I wrote The Feast at Solhoug in Bergen in the summer of 1855 — that is to say, about twenty-eight years ago.
The play was acted for the first time on January 2, 1856, also at Bergen, as a gala performance on the anniversary of the foundation of the Norwegian Stage.
As I was then stage-manager of the Bergen Theatre, it was I myself who conducted the rehearsals of my play. It received an excellent, a remarkably sympathetic interpretation. Acted with pleasure and enthusiasm, it was received in the same spirit. The “Bergen emotionalism,” which is said to have decided the result of the latest elections in those parts, ran high that evening in the crowded theatre. The performance ended with repeated calls for the author and for the actors. Later in the evening I was serenaded by the orchestra, accompanied by a great part of the audience. I almost think that I went so far as to make some kind of speech from my window; certain I am that I felt extremely happy.
A couple of months later, The Feast of Solhoug was played in Christiania. There also it was received by the public with much approbation, and the day after the first performance Bjornson wrote a friendly, youthfully ardent article on it in the Morgenblad. It was not a notice or criticism proper, but rather a free, fanciful improvisation on the play and the performance.
On this, however, followed the real criticism, written by the real critics.
How did a man in the Christiania of those days — by which I mean the years between 1850 and 1860, or thereabouts — become a real literary, and in particular dramatic, critic?
As a rule, the process was as follows: After some preparatory exercises in the columns of the Samfundsblad, and after the play, the future critic betook himself to Johan Dahl’s bookshop and ordered from Copenhagen a copy of J. L. Heiberg’s Prose Works, among which was to be found — so he had heard it said — an essay entitled On the Vaudeville. This essay was in due course read, ruminated on, and possibly to a certain extent understood. From Heiberg’s writings the young man, moreover, learned of a controversy which that author had carried on in his day with Professor Oehlenschlager and with the Soro poet, Hauch. And he was simultaneously made aware that J. L. Baggesen (the author of Letters from the Dead) had at a still earlier period made a similar attack on the great author who wrote both Axel and Valborg and Hakon Jarl.
A quantity of other information useful to a critic was to be extracted from these writings. From them one learned, for instance, that taste obliged a good critic to be scandalised by a hiatus. Did the young critical Jeronimuses of Christiania encounter such a monstrosity in any new verse, they were as certain as their prototype in Holberg to shout their “Hoity-toity! the world will not last till Easter!”
The origin of another peculiar characteristic of the criticism then prevalent in the Norwegian capital was long a puzzle to me. Every time a new author published a book or had a little play acted, our critics were in the habit of flying into an ungovernable passion and behaving as if the publication of the book or the performance of the play were a mortal insult to themselves and the newspapers in which they wrote. As already remarked, I puzzled long over this peculiarity. At last I got to the bottom of the matter. Whilst reading the Danish Monthly Journal of Literature I was struck by the fact that old State–Councillor Molbech was invariably seized with a fit of rage when a young author published a book or had a play acted in Copenhagen.
Thus, or in a manner closely resembling this, had the tribunal qualified itself, which now, in the daily press, summoned The Feast at Solhoug to the bar of criticism in Christiania. It was principally composed of young men who, as regards criticism, lived upon loans from various quarters. Their critical thought had long ago been thought and expressed by others; their opinions had long ere now been formulated elsewhere. Their aesthetic principles were borrowed; their critical method was borrowed; the polemical tactics they employed were borrowed in every particular, great and small. Their very frame of mind was borrowed. Borrowing, borrowing, here, there, and everywhere! The single original thing about them was that they invariably made a wrong and unseasonable application of their borrowings.
It can surprise no one that this body, the members of which, as critics, supported themselves by borrowing, should have presupposed similar action on my part, as author. Two, possibly more than two, of the newspapers promptly discovered that I had borrowed this, that, and the other thing form Henrik Hertz’s play, Svend Dyring’s House.
This is a baseless and indefensible critical assertion. It is evidently to be ascribed to the fact that the metre of the ancient ballads is employed in both plays. But my tone is quite different from Hertz’s; the language of my play has a different ring; a light summer breeze plays over the rhythm of my verse: over that or Hertz’s brood the storms of autumn.
Nor, as regards the characters, the action, and the contents of the plays generally, is there any other or any greater resemblance between them than that which is a natural consequence of the derivation of the subjects of both from the narrow circle of ideas in which the ancient ballads move.
It might be maintained with quite as much, or even more, reason that Hertz in his Svend Dyring’s House had borrowed, and that to no inconsiderable extent, from Heinrich von Kleist’s Kathchen von Heilbronn, a play written at the beginning of this century. Kathchen’s relation to Count Wetterstrahl is in all essentials the same as Tagnhild’s to the knight, Stig Hvide. Like Ragnhild, Kathchen is compelled by a mysterious, inexplicable power to follow the man she loves wherever he goes, to steal secretly after him, to lay herself down to sleep near him, to come back to him, as by some innate compulsion, however often she may be driven away. And other instances of supernatural interference are to be met with both in Kleist’s and in Hertz’s play.
But does any one doubt that it would be possible, with a little good — or a little ill-will, to discover among still older dramatic literature a play from which it could be maintained that Kleist had borrowed here and there in his Kathchen von Heilbronn? I, for my part, do not doubt it. But such suggestions of indebtedness are futile. What makes a work of art the spiritual property of its creator is the fact that he has imprinted on it the stamp of his own personality. Therefore I hold that, in spite of the above-mentioned points of resemblance, Svend Dyring’s House is as incontestably and entirely an original work by Henrick Hertz as Katchen von Heilbronn is an original work by Heinrich von Kleist.
I advance the same claim on my own behalf as regards The Feast at Solhoug, and I trust that, for the future, each of the three namesakes2 will be permitted to keep, in its entirety, what rightfully belongs to him.
In writing The Feast of Solhoug in connection with Svend Dyring’s House, George Brandes expresses the opinion, not that the former play is founded upon any idea borrowed from the latter, but that it has been written under an influence exercised by the older author upon the younger. Brandes invariably criticises my work in such a friendly spirit that I have all reason to be obliged to him for this suggestion, as for so much else.
Nevertheless I must maintain that he, too, is in this instance mistaken. I have never specially admired Henrik Hertz as a dramatist. Hence it is impossible for me to believe that he should, unknown to myself, have been able to exercise any influence on by dramatic production.
As regards this point and the matter in general, I might confine myself to referring those interested to the writings of Dr. Valfrid Vasenius, lecturer on Aesthetics at the University of Helsingfors. In the thesis which gained him his degree of Doctor of Philosophy, Henrik Ibsen’s Dramatic Poetry in its First stage (1879), and also in Henrik Ibsen: The Portrait of a Skald (Jos. Seligman & Co., Stockholm, 1882), Valsenious states and supports his views on the subject of the play at present in question, supplementing them in the latter work by what I told him, very briefly, when we were together at Munich three years ago.
But, to prevent all misconception, I will now myself give a short account of the origin of The Feast at Solhoug.
I began this Preface with the statement that The Feast at Solhoug was written in the summer 1855.
In 1854 I had written Lady Inger of Ostrat. This was a task which had obliged me to devote much attention to the literature and history of Norway during the Middle Ages, especially the latter part of that period. I did my utmost to familiarise myself with the manners and customs, with the emotions, thought, and language of the men of those days.
The period, however, is not one over which the student is tempted to linger, nor does it present much material suitable for dramatic treatment.
Consequently I soon deserted it for the Saga period. But the Sagas of the Kings, and in general the more strictly historical traditions of that far-off age, did not attract me greatly; at that time I was unable to put the quarrels between kings and chieftains, parties and clans, to any dramatic purpose. This was to happen later.
In the Icelandic “family” Sagas, on the other hand, I found in abundance what I required in the shape of human garb for the moods, conceptions, and thoughts which at that time occupied me, or were, at least, more or less distinctly present in my mind. With these Old Norse contributions to the personal history of our Saga period I had had no previous acquaintance; I had hardly so much as heard them named. But now N. M. Petersen’s excellent translation — excellent, at least, as far as the style is concerned — fell into my hands. In the pages of these family chronicles, with their variety of scenes and of relations between man and man, between woman and woman, in short, between human being and human being, there met me a personal, eventful, really living life; and as the result of my intercourse with all these distinctly individual men and women, there presented themselves to my mind’s eye the first rough, indistinct outlines of The Vikings at Helgeland.
How far the details of that drama then took shape, I am no longer able to say. But I remember perfectly that the two figures of which I first caught sight were the two women who in course of time became Hiordis and Dagny. There was to be a great banquet in the play, with passion-rousing, fateful quarrels during its course. Of other characters and passions, and situations produced by these, I meant to include whatever seemed to me most typical of the life which the Sagas reveal. In short, it was my intention to reproduce dramatically exactly what the Saga of the Volsungs gives in epic form.
I made no complete, connected plan at that time; but it was evident to me that such a drama was to be my first undertaking.
Various obstacles intervened. Most of them were of a personal nature, and these were probably the most decisive; but it undoubtedly had its significance that I happened just at this time to make a careful study of Landstad’s collection of Norwegian ballads, published two years previously. My mood of the moment was more in harmony with the literary romanticism of the Middle Ages than with the deeds of the Sagas, with poetical than with prose composition, with the word-melody of the ballad than with the characterisation of the Saga.
Thus it happened that the fermenting, formless design for the tragedy, The Vikings at Helgeland, transformed itself temporarily into the lyric drama, The Feast at Solhoug.
The two female characters, the foster sisters Hiordis and Dagny, of the projected tragedy, became the sisters Margit and Signë of the completed lyric drama. The derivation of the latter pair from the two women of the Saga at once becomes apparent when attention is drawn to it. The relationship is unmistakable. The tragic hero, so far only vaguely outlined, Sigurd, the far-travelled Viking, the welcome guest at the courts of kings, became the knight and minstrel, Gudmund Alfson, who has likewise been long absent in foreign lands, and has lived in the king’s household. His attitude towards the two sisters was changed, to bring it into accordance with the change in time and circumstances; but the position of both sisters to him remained practically the same as that in the projected and afterwards completed tragedy. The fateful banquet, the presentation of which had seemed to me of the first importance in my original plan, became in the drama the scene upon which its personages made their appearance; it became the background against which the action stood out, and communicated to the picture as a whole the general tone at which I aimed. The ending of the play was, undoubtedly, softened and subdued into harmony with its character as drama, not tragedy; but orthodox aestheticians may still, perhaps, find it indisputable whether, in this ending, a touch of pure tragedy has not been left behind, to testify to the origin of the drama.
Upon this subject, however, I shall not enter at present. My object has simply been to maintain and prove that the play under consideration, like all my other dramatic works, is an inevitable outcome of the tenor of my life at a certain period. It had its origin within, and was not the result of any outward impression or influence.
This, and no other, is the true account of the genesis of The Feast at Solhoug.
Rome, April, 1883.
2 Heinrich von Kleist, Henrik Hertz, Henrik Ibsen.
Last updated Tuesday, August 25, 2015 at 14:10