The Master Builder | Page 7

But the retrospect with which we are here concerned is purely psychological. The external events involved in it are few and simple in comparison with the external events which are successively unveiled in retrospective passages of The Wild Duck or Rosmersholm. The matter of the play is the soul-history of Halvard Solness, recounted to an impassioned listener--so impassioned, indeed, that the soul-changes it begets in her form an absorbing and thrilling drama. The graduations, retardations, accelerations of Solness's self-revealment are managed with the subtlest art, so as to keep the interest of the spectator ever on the stretch. The technical method was not new; it was simply that which Ibsen had been perfecting from Pillars of Society onward; but it was applied to a subject of a nature not only new to him, but new to literature.
That the play is full of symbolism it would be futile to deny; and the symbolism is mainly autobiographic. The churches which Solness sets out building doubtless represent Ibsen's early romantic plays, the "homes for human beings" his social drama; while the houses with high towers, merging into "castles in the air," stand for those spiritual dramas, with a wide outlook over the metaphysical environment of humanity, on which he was henceforth to be engaged. Perhaps it is not altogether fanciful to read a personal reference into Solness's refusal to call himself an architect, on the ground that his training has not been systematic--that he is a self-taught man. Ibsen too was in all essentials self-taught; his philosophy was entirely unsystematic; and, like Solness, he was no student of books. There may be an introspective note also in that dread of the younger generation to which Solness confesses. It is certain that the old Master-Builder was not lavish of his certificates of competence to young aspirants, though there is nothing to show that his reticence ever depressed or quenched any rising genius.
On the whole, then, it cannot be doubted that several symbolic motives are inwoven into the iridescent fabric of the play. But it is a great mistake to regard it as essentially and inseparably a piece of symbolism. Essentially it is a history of a sickly conscience, worked out in terms of pure psychology. Or rather, it is a study of a sickly and a robust conscience side by side. "The conscience is very conservative," Ibsen has somewhere said; and here Solness's conservatism is contrasted with Hilda's radicalism--or rather would-be radicalism, for we are led to suspect, towards the close, that the radical too is a conservative in spite or herself. The fact that Solness cannot climb as high as he builds implies, I take it, that he cannot act as freely as he thinks, or as Hilda would goad him into thinking. At such an altitude his conscience would turn dizzy, and life would become impossible to him. But here I am straying back to the interpretation of symbols. My present purpose is to insist that there is nothing in the play which has no meaning on the natural-psychological plane, and absolutely requires a symbolic interpretation to make it comprehensible. The symbols are harmonic undertones; the psychological melody is clear and consistent without any reference to them.(4) It is true that, in order to accept the action on what we may call the realistic level, we must suppose Solness to possess and to exercise, sometimes unconsciously, a considerable measure of hypnotic power. But time is surely past when we could reckon hypnotism among "supernatural" phenomena. Whether the particular forms of hypnotic influence attributed to Solness do actually exist is a question we need not determine. The poet does not demand our absolute credence, as though he were giving evidence in the witness-box. What he requires is our imaginative acceptance of certain incidents which he purposely leaves hovering on the border between the natural and the preternatural, the explained and the unexplained. In this play, as in The Lady from the Sea and Little Eyolf, he shows a delicacy of art in his dalliance with the occult which irresistibly recalls the exquisite genius of Nathaniel Hawthorne.(5)
The critics who insist on finding nothing but symbolism in the play have fastened on Mrs. Solness's "nine lovely dolls," and provided the most amazing interpretations for them. A letter which I contributed in 1893 to the Westminster Gazette records an incident which throws a curious light on the subject and may be worth preserving. "At a recent first night," I wrote, "I happened to be seated just behind a well-known critic. He turned round to me and said, 'I want you to tell me what is YOUR theory of those "nine lovely dolls." Of course one can see that they are entirely symbolical.' 'I am not so sure of that,' I replied, remembering a Norwegian cousin of