: The Journal of Negro History Volume 2 1917 by Various - African Americans Periodicals Slavery; The Journal of Negro History

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BRAND.

INTRODUCTION.

But the genius of the North held him in too strong a grip. "Never have I seen the Home and its life so fully, so clearly, so near by," he told the Christiania students in 1873, "as precisely from a distance and in absence." Under the Italian sky, among the myrtles and aloes of the "Paradise of exiles," there rose before him more vividly than ever the vision of the stern and rugged Norwegian landscape, the solemn twilight of the fjord, the storm-swept glacier, the peasant-folk absorbed in the desperate struggle for bread, officialdom absorbed in material progress, "intelligence" growing refined, "humane," and somewhat effeminate; and, emerging here and there, glimpses somewhat futile and forlorn of heroic manhood. A summer tour which he had made among the western fjords in July 1862, on a commission from Government to collect popular legends, supplied a crowd of vivid local and personal reminiscences; a ruined parsonage under a precipice, a little mouldering church, a wild march across Jotunheim in storm and snow, and then the dizzy plunge down into one of those deep lowland valleys that strike up like huge rocky rifts from the fjord-head into the heart of the mountains. A few months of intense labour sufficed to organise these scattered images into a moving world of drama, penetrated through and through with Ibsen's individuality, and clothed in rich and many-coloured poetry. He had as yet written nothing at once so original, so kindling, and so profusely strewn with the most provocative brilliances of style; nothing which, with all its fierce invective against Norway, was so profoundly and intimately Norwegian in colouring and in spirit. Upon its publication, on March 15, 1866, at Copenhagen, the whole Scandinavian world was taken by storm.

In 1893 a single performance of the Fourth Act, in the present version, was given in London.

Brand was no doubt originally intended to be simply an embodiment of Ibsen's own heroic ideal of character. He is represented as a priest of modern Norway. But Ibsen has himself declared that this was not at all essential for his purpose. "I could have applied the whole syllogism just as well," he told Georg Brandes, "to a sculptor, or a politician, as to a priest. I could quite as well have worked out the impulse which drove me to write, by taking Galileo, for instance, as my hero--assuming, of course, that Galileo should stand firm and never concede the fixity of the earth;--or you yourself in your struggle with the Danish reactionaries." The gist of the whole is therefore ethical, in spite of its theological clothing, and in spite of the theological phraseology in which Ibsen's own ethical conceptions were as yet habitually entangled. The faith which inspires it is the faith in the spirit of man--"the one eternal thing," as Brand declares in a splendid outburst, that of which churches and creeds are only passing moods, and which, now dispersed and disintegrated among the torsos of humanity, shall one day gather once more into a whole.

Brand was to be the ideal antitype of the Norwegian people. But Ibsen's own complexity of nature, and perhaps also his keen dramatic instinct interfered with this simple scheme. The ideal type grew human and individual; the Titan going forth with drawn sword against the world became a struggling and agonised soul, swayed by doubts and entangled by illusion; the vices he denounces are represented by men, drawn mostly with a genial and humorous, and, in the case of the "humane" old Doctor, with a kindly and sympathetic hand. The beautiful creation of Agnes serves the purpose of satire admirably in the Second Act, where her heroism is set off against the "faintheartedness" of the Peasants and Einar; but in the Third and Fourth Acts she has passed into the domain of tragedy; her heroism is no longer an example hurled at the cringing patriots of 1864, but a pathetic sacrifice to the idol which holds her husband in its spell. Thus the tragedy of Brand, the man, struggling in the grip of his formula, disengages itself from the "satire" of Brand, the Titan, subduing the world to his creed.

The present translation retains the metres of the original, and follows the text, in general, line for line. But no attempt has been made at exact correspondence in points, such as the use of single or double rhymes, and the sequence and arrangement of rhymes, where the original itself is completely arbitrary.

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