Oscar Wilde

by Leonard Cresswell Ingleby

An account of the episode is to be found in the 6th chapter of the Gospel of St Mark, and it is interesting to contrast the strong and simple Scriptural description with the highly decorative and glowing language of the play.

Here is St Mark's account of the incident:

v. 21. And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains and chief estates of Galilee;

v. 22. And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee.

v. 23. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom.

v. 24. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist.

v. 25. And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist.

v. 26. And the king was exceeding sorry; yet for his oath's sake, and for their sakes which sat with him, he would not reject her.

v. 27. And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison,

v. 28. And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother.

v. 29. And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb.

The account given by St Matthew (xiv. 6) is equally terse, but the fuller description of the scene as reconstructed by Dean Farrar in his "Life of Christ" is worth quoting.

"But Herodias had craftily provided the king with an unexpected and exciting pleasure, the spectacle of which would be sure to enrapture such guests as his. Dancers and dancing-women were at that time in great request. The passion for witnessing these too often degrading representations had naturally made its way into the Sadducean and semi-pagan court of these usurping Edomites, and Herod the Great had built in his palace, a theatre for the Thymelici. A luxurious feast of the period was not regarded as complete unless it closed with some gross pantomimic representation; and doubtless Herod had adopted the evil fashion of his day. But he had not anticipated for his guests the rare luxury of seeing a princess—his own great-niece, a granddaughter of Herod the Great and of Mariamne, a descendant, therefore, of Simon the High Priest and the line of Maccabæan princes—a princess who afterwards became the wife of a tetrarch and the mother of a king—honouring them by degrading herself into a scenic dancer. Yet when the banquet was over, when the guests were full of meat and flushed with wine, Salomé herself, the daughter of Herodias, then in the prime of her young and lustrous beauty, executed, as it would now be expressed, a pas seul 'in the midst of' those dissolute and half-intoxicated revellers. 'She came in and danced, and pleased Herod, and them that sat at meat with him.' And he, like another Xerxes, in the delirium of his drunken approval, swore to this degraded girl, in the presence of his guests, that he would give her anything for which she asked, even to the half of his kingdom.

"The girl flew to her mother, and said, 'What shall I ask?' It was exactly what Herodias expected, and she might have asked for robes, or jewels, or palaces, or whatever such a woman loves. But to a mind like hers revenge was sweeter than wealth or pride. We may imagine with what fierce malice she hissed out the answer, 'The head of John the Baptiser.' And coming in before the king immediately with haste—(what a touch is that! and how apt a pupil did the wicked mother find in her wicked daughter!)—Salomé exclaimed, 'My wish is that you give me here, immediately, on a dish, the head of John the Baptist.' Her indecent haste, her hideous petition, show that she shared the furies of her race. Did she think that in that infamous period, and among those infamous guests, her petition would be received with a burst of laughter? Did she hope to kindle their merriment to a still higher pitch by the sense of the delightful wickedness involved in a young and beautiful girl asking—nay, imperiously demanding—that then and there, on one of the golden dishes which graced the board, should be given into her own hands the gory head of the Prophet whose words had made a thousand bold hearts quail?

"If so, she was disappointed. The tetrarch, at anyrate, was plunged into grief by her request; it more than did away with the pleasure of her disgraceful dance; it was a bitter termination of his birthday feast. Fear, policy, remorse, superstition, even whatever poor spark of better feeling remained unquenched under the white ashes of a heart consumed by evil passions, made him shrink in disgust from this sudden execution. He must have felt that he had been duped out of his own will by the cunning stratagem of his unrelenting paramour. If a single touch of manliness had been left in him he would have repudiated the request as one which did not fall either under the letter or the spirit of his oaths, since the life of one cannot be made the gift to another; or he would have boldly declared that if such was her choice, his oath was more honoured by being kept. But a despicable pride and fear of man prevailed over his better impulses. More afraid of the criticisms of his guests than of the future torment of such conscience as was left him, he sent an executioner to the prison, which in all probability was not far from the banqueting hall—and so, at the bidding of a dissolute coward and to please the loathly fancies of a shameless girl, the axe fell, and the head of the noblest of the prophets was shorn away. In darkness and in secrecy the scene was enacted, and if any saw it their lips were sealed; but the executioner emerged into the light carrying by the hair that noble head, and then and there, in all the pallor of the recent death, it was placed upon a dish from the royal table. The girl received it, and, now frightful as a Megæra, carried the hideous burden to her mother. Let us hope that those grim features haunted the souls of both thenceforth till death.

"What became of that ghastly relic we do not know. Tradition tells us that Herodias ordered the headless trunk to be flung out over the battlements for dogs and vultures to devour. On her, at anyrate, swift vengeance fell."

In a footnote the Dean mentions that Salomé subsequently married her uncle Philip, Tetrarch of Ituræa, and then her cousin Aristobulus, King of Chalcis, by whom she became the mother of three sons. The traditional death of the "dancing daughter of Herodias" is thus given by Nicephorus. "Passing over a frozen lake, the ice broke and she fell up to the neck in water, and her head was parted from her body by the violence of the fragments shaken by the water and her own fall, and so she perished."

Thus the historical accounts, now for the play itself. To begin with, let us note the stage directions. "A great terrace in the palace of Herod set above the banqueting hall. To the right there is a gigantic staircase, to the left, at the back, an old cistern surrounded by a wall of green bronze. Moonlight."

These directions for the setting of the stage are for all practical purposes useless—they would drive the most experienced stage-manager crazy, but then Wilde, more particularly in the romantic dramas, was sublimely indifferent to the mere mechanical side of stagecraft. He issued his commands and it was for the gens du métier to give practical effect to them. He had the picture in his mind; what matter if there were practical difficulties in the way of producing it! That was no fault of his. It is curious to contrast his stage directions with those of a practical playwright like Shakespeare. Shakespeare, for instance, would have simply written "soldiers leaning over a balcony." There is a whole chapter of difference in the introduction of the word "some."

The time is night, that wonderful Judæan night, when the air is charged with electricity and the mysterious heart of the East throbs with the varied emotions of the centuries. "Moonlight," says the directions, and here we recall the author's almost passionate worship of moonlight. Over and over again in play, prose, essay, and verse, he writes about the moon. She possessed an almost uncanny attraction for him, and one almost wonders whether the superstition connecting certain phases of the planet with the madness of human beings may not account for a good deal that remains unexplained in the erratic career of this unfortunate genius!

A young Syrian, the "Captain of the Guard," is talking with the page of Herodias. From a subsequent description we learn that he was handsome with the dark languorous eyes of his nation, and that his voice was soft and musical. He is in love with the Princess Salomé, the daughter of Herodias, wife of the Tetrarch of Judæa, Herod Antipas, and his talk is all of her and her beauty. The page, who seems to stand in great fear of his mistress and to be likewise oppressed with a foreboding of coming evil, tries to divert his attention to the moon, but in the moon the enamoured Syrian sees only an image of his beloved. Then the page strikes the first deep note of tragedy. To him she is like a dead woman. A noise is heard, and the soldiers comment on it and its cause—namely, the religious dissensions of the Jews. At this the young Syrian, heedless of all else, breaks in once more like a Greek chorus in praise of the Princess's beauty. (One can almost hear an imaginary Polonius exclaiming: "Still harping on my daughter.") Again the page utters a warning against the Captain's infatuation. He is certain that something terrible may happen.