Strindberg never forgave his father for having married below his station. He felt that the good blood of the Strindbergs,—respectable merchants and ministers and country gentlemen,—was worsened by the proletarian strain imported into it through a working girl named Eleonore Ulrike Norling, the mother of August Strindberg and his eleven brothers and sisters. During August's childhood the family lived in extremely straitened circumstances. When a dozen people live cooped up in three rooms, some of them are more than likely to have the joy of youth crushed out of them and crowded from the premises. Here was the first evil that darkened Strindberg's life: he simply was cheated out of his childhood.
School was no happier place for him than home. His inordinate pride, only sharpened by the consciousness of his parents' poverty which bordered on pauperism, threw him into a state of perpetual rebellion against comrades and teachers. And all this time his inner life was tossed hither and thither by a general intellectual and emotional restlessness due to an insatiable craving for knowledge. At fifteen years of age he had reached a full conviction on the irredeemable evilness of life; and concluded, in a moment of religious exaltation, to dedicate his own earthly existence to the vicarious expiation of universal sin through the mortification of the flesh. Then, of a sudden, he became a voracious reader of rationalistic literature, and turned atheist with almost inconceivable dispatch, but soon was forced back by remorse into the pietistic frame of mind,—only to pass through another reaction immediately after. At this time he claims that earthly life is a punishment or a probation; but that it lies in man's power to make it endurable by freeing himself from the social restraints. He has become a convert to the fantastic doctrine of Jean Jacques Rousseau, that man is good by nature but has been depraved by civilization. Now in his earliest twenties, he embraces communism with all its implications,—free love, state parenthood, public ownership of utilities, equal division of the fruits of labor, and so forth,—as the sole and sure means of salvation for humanity.
In the “Swiss Stories,” subtitled “Utopias in Reality,”[(13)] Strindberg demonstrated to his own satisfaction the smooth and practical workings of that doctrine. It was difficult for him to understand why the major part of the world seemed so hesitant about adopting so tempting and equitable a scheme of living. Yet, for his own person, too, he soon disavowed socialism, because under a socialistic régime the individual would be liable to have his ideas put into uniform, and the remotest threat of interference with his freedom of thought was something this fanatical apostle of liberty could not brook.
In the preface to the “Utopias,” he had referred to himself as “a convinced socialist, like all sensible people”; whereas now he writes: “Idealism and Socialism are two maladies born of laziness.” Having thus scientifically diagnosed the disease and prescribed the one true specific for it, namely—how simple!—the total abolition of the industries, he resumes the preaching of Rousseauism in its simon-pure form, orders every man to be his maid-of-all-work and jack-of-all-trades, puts the world on a vegetarian diet, and then wonders why the socialists denounce and revile him as a turncoat and an apostate.
The biography throws an especially vivid light on Strindberg's relation to one of the most important factors of socialism, to wit, the question of woman's rights. His position on this issue is merely a phase of that extreme and practically isolated position in regard to woman in general that has more than any other single element determined the feeling of the public towards him and by consequence fixed his place in contemporary literature. That this should be so is hardly unfair, because no other element has entered so deeply into the structure and fibre of his thought and feeling.
Strindberg, as has been stated, was not from the outset, or perchance constitutionally, an anti-feminist. In “The Red Room” he preaches equality of the sexes even in marriage. The thesis of the book is that man and woman are not antagonistic phenomena of life, rather they are modifications of the same phenomenon, made for mutual completion; hence, they can only fulfill their natural destiny through close coöperative comradeship. But there were two facts that prevented Strindberg from proceeding farther along this line of thought. One was his incorrigible propensity to contradiction, the other his excessive subjectiveness which kept him busy building up theories on the basis of personal experience. The prodigious feminist movement launched in Scandinavia by Ibsen and Bjoernson was very repugnant to him, because he felt, not without some just reason, that the movement was for a great many people little more than a fad. So long as art and literature are influenced by fashion, so long there will be and should be revolts against the vogue. Moreover, Strindberg felt that the movement was being carried too far. He was prepared to accompany Ibsen some distance on the way of reform, but refused to subscribe to his verdict that the whole blame for our crying social maladjustments rests with the unwillingness of men to allot any rights whatsoever to women.
Strindberg's play, “Sir Bengt's Wife,” printed in 1882, but of much earlier origin, is interpreted by Brandes as a symbolical portrayal of feminine life in Scandinavia during the author's early manhood. The leading feminine figure, a creature wholly incapable of understanding or appreciating the nobler traits in man, is nevertheless treated with sympathy, on the whole. She is represented,—like Selma Bratsberg in Ibsen's “The League of Youth,” and Nora Helmer, in “A Doll's House,”—as the typical and normal victim of a partial and unfair training. Her faults of judgment and errors of temper are due to the fact so forcefully descanted upon by Selma, that women are not permitted to share the interests and anxieties of their husbands. We are expressly informed by Strindberg that this drama was intended, in the first place, as an attack upon the romantic proclivities of feminine education; in the second, as an illustration of the power of love to subdue the will; in the third, as a defense of the thesis that woman's love is of a higher quality than man's; and lastly, as a vindication of the right of woman to be her own master. Again, in “Married” he answers the query, Shall women vote? distinctly in the affirmative, although here the fixed idea about the congenital discordance between the sexes, and the identification of love with a struggle for supremacy, has already seized hold of him.
To repeat, there was at first nothing absolutely preposterous about Strindberg's position in regard to the woman movement. On the contrary, his view might have been endorsed as a not altogether unwholesome corrective for the ruling fashion of dealing with the issue by the advocacy of extremes. But by force of his supervening personal grievance against the sex, Strindberg's anti-feminism became in the long run the fixed pole about which gravitated his entire system of social and ethical thought. His campaign against feminism, which otherwise could have served a good purpose by curbing wild militancy, was defeated by its own exaggerations. Granting that feminists had gone too far in the denunciation of male brutality and despotism, Strindberg went still farther in the opposite direction, when he deliberately set out to lay bare the character of woman by dissecting some of her most diabolical incarnations. As has already been said, he was utterly incapable of objective thinking, and under the sting of his miseries in love and marriage, dislike of woman turned into hatred and hatred into frenzy. Henceforth, the entire spectacle of life presented itself to his distorted vision as a perpetual state of war between the sexes: on the one side he saw the male, strong of mind and heart, but in the generosity of strength guileless and over-trustful; on the other side, the female, weak of body and intellect, but shrewd enough to exploit her frailness by linking iniquity to impotence and contriving by her treacherous cunning to enslave her natural superior:—it is the story of Samson and Delilah made universal in its application. Love is shown up as the trap in which man is caught to be shorn of his power. The case against woman is classically drawn up in “The Father,” one of the strangest and at the same time most powerful tragedies of Strindberg. The principals of the plot stand for the typical character difference between the sexes as Strindberg sees it; the man being kind-hearted, good-natured, and aspiring, whereas the woman, setting an example for all his succeeding portraits of women, is cunning, though unintelligent and coarse-grained, soulless, yet insanely ambitious and covetous of power. In glaring contrast to the situation made so familiar by Ibsen, we here see the man struggling away from the clutches of a woman who declares frankly that she has never looked at a man without feeling conscious of her superiority over him. In this play the man, a person of ideals and real ability, who is none other than Strindberg himself in one of his matrimonial predicaments, fails to extricate himself from the snare, and ends—both literally and figuratively—by being put into the straitjacket.
Without classing Strindberg as one of the great world dramatists, it would be narrow-minded, after experiencing the gripping effect of some of his plays, to deny them due recognition, for indeed they would be remarkable for their perspicacity and penetration, even if they were devoid of any value besides. They contain the keenest analyses ever made of the vicious side of feminine character, obtained by specializing, as it were, on the more particularly feminine traits of human depravity. Assuredly the procedure is onesided, but the delineation of a single side of life is beyond peradventure a legitimate artistic enterprise as long as it is not palmed upon us as an accurate and complete picture. Unfortunately, Strindberg's abnormal vision falsifies the things he looks at, and, being steeped in his insuperable prejudice, his pictures of life, in spite of the partial veracity they possess, never rise above the level of caricatures.