Iconoclasts: A Book of Dramatists: Ibsen, Strindberg, Becque, Hauptmann, Sudermann, Hervieu, Gorky, Duse and D'Annunzio, Maeterlinck and Bernard ShawHuneker, James
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Iconoclasts: A Book of Dramatists: Ibsen, Strindberg, Becque, Hauptmann, Sudermann, Hervieu, Gorky, Duse and D'Annunzio, Maeterlinck and Bernard Shaw
Huneker, James
Dramatists; European drama -- 19th century -- History and criticism; European drama -- 20th century -- History and criticism
Ibsen's symbolism is that of Baudelaire, "All nature is a temple filled
with living pillars, and the pillars have tongues and speak in confused
words, and man walks as through a forest of countless symbols." The
dramatist does not merely label our appetites and record our manners,
but he breaks down the barrier of flesh, shows the skeleton that
upholds it, and makes a sign by which we recognize, not alone the poet
in the dramatist, but also the god within us. The "crooked sequence of
life" has its speech wherewith truth may be imaged as beauty. Ibsen
loves truth more than beauty, though he does not ignore the latter.
With him a symbol is an image and not an abstraction. It is not the
pure idea, barren and unadorned, but the idea clothed by an image which
flashes a signal upon our consciousness. Technically we know that the
Norwegian dramatist employs his symbols as a means of illuminating the
devious acts and speech of his humans, binding by repetitions the
disparate sections and contrasted motives of his play. These symbols
are not always leading motives, though they are often so construed; his
leit-motiven are to be sought rather in the modulation of character
and the characteristic gestures which express it. With Rosmersholm the
"white horses" indicate by an image the dark forces of heredity which
operate in the catastrophe. The gold and green forest in Little Eyolf
is a symbol of what Rita Allmers brought her husband Alfred, and the
resultant misery of a marriage to which the man, through a mistaken
idealism, had sold himself. There are such symbols and catchwords in
every play. In Emperor and Galilean the conquering sun is a symbol for
Julian the Apostate, whose destiny, he believes, is conducted by the
joyous sun; while in Ghosts the same sun is for the agonized Oswald
Alving the symbol of all he has lost,--reason, hope, and happiness.
Thus the tower in The Master Builder, the open door in A Doll's
House, the ocean in The Lady from the Sea, give a homogeneity which
the otherwise loose structure of the drama demands. The Ibsen play is
always an organic whole.
Public-domain text, read in full here on John Shaqi.
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