Salome is Always With Us

“It is thy mouth that I desire, Iokanaan. Thy mouth is like a band of scarlet on a tower of ivory. It is like a pomegranate cut in twain with a knife of ivory. The pomegranate flowers that blossom in the gardens of Tyre, and are redder than roses, are not so red. The red blasts of trumpets that herald the approach of kings, and make afraid the enemy, are not so red. Thy mouth is redder than the feet of those who tread the wine in the wine-press. It is redder than the feet of the doves who inhabit the temples and are fed by the priests. It is redder than the feet of him who cometh from a forest where he hath slain a lion, and seen gilded tigers. Thy mouth is like a branch of coral that fishers have found in the twilight of the sea, the coral that they keep for the kings!…It is like the vermilion that the Moabites find in the mines of Moab, the vermilion that the kings take from them. It is like the bow of the King of the Persians, that is painted with vermilion, and is tipped with coral. There is nothing in the world so red as thy mouth….Suffer me to kiss thy mouth. […]I will kiss thy mouth, Iokanaan. I will kiss thy mouth.”

Ardent, over-the-top love poetry? Not exactly.

The quotation comes from Oscar Wilde’s play, Salome, which is a retelling of the story of the beheading of John the Baptist. Iokanaan is John. The speaker is Salome, step-daughter of Herod. Iokanaan has been imprisoned by Herod. Herodias, Herod’s wife and Salome’s mother, hates Iokanaan because he has been loudly and publicly condemning her behavior. So far, the story closely follows that of the gospels.

But, of course Wilde would never just write an adaptation of a Biblical story for the purpose of inspiring faithful Christians. The twist? Salome desperately tries to seduce Iokanaan. She has him hauled out of the cistern where he is imprisoned and launches into a lengthy seduction routine. Iokanaan is unmoved. Herod then wanders in; he is a bit drunk and heads out from his party to get some air. He asks Salome to dance for him. Herodias vehemently objects; she doesn’t like the way Herod looks at her daughter. Salome dances the Dance of the Seven Veils. Herod, completely besotted and rather aroused, promises to give her whatever she asks. Salome demands the head of Iokanaan. Note: she does not consult her mother here. She wants the head for herself. Herod reluctantly agrees.

Salome gets the head. “Ah! Thou wouldst not suffer me to kiss thy mouth, Iokanaan. Well! I will kiss it now. I will bite it with my teeth as one bites a ripe fruit. Yes, I will kiss thy mouth, Iokanaan.[…]Ah! I have kissed thy mouth. Iokanaan, I have kissed thy mouth. There was a bitter taste on thy lips. Was it the taste of blood?…Nay, but perchance it was the taste of love.”

Seeing Salome fervently kissing the still bleeding head is a bit much for even Herod. He calls out to his soldiers “Kill that woman!” They do. End of play.

Do you want to watch the play now? It is a very short and for the most part lightweight play. The only reason to watch it is to watch the depravity of Salome. You get to watch a woman kissing a severed head! How has this not been made into a Hollywood movie yet? (Curiously, there is a 1953 movie entitled Salome (starring Rita Hayworth), but it is not based on Wilde’s play—rather than ending with Hayworth kissing a severed head, it ends with her listening to Christ delivering the Sermon on the Mount. Ah, the innocent 1950s.)

If you watch Wilde’s play, you also get to see the Dance of the Seven Veils. What is that dance? You probably think it is some ancient Middle Eastern striptease. It isn’t ancient at all. Wilde just made up the title of the dance and tossed it into the play. But it sure sounds like a real dance, doesn’t it? It subsequently became a real dance. Richard Strauss liked Wilde’s play and wrote and opera based on it. The opera has a section for the Dance of the Seven Veils. Rita Hayworth does the dance in the movie! You can also watch the operatic version if you prefer.

The play was banned in England. But, it is not clear that the ban had a real effect. In Wilde’s lifetime, it was only performed twice in France. When the ban in England was eventually lifted, it didn’t exactly become a hit. It truly is a rather shallow play, relying on the shock value for its raison d’etre.

So, is this just vulgarity for the sake of shocking the rubes? Conditioned as we are in the modern age to an endless stream of shallow vulgarity, it is easy to dismiss the play as such. But, there is one aspect of the play that should give us pause before tossing it aside.

Remember Wilde’s source material. The Biblical story is also a rather shockingly vulgar affair. One of the problems with the way we read the Bible is that the horror is lost. We read this story and think that Herod is nasty guy. We remember his father, also Herod, ordered the slaughter of the innocents. The beheading of John the Baptist becomes a tale showing the apple did not fall far from the tree. Wilde didn’t invent the erotic dance leading to a head on a platter. Is right there in the New Testament. But, it seems like a much tamer story in the Bible.

Read the gospel account of the story. Matthew 14:3-11 (Herod had seized John and bound him and put him in prison for the sake of Herodias, his brother Philip’s wife, because John had been saying to him, “It is not lawful for you to have her.” And though he wanted to put him to death, he feared the people, because they held him to be a prophet. But when Herod’s birthday came, the daughter of Herodias danced before the company and pleased Herod, so that he promised with an oath to give her whatever she might ask. Prompted by her mother, she said, “Give me the head of John the Baptist here on a platter.” And the king was sorry, but because of his oaths and his guests he commanded it to be given. He sent and had John beheaded in the prison, and his head was brought on a platter and given to the girl, and she brought it to her mother.

Now translate that story to modern times today. A governor of one of the smaller states, Rhode Island or Wyoming, is married to his brother’s wife. A local Baptist pastor has publicly condemned the relationship. One night, the governor is hosting a dinner party at the governor’s mansion for his birthday. As entertainment for the guests, he asks his step-daughter to do a striptease. Filled with lust, the governor promises to give her whatever she wants. She asks for the head of the Baptist pastor on a platter. The head, still dripping with blood, is delivered on a platter to the girl in front of all the guests.

You think outrageous things happen in the world of politics today. I don’t care what Outrage of the Day is particularly bothersome to you. The story of Herod and John the Baptist is a whole lot worse.

People are depraved. This is not a new phenomenon. Wilde didn’t invent depravity. So, why are we still shocked when people do depraved things?

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Art of the Quip

The Picture of Dorian Gray is Oscar Wilde’s only novel…for good reason. Literary genius is not necessarily adept at all forms.

Here is a parlor game: which authors wrote excellent novels, short stories, plays, essays, and poems? Off the top of my head, I can’t think of anyone. Or, make the game easier by aiming at 4 out of 5. Or would it have to be 3 out of 5 to get any entrants?

Wilde’s forte was “The Quip.” He was a manufacturer of one-liners; indeed his only rivals in that form might be Mark Twain and Dorothy Parker. Accounts of his performances, and that is the right word, at dinner parties were the stuff of legends.

Alas, “The Quip” is not a very marketable literary form. It can easily, however, be incorporated into a play, and Wilde wrote a few good plays. But, if you a Master of Quips, how do you write a novel? The first step is to write yourself into the novel. You can give yourself another name, and if you are going to do that, might as well make yourself a Lord! Therein lies the real secret of The Picture of Dorian Gray; it would be more accurately entitled Admiring the Quips of Lord Henry Wotten. So much of the novel is simply setting up excuses for Lord Henry Wotten to make clever remarks in the presence of dull-witted figures.

There is, of course a plot, but the whole of the plot is easily summarized. Dorian Gray, young and beautiful, has his portrait painted. He then notices that as he commits immoral acts, the effects of that immorality show up on the portrait instead of on his own visage. Knowing that he can stay young and beautiful no matter how depraved he acts, he indulges himself. It’s not hard to imagine the effects.

A story like that can generate a great deal of discussion about virtue. This is a book well worth reading. But, taken as a whole, it is really obvious that the things about the plot which might attract our attention are not the reason Wilde wrote the book. Lord Henry Wotten and his endless quips occupy a vast amount of space, but are terribly unrelated to the story of Dorian Gray. Indeed, the connection between the two is that Wotten exhibits what can best be described as a dispassionate lust for the young and beautiful Dorian. (Inserting Freudian psychoanalysis of Wilde is child’s play.)

What did Wilde think he was doing with this novel? There is a rather bizarre Preface to the novel. It begins “The artist is the creator of beautiful things” and it is not a leap of faith to think Wilde is talking about himself in that line. He has created a beautiful thing, this book you are about to read. But, the Preface ends with the line “All art is quite useless.”

The last line is puzzling. Is it an indication that Wilde realizes how utterly useless he is, that all those clever quips amount to nothing? Not exactly, the immediately preceding sentence is “The only excuse for making a useless thing is that one admires it intensely.”

Bernulf Clegg (presumably named after Saint Bernulf!) was puzzled enough about that last line to write Wilde and ask what it meant. In reply, Wilde sent an extraordinary letter. Here it is in its entirety.

Art is useless because its aim is simply to create a mood. It is not meant to instruct, or to influence action in any way. It is superbly sterile, and the note of its pleasure is sterility. If the contemplation of a work of art is followed by activity of any kind, the work is either of a very second-rate order, or the spectator has failed to realise the complete artistic impression.
A work of art is useless as a flower is useless. A flower blossoms for its own joy. We gain a moment of joy by looking at it. That is all that is to be said about our relations to flowers. Of course man may sell the flower, and so make it useful to him, but this has nothing to do with the flower. It is not part of its essence. It is accidental. It is a misuse. All this is I fear very obscure. But the subject is a long one.

If Wilde is right, what then? You read The Picture of Dorian Gray and your sole response is to admire it. But what exactly would you admire? The cleverness of Wilde’s stand in? Do you have toward this book the same sort of crypto-erotic joy that Wilde feels toward Gray? Put the whole work of a pedestal, don’t overthink it, just worship the creator? That is not the sort of response this novel engenders.

Look again at the letter above, though, and replace “Art” with “Quip.” It is a perfect description. Quips create a mood, are sterile, are not to be pondered, and have no use at all beyond the momentary pleasure of hearing them. The real point of The Picture of Dorian Gray is to provide the platform for elevating Wilde’s Quips into High Art.

Another fun parlor game is to decide on who was the most conceited figure in history. Lots of candidates. My favorite is Dante, who meets Homer, Horace, Ovid, Lucan and Virgil in the Inferno and notes, “And then they showed me greater horn still,/ for they made me one of their company,/ so that I became the sixth amidst such wisdom.” (Hollanders’ translation) But, then again, maybe this isn’t so conceited. Dante is obviously superior to Horace, Ovid, and Lucan, and I don’t think may people would rate him below either Homer or Virgil. Maybe Dante is being modest there.

Wilde, however, is not in that pantheon. He said a very many clever things. (Asked by a customs agent if he had anything to declare, he replied “I have nothing to declare but my genius.”) A surfeit of quips deserves our admiration. We can even go as far as to say that a great quip is a work of art. But, to compare a quip by Wilde to a play by Shakespeare or a novel by Dickens or a poem by Eliot is, quite literally, laughable.

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