…For many other artists, however, the arts network proves an unmitigated disaster. Sometimes it’s just that the freewheeling thought patterns that lead to artmaking don’t lead as gracefully to tidy record keeping. More often, though, the same artists who diligently follow a self-imposed discipline (like writing in iambic pentameter, or composing for solo piano) prove singularly ill-equipped to handle constraints imposed by others… Ideally (at least from the artist’s viewpoint), the arts network is there to handle all those details not central to the artmaking process… If all this evidence of the reach of today’s arts network still fails to impress you, consider the sobering corollary: once you’re dead, all your art is handled by this network.
–David Bayles and Ted Orland, Art & Fear: Observations on the Perils (and Rewards) of Artmaking
As the artist works away, creating, revising, failing and starting again, she never knows if her work will live beyond her, if it will be cherished or forgotten; if it will be deemed classic or garbage. Much of this has little to do with the artist or the quality of her work at all. To become “a classic” a work has to have a champion who is determined to share it after the artist is gone. It has to have teachers who present it to students. It has to have archivists who deem it worthy of preservation. These are the artist-makers. Their passionate enthusiasm transforms a struggling artist, who may have died penniless, into a vital part of our culture. Sometimes these executors carry on in accordance with the artists’ wishes. Sometimes they do so in spite of the artist.
The Atlantic today featured a review of Benjamin Balint’s forthcoming Kafka’s Last Trial, a book about the posthumous legal battle over Kafka’s manuscripts. In his review Adam Kirsch wrote:
At the time of his death, in 1924, at the age of 40, Kafka hardly seemed like a candidate for world fame. He had a minor reputation in German literary circles, but he had never been a professional writer…
Famously, he had tried to keep it that way. Before he died, Kafka had written a letter to Brod, who found it when he went to clear out Kafka’s desk. In this “last will,” Kafka instructed Brod to burn all his manuscripts, including his letters and diaries. But Brod, who admired Kafka to the point of idolatry, refused to carry out his friend’s wishes. Instead, he devoted the rest of his life to editing, publishing, and promoting Kafka’s work—even writing a novel about him, in which Kafka was thinly disguised as a character named Richard Garta. In this way, Brod ensured not only Kafka’s immortality, but his own. Though Brod himself was a successful and prolific writer, today he is remembered almost exclusively for his role in Kafka’s story.
The question of whether Brod acted ethically in disregarding Kafka’s dying wishes is one of the great debates of literary history, and it lies at the core of Balint’s book. As he notes, “Brod was neither the first nor the last to confront such a dilemma.” Virgil wanted the Aeneid to be burned after his death, a wish that was also denied. Preserving an author’s work against his or her will implies that art belongs more to its audience than to its creator. And in strictly utilitarian terms, Brod undoubtedly made the right choice. Publishing Kafka’s work has brought pleasure and enlightenment to countless readers (and employment to hundreds of Kafka experts); destroying it would have benefited only a dead man.
Does art belong more to its audience than its creator?
Put another way: Is the life of the work of art more valuable than the human considerations of the artist and his relations?
Robert Baldwin Ross, who became Oscar Wilde’s literary executor a number of years after his death, was one who placed a high value on the life of works of art. In response to an editorial that said in a burning museum anyone would save a child over an old master, Ross wrote that he hoped he’d have the courage to save the art.
One of the great debates in Wilde circles is how closely Ross’s actions on behalf of Wilde’s estate followed Wilde’s wishes. Nowhere is this more relevant than in his handling of the manuscript of Wilde’s prison letter to Lord Alfred Douglas, which Ross named De Profundis. Ross was determined that the work was important, and he went to great lengths to preserve it. His efforts proved painful and detrimental to Douglas, and ultimately to himself as Douglas battled against them.
We, the modern-day readers and researchers who benefit from the continued existence of De Profundis, are grateful for Ross’s choice and therefore there is a strong bias in favor of the idea that Ross did act in accordance with Wilde’s wishes. We would like the ghost of Wilde to be pleased at his literary resurrection and our interest in his life.
There is reason to doubt that Ross did follow Wilde’s instructions when it comes to the manuscript. He did not follow the only written instructions that were preserved– they said to send the handwritten original to Lord Alfred Douglas, which did not happen. He claimed to have received different verbal instructions. Of course, the only evidence for this is Ross’s own statement.
Ross did not always follow Wilde’s instructions when he disagreed with them while he was alive. After Wilde was released from prison, they had a minor falling out over how The Ballad of Reading Gaol should be published. Ross felt, for artistic reasons, that it should only be put out as a book. Wilde’s concerns at that point were more down to earth and human. He’d lost everything when he went to jail and he wanted the biggest, fastest paycheck. That meant serial publication.
Unable to persuade Wilde to think long-term, he went behind Wilde’s back and tried to enlist Leonard Smithers in preventing serial publication. “I hope you will refuse to publish [the ballad] at all if the market is going to be spoiled by having it published in an English newspaper.” Ross wrote. When Wilde learned of this he was understandably annoyed with Ross.
One thing that I found interesting in Kirsch’s article on Kafka was the speculation that Kafka chose his literary executor precisely because they disagreed.
And in choosing Brod as his executor, he picked the one person who was certain not to carry out his instructions. It was as if Kafka wanted to transmit his writing to posterity, but didn’t want the responsibility for doing so… Brod, for his part, had no doubts about the importance of his friend’s writing.
Was a similar dynamic at work in Wilde’s reliance on Ross’s contrary advice and his decision to name him as his literary executor? Did he chose someone who he instinctively knew would value the art over even his own point of view about it?
Or would Ross’s handling of De Profundis have, in the words of their mutual friend Reggie Turner, “pained its author.”
Even Wilde’s desire to have Ross as his executor is contentious– a fact that has largely been forgotten. Ross’s position as executor was only won after lengthy litigation. His success in court was based on a single line in one of Wilde’s prison letters, the same one in which he instructs Ross to send De Profundis to Douglas. The exact line is “If you’re going to be my executor you should have [De Profundis].” Ross used this letter in court to prove that he had the authority to be Wilde’s executor and also that De Profundis was his personal property. My personal theory is that Ross may have destroyed letters that contained more of Wilde’s instructions regarding the manuscript, but he had to retain the letter that called him Wilde’s executor. It was easier for him to make the claim that Wilde had given him verbal instructions that contradicted his first written ones than to support the claim that he had any right to act on Wilde’s behalf without it.
If he did edit the record to make his actions on the estate’s behalf clearer should we care? What if he took actions that went counter to Wilde’s own wishes? Should we care about that or is Wilde’s own view ultimately less important than ours as the audience?
I believe three things: First, I believe (though I cannot prove) that Wilde’s desires for De Profundis changed after he reunited with Douglas after his release from jail. Second, I believe (and also cannot prove) that Ross disregarded at least some of Wilde’s instructions for what he thought was the greater good. Finally, I believe that the preservation of De Profundis was, in fact, a greater good.
What do you think?