Viktor Rydberg - Publications

Publications

In 1857, Rydberg's first novel, Fribytaren på Östersjön (The Freebooter of the Baltic; 1857), a historical romance set in the 17th century, incorporating themes of piracy, witchcraft and nautical excursions, was published.

This was soon followed by his first major success, and one of his most popular novels, Singoalla (1858), a "romantic story out of the Middle Ages, permeated with a poetic nature-mysticism, about the tragic love between a knight and a gypsy girl." Rydberg rewrote the book throughout his life. The fourth and final edition of 1894, concludes with Erland dying as a hermit monk. The story has been made into a film twice, and today, a popular brand of cookie takes its name from the book's main character: Singoalla. A review of the first English translation of the work in the Saga-Book of the Viking Club, Vol. 4, Part 1, 1904-5, noting that the book "has already been translated into most of the languages of continental Europe", remarks that "Singoalla is a novel occupying a pre-eminent place among Rydberg's prose writings."

In 1859, Rydberg's most ambitious novel, and his last one for thirty years, was published under the title Den siste Atenaren (The Last Athenian). This, his best-known novel, offers a contrast between "Rydberg's admiration for classical antiquity and his critical attitude to dogmatic Christianity." This struggle is set in Athens, in the time of the last pagan emperor, Julian the Apostate, during the transition from Platonic paganism to Christianity. The novel advocates a philosophy founded on the noblest elements of both ideologies. At "scarcely thirty years of age", William Widgery Thomas, Jr. said that Rydberg was "already acknowledged to be the foremost living prose writer of Scandinavia."

In 1862 he wrote and published Bibelns lära om Kristus (The Bible's Doctrine concerning Christ), a work of contemporary religious criticism, which was hugely successful. Introducing modern Biblical criticism to Scandinavia, he used the New Testament itself to deny the divinity of Christ. "At a conference of the Swedish church in 1865, Mr. Rydberg ...and he pleaded his cause with so much eloquence as to make a favorable impression upon his most eminent official opponents. The agitation which he called forth made his name known throughout Sweden, and in 1870 he was elected a member of parliament, where he boldly advocated democratic principles." The long term effects of the book would be the weakening of the authority of the Church over the educated classes of Scandinavia. August Strindberg "acknowledged the liberating influence of Rydberg's Bibelns lära om Kristus (The Bible's Doctrine Concerning Christ, 1862) on his generation (like David Friedrich Strauss and Ernst Renan)." He taught freedom of individual conscience. It was this that inspired him in the fight against the state church. Predictably, this book attracted the ire of the orthodox religious establishment and is generally credited for Rydberg's exclusion from the Swedish Academy until as late as 1877. From 1865 to 1868, Rydberg suffered a severe bout of depression caused by the theological struggle and a broken engagement in 1865.

Rydberg's next work, Medeltidens Magi (The Magic of the Middle Ages) 1865 is an exposition of the magical practices and beliefs of the Medieval period. According to Rydberg, the contemporary Church was still driven by the ideology of the Dark Ages, and its dualistic notions of good and evil, represented by God and the Devil, Heaven and Hell, contributed towards the horror of the witch-hunts in Europe and America in the recent past. From this point forward, Rydberg was economically successful as a writer.

"Lille Viggs äventyr på julafton" ("Little Vigg's Adventures on Christmas Eve", 1871) is a short Christmas tale for all ages, originally written for a newspaper, but later widely printed. It has since become a Christmas classic in Sweden.

After a long journey in Italy in 1874, Rydberg published Romerska sägner om apostlarna Petrus och Paulus (Roman Legends concerning the Apostles Peter and Paul 1874) and Romerska Dagar (Roman Days 1877), a series of essays on Italian culture, history and archaeology; The journey is said to have strengthened Rydberg's creative power, as he now produced some of "the finest philosophical lyrics in Swedish literature". "His poems are not numerous, but their masterly form and wealth of thought give them rank among the best poetry in Swedish literature." Charles Wharton Stork remarks: "In the originality and forcefulness of his imagery Rydberg marks an important advance in Swedish poetry;" "there is a manliness in Rydberg's voice which makes the notes carry. His ideas are not the shadows of others, they are his by strong conviction."

Other important works include his translation of Goethe's Faust (1876) and the historical novel Vapensmeden (The Armoror, 1891), his first novel in three decades. Set during the Reformation, the novel depicts the struggle between Lutheran Protestantism and Roman Catholicism. In it, Rydberg "still fought fanaticism and dogmatism, and his ideal was still humanity and liberty."

Between 1886 and 1889, his literary work was focused on Norse and broader Germanic mythology. "Rydberg had already begun, in the guise of fiction, to devote himself to cultural history, and this now continued in the form of a series of scientific investigations. These dealt first and foremost with religion and mythology." He published several works in the field including two articles on the origins of the Poetic Edda poem Völuspá, in which he debated the authenticity of the poem with Norwegian scholar Sophus Bugge, who held that the poem was based on Classical and Biblical sources. An article in The Antiquary 1881, p. 65, describes Rydberg's response:

"Against this last theory, the Swedish savant, Dr. Viktor Rydberg, of Gotenburg, has written a brilliant paper in the two first numbers of Nordisk Tidskrift for 1881. It is not too much to say, that a more crushing and masterly reply was never penned.

A century later, Old Norse scholar Ursula Dronke characterizes this work similarly:

"... over one hundred pages (as against Bang's twenty-three!) of marvellously intelligent, masterly criticism of the errors, imprecise thinking and failure of scholarly imagination that underlay Bang's claim."

Even Sophus Bugge acknowledged that Rydberg won the argument, ushering in the modern age of Eddic scholarship by firmly vanquishing the nature-school of mythology. The result of his own investigations in prose was titled Segerssvärdet 1882, (The Sword of Victory), followed by two volumes of mythic studies titled Undersökningar i germanisk mythologi, första delen, 1886 (Investigations into Germanic Mythology, Volume 1); and Undersökningar i germanisk mythologi, andre delen, (Investigations into Germanic Mythology, Volume 2) 1889 as well as a children's version of Norse mythology in 1887 titled Fädernas gudasaga (Our Fathers' Godsaga). In a letter to Rydberg, after receiving the first volume of his mythological research, Bugge stated: "As I have read my heart has warmed more and more. ...Forgive these words from a man who before such a magnificent and in many respects remarkable work is well aware that he is nothing but a philologist."

Henrik Schück wrote at the turn of the 20th century that he considered Rydberg the "last —and poetically most gifted —of the mythological school founded by Jacob Grimm and represented by such men as Adalbert Kuhn" which is "strongly synthetic" in its understanding of myth. Of this work, Jan de Vries said:

"At a time, when one was firmly convinced that the Old Norse myths were a late product, Rydberg's voice resounds. At that time, he swam against the stream, but he clearly expressed that which has become an ever stronger certainty today: a large part of the myths of the Germanic tradition —and that is to say basically the Old Norse tradition—must be set back in a time when the undivided Proto-Indo-European people themselves created the vessel of their worldview in myths."

During the 1880s, Rydberg also published two studies of runic inscriptions. His acceptance speech into the Swedish Academy, titled "Om Hjeltesagan å Rökstenen" (translated as "Concerning the Heroic-Saga on the Rök Runestone") was published in English translation, with an introduction by Swedish Scholar Ola Östin, in its entirety in The Runestone Journal 1, 2007, a publication of the Asatru Folk Assembly.

Rydberg's final publication, an essay titled Den hvita rasens framtid, "The Future of the White Race", was published posthumously as an introduction to the Swedish edition of Benjamin Kidd's Social Evolution. Noting that "Rydberg's conception of race is not equivalent with the modern term; the meaning he gives the word is in fact more cultural than biological, ...he includes Jews, Muslims, Hindus, Buddhists living in Asia, America and to some extent Africa in this expression." Swedish scholar Anna Lindén says "what he actually criticizes is a phenomenon within Europe, not on other continents", continuing,

"The Swedish author is, unlike Kidd, not a Social Darwinist and far more pessimistic about the European future than the Irishman. A common feature is however that both of them view religion and ethics as most important for the survival of a "race". "Evolution is rightly said to be one of the most typical theme in 19th century Europe, but parallel to this optimism in the second half of the century there was a widespread, nearly apocalyptic, anxiety for the degeneration of the population caused by exceptional fast development. Rydberg shared this anxiety: he was very critical to industrialism and unhealthy milieu of the big European metropolises, ...in combination with low nativity this was a dangerous threat to Europe, especially compared to the steadily growing, physically as well as morally sound population in China and the Far East. ...This lack of morals will in the long run ruin the ecological system as well as the poor people on our continent."

In contrast to Kidd's optimistic Darwinism (all'ottimismo darwiniano di Kidd), Rydberg foresaw the possibility of European culture being overcome by the more industrious and more prolific Chinese nation. In this essay,

"Rydberg's belief in a swift, negative transformation ... is not initially eugenic or biological; instead he advocates moral rearmament." "Rydberg envisioned European culture being overthrown by the Chinese. He predicted that the downfall would come in the very near future and would come about because of moral degeneration, demographic conditions, and the ensuing defects in the population."