—each and all of these things I have to transform into a spiritual experience. There is not a single degradation of the body which I must not try and make into a spiritualising of the soul.
I want to get to the point when I shall be able to say quite simply, and without affectation that the two great turning-points in my life were when my father sent me to Oxford, and when society sent me to prison. I will not say that prison is the best thing that could have happened to me: for that phrase would savour of too great bitterness towards myself. I would sooner say, or hear it said of me, that I was so typical a child of my age, that in my perversity, and for that perversity's sake, I turned the good things of my life to evil, and the evil things of my life to good.
What is said, however, by myself or by others, matters little. The important thing, the thing that lies before me, the thing that I have to do, if the brief remainder of my days is not to be maimed, marred, and incomplete, is to absorb into my nature all that has been done to me, to make it part of me, to accept it without complaint, fear, or reluctance. The supreme vice is shallowness. Whatever is realised is right.
(Continues...)
Excerpted from De Profundis by Oscar Wilde. Copyright © 2015 Open Road Integrated Media, Inc.. Excerpted by permission of OPEN ROAD INTEGRATED MEDIA.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
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Reading Group Guide
1. Richard Ellmann suggests that De Profundis is a love letter, above all else. Does De Profundis follow the conventional form of a love letter? In what specific ways does De Profundis read like a love letter? In what ways does it differ? What makes it romantic?
2. Examine the letter's structure and define its different parts. Do Wilde's style and tone remain consistent throughout?
3. In De Profundis, Wilde recognizes numerous ironies regarding the circumstances of his imprisonment, most notably that he himself is imprisoned after suing Queensberry for slander. What other ironies (or paradoxes) does Wilde point out? What role does irony play in the letter? Why might Wilde choose to speak in these terms?
4. Do you think Wilde is a reliable narrator? How might his memories of Bosie be influenced by his imprisonment? Do you find his criticism of Bosie fair? Why or why not?
5. Throughout De Profundis, Wilde compares Alfred Douglas to numerous literary figures, from the lion's whelp in Agamemnon to Hamlet's Rosencrantz and Guildenstern. What, if anything, do these figures have in common? How are they different? Compare the different contexts in which Wilde alludes to these figures.
6. What sort of freedom awaits Wilde upon his release? How does he aim to live?
7. Dante's Inferno is one of the texts to which Wilde frequently alludes in De Profundis. Examine the different contexts in which he quotes from Inferno. What similarities, if any, can you find? Why do you think Wilde quotes from Dante so often?
8. Discuss Wilde's invocation of Christ as both a literary and a historical figure. Whatquality of Christ does Wilde most admire? Why does Wilde call Christ the first individual in history? In what ways is Christ like an artist, according to Wilde? Richard Ellmann refers to this section as the letter's climax. Would you agree? Why or why not?
9. After providing a withering critique of Alfred Douglas's behavior, Wilde turns his criticism on himself, claiming, "I must say to myself that neither you nor your father, multiplied a thousand times over, could possibly have ruined a man like me: I ruined myself and that nobody, great or small, can be ruined except by his own hand." Examine the reasons he gives for writing this. Do you agree with his claim?
10. Toward the end of the letter, Wilde writes, "A man whose desire is to be something separate from himself, to be a Member of Parliament, or a successful grocer, or a prominent solicitor, or a judge, or something equally tedious, invariably succeeds in being what he wants to be. That is his punishment. Those who want a mask have to wear it." What is the price Wilde has paid for this knowledge? Is this something he could have understood in this youth? Why or why not?
