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De Profundis

Nonfiction | Essay / Speech | Adult | Published in 1905

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Themes

The Nature of True Forgiveness

Wilde opens the letter by reminding Bosie, the presumed reader, that this testimony is as much for Bosie’s sake as it is for Wilde’s own. Wilde goes as far as to urge Bosie not to dedicate his poems to him, as they “should not be burdened by the weight of a terrible, a revolting tragedy, a terrible, a revolting scandal” (25). Wilde’s kind and good-natured temperament is evident here, as despite his own ruin, he still wishes for Bosie to learn from his actions. Wilde ends the letter by writing, “You came to me to learn the Pleasure of Life and the Pleasure of Art. Perhaps I am chosen to teach you something much more wonderful, the meaning of Sorrow, and its beauty” (52). Despite Bosie’s apparent inability to comprehend such mature and dense topics, Wilde nonetheless has faith in him. It is important to note that Wilde’s intent in writing this letter directly contradicts Bosie’s intent writing both to Wilde and to his own father. Filled with rage and jealousy, Bosie frequently sought to anger or embitter others, whereas Wilde in “De Profundis” attempts to correct the vicious cycle such toxic purpose brings.

Forgiveness also played a large role in their relationship prior to Wilde’s imprisonment. Wilde recounts that the two parted ways only to reunite once every three months. In each case, it was Wilde who forgave Bosie, yet this forgiveness did not free either of them from any burden but rather kept them trapped. Therefore, Wilde’s viewpoint on what it means to truly forgive someone has evolved during his time in prison. Forgiveness does not entail overlooking wrongdoing; rather, it solidifies responsibility. Wilde writes, “Whatever you did to me in the old days I always readily forgave. It did you no good then” (28). Wilde previously did not forgive Bosie because he saw him in his ideal relations, as one should do to achieve true forgiveness. Instead, Wilde’s forgiveness signified his willful forgetting and inability to assert himself. In an attempt to finally transcend the toxicity of their relationship, Wilde chooses to forgive Bosie by memorializing their relationship in writing.

Ultimately, however, forgiveness has more to do with the one who forgives than the one who is forgiven. Early in the letter, Wilde writes, “I don’t write this letter to put bitterness into your heart, but to pluck it out of mine. For my own sake I must forgive you” (5). Wilde understands that he must forgive Bosie to relieve Bosie of guilt and to move past their relationship. He circles back to this idea during his later discussion of Christ, who he argues urges forgiveness because to hold onto bitterness hampers the self’s development. This echoes Wilde’s account of the relationship between love and individualism; if the purest individualist is someone who sees all of humanity in the individual, whoever clings to their hatred of someone—that is, who sees that person as undeserving, unintelligent, cruel, etc.—ultimately adheres to a reductive view of the self.

The Beauty Found in Sorrow

Wilde recounts that in his early childhood and career, he loathed sorrow. He avoided it at all costs, questioning why anyone would willingly sit in sorrow. He writes, “My only mistake was that I confined myself so exclusively to the trees of what seemed to me the sun-glit side of the garden, and shunned the other side for its shadow and its gloom” (34). For Wilde, the hidden beauty concealed within the shadow and gloom is humility. Wilde has been stripped of everything: his fame, his fortune, his prized possessions, even his family. Yet within this sorrow-filled world, he realized that to deny these painful experiences would be to deny his own soul. Humility represents the larger acceptance of one’s situation, current and past. Thus, sorrow becomes a beautiful revelation and not a mystery, as Wilde observes that many have described it.

As the letter continues, Wilde speaks on the importance of sharing in the sorrow of another as if it were one’s own. This idea connects with his definition of love, wherein one’s imagination allows them to realize the “real and ideal relations” of another. This leads Wilde to conclude that love is to blame for all of the suffering in the world. Yet, he writes, “Where there is Sorrow there is holy ground” (25). It is sorrow that unavoidably reveals the truth of who one is and so unifies the soul and body. Sorrow, Wilde states, is then the highest and greatest form of all art, as it is art's aim to perfectly convey an inner meaning through the outward form. The first person to find beauty in sorrow, according to Wilde, was Christ. He preached that even the ugliest of sins have the potential to become beautiful, just as that which once destroyed the soul becomes the very means by which we come to know it. Wilde dedicates his pursuit of knowledge to this new world of sorrow he has discovered.

Issues with Modernity

Wilde also uses this letter to critique modern society. For Wilde, society has failed its citizens in two primary ways: the prison system and education. The prison system is flawed because it turns the hearts of men to stone and forever condemns them to a life of shame. He writes, “Many men on their release carry their prison along with them into the air, hide it as a secret disgrace in their hearts, and at length like poor poisoned things creep into some hold and die” (31). He argues that even as “Society takes upon itself the right to inflict appalling punishments on the individual,” it also falls victim to the “supreme vice of shallowness, and fails to realise what it has done” (31). Society, Wilde claims, fails its people when they depend upon it the most: during their reintegration as valuable members of the community. Wilde claims that if he is able to realize what he has suffered, to sit in humility with his experiences, then society should be able to realize the harm it has inflicted upon its own. Wilde states that once he is released, he intends to fight for prison reform.

Wilde also states that the educational system has created a generation completely void of their own opinions: “Most people are other people. Their thoughts are someone else’s opinions, their life a mimicry, their passions a quotation” (36). The lack of individuality in the world is detrimental to humanity’s evolution, as people fail to confront themselves and their own inner characters, and as such, never “possess their souls” (36). In some ways this is not a new phenomenon; Wilde describes Christ’s conflict with the Philistines in similar terms, characterizing Philistinism as a preoccupation with laws, etiquette, material possessions, and other outer forms devoid of inner meaning. However, Wilde suggests that the era in which he lives is especially prone to this sort of thinking.

The reason for this perhaps lies in the nature of late-Victorian British society: its increased industrialization, expanded bureaucracies, urban anonymity, and so on. Wilde does not allude to these developments directly, but he does refer more than once to “mechanical systems,” which he complains strip people of their humanity and individuality. The tendency to treat people as cogs in a machine underpins both the prison and educational systems, implicitly linking Wilde’s critiques of them.

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