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2013 Journal of the North Atlantic Special Volume 4
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The juxtaposition or, indeed, opposition of
Nordic and Scottish is fundamental to the story of
the Swedish author Selma Lagerlöf’s (1858–1940)
novella Herr Arnes penningar (Lord Arne’s Silver;
Lagerlöf 1903, 2011), yet for all the scholarly attention
devoted to this text over the years, the representation
and implications of these dimensions have
remained neglected. When the German playwright
Gerhart Hauptmann (1862–1946) turned for inspiration
to Herrn Arnes Schatz, the German translation
of Lagerlöf’s text, and wrote the drama Winterballade
(Winter Ballad; Hauptmann 1917), in which the
opposition between Nordic and Scottish is still more
prominent, his drama attracted only minimal interest.
Significantly, the most recent and detailed comparison
between the two texts, Jennifer Watson’s
(2004), makes no attempt to explore this important
opposition and its wider role.
This article investigates the juxtaposition of
Nordic and Scottish in Lagerlöf’s and Hauptmann’s
texts. How is it represented in the novella and the
drama, respectively? And what are the roles and
implications of this juxtaposition, especially with
reference to relations of power and gender? I will
be drawing on current thinking on colonialism and
postcolonialism, and especially on the notion of a
Nordic discourse as developed by the Danish critic
Hans Hauge, who has coined the term “Nordientalisme”
as the Nordic equivalent of Edward W. Said’s
“Orientalism” (Hauge 2003:144–155). Some material
from Homi Bhabha will also underpin my argument,
as will ideas on nationhood and nationalism
derived from Benedict Anderson, and a point from
Elaine Showalter’s study of gender and culture at
the fin de siècle, Sexual Anarchy. As part of my concluding
assessment, I will also pay some attention
to Lagerlöf’s Swedish translation and adaptation of
Hauptmann’s drama, Vinterballaden (The Winter
Ballad; Hauptmann 1919), which brings out some of
the key differences in terms of power and gender in
the context of Nordic and Scottish in the two texts I
have been comparing, as Lagerlöf attempts to bridge
some of the discrepancies.
As Manfred Pfister (1994:2, 3) has pointed out,
one of the main distinctions between narrative and
dramatic texts pivots on the “communicative relationship
between author and receiver”: “whilst the
receiver of a dramatic text feels directly confronted
with the characters represented, in narrative texts
they are mediated by a more or less concrete narrator
figure”. Lagerlöf was primarily a writer of prose fiction,
her carefully crafted work drawing on elements
of folklore, history, and legend, and often combining
realism with the supernatural. The historical accounts
of the events, apparently in the 1580s, in the
parish of Solberga in the south of Bohuslän, when
the minister along with his family and servants were
murdered and the perpetrators made off with a chest
full of silver, had long attracted Lagerlöf’s interest.
But while in an earlier short story, “Hämnd får man
alltid” (You Always Get Revenge), the emphasis
was on the greed of the minister as he was murdered
and robbed by three journeymen, Lagerlöf in Lord
Arne’s Silver has shifted the focus to the aftermath
of the deeds as Elsalill, the sole survivor, struggles
with her feelings for the elegant Scot she meets
in Marstrand but, as she is pulled into the project
of revenge initiated by the murdered minister and
implemented by her dead fostersister, realizes that
Sir Archie and his two companions are identical with
Nordic, Scottish, Other:
Selma Lagerlöf’s Herr Arnes penningar and Gerhart Hauptmann’s
Winterballade from a Postcolonial and Gendered Perspective
Helena Forsås-Scott*
Abstract - This article explores the representation and implications of Nordic and Scottish in the Swedish writer Selma
Lagerlöf’s novella Herr Arnes penningar (Lord Arne’s Silver) and the German writer Gerhart Hauptmann’s drama Winterballade
(Winter Ballad), the latter directly inspired by Lagerlöf’s text. Focusing on the significance of the juxtaposition of
Nordic and Scottish with regard to relations of power and gender, the study draws on work by the Danish critic Hans Hauge
as well as Homi Bhabha and Benedict Anderson. Demonstrating the role of the Scots and Scottish culture in power in the
central section of Lagerlöf’s novella, where they combine into a temporary setting for a bold exploration of gender and
agency, the article goes on to highlight the importance of the previously neglected juxtaposition of Nordic and Scottish in
these texts by assessing the very different representations in Hauptmann’s drama, in which relations of power and gender
turn out to be considerably more traditional.
Across the Sólundarhaf: Connections between Scotland and the Nordic World
Selected Papers from the Inaugural St. Magnus Conference 2011
Journal of the North Atlantic
*University College London, London, UK, and University of Edinburgh, Edinburgh, Scotland, UK; h.forsas-scott@ucl.
ac.uk.
2013 Special Volume 4:170–176
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2013 Journal of the North Atlantic Special Volume 4
the murderers and eventually becomes instrumental
in their arrest.
Gerhart Hauptmann had established his reputation
with dramas exploring social issues, most famously
Die Weber (The Weavers; Hauptmann 1892),
and Winterballade has been read as marking his final
rejection of naturalism and psychologism (Cowen
1980:191). While Hauptmann’s interest in Lagerlöf’s
text went back to 1905 (Hauptmann 1997:354),
his development of the material during the First
World War has been linked both to the ongoing
war (Cowen 1980:191) and to his refusal to use the
war for a work for the stage (Scharfen 2005:141).
Hauptmann certainly highlights the violence that
Lagerlöf’s novella marginalizes, introducing a scene
in which the minister is threatened by one, then two,
and finally three Scots who proceed to murder him
and his granddaughter; moreover, he radically shifts
the balance of the plot and the significance of Nordic
and Scottish by adding Arnesohn, the son of the
minister and the character who heads the calls for
revenge, which are reinforced by references to the
brave Norsemen who were Arnesohn’s ancestors.
The differences with regard to the representation
of Nordic and Scottish in Hauptmann’s drama also
have major implications for the relations of power
and gender.
In the account of the events in Solberga in Johan
Ödman’s (1746) Chorographia Bahusiensis, to
which Lagerlöf referred as a source for Lord Arne’s
Silver (Weidel 1964:211–214), the three men who
murder the minister along with his family and servants
and then escape with his money to Marstrand
are clearly Other, defined as Scots from the beginning
and in due course apprehended, tried, and made
to suffer gruesome deaths through which the province
and, indeed, the country (at this time Denmark-
Norway) are cleansed. But by shifting the emphasis
to the spell when the Scots, not just undetected but
enjoying the benefits of Lord Arne’s wealth in Marstrand,
are effectively in power, Lagerlöf’s novella
radically destabilizes the colonial pattern found in
Ödman. In an earlier study of Lagerlöf’s text, I have
argued that the ice-bound Marstrand, with its many
Scottish mercenaries waiting to cross the North Sea,
“emerges as a stage for the Otherness at the centre
of this narrative” (Forsås-Scott 1997:231), and here
I want to take this reading a step further. Cut off by
the ice, the port of Marstrand is indeed one of those
insecure and transient stages which occur in a number
of texts by Lagerlöf and which can be read as
“offering space for significant alternatives” (ibid.).
The alternatives explored in Marstrand are not just
to do with gender and power, with the agency against
the odds of Elsalill, the ghost of her fostersister, and
Torarin, the disabled fishmonger, but also, I am arguing,
with nationhood and power. The Marstrand that
Torarin outlines to his dog in the opening section
of the novella is in sharp contrast to the bleak and
wintry scenery they are travelling through:
[I] Marstrand går det präktigt till nu på vintern.
Gator och gränder, Grim, äro fulla af
främmande fiskare och köpmän. I sjöbodarna
hålles det dans hvarje kväll. Och så mycket
öl, som flödar på krogen! (Lagerlöf 1904:12;
my italics)
(Marstrand in winter is a place of delights. Its
streets and alleys, Grim, are full of fisherman
[sic] and merchants from outside. There are
dances every night in the boat sheds. And the
amount of ale that flows in the taverns! (Lagerlöf
2011:16; my italics)
Roland Barthes has written about “the text that
discomforts, […] unsettles the reader’s historical,
cultural, psychological assumptions, the consistency
of his tastes, values, memories”, and Lord Arne’s Silver,
in my reading, is one of these “text[s] of bliss”
(Barthes 1975:14). Written at a time when the union
between Sweden and Norway was in a state of crisis
and published just two years before its dissolution,
with the Swedish sense of national identity in disarray,
Lagerlöf’s text experiments with nationhood
and Otherness by pitching foreign against Nordic.
In Marstrand in winter, the foreigners predominate
and the Scots are in charge, with Nordic temporarily
becoming Other.
Who, Hans Hauge has asked, has created “det
nordiske” (the Nordic)? His answer is that it was
created at the same time and by the same category
of people who created “Orientalism”, that is by
philologists and literature specialists “der bedrev
nordisk og germansk filologi og studerede eller konstruerede
den nordiske litteratur. […] De frambragte
den eller det, i og med at de studerede den” (Hauge
2003:149) (who devoted themselves to Scandinavian
and German philology and studied or constructed
Scandinavian literature. […] They created
these by studying them).1 Given the strong position
of this Nordic discourse at the time when Lagerlöf
wrote the novella, the experimental reversal that I
am discerning in Lord Arne’s Silver, briefly making
Nordic tantamount to Other, would have been a bold
one. Indeed, in light of this reading, the first major
publication of the novella, in the series “Nordiskt
familjebibliotek” (Nordic Family Library), a joint
venture by the publishers Gyldendal in Norway and
Denmark and Bonnier in Sweden, was deeply ironical.
The events on the quayside in Marstrand, in
the second chapter of Lagerlöf’s novella, swiftly
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establish relations of power and gender in the context
of Scottish and Nordic. Following the murders
at Solberga, Elsalill has been brought to Marstrand
by Torarin and, staying in the hut he shares with
his mother, has been told to join in the gutting of
fish so as to bring in some money. It is while she is
busy working and telling her fellow gutters about
the massacre that she finds standing in front of her
“tre förnäma herrar, som buro breda hattar med
stora plymer och sammetskläder med stora puffar,
som voro utsömmade med silke och guld” (Lagerlöf
1904:35) (“three fine gentlemen wearing broad hats
with long plumes and velvet suits with extravagant
puffs, lined and trimmed with silk and gold” [Lagerlöf
2011:27]), and although the appearance of the
most prominent of the three suggests recent illness,
he otherwise seems to be “en lustig och djärf kavaljer,
som gick omkring på de soliga bryggorna för
att låta folk se på hans vackra kläder och hans vackra
ansikte” (Lagerlöf 1904:35–36) (“a sprightly and
gallant cavalier, promenading on the sunlit quayside
to let folk see his fine clothes and handsome face”
[Lagerlöf 2011:27]). The gulf between the Scots and
the locals is reinforced as the account of the omniscient
narrator is replaced by direct speech, with the
leading gentleman explaining that they have been
in the service of King Johan of Sweden, are now
waiting for an opportunity to return to Scotland,
and, in the meantime, have “ingenting att sysselsätta
oss med” (“nothing to occupy us”): “därför drifva
vi fram öfver bryggorna för att träffa människor”
(Lagerlöf 1904: 36) (“that is why we stroll about
the quayside looking for people to talk to” [Lagerlöf
2011:27]). The Scotsman’s direct speech contrasts
against Elsalill’s account of the events at Solberga
in indirect speech; and the subsequent dialogue between
the two, in direct speech, confirms the Scotsman’s
total control. As Elsalill says she believes she
would recognize the murderers and wants to track
them down and apprehend them, the Scot reminds
her of her powerlessness: “[h]ur ville du väl rå med
allt detta? […] Du är ju bara en så svag liten jungfru”
(Lagerlöf 1904:40) (“‘How do you imagine you
could achieve all that? […] You are but a frail little
maid’” [Lagerlöf 2011:29]). When Elsalill’s anger
with the murderers mounts, the three Scots begin
to laugh at her: “långt efter att de voro ur sikte,
hörde Elsalill, att de skrattade med full hals hånfullt
och gällt” (Lagerlöf 1904:41) (“long after they had
vanished from sight, Elsalill could hear their shrill,
scornful laughter ringing out” [Lagerlöf 2011:30]).
The Swedish Lagerlöf specialist Vivi Edström
(2001:13) has argued that Lord Arne’s Silver is about
“Elsalills väg till självuppgörelse” (Elsalill’s path to
personal reckoning) in interaction with “den kosmiska
rättfärdigheten” (cosmic justice), the latter term
introduced by Louise Vinge. But Edström’s reading,
with its traditionalist focus on Elsalill’s mind, emotions,
and conscience, sidelines the specificity of the
space in which this text investigates feminine agency
and so overlooks the significance of the interplay
of power and gender. The Scots have taken the chest
full of silver from the parsonage, set the buildings
alight, and departed, convinced that they have left all
the inhabitants dead; and on discovering a survivor
in Marstrand, the leading Scot wants to conquer Elsalill
too. His desire to bring Elsalill to Scotland and
his promises to build her a castle and “göra henne till
en förnäm borgfru” (Lagerlöf 1904:71) (“make her
a fine lady, mistress of all his household” [Lagerlöf
2011:46]), with a hundred maids in waiting and the
prospect of dancing at the King’s court, adds new
dimensions to the “imagined community” of Scotland
in Lagerlöf’s novella. (Benedict Anderson’s
[2003:6] term denotes the fact that “the members
of even the smallest nation will never know most
of their fellow-members, […] yet in the minds of
each lives the image of their communion”.) Edström
(2001:12–13) has argued that the “krigsmentalitet”
(war-like mentality) characteristic of the three murderers
is shared by Lord Arne who has acquired
his wealth from the monasteries dissolved at the
Reformation; but the point, it seems to me, is that
in the section of the novella set in Marstrand, with
a contingent of 100 Scottish mercenaries waiting
for the ice to break, we can scrutinize this martial
masculinity, which in fact amply illustrates what
Homi Bhabha (2000:72) has described as “those
terrifying stereotypes of savagery, cannibalism, lust,
and anarchy which are the signal points of identification
and alienation, scenes of fear and desire, in
colonial texts” in disguise and in control. Elsalill
never looked up while she described the massacre to
the three Scots on the quayside and so did not notice
that “deras öron blefvo långa af att lyssna, och deras
ögon gnistrade, och ibland drogo sig deras läppar
isär, så att tandraderna lyste fram” (“their ears grew
long with listening, and their eyes glinted, and their
lips sometimes parted to show the rows of teeth
within”), nor that “mannen framför henne hade ögon
och tänder som en ulf” (Lagerlöf 1904:38) (“the man
before her had the eyes and teeth of a wolf” [Lagerlöf
2011:28]). In the main section of Lagerlöf’s
novella, the Scots in Marstrand show up masculine
power as not just total but also brutal. In this context,
Sir Archie’s pangs of remorse, in the eyes of his
companions, are tantamount to him abandoning “all
manlighet” (Lagerlöf 1904:95–96) (“all manliness”
[Lagerlöf 2011:59]), but it is Elsalill as the main representative
of Otherness, the young girl of whom the
Scots think that “ingenting kunde vara lättare än att
dåra Elsalill” (Lagerlöf 1904:78) (“nothing could be
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2013 Journal of the North Atlantic Special Volume 4
easier than bewitching Elsalill” [Lagerlöf 2011:50]),
who is left to play a key role in taking them on. At
her side, she has the ghost of her fostersister who, as
if to reinforce their joint Otherness, looks very much
like Elsalill. By the end of the narrative, Elsalill, too,
is dead, but by then the joint agency of these two
female characters has resulted in the unmasking and
subsequent apprehension of the three Scots.
Hans Hauge (2003:150) has argued that the notion
of Norden, the collective term for the Nordic
countries, could function as a substitute for ancient
Greece, making it possible to claim that “[v]i var demokrater,
før demokratiet kom til os” (we were democrats
before democracy came to us). In Lord Arne’s
Silver, in late-sixteenth-century Norden, there is not
yet democracy, but there is a judicial system that
can be regarded as proto-democratic, represented
by the hearing held at the public assembly place in
Branehög, close to Solberga, where a huge crowd
follows the attempt by “länsherren på Bohus […]
med lagmän och skrifvare” (Lagerlöf 1904:50) (“the
lord of Bohuslän […] with his justices and clerks”
[Lagerlöf 2011:35]) to find and punish the murderers
a week after the massacre. Lord Arne’s call for
revenge, issued once the hearing has concluded that
the murderers have drowned, and more particularly
his emissary, his dead granddaughter who is Elsalill’s
fostersister, arguably bring this Nordicness to
Marstrand. As soon as the Scots have been taken
into captivity and the women of Marstrand have collected
Elsalill’s body from the ship, the ice breaks up
and the temporary stage provided by the ice-bound
port is no more. But it has lasted long enough for
the narrative to investigate relations of power and
gender in the context of a dominant Scottishness and
a Nordic Otherness.
How, then, is the juxtaposition of Nordic and
Scottish represented in Hauptmann’s drama, and
how do the implications in terms of power and gender
compare to those of Lagerlöf’s novella? First
performed at the Deutsches Theater in Berlin on 17
October 1917, the drama consists of seven acts, the
first two set in Solberga, the third in a court room
at Bohus, and the remaining four in Marstrand or
on the ice surrounding the port. By introducing the
character of Arnesohn, the son of Herr Arne and
himself a minister, the drama represents Nordic in
terms quite different from those of the novella, and
Arnesohn’s prominence in the plot also ensures
that the contrast between Nordic and Scottish is
maintained, in much the same terms, throughout.
There is no equivalent, then, of that uniqueness of
a Marstrand in which the Scots are temporarily in
charge that we have traced in Lagerlöf’s novella.
Set against Nordic as represented by Arnesohn is
a Scottishness that is also highly visible; and with
Arnesohn and Sir Archie as the main protagonists,
the drama involves a major shift in terms of relations
of power and gender.
In the drama, the massacre in Solberga takes
place on the eve of Herr Arne’s ninetieth birthday.
Well known, according to his son, as “den besten
Mann im Nord” (Hauptmann 1917:26–27) (the best
man in the North), Herr Arne when he first appears
is described in a stage direction as “der gewaltige
Greis” (ibid.:29) (the powerful old man); not long
afterwards, armed with his huge sword, he initially
fends off the three Scots. In the court room at Bohus,
the process of justice headed by the governor is overshadowed
by Arnesohn’s demands for revenge, making
the character draw the governor’s admiration:
Bei Gott: ein wilder, hünenhafter Mann.
Wie lebt in ihm die Kraft des toten Vaters!
Welch ein Geschlecht! Kein bessres kennt der
Nord. (ibid.:74)
(By God: a wild giant of a man. / How the
strength of his dead father lives on in him! /
What a family! The North knows none better.)
It is only as Arnesohn is preparing for the decisive
confrontation with Sir Archie that he refers
explicitly to his roots, to the forefathers who were
farmers, who at times also made their living from
piracy, and who included Leif Eriksson, “ein Normanne,
der / mehrmals durchs Dunkelmeer nach
Grönland fuhr” (ibid.:163) (a Northener who / several
times sailed across the dark sea to Greenland).
However, in light of the references to Arnesohn as a
man from the north determined to get his revenge,
the Viking associations have effectively been present
throughout. More importantly, the notion of the
original inhabitants of the north as independent,
freedom-loving men brings into focus, in terms that
are far more emphatic than in Lagerlöf’s novella,
the idea highlighted by Hauge (2003:150) of Norden
as democratic before the arrival of democracy. But
while Lagerlöf’s text establishes a distance to the
Nordic discourse, Hauptmann’s drama confirms and
reinforces it.
What kind of Scottishness, then, is contrasted
with this rather predictable Nordicness? As Benedict
Anderson (2003:4) has pointed out, nationness and
nationalism are cultural artifacts which, “once created,
[…] become ‘modular’, capable of being transplanted,
with varying degrees of self-consciousness,
to a great variety of social terrains, to merge and
be merged with a correspondingly wide variety of
political and ideological constellations” . In Hauptmann’s
drama, Scottish, at one level, is no less predictable
than Nordic; for, in contrast to Lagerlöf’s
novella, the drama involves plenty of bagpipes, with
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2013 Journal of the North Atlantic Special Volume 4
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the Scots also dancing to the music on a number of
occasions, and there is no shortage of references to
the Highlands and Scottish food, with one of the
Scots shouting, once the ice begins to break up, “ich
rieche Hammelfleisch, ich schmecke Schottland”
(Hauptmann 1917:155) (I can smell mutton, I can
taste Scotland). While Erland Lagerroth is probably
correct in his assumption that the Scottish elements
in Lord Arne’s Silver have been inspired by Sir Walter
Scott (Lagerroth 1963:286–87), these markedly
“modular” Scottish details in Hauptmann’s drama
arguably come across as more distinctive echoes of
Scott.
However, examples of this kind combine with
aspects that are rather less flattering and even sinister.
Unlike in Lagerlöf’s text, the three Scots identify
themselves from the very start, and when they appear
in the opening act they are drunk, their behavior
“wild und unheimlich” (Hauptmann 1917:16) (wild
and alarming), and their blasphemies as they wave
their long knives seem to reinforce the relevance
of Torarin’s earlier metaphor for the noise of the
sharpening of the knives: “die alte Schlange zischt
im Paradiese” (ibid.:13) (the old snake is hissing
in paradise). No less alarming is the attempt by the
Scots suddenly to transform themselves into comedians,
“ein lustiges Kleeblatt” (ibid.:20) (an amusing
trio), “Joculatores” (ibid.: 21) who entertain with a
spot of leap-frogging.
In comparison with the upright and determined
Arnesohn, the three Scots emerge as unpredictable
and unstable characters, the bagpipes and Highland
references masking a self-gratifying licentiousness.
Along with their fellow Scots, they are consistently
Other in Hauptmann’s drama, effectively exemplifying
the “Nordientalisme” that Hauge (2003:149) has
explored in relation to peripheral or colonized ethnic
groups, and that replicates the relations of power
familiar from Said’s “Orientalism”. The inferiority
of Scottish in relation to Nordic is highlighted by
the character of Sir Archie. Having been challenged
by the other two Scots to murder Berghild (the name
given in the drama to Herr Arne’s granddaughter),
young Sir Archie, cradling the dead female character
in his arms, immediately regrets this deed:
Wo bin ich hier?
Und welcher Malstrom riss mich fort und
spülte
mich hier auf diese blutge Sandbank? Oder
wer lockte mich, so wie ein Kind der Irrwisch,
in diesen Blutsumpf? Oder wie verstieg
ich mich in diese abgrundtiefe Kammer,
in diesen Schacht, aus dem in Ewigkeit
kein Rückweg ist? (Hauptmann 1917:55–56)
(Where am I? / And what maelstrom tore me
away and washed / me up here on this bloodied
sandbank? Or / who tempted me, like the
will-o’-the-wisp the child / into this swamp of
blood? Or how did I lose my way / into this
chamber deep as the abyss, / into this pit from
which there is no return / ever?)
Visiting Torarin and his sister (not his mother,
as in Lagerlöf’s novella) in Marstrand and buying
aquavit in their small shop, Sir Archie sees Elsalill
silently passing through the room and suffers an attack
of a disease he claims to have inherited from—
with a reference to Macbeth—the Thanes of Ross
(ibid.:88). Sir Archie, it has been argued, is suffering
from epilepsy (Watson 2004:114–15), but this diagnosis
fails to do justice to the linkage between his
attacks and his emerging relationship with Elsalill,
whom he repeatedly takes to be the dead Berghild,
the relationship characterized not just by eroticism
but also by vampirism and necrophilia. Ensuring
that he is alone with Elsalill/Berghild, Sir Archie
embraces her:
So, näher, näher! – Und ich weiss es längst,
dass keine Rettung ist vor deinen Küssen,
und ob auch deine Küsse giftig sind
und töten. Seit der Stunde, wo du mich
mit blutgem Munde sterbend küsstest, brennt
und rast in mir und höhlt mich aus das Gift! –
Ja, ich bin tot, obgleich ich lebe, wie
du lebst, obgleich du tot bist. (Hauptmann
1917:96)
(So, closer, closer . – And I have known for a
long time / that there is no hope of rescue from
your kisses, / even if your kisses are poisonous
/ and kill. Since the moment when / with
your bloodied mouth you kissed me as you
were dying, / the poison burns and rages and
hollows me out! – / Yes, I am dead although
alive, as / you are alive although dead.)
The question whether Elsalill is suffering from
hysteria (Watson 2004:114) is, I believe, rather less
interesting than the qualities and implications of this
relationship, which roots feminine power in the erotic
and sexual. Elaine Showalter has read the notion
of the female vampire as a reaction to the emergence
of the New Woman in the last few decades of the
nineteenth century, quoting a gynecologist claiming
that “just as the vampire sucks the blood of its victims
in their sleep, so does the woman vampire suck
the life and exhaust the vitality of her male partner”
(quoted in Showalter 1992:180). With pathological
cases such as Sir Archie and Elsalill, there is no
space for ghosts, and the feminine characters remain
Other, like the Scots. The contrast with Lagerlöf’s
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2013 Journal of the North Atlantic Special Volume 4
massacre, and so reveals the truth about her bridegroom
and his two accomplices.
Lagerlöf’s adaptation was first performed at Nya
teatern in Gothenburg on 20 September 1918. The
reviews were not positive, and following the dress
rehearsal, Lagerlöf wrote that she regretted almost
everything she had retained from Hauptmann’s
drama: “Jag skulle ha följt intrigen ur min bok, det
hade varit bättre” (quoted in Afzelius 1969:73) (I
should have stuck to the plot in my book, that would
have been better).
In some of the oral traditions about the murders
of the historical Lord Arne and his family, the perpetrators
are not Scots, but English or Irish (Weidel
1964:213). What is more, the terms Skotter and
Skottekræmmere in sixteenth-century Danish could
mean “pedlars”, without any reference to nationality
implied (Krantz 1960–1961:67). However, the
possibility that the historical Lord Arne’s murderers
perhaps were not Scots at all but pedlars from
somewhere else is, I think, rather less interesting
than are the juxtapositions of Nordic and Scottish
developed in Lagerlöf’s novella and Hauptmann’s
drama, respectively, and the far-reaching but very
different implications of these in terms of power and
gender. In contrast to Hauptmann’s drama, Lagerlöf’s
text, as I have attempted to show, can usefully
be approached as an experimental field, an unsettling
text in the Barthesian sense which, in terms that
have previously not received any attention, explores
nationhood, Nordic, and Scottish with far-reaching
implications for the relations of gender and power.
While the masculinity that rules at the end of Hauptmann’s
drama is distinctly Nordic, the dislocation
of the conventional patterns of gender and power in
Lagerlöf’s novella and the foregrounding of feminine
agency are of a piece with a problematization
of nationhood that is not just more modern but also
more relevant today.
Literature Cited
Afzelius, N. 1969. Selma Lagerlöf —den förargelseväckande.
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Anderson, B. 2003. Imagined Communities: Reflections
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novella with its provision of a space for the exploration
of power and gender and the emergence of feminine
power as represented by the dead fostersister
and Elsalill is striking, as is the direct relevance
of the contrast between Scottish and Nordic in this
context. In Hauptmann’s drama, it has been argued,
the character of Elsalill plays no significant role for
the apprehension of Sir Archie (Weidel 1964:249).
However, the motif of the female vampire remains
in focus until the end, as the final confrontation with
Sir Archie for which Arnesohn has been preparing
never takes place: the Sir Archie who approaches
across the ice is not just confused but convinced
that a bite from a dead bitch has infected him with
rabies. The act of revenge, Arnesohn realizes, has
been wrested from him by God.
In the central section in Lagerlöf’s Lord Arne’s
Silver, then, Nordic is relegated to the position of
Other, with Scottish in the position of power as gender
and agency are explored, the decisive roles of the
dead fostersister and Elsalill in the story becoming
more prominent as a result. In Hauptmann’s drama,
on the other hand, Nordic remains in the position of
power throughout, with Scottish confined to the position
of Other, a relationship that leaves no room for
alternatives and strengthens the agency of the Viking
descendant. Sick and deranged towards the end, the
leading Scot can only access agency in the negative,
and having three times repeated the “Nein” (Hauptmann
1917:179) (No), which means he refuses to
accompany his two companions, he dies.
How, then, did Lagerlöf handle the task of translating
and adapting Hauptmann’s drama? She cut
back on what I have labelled the “modular” Scottish
elements, notably the bagpipes and the dancing.
She drastically reduced the role of Arnesohn,
renaming him Sune Arnesson, deleting his Viking
ancestry, and clothing his demand for justice in a
more Christian garb. She added to the complexity
of the character of Sir Archie, balancing his weakness
with references to his father, a leader of brave
Highlanders, and with talk of Sir Archie’s Scottish
assets and family links with Scotland’s King. While
this made the juxtaposition of Nordic and Scottish
in Hauptmann’s original drama less static and
predictable, Lagerlöf’s rewriting of Arnesson and
Sir Archie also went some way towards modifying
relations of power and gender. But what is probably
most interesting is that Lagerlöf restored Elsalill’s
agency, and that she did so by playing into Hauptmann’s
traditional relations of power and gender
and then blowing these apart, to great dramatic
effect. In Lagerlöf’s adaptation, Elsalill actually
marries Sir Archie, but just as the celebrations are
getting under way, she is confronted with three
poor men accused of being the perpetrators of the
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Endnote
1Unless otherwise indicated, translations are my own. Although
the reference was to “Nordiska språk”, etc. (Nordic
languages), the specialists involved devoted themselves to
material written in the Scandinavian languages.