Essays on Scandinavian Literature, Hjalmar Hjorth Boyesen [best ebook reader ubuntu txt] 📗

"Sigurd the Crusader" not a trace of a didactic purpose beyond that of familiarizing the people with its own history, and this, as he himself admits in the preface just quoted, is merely a secondary consideration. He wishes to make all, irrespective of age, culture, and social station, feel strongly the bond of their common nationality; and, with this in view, he proceeds to unroll to them a panorama of simple but striking situations, knit together by a plot or story which, without the faintest tinge of sensationalism, appeals to those broadly human and national sympathies which form the common mental basis of Norse ignorance and Norse culture. He seizes the point in the saga where the long-smouldering hostility between the royal brothers, Sigurd the Crusader and Eystein, has broken into full blaze, and traces, in a series of vigorously sketched scenes, the intrigue and counter-intrigue which hurry the action onward toward its logically prepared climax--a mutual reconciliation. The dialogue is pithy, simple, and sententious. Nevertheless the play, as a whole, makes the impression of incompleteness. It is a dramatic sketch rather than a drama. It marks no advance on Björnson's previous work in the same line; but perhaps rather a retrogression.


II


A period is apt to come in the life of every man who is spiritually alive, when his scholastic culture begins to appear insufficient and the traditional premises of existence seem in need of readjustment and revision. This period, with the spiritual crisis which it involves, is likely to occur between the thirtieth and the fortieth meridian. Ibsen was thirty-four years old (1862) when in "The Comedy of Love" he broke with the romanticism of his youth, and began to wrestle with the problems of contemporary life. Goethe was thirty-seven when, in 1786, he turned his back upon the Storm and Stress, and in Italy sought and gained a new and saner vision of the world. This renewal of the sources which water the roots of his spiritual being becomes an imperative necessity to a man when he has exhausted the sources which tradition supplies. It is terrible to wake up one morning and see one's past life in a new and strange illumination, and the dust of ages lying inch-thick upon one's thoughts. It is distressing to have to pretend that you do not hear the doubt which whispers early and late in your ear, _Vanitas, vanitas, vanitas vanitatum_. Few are those of us who have the courage to face it, to rise up and fight with it, and rout it or be routed by it.

Björnson had up to this time (1870) built solely upon tradition. He had been orthodox, and had exalted childlike peace and faith above doubt and struggle. Phrases indicative of a certain spiritual immaturity are scattered through his early poems. In "The Child in our Soul," he says, for instance: "The greatest man on earth must cherish the child in his soul and listen, amid the thunder, to what it whispers low;" and again: "Everything great that thought has invented sprouted forth in childlike joy; and everything strong, sprung from what is good, obeyed the child's voice." Though in a certain sense that may be true enough, it belongs to the kind of half-truths which by constant repetition grow pernicious and false. The man who at forty assumes the child's attitude of mere wondering acceptance toward the world and its problems, may, indeed, be a very estimable character; but he will never amount to much. It is the honest doubters, the importunate questioners, the indefatigable fighters who have broken humanity's shackles, and made the world a more comfortable abiding-place to the present generation than it was to the past. There is unquestionably a strain of Danish romanticism in Björnson's persistent harping upon childlike faith and simplicity and a childlike vision of the world. Grundtvig, with whom this note is pervasive, had in his early youth a great influence over him. The glorification of primitive feeling was part of the romantic revolt against the dry rationalism of the so-called period of enlightenment.

To account for the fact that so mighty a spirit as Björnson could have reached his thirty-eighth year before emerging from this state of idyllic _naïveté_, I am inclined to quote the following passage from Brandes, descriptive of the condition of the Scandinavian countries during the decade preceding 1870:

"While the intellectual life languished, as a plant droops in a close, confined place, the people were self-satisfied--though not with a joyous or noisy self-satisfaction; for there was much sadness in their minds after the great disasters [the Sleswick-Holstein War].... They rested on their laurels and fell into a doze. And while they dozed they had dreams. The cultivated, and especially the half-cultivated, public in Denmark and Norway dreamed that they were the salt of Europe. They dreamed that by their idealism--the ideals of Grundtvig and Kierkegaard--and their strong vigilance, they regenerated the foreign nations. They dreamed that they were the power which could rule the world, but which, for mysterious and incomprehensible reasons, had for a long series of years preferred to eat crumbs from the foreigners' table. They dreamed that they were the free, mighty North, which led the cause of the peoples to victory--and they woke up unfree, impotent, ignorant."[5]


[5] Brandes: Det Moderne Gjennembrud's Maend, pp. 44, 45.


Though there is a good deal of malice, there is no exaggeration in this unflattering statement. Scandinavia had by its own choice cut itself off from the cosmopolitan world life; and the great ideas which agitated Europe found scarcely an echo in the three kingdoms. In my own boyhood, which coincides with Björnson's early manhood, I heard on all hands expressions of self-congratulation because the doubt and fermenting restlessness which were undermining the great societies abroad had never ruffled the placid surface of our good, old-fashioned, Scandinavian orthodoxy. How heartily we laughed at the absurdities of Darwin, who, as we had read in the newspapers, believed that he was descended from an ape! How deeply, densely, and solidly ignorant we were; and yet how superior we felt in the midst of our ignorance!

All this must be taken into account, if we are to measure the significance, as well as the courage, of Björnson's apostasy. For five years (1870-74) he published nothing of an æsthetical character. But he plunged with hot zeal into political life, not only because he needed an outlet for his pent-up energy; but because the question at issue engaged him, heart and soul. The equal and co-ordinate position of Norway and Sweden under the union had been guaranteed by the Constitution of 1814; but, as a matter of fact, the former kingdom is by all the world looked upon as a dependency, if not a province, of the latter. The Bernadottes, lacking comprehension of the Norwegian character, had shown themselves purblind as bats in their dealings with Norway. They had mistaken a perfectly legitimate desire for self-government for a demonstration of hostility to Sweden and the royal house; and instead of identifying themselves with the national movement (which they might well have done), they fought it, first by cautious measures of repression, and later by vetoes and open defiance. Charles XV., and, later, Oscar II., kept the minority ministries, Stang and Selmer, in power, with a bland disregard of popular condemnation, and snapped their fingers at the parliamentary majorities which, for well-nigh a quarter of a century, fought persistently, bravely, and not altogether vainly, for their country's rights.

There is no doubt that Norway is the most democratic country in Europe, if not in the world. There is a far sturdier sense of personal worth, a far more fearless assertion of equality, and a far more democratic feeling permeating society than, for instance, in the United States. Sweden, on the other hand, is essentially an aristocratic country, with a landed nobility and many other remnants of feudalism in her political and social institutions. Two countries so different in character can never be good yoke-fellows. They can never develop at an even pace, and the fact of kinship scarcely helps matters where the temperaments and the conditions are so widely dissimilar. Brothers who fall out are apt to fight each other the more fiercely on account of the relationship. Björnson certainly does not cherish any hatred of Sweden, nor do I believe that there is any general animosity to the Swedish people to be found anywhere in Norway. It is most unfortunate that the mistaken policy of the Bernadottes has placed the two nations in an attitude of apparent hostility. In spite of the loud denunciation of Norway by the so-called Grand Swedish party, and the equally vociferous response of the Norwegian journals (of the Left) there is a strong sympathy between the democracy of Norway and that of Sweden, and a mutual respect which no misrepresentation can destroy.

It was Björnson who, in 1873, began the agitation for the actual and not merely nominal, equality of the two kingdoms;[6] he appealed to the national sense of honor, and by his kindling eloquence aroused the tremendous popular indignation that swept the old ministry of Stang from power, and caused the impeachment and condemnation of the Selmer ministry. It would seem when the king, in 1882, charged the liberal leader, Mr. Johan Sverdrup, to form a ministry, that parliamentarism had actually triumphed. But unhappily a new Stang ministry (the chief of which is the son of the old premier) has, recently (1893) re-established the odious minority rule, which sits like a nightmare upon the nation's breast, checking its respiration, and hindering its natural development.


[6] I had the pleasure of accompanying Björnson on his first political tour in the summer of 1873, and I shall never forget the tremendous impression of the man and his mighty eloquence at the great folk-meeting at Böe in Guldbrandsdalen.


During this period of national self-assertion Björnson has unfolded a colossal activity. Though holding no office, and steadily refusing an election to the Storthing, he has been the life and soul of the liberal party. The task which he had undertaken grew upon his hands, and assumed wider and wider dimensions. As his predecessor Wergeland had done, and in a far deeper sense, he consecrated his life to the spiritual and intellectual liberation of his people. It is told of the former that he was in the habit of walking about the country with his pockets full of seeds of grass and trees, of which he scattered a handful here and a handful there; for, he said, you can never tell what will grow up after it. There is to me something quite touching in the patriotism which prompted this act. Björnson, too, is in the same sense "a sower who went forth for to sow." And the golden grain of his thought falls, as in the parable, in all sorts of places; but, unlike some of the seed in the parable, it all leaves some trace behind. It stimulates reflection, it awakens life, it arouses the torpid soul, it shakes the drowsy soul, it shocks the pious soul, it frightens the timid soul, but it lifts them all, as it were, by main force, out of themselves, and makes healthful breezes blow, and refreshing showers fall upon what was formerly a barren waste. This is Björnson's mission; this is, during the second period of his career, his greatness and his highest significance.

Of course there are many opinions as to the value of the work he has accomplished in this capacity of political and religious liberator. The Conservative party of Norway, which runs the errands of the king and truckles to Sweden, hates him with a bitter and furious hatred; the clergy denounce him, and the official bureaucracy can scarcely mention his name without an anathema. But the common people, though he