He was incompetent to pass judgment upon an individual woman separately; to him all women were alike, and that means, all unmitigatedly bad! To the objection raised by one of the characters in “The Father”: “Oh, there are so many kinds of women,” the author's mouthpiece makes this clinching answer: “Modern investigation has pronounced that there is only one kind.”
The autobiography of Strindberg is largely inspired by his unreasoning hatred of women; the result, in the main, of his three unfortunate ventures into the uncongenial field of matrimony. In its first part, the account of his life is not without some traces of healthy humor, but as the story progresses, his entire philosophy of life becomes more and more aberrant under the increasing pressure of that obsession. He gets beside himself at the mere mention of anything feminine, and blindly hits away, let his bludgeon land where it will; logic, common sense, and common decency go to the floor before his vehement and brutal assault. Every woman is a born liar and traitor. Her sole aim in life is to thrive parasitically upon the revenue of her favors. Since marriage and prostitution cannot provide a living for all, the oversupply now clamor for admission to the work-mart; but they are incompetent and lazy, and inveterate shirkers of responsibility. With triumphant malice he points to the perfidious readiness of woman to perform her tasks by proxy, that is, to delegate them to hired substitutes: her children are tended and taught by governesses and teachers; her garments are made by dressmakers and seamstresses; the duties of her household she unloads on servants,—and from selfish considerations of vanity, comfort, and love of pleasure, she withdraws even from the primary maternal obligation and lets her young be nourished at the breast of a stranger. Strindberg in his rage never stops to think that the deputies in these cases,—cooks and housemaids and nurses and so forth,—themselves belong to the female sex, by which fact the impeachment is in large part invalidated.
The play bearing the satirical title “Comrades” makes a special application of the theory about the pre-established antagonism of the sexes. In a situation similar to that in “The Father,” husband and wife are shown in a yet sharper antithesis of character: a man of sterling character and ability foiled by a woman in all respects his inferior, yet imperiously determined to dominate him. At first she seems to succeed in her ambition, and in the same measure as she assumes a more and more mannish demeanor, the husband's behavior grows more and more effeminate. But the contest leads to results opposite to those in “The Father.” Here, the man, once he is brought to a full realization of his plight, arouses himself from his apathy, reasserts his manhood, and, in the ensuing fight for supremacy, routs the usurper and comes into his own. The steps by which he passes through revolt from subjection to self-liberation, are cleverly signaled by his outward transformation, as he abandons the womanish style of dressing imposed on him by his wife's whim and indignantly flings into a corner the feminine costume which she would make him wear at the ball.
Leaving aside, then, all question as to their artistic value, Strindberg's dramas are deserving of attention as experiments in a fairly unexplored field of analytic psychology. They are the first literary creations of any great importance begotten by such bitter hatred of woman. The anti-feminism of Strindberg's predecessors, not excepting that arch-misogynist, Arthur Schopenhauer himself, sprang from contempt, not from abhorrence and abject fear. In Strindberg, misogyny turns into downright gynophobia. To him, woman is not an object of disdain, but the cruel and merciless persecutor of man. In order to disclose the most dangerous traits of the feminine soul, Strindberg dissects it by a method that corresponds closely to Ibsen's astonishing demonstration of masculine viciousness. The wide-spread dislike for Strindberg's dramas is due, in equal parts, to the detestableness of his male characters, and to the optimistic disbelief of the general public in the reality of womanhood as he represents it. Strindberg's portraiture of the sex appears as a monstrous slander, principally because no other painter has ever placed the model into the same disadvantageous light, and the authenticity of his pictures is rendered suspicious by their abnormal family resemblance. He was obsessed with the petrifying vision of a uniform cruel selfishness staring out of every woman's face: countess, courtezan, or kitchen maid, all are cast in the same gorgon mold.
Strindberg's aversion towards women was probably kindled into action, as has already been intimated, by his disgust at the sudden irruption of woman worship into literature; but, as has also been made clear, only the disillusionments and grievances of his private experience hardened that aversion into implacable hatred. At first he simply declined to ally himself with the feminist cult, because the women he knew seemed unworthy of being worshipped,—little vain dolls, frivolous coquettes, and pedants given to domestic tyranny, of such the bulk was made up. Under the maddening spur of his personal misfortunes, his feeling passed from weariness to detestation, from detestation to a bitter mixture of fear and furious hate. He conceived it as his supreme mission and central purpose in life to unmask the demon with the angel's face, to tear the drapings from the idol and expose to view the hideous ogress that feeds on the souls of men. Woman, in Strindberg's works, is a bogy, constructed out of the vilest ingredients that enter into the composition of human nature, with a kind of convulsive life infused by a remnant of great artistic power. And this grewsome fabric of a diseased imagination, like Frankenstein's monster, wreaks vengeance on its maker. His own mordant desire for her is the lash that drives him irresistibly to his destruction.
It requires no profound psychologic insight to divine in this odious chimera the deplorable abortion of a fine ideal. The distortion of truth emanates in Strindberg's work, as it does in any significant satire or caricature, from indignation over the contrast between a lofty conception and a disappointing reality. What, after all, can be the mission of this hard-featured gallery of females,—peevish, sullen, impudent, grasping, violent, lecherous, malignant, and vindictive,—if it is not to mark pravity and debasement with a stigma in the name of a pure and noble womanhood?
It should not be left unmentioned that we owe to August Strindberg some works of great perfection fairly free from the black obsession and with a constructive and consistently idealistic tendency: splendid descriptions of a quaint people and their habitat, tinged with a fine sense of humor, as in “The Hemsoe-Dwellers”; charming studies of landscape and of floral and animal life, in the “Portraits of Flowers and Animals”; the colossal work on the Swedish People, once before referred to, a history conceived and executed in a thoroughly modern scientific spirit; two volumes of “Swedish Fortunes and Adventures”; most of his historic dramas also are of superior order. But these works lie outside the scope of the more specific discussion of Strindberg as a mystic and an eccentric to which this sketch is devoted. We may conclude by briefly considering the final phases of Strindberg's checkered intellectual career, and by summing up his general significance for the age.
It will be recalled that during the middle period of his life, (in 1888), Strindberg came into personal touch with Nietzsche. The effect of the latter's sensational philosophy is clearly perceptible in the works of that period, notably in “Tschandala” and “By the Open Sea.” Evidently, Nietzsche, at first, was very congenial to him. For both men were extremely aristocratic in their instincts. For a while, Strindberg endorsed unqualifiedly the heterodox ethics of the towering paranoiac. For one thing, that philosophy supplied fresh food and fuel to his burning rage against womankind, and that was enough to bribe him into swallowing, for the time being, the entire substance of Nietzsche's fantastic doctrine. He took the same ground as Nietzsche, that the race had deteriorated in consequence of its sentimentality, namely through the systematic protection of physical and mental inferiority and unchecked procreation of weaklings. He seconded Nietzsche's motion that society should exterminate its parasites, instead of pampering them. Mankind can only be reinvigorated if the strong and healthy are helped to come into their own. The dreams of the pacifists are fatal to the pragmatic virtues and to the virility of the race. The greatest need is an aggressive campaign for the moral and intellectual sanitation of the world. So let the brain rule over the heart,—and so forth in the same strain.