Chapter 2

These two motives, appearing sometimes singly, sometimes blended, are fundamental to Hauptmann's work. In _The Reconciliation_ an unnatural marriage has brought discord and depravity upon earth; in _Lonely Lives_ a seeker after truth is throttled by a murky world; in _The Weavers_ the whole organization of society drives men to tragic despair; in _Colleague Crampton_ a cold blooded woman all but destroys the gentle-hearted painter; in _The Beaver Coat_ the motive is ironically inverted and a base shrewdness triumphs over the stupid social machine; in _Rose Bernd_ traditional righteousness hounds a pure spirit out of life; and in _Gabriel Schilling's Flight_, his latest play, Hauptmann returns to a favourite motive: woman, strong through the narrowness and intensity of her elemental aims, destroying man, the thinker and dreamer, whose will, dissipated in a hundred ideal purposes, goes under in the unequal struggle.

The fable and structure of _Michael Kramer_ illustrate Hauptmann's typical themes and methods well. The whole of the first act is exposition. It is not, however, the exposition of antecedent actions or events, but wholly of character. The conditions of the play are entirely static. Kramer's greatness of soul broods over the whole act. Mrs. Kramer, the narrow-minded, nagging wife, and Arnold, the homely, wretched boy with a spark of genius, quail under it. Michaline, the brave, whole-hearted girl, stands among these, pitying and comprehending all. In the second act one of Arnold's sordid and piteous mistakes comes to light. An inn-keeper's daughter complains to Kramer of his son's grotesque and annoyingly expressed passion for her. Kramer takes his son to task and, in one of the noblest scenes in the modern drama, wrestles with the boy's soul. In the third act the inn is shown. Its rowdy, semi-educated habitues deride Arnold with coarse gibes. He cannot tear himself away. Madly sensitive and conscious of his final superiority over a world that crushes him by its merely brutal advantages, he is goaded to self-destruction. In the last act, in the presence of his dead son, Michael Kramer cries out after some reconciliation with the silent universe. The play is done and nothing has happened. The only action is Arnold's suicide and that action has no dramatic value. The significance of the play lies in the unequal marriage between Kramer and his wife, in Arnold's character--in the fact that such things _are_, and that in our outlook upon the whole of life we must reckon with them.

Hauptmann's simple management of a pregnant fable may be admirably observed, finally, by comparing _Lonely Lives_ and _Rosmersholm_. Hauptmann was undoubtedly indebted to Ibsen for his problem and for the main elements of the story: a modern thinker is overcome by the orthodox and conservative world in which he lives. And that world conquers largely because he cannot be united to the woman who is his inspiration and his strength. In handling this fable two difficult questions were to be answered by the craftsman: by what means does the hostile environment crush the protagonist? Why cannot he take the saving hand that is held out to him? Ibsen practically shirks the answer to the first question. For it is not the bitter zealot Kroll, despite his newspaper war and his scandal-mongering, who breaks Rosmer's strength. It is fate, fate in the dark and ancient sense. "The dead cling to Rosmersholm"--that is the keynote of the play. The answer to the second question is interwoven with an attempt to rationalise the fatality that broods over Rosmersholm. The dead cling to it because a subtle and nameless wrong has been committed against them. And that sin has been committed by the woman who could save Rosmer. At the end of the second act Rebecca refuses to be his wife. The reason for that refusal, dimly prefigured, absorbs his thoughts, and through two acts of consummate dramaturgic suspense the sombre history is gradually unfolded. And no vague phrases concerning the ennobling of humanity can conceal the central fact: the play derives its power from a traditional plot and a conventional if sound motive--crime and its discovery, sin and its retribution.

In _Lonely Lives_ the two questions apparently treated in _Rosmersholm_ are answered, not in the terms of effective dramaturgy, but of life itself. Johannes Vockerat lives in the midst of the world that must undo him--subtly irritated by all to which his heart clings. Out of that world he has grown and he cannot liberate himself from it. His good wife and his admirable parents are bound to the conventional in no base or fanatical sense. He dare scarcely tell them that their preoccupations, that their very love, slay the ideal in his soul. And so the pitiless attrition goes on. There is no action: there is being. The struggle is rooted in the deep divisions of men's souls, not in unwonted crime or plotting. And Anna Mahr, the free woman of a freer world, parts from Johannes because she recognises their human unfitness to take up the burden of tragic sorrow which any union between them must create. The time for such things has not come, and may never come. Thus Johannes is left desolate, powerless to face the unendurable emptiness and decay that lie before him, destroyed by the conflicting loyalties to personal and ideal ends which are fundamental to the life of creative thought.

V

Drama, then, which relies so little upon external action, but finds action rather in "every inner conflict of passions, every consequence of diverging thoughts," must stress the obscurest expression of such passions and such thoughts. Since its fables, furthermore, are to arise from the immediate data of life, it must equally emphasise the significant factor of those common things amid which man passes his struggle. And so the naturalistic drama was forced to introduce elements of narrative and exposition usually held alien to the _genre_. Briefly, it has dealt largely and powerfully with atmosphere, environment and gesture; it has expanded and refined the stage-direction beyond all precedent and made of it an important element in dramatic art.

The playwrights of the middle of the last century who made an effort to lead the drama back to reality, knew nothing of this element. Augier does not even suspect its existence; in Robertson it is a matter of "properties" and "business." Any appearance of this kind Hauptmann avoids. The play is not to remind us of the stage, but of life. A difference in vision and method difficult to estimate divides Robertson's direction: "Sam. (astonished L. corner)" from Hauptmann's "Mrs. John rises mechanically and cuts a slice from a loaf of bread, as though under the influence of suggestion." Robertson indicates the conventionalised gesture of life; Hauptmann its moral and spiritual density.

The descriptive stage direction, effectively used by Ibsen, is further expanded by Hauptmann. But it remains impersonal and never becomes direct comment or even argument as in Shaw. It is used not only to suggest the scene but, above all, its atmosphere, its mood. Through it Hauptmann shows his keen sense of the interaction of man and his world and of the high moral expressiveness of common things. To define the mood more clearly he indicates the hour and the weather. The action of _Rose Bernd_ opens on a bright Sunday morning in May, that of _Drayman Henschel_ during a bleak February dawn. The desperate souls in _The Reconciliation_ meet on a snow-swept Christmas Eve; the sun has just set over the lake in which Johannes Vockerat finds final peace. In these indications Hauptmann rarely aims at either irony or symbolism. He is guided by a sense for the probabilities of life which he expresses through such interactions between the moods of man and nature as experience seems to offer. Only in _The Maidens of the Mount_ has the suave autumnal weather a deeper meaning, for it was clearly Hauptmann's purpose in this play

"To build a shadowy isle of bliss Midmost the beating of the steely sea."

Hauptmann has also become increasingly exacting in demanding that the actor simulate the personal appearance of his characters as they arose in his imagination. In his earlier plays the descriptions of men and women are at times brief; in _The Rats_ even minor figures are visualised with remarkable completeness. Pastor Spitta, for instance, is thus introduced: "Sixty years old. A village parson, somewhat 'countrified.' One might equally well take him to be a surveyor or a landowner in a small way. He is of vigorous appearance--short-necked, well-nourished, with a squat, broad face like Luther's. He wears a slouch hat, spectacles, and carries a cane and a coat over his arm. His clumsy boots and the state of his other garments show that they have long been accustomed to wind and weather." Such directions obviously tax the mimetic art of the stage to the very verge of its power. Thus, by the precision of his directions both for the scenery and the persons of each play, and by unmistakable indications of gesture and expression at all decisive moments of dramatic action, Hauptmann has placed within narrow limits the activity of both stage manager and actor. He alone is the creator of his drama, and no alien factitiousness is allowed to obscure its final aim--the creation of living men.

VI

In the third act of Hauptmann's latest naturalistic play, _The Rats_ (1911), the ex-stage manager Hassenrenter is drawn by his pupil, young Spitta, into an argument on the nature of tragedy. "Of the heights of humanity you know nothing," Hassenrenter hotly declares. "You asserted the other day that in certain circumstances a barber or a scrubwoman could as fitly be the subject of tragedy as Lady Macbeth or King Lear." And Spitta reaffirms his heresy in the sentence: "Before art as before the law all men are equal." From this doctrine Hauptmann has never departed, although his interpretation of it has not been fanatical. Throughout his work, however, there is a careful disregard of several classes of his countrymen: the nobility, the bureaucracy (with the notable exception of Wehrhahn in _The Beaver Coat_), the capitalists. He has devoted himself in his prose plays to the life of the common people, of the middle classes, and of creative thinkers.

The delineation of all these characters has two constant qualities: objectivity and justice. The author has not merged the sharp outlines of humanity into the background of his own idiosyncrasy. Ibsen's characters speak and act as though they had suddenly stepped from another world and were still haunted by a breath of their strange doom; the people of Shaw are often eloquent exponents of a theory of character and society which would never have entered their minds. Hauptmann's men and women are themselves. No trick of speech, no lurking similarity of thought unites them. The nearer any two of them tend to approach a recognisable type, the more magnificently is the individuality of each vindicated. The elderly middle-class woman, harassed by ignoble cares ignobly borne, driven by a lack of fortitude into querulousness, and into injustice by the selfishness of her affections, is illustrated both in Mrs. Scholz and Mrs. Kramer. But, in the former, bodily suffering and nervous terror have slackened the moral fibre, and this abnormality speaks in every word and gesture. Mrs. Kramer is simply average, with the tenacity and the corroding power of the average.

Another noteworthy group is that of the three Lutheran clergymen: Kolin in _Lonely Lives_, Kittelhaus in _The Weavers_, and Spitta in _The Rats_. Kolin has the utter sincerity which can afford to be trivial and not cease to be lovable; Kittelhaus is the conscious time-server whose opinions might be anything; Spitta struggles for his official convictions, half blinded by the allurements of a world which it is his duty to denounce. Each is wholly himself; no hint of critical irony defaces his character; and thus each is able, implicitly, to put his case with the power inherent in the genuinely and recognisably human. From the same class of temperaments--one that he does not love--Hauptmann has had the justice to draw two characters of basic importance in _Lonely Lives_. The elder Vockerats are excessively limited in their outlook upon life. It is, indeed, in its time and place, an impossible outlook. These two people have nothing to recommend them save their goodness, but it is a goodness so keenly felt, so radiantly human, that the conflict of the play is deepened and complicated by the question whether the real tragedy be not the pain felt by these kindly hearts, rather than the destruction of their more arduous son.

All these may be said to be minor characters. Some of them are, in that they scarcely affect the fable involved. But in no other sense are there minor figures in Hauptmann's plays. A few lines suffice, and a human being stands squarely upon the living earth, with all his mortal perplexities in his words and voice. Such characters are the tutor Weinhold in _The Weavers_, the painter Lachmann in _Michael Kramer_, Dr. Boxer in _The Conflagration_ and Dr. Schimmelpfennig in _Before Dawn_.

In his artists and thinkers Hauptmann has illustrated the excessive nervousness of the age. Michael Kramer rises above it; Johannes Vockerat and Gabriel Schilling succumb. And beside these men there usually arises the sharply realised figure of the destroying woman--innocent and helpless in Kaethe Vockerat, trivial and obtuse in Alwine Lachmann, or impelled by a devouring sexual egotism in Eveline Schilling and Hanna Elias.

Hauptmann's creative power culminates, however, as he approaches the common folk. These are of two kinds: the Berlin populace and the Silesian peasants. The world of the former in all its shrewdness, impudence and varied lusts he has set down with quiet and cruel exactness in _The Beaver Coat_ and _The Conflagration_. Mrs. Wolff, the protagonist of both plays, rises into a figure of epic breadth--a sordid and finally almost tragic embodiment of worldliness and cunning. When he approaches the peasants of his own countryside his touch is less hard, his method not quite so remorseless. And thus, perhaps, it comes about that in the face of these characters the art of criticism can only set down a confirmatory: "They are!" Old Deans in _The Heart of Midlothian_, Tulliver and the Dodson sisters in _The Mill on the Floss_ illustrate the nature of Hauptmann's incomparable projection of simple men and women. Here, in Dryden's phrase, is God's plenty: the morose pathos of Beipst (_Before Dawn_); the vanity and faithfulness of Friebe (_The Reconciliation_); the sad fatalism of Hauffe (_Drayman Henschel_); the instinctive kindliness of the nurse and the humorous fortitude of Mrs. Lehmann (_Lonely Lives_); the vulgar good nature of Liese Baensch (_Michael Kramer_); the trivial despair of Pauline and the primitive passion of Mrs. John (_The Rats_); the massive greatness of old Hilse's rock-like patience and the sudden impassioned protest of Luise (_The Weavers_); the deep trouble of Henschel's simple soul and the hunted purity of Rose Bernd--these qualities and these characters transcend the convincingness of mere art. Like the rain drenched mould, the black trees against the sky, the noise of the earth's waters, they are among the abiding elements of a native and familiar world.

VII

Such, then, is the naturalistic drama of Hauptmann. By employing the real speech of man, by emphasising being rather than action, by creating the very atmosphere and gesture of life, it succeeds in presenting characters whose vital truth achieves the intellectual beauty and moral energy of great art.

Early in his career, however, an older impulse stirred in Hauptmann. He remembered that he was a poet. Pledged to naturalism by personal loyalty and public combat he broke through its self-set limitations tentatively and invented for that purpose the dream-technique of _The Assumption of Hannele_(1893). Pure imagination was outlawed in those years and verse was a pet aversion of the consistent naturalists. Hence both were transferred to the world of dreams which has an unquestionable reality, however subjective, but in which the will cannot govern the shaping faculties of the soul. The letter of the naturalistic law was adhered to, though Hannele's visions have a richness and sweetness, the verses of the angels a winsomeness and majesty which transcend any possible dream of the poor peasant child, The external encouragement which the attempt met was great, for with it Hauptmann conquered the Royal Playhouse in Berlin.

Three years later he openly vindicated the possibility of the modern poetic drama by writing _The Sunken Bell_, his most far-reaching success both on the stage and in the study. In it appears for the first time the disciplinary effect of naturalism upon literature in its loftiest mood. The blank verse is the best in the German drama, the only German blank verse, in truth, that satisfies an ear trained on the graver and more flexible harmony of English; the lyrical portions are of sufficient if inferior beauty. But there is no trace of the pseudo-heroic psychology of the romantic play. The interpretation of life is thoroughly poetic, but it is based on fact. The characters have tangible reality; they have the idiosyncrasies of men. The pastor is profoundly true, and so is Magda, though the interpretative power of poetry raises both into the realm of the enduringly significant. Similarly Heinrich is himself, but also the creative worker of all time. Driven by his ideal from the warm hearthstones of men, he falters upon that frosty height: seeking to realise impersonal aims and rising to a hardy rapture, he is broken in strength at last by the "still, sad music of humanity."

Except for the half humorous and not wholly successful interlude of _Schluck and Jau_, Hauptmann neglected the poetic drama until 1902, when he presented on the boards of the famous _Burgtheater_ at Vienna, _Henry of Aue_. There is little doubt but that this play will ultimately rank as the most satisfying poetic drama of its time. Less derivative and uncertain in quality than the plays of Stephen Phillips, less fantastic and externally brilliant than those of Rostand, it has a soundness of subject matter, a serene nobility of mood, a solidity of verse technique above the reach of either the French or the English poet. Hauptmann chose as his subject the legend known for nearly seven hundred years through the beautiful Middle High German poem of Hartmann von der Aue--the legend of that great knight and lord who was smitten with leprosy, and whom, according to the mediaeval belief, a pure maiden desired to heal through the shedding of her blood. But God, before the sacrifice could be consummated, cleansed the knight's body and permitted to him and the maiden a united temporal happiness. This story Hauptmann takes exactly as he finds it. But the characters are made to live with a new life. The stark mediaeval conventions are broken and the old legend becomes living truth. The maiden is changed from an infant saint fleeing a vale of tears into a girl in whom the first sweet passions of life blend into an exaltation half sexual and half religious, but pure with the purity of a great flame. The miracle too remains, but it is the miracle of love that subdues the despairing heart, that reconciles man to his universe, and that slays the imperiousness of self. Thus Henry, firmly individualised as he is, becomes in some sense, like all the greater protagonists of the drama, the spirit of man confronting eternal and recurrent problems. The minor figures--Gottfried, Brigitte, Ottacker--have the homely and delightful truth that is the gift of naturalism to modern, literature.

Hauptman's next play was a naturalistic tragedy, one of the best in that order, _Rose Bernd._ Then followed, from 1905 to 1910, a series of plays in which he let the creative imagination range over time and space. In _Elga_ he tells the story of an old sorrow by means of the dream-technique of _Hannele;_ in _And Pippa Dances,_ he lets the flame of life and love flicker its iridescent glory before man and super-man, savage and artist; in _The Maidens of the Mount_ he celebrates the dream of life which is life's dearest part; in _Charlemagne's Hostage_ and in _Griselda_ he returns to the interpretation and humanising of history and legend.

The last of these plays is the most characteristic and important. It takes up the old story of patient Grizzel which the Clerk of Oxford told Chaucer's pilgrims on the way to Canterbury. But a new motive animates the fable. Not to try her patience, not to edify womankind, does the count rob Griselda of her child. His burning and exclusive love is jealous of the pangs and triumphs of her motherhood in which he has no share. It is passion desiring the utter absorption of its object that gives rise to the tragic element of the story. But over the whole drama there plays a blithe and living air in which, once more, authentic human beings are seen with their smiling or earnest faces.

A stern and militant naturalistic drama, _The Rats_ (1911), and yet another play of the undoing of the artist through the woman, _Gabriel Schilling's Flight_ (1912), close, for the present, the tale of Hauptmann's dramatic works.

VIII

These works, viewed in their totality, take on a higher significance than resides in the literary power of any one of them. Hauptmann's career began in the years when the natural sciences, not content with their proper triumphs, threatened to engulf art, philosophy and religion; in the years when a keen and tender social consciousness, brooding over the temporal welfare of man, lost sight of his eternal good. And so Hauptmann begins by illustrating the laws of heredity and pleading, through a creative medium, for social justice. The tacit assumptions of these early plays are stringently positivistic: body and soul are the obverse and reverse of a single substance; earth is the boundary of man's hopes.

With _The Assumption of Hannele_ a change comes over the spirit of his work. A thin, faint voice vibrates in that play--the voice of a soul yearning for a warmer ideal. But the rigorous teachers of Hauptmann's youth had graven their influence upon him, and the new faith announced by Heinrich in _The Sunken Bell_ is still a kind of scientific paganism. In _Michael Kramer_ (1900), however, he has definitely conquered the positivistic denial of the overwhelming reality of the ultimate problems. For it is after some solution of these that the great heart of Kramer cries out. In _Henry of Aue_ the universe, no longer a harsh and monstrous mechanism, irradiates the human soul with the spirit of its own divinity. These utterances are, to be sure, dramatic and objective. But the author chooses his subject, determines the spirit of its treatment and thus speaks unmistakably.