and self-torturing spirit. When at last he seizes Aladdin's lamp, as Skule annexes Håkon's king's thought, his knees tremble, and it drops from his grasp, just as the Genie is ready to obey him.
It is needless to cite the passages from the scenes between Skule and Bishop Nicholas in the second act, Skule and Håkon in the third, Skule and Jatgeir in the fourth, in which this element of personal symbolism is present. The reader will easily recognise them, while recognising at the same time that their dramatic appropriateness, their relevance to the historic situation as the poet viewed it, is never for a moment impaired. The underlying meaning is never allowed to distort or denaturalise the surface aspect of the picture.[1] The play may be read, understood, and fully appreciated, by a person for whom this underlying meaning has no existence. One does not point it out as an essential element in the work of art, or even as adding to its merit, but simply as affording a particularly clear instance of Ibsen's method of interweaving "Wahrheit" with "Dichtung."
So early as 1858, soon after the completion of The Vikings, Ibsen had been struck by the dramatic material in Håkon Håkonsson's Saga, as related by Snorri Sturlasson's nephew, Sturla Thordsson, and had sketched a play on the subject. At that time, however, he put the draft aside. It was only as the years went on, as he found himself "excommunicated" after Love's Comedy, and as the contrast between Björnson's fortune and his became ever more marked, that the figures of Skule and Håkon took more and more hold upon his imagination. In June 1863, he
- ↑ This remark does not apply, of course, to the satiric "parabasis" uttered by the Bishop's ghost in the fifth act. That is a totally different matter.
