Maybe Morrissey
is Oscar Wilde in a way.
There, done and done.
Next?
Not quite, I think. They're similar in having extraordinary populist appeal, lots to say, style, drive...
Oscar was born with a silver spoon in his mouth, was unobstructedly ushered into one of the top seats in society through his family's prominence and his elite education, was never a boy with the thorn in his side who needed connections, unlike Moz.
Goinghome,Thanks for posting the youtube clips, very interesting indeed, I must have a look out for the film, Wilde is someone I only know the basics about really, and wouldn't really know where to start with him, but its a very interesting topic
Yes, it's interesting enough and I was very surprised when I searched the site to find so little on this enduring element of Morrissey's artistic identity.
Wilde wrote 'De Profundis' in prison as a letter to his lover, Lord Alfred Douglas/'Bosie' which appears to be one of the very last, if not the last, of his published works.
He explained in 'De Profundis' that the authorities putting him on trial had no interest in his relations with the rentboy witnesses but wanted to punish him for trying to put the still powerful Marquess, Bosie's father, in prison. In the earlier part of the letter he himself sizes up Bosie and judges him to be a monstrously doomed and hate-filled bad boy, full of his family's faults but also conventionally disobedient to his family's wishes. Given that Oscar had set himself up as a protector to Bosie against the brutalities of his father, this is all a bit vindictive and disingenuous, even if Bosie was often an unloving cur. Also while Oscar does accept blame, it's after evaluating himself as the heroic golden child of art and society who entrusted himself innocently to the affections of someone vastly beneath him, only to be betrayed. Taking responsibility at this point for his entanglements doesn't appear easy. Others loved him but over these he chose the titled playboy, symbol of an empire's aggression. I believe they were playing out something bigger than themselves.
Some quotes farther into the epistle -
"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."
"I used to live entirely for pleasure. I shunned suffering and sorrow of every kind. I hated both. I resolved to ignore them as far as possible: to treat them, that is to say, as modes of imperfection. They were not part of my scheme of life. They had no place in my philosophy...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 FLANEUR, 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 don't regret for a single moment having lived for pleasure. I did it to the full, as one should do everything that one does. There was no pleasure I did not experience. I threw the pearl of my soul into a cup of wine. I went down the primrose path to the sound of flutes. I lived on honeycomb. But to have continued the same life would have been wrong because it would have been limiting. I had to pass on. The other half of the garden had its secrets for me also.
Of course all this is foreshadowed and prefigured in my books. Some of it is in THE HAPPY PRINCE, some of it in THE YOUNG KING, notably in the passage where the bishop says to the kneeling boy, 'Is not He who made misery wiser than thou art'? a phrase which when I wrote it seemed to me little more than a phrase; a great deal of it is hidden away in the note of doom that like a purple thread runs through the texture of DORIAN GRAY; in THE CRITIC AS ARTIST it is set forth in many colours; in THE SOUL OF MAN it is written down, and in letters too easy to read; it is one of the refrains whose recurring MOTIFS make SALOME so like a piece of music and bind it together as a ballad; in the prose poem of the man who from the bronze of the image of the 'Pleasure that liveth for a moment' has to make the image of the 'Sorrow that abideth for ever' it is incarnate. It could not have been otherwise. At every single moment of one's life one is what one is going to be no less than what one has been. Art is a symbol, because man is a symbol.
It is, if I can fully attain to it, the ultimate realisation of the artistic life. For the artistic life is simply self-development. Humility in the artist is his frank acceptance of all experiences, just as love in the artist is simply the sense of beauty that reveals to the world its body and its soul."
"If ever I write again, in the sense of producing artistic work, there are just two subjects on which and through which I desire to express myself: one is 'Christ as the precursor of the romantic movement in life': the other is 'The artistic life considered in its relation to conduct.' ..."
An online version is here -
http://www.upword.com/wilde/de_profundis.html