The Road to Damascus, a Trilogy

by August Strindberg

With his hypersensitive nervous system Strindberg, like THE STRANGER, really gives the impression of having been a visionary. For instance, his author friend Albert Engström, has told how one evening during a stay far out in the Stockholm skerries, far from all civilisation, Strindberg suddenly had a feeling that his little daughter was ill, and wanted to return to town at once. True enough, it turned out that the girl had fallen ill just at the time when Strindberg had felt the warning. As regards thought-reading, it appears that at the slightest change in expression and often for no perceptible reason at all, Strindberg would draw the most definite conclusions, as definite as from an uttered word or an action. This we have to keep in mind, for instance, when judging Strindberg's accusations against his wife in Le Plaidoyer d'un Fou, the book which THE LADY in The Road to Damascus is tempted to read, in spite of having been forbidden by THE STRANGER, with tragic results. In Part III of the drama Strindberg lets THE STRANGER discuss this thought-reading problem with his first wife. THE STRANGER says:

'We made a mistake when we were living together, because we accused each other of wicked thoughts before they'd become actions; and lived in mental reservations instead of realities. For instance, I once noticed how you enjoyed the defiling gaze of a strange man, and I accused you of unfaithfulness';

to which THE LADY, to Strindberg's satisfaction, has to reply:

'You were wrong to do it, and right. Because my thoughts were sinful.'

As regards the other figures in the gallery of characters in Part I, we have already shown THE LADY as the identical counterpart in all essentials of Strindberg's second wife, Frida Uhl. Like the latter THE LADY is a Catholic, has a grandfather, Dr. Cornelius Reisch—called THE OLD MAN in the drama—whose passion is shooting; and a mother, Maria Uhl, with a predilection for religious discourses in Strindberg's own style; another detail, the fact that she was eighteen years old before she crossed to the other shore to see what had shimmered dimly in the distant haze, corresponds with Frida Uhl's statement that she had been confined in a convent until she was eighteen and a half years old. On the other hand, the chief female character of the drama does not correspond to her real life counterpart in that she is supposed to have been married to a doctor before eloping with THE STRANGER, Strindberg. Here reminiscences from Strindberg's first marriage play a part. Siri von Essen, Strindberg's first wife, was married to an officer, Baron Wrangel, and both the Wrangels received Strindberg kindly in their home as a friend. Love quickly flared up between Siri von Essen-Wrangel and Strindberg. She obtained a divorce from her husband and married Strindberg. Baron von Wrangel shortly afterwards married again, a cousin of Siri von Essen. Knowing these matrimonial complications we understand how Strindberg must have felt when, on the point of leaving for Heligoland to marry Frida Uhl, he met his former wife's (Siri von Essen) first husband, Baron Wrangel, on Lehrter Station in Berlin, and found that, like Strindberg himself, he was on a lover's errand. Knowing all this we need not be surprised at the extremely complicated matrimonial relations in The Road to Damascus, where, for example, for the sake of THE STRANGER, THE DOCTOR obtains a divorce from THE LADY in order to marry THE STRANGER'S first wife. In addition to Baron Wrangel a doctor in the town of Ystad, in the south of Sweden—Dr. Eliasson who attended Strindberg during his most difficult period—has stood as a model for THE DOCTOR. We note in particular that the description of the doctor's house enclosing a courtyard on three sides, tallies with a type of building which is characteristic of the south of Sweden. When THE DOCTOR ruthlessly explains to THE STRANGER that the asylum, 'The Good Help,' was not a hospital but a lunatic asylum, he expresses Strindberg's own misgivings that the St. Louis Hospital, of which, as mentioned above, Strindberg was an inmate in the beginning of the year 1895, was really to be regarded as a lunatic asylum.

Even minor characters, such as CAESAR and THE BEGGAR have their counterparts in real life, even though in the main they are fantastic creations of his imagination. The guardian of his daughter, Kerstin, a relative of Frida Uhl's, was called Dr. Cäsar R. v. Weyr. Regarding THE BEGGAR it may be enough to quote Strindberg's feelings when confronted with the collections made by his Paris friends:

'I am a beggar who has no right to go to cafés. Beggar! That is the right word; it rings in my ears and brings a burning blush to my cheeks, the blush of shame, humiliation, and rage!

'To think that six weeks ago I sat at this table! My theatre manager addressed me as Dear Master; journalists strove to interview me, the photographer begged to be allowed to sell my portrait. And now: a beggar, a branded man, an outcast from society!'

After this we can understand why Strindberg in The Road to Damascus apparently in such surprising manner is seized by the suspicion that he is himself the beggar.

We have thus seen that Part I of The Road to Damascus is at the same time a free creation of fantasy and a drama of portrayal. The elements of realism are starkly manifest, but they are moulded and hammered into a work of art by a force of combinative imagination rising far above the task of mere descriptive realism. The scenes unroll themselves in calculated sequence up to the central asylum picture, from there to return in reverse order through the second half of the drama, thus symbolising life's continuous repetition of itself, Kierkegaard's Gentagelse. The first part of The Road to Damascus is the one most frequently produced on the stage. This is understandable, having regard to its firm structure and the consistency of its faith in a Providence directing the fortunes and misfortunes of man, whether the individual rages in revolt or submits in quiet resignation.