They are not as humorous as Voltaire's. They are not as philosophical as Goethe's. Compared with the aphorisms of these masters they are light and frivolous. But for this very reason perhaps, they serve the great cause—the cause of humane and enlightened civilisation—better in our age of vulgar mob-rule than more recondite "logoi."
They pierce the hide of the thickest and dullest; they startle and bewilder the brains of the most crass and the most insensitive. And it is just because they do this that Wilde is so cordially feared and hated. It was, one cannot help feeling, the presence in him of a shrewd vein of sheer boyish bravado, mingled—one might go even as far as that—with a dash of incorrigible worldliness in his own temper, that made his hits so effective and wounding.
It is interesting, with this in mind, to compare Wilde's witticisms with those of Matthew Arnold or Bernard Shaw. The reason that Wilde's lash cuts deeper than either of these other champions of rational humanism, is that he goes, with more classical clearness, straight to the root of the matter.
The author of "Thyrsis" was not himself free from a certain melancholy hankering after "categorical imperatives," and beneath the cap and bells of his theological fooling, Shaw is, of course, as gravely moralistic as any puritan could wish.
Neither of these—neither the ironical schoolmaster nor the farcical clown of our Renaissance of intelligence—could exchange ideas with Pericles, say, or Caesar, without betraying a puritanical fussiness that would grievously bewilder the lucid minds of those great men.
The philosophy of Wilde's aesthetic revolt against our degraded mob-ridden conscience was borrowed from Walter Pater, but whereas that shy and subtle spirit moved darkly and mysteriously aside from all contact with the vulgar herd, Wilde, full of gay and wanton pride in his sacred mission, lost no opportunity of flaunting his classic orthodoxy in the face of the heretical mob.
Since the death of Wilde, the brunt of the battle for the spiritual liberties of the race has been borne by the sterner and more formidable figure of Nietzsche; but the vein of high and terrible imagination in this great poet of the Superman sets him much closer to the company of the saints and mystics than to that of the instinctive children of the pagan ideal.
Oscar Wilde's name has become a sort of rallying cry to all those writers and artists who suffer, in one degree or another, from the persecution of the mob—of the mob goaded on to blind brutality by the crafty incentives of those conspirators of reaction whose interest lies in keeping the people enslaved. This has come about, in a large measure, as much by the renown of his defects as by reason of his fine quality.
The majority of men of talent lack the spirit and the gall to defy the enemy on equal terms. But Wilde while possessing nobler faculties had an undeniable vein in him of sheer youthful insolence. To the impertinence of society he could oppose the impertinence of the artist, and to the effrontery of the world he could offer the effrontery of genius.
The power of personality, transcending any actual literary achievement, is what remains in the mind when one has done reading him, and this very faculty—of communicating to us, who never saw him or heard him speak, the vivid impact of his overbearing presence—is itself evidence of a rare kind of genius. It is even a little ironical that he, above all men the punctilious and precious literary craftsman, should ultimately dominate us not so much by the magic of his art as by the spell of his wilful and wanton individuality, and the situation is heightened still further by the extraordinary variety of his works and their amazing perfection in their different spheres.