For they were years of ferment—those six or seven which intervened between his return to Christiania from Bergen in 1857, and his departure for Italy in 1864. As director of the newly founded “Norwegian Theatre,” Ibsen was a prominent member of the little knot of brilliant young writers who led the nationalist revolt against Danish literary tradition, then still dominant in well-to-do, and especially in official, Christiania. Well-to-do and official Christiania met the revolt with contempt. Under such conditions, the specific literary battle of the Norwegian with the Dane easily developed into the eternal warfare of youthful idealism with “respectability” and convention. Ibsen had already started work upon the greatest of his Norse Histories—_The Pretenders_. But history was for him little more than material for the illustration of modern problems; and he turned with zest from the task of breathing his own spirit into the stubborn mould of the thirteenth century, to hold up the satiric mirror to the suburban drawing-rooms of Christiania, and to the varied phenomena current there,—and in suburban drawing-rooms elsewhere,—under the name of Love. Yet _Love’s Comedy_ is much more than a satire, and its exuberant humour has a bitter core; the laughter that rings through it is the harsh, implacable laughter of Carlyle. His criticism of commonplace love-making is at first sight harmless and ordinary enough. The ceremonial formalities of the continental _Verlobung_, the shrill raptures of aunts and cousins over the engaged pair, the satisfied smile of enterprising materfamilias as she reckons up the tale of daughters or of nieces safely married off under her auspices; or, again, the embarrassments incident to a prolonged _Brautstand_ following a hasty wooing, the deadly effect of familiarity upon a shallow affection, and the anxious efforts to save the appearance of romance when its zest has departed—all these things had yielded such “comedy” as they possess to many others before Ibsen, and an Ibsen was not needed to evoke it. But if we ask what, then, is the right way from which these “comic” personages in their several fashions diverge; what is the condition which will secure courtship from ridicule, and marriage from disillusion, Ibsen abruptly parts company with all his predecessors. “‘Of course,’ reply the rest in chorus, ‘a deep and sincere love’;—‘together,’ add some, 'with prudent good sense.'” The prudent good sense Ibsen allows; but he couples with it the startling paradox that the first condition of a happy marriage is the absence of love, and the first condition of an enduring love the absence of marriage.