matters.

This, briefly, is what the æsthetic movement was, such are its indubitable results. Let us see, in some instances, how Wilde was regarded in the period when, before his real literary successes, he preached the gospel of Beauty in everyday life.

Let us take a Continental view of Wilde in his first period, the view of a really eminent man, a distinguished scientist and man of letters.

The name of Dr Max Nordau will be familiar to many readers of this book. But, if the book fulfils the purpose for which it was designed, then possibly there will be many readers who will know little or nothing of the distinguished foreign writer. Hard, one-sided, and bitter as his remarks upon Wilde during the æsthetic movement will seem to most of us—seem to me—yet they have the merit of absolute detachment and sincerity. It is as well to insist on this fact in order that my readers may realise exactly such value as the words may have, no less and no more. The following short account of Dr Max Nordau's position and achievements is taken from that useful dictionary of celebrities, "Who's Who?" for 1907:—

"Nordau, Max Simon, M.D. Paris, Budapesth; Officier d'Académie, France; Commander of the Royal Hellenic Order of the St Saviour; author and physician; President Congress of Zionists; Hon. Mem. of the Greek Acad. of the Parnassos; b. Budapesth, 29th July 1849; y. s. of Gabriel Südfield, Rabbi, Krotoschin, Prussia, and his 2nd wife, b. Nelkin, Riga, Russia. Educ. Royal Gymnasium and Protestant Gymnasium, Budapesth; Royal University, Budapesth; Faculty of Medicine, Paris. Wrote very early for newspapers; travelled for several years all over Europe; practised as a physician for a year and a half, 1878-80, at Budapesth; settled then at Paris, residing there ever since; m. Anna-Elizabeth, 2nd d. of State-councillor Captain Julius Dons, Copenhagen, Denmark; one d. Publications: Paris, Studien und Bilder aus dem wahren Milliardenlande, 1878; Seifenblasen, 1879; Vom Kreml zur Alhambra, 1880; Aus der Zeitungswelt (together with Ferdinand Gross), 1880; Paris under der dritten Republik, 1881; der Krieg der Millionen, 1882; Die conventionellen Lügen der Culturmenschheit, 1883; Ausgewählte Pariser Briefe, 1884; Paradoxe, 1885; Die Krankheit des Jahrhunderts, 1887; Seelenanalysen, 1891; Gefühlskomödie, 1892; Entartung, 1893; Das Recht zu lieben, 1894; Die Kugel, 1895; Drohnenschlacht, 1896; La funzione sociale dell arte, 1897; Doctor Kohn, 1898; The Drones must Die, 1899: Zeitgenössische Franzosen, 1901; Morganatic, 1904; Mahâ-Rôg, 1905. Recreations: foil-fencing, swimming. Address: 8, Rue Léonie, Paris."

Nearly all the modern manifestations of Art, implies Dr Max Nordau, in "Degeneration," are manifestations of madness. Such a sweeping statement is incredible and has not—nor will it have—many advocates, despite the brilliant special pleading of its originator. In Oscar Wilde's case the aphorism seems particularly misleading for the reason that there may appear to be a considerable amount of truth in it.

That Wilde's social downfall was due to a certain kind of elliptiform insanity is without doubt. Mr Sherard has insisted on this over and over again. He has spent enormous labour in researches into Wilde's ancestry. His view is really a scientific view because it is written by an artist who sees both sides of the question, has a judicial mind, and while capable of appreciating the truths that science teaches us, is further capable of welding them to the psychological truths which the intuition of the artist alone evolves.

A certain definite and partial insanity alone can explain Wilde's life in certain of its aspects. But when once his pen was in his hand, in his real bright life of literature and art, this hidden thing entirely disappears. Therefore, Dr Max Nordau's study seems to me fundamentally wrong, though extremely interesting and not to be disregarded. To know Oscar Wilde we must know what all sorts of people, whose opinion has weight enough to secure a wide hearing, really thought about him.

The German scientist said:

"The ego-mania of decadentism, its love of the artificial, its aversion to nature, and to all forms of activity and movement, its megalomaniacal contempt for men and its exaggeration of the importance of art, have found their English representative among the 'Æsthetes,' the chief of whom is Oscar Wilde.

"Wilde has done more by his personal eccentricities than by his works. Like Barbey d'Aurevilly, whose rose-coloured silk hats and gold lace cravats are well known, and like his disciple Joséphin Péladan, who walks about in lace frills and satin doublet, Wilde dresses in queer costumes which recall partly the fashions of the Middle Ages, partly the rococo modes. He pretends to have abandoned the dress of the present time because it offends his sense of the beautiful; but this is only a pretext in which probably he himself does not believe. What really determines his actions is the hysterical craving to be noticed, to occupy the attention of the world with himself, to get talked about. It is asserted that he has walked down Pall Mall in the afternoon dressed in doublet and breeches, with a picturesque biretta on his head, and a sunflower in his hand, the quasi-heraldic symbol of the Æsthetes. This anecdote has been reproduced in all the biographies of Wilde, and I have nowhere seen it denied. But it is a promenade with a sunflower in the hand also inspired by a craving for the beautiful.

"Phrasemakers are perpetually repeating the twaddle, that it is a proof of honourable independence to follow one's own taste without being bound down to the regulation costume of the Philistine cattle, and to choose for clothes the colours, materials and cut which appear beautiful to oneself, no matter how much they may differ from the fashion of the day. The answer to this cackle should be that it is above all a sign of anti-social ego-mania to irritate the majority unnecessarily, only to gratify vanity, or an æsthetical instinct of small importance and easy to control—such as is always done when, either by word or deed, a man places himself in opposition to this majority. He is obliged to repress many manifestations of opinions and desires out of regard for his fellow-creatures; to make him understand this is the aim of education, and he who has not learnt to impose some restraint upon himself in order not to shock others is called by malicious Philistines, not an Æsthete, but a blackguard.

"It may become a duty to combat the vulgar herd in the cause of truth and knowledge; but to a serious man this duty will always be felt as a painful one. He will never fulfil it with a light heart, and he will examine strictly and cautiously if it be really a high and imperative law which forces him to be disagreeable to the majority of his fellow-creatures. Such an action is, in the eyes of a moral and sane man, a kind of martyrdom for a conviction, to carry out which constitutes a vital necessity; it is a form, and not an easy form, of self-sacrifice, for it means the renunciation of the joy which the consciousness of sympathy with one's fellow-creatures gives, and it exacts the painful overthrow of social instincts, which, in truth, do not exist in deranged ego-maniacs, but are very strong in the normal man.

"The predilection for strange costume is a pathological aberration of a racial instinct. The adornment of the exterior has its origin in the strong desire to be admired by others—primarily by the opposite sex—to be recognised by them as especially well shaped, handsome, youthful, or rich