"Vinlv i hret": The Relationship between Women, Language, and Power in Ibsen's Hedda Gabler

Tanya Thresher
Modern Drama, Volume 51, Number 1, Spring 2008, pp. 73-83 (Article)

Published by University of Toronto Press

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 ret: The Relationship Vinlv i ha between Women, Language, and Power in Ibsens Hedda Gabler
TANYA THRESHER

The difficulty Ibsens women experience accessing the dominant male discourse finds its most acute example in Hedda Gabler (1890), the play in which Ibsens dramatic dialogue is at its most condensed and circumlocution is the dominant narrative technique.1 The paucity of Heddas words has been a matter of critical concern since the very inception of the play. In an 1891 review of Hedda Gabler, Edmund Gosse stated that
I will dare to say that I think in this instance Ibsen has gone perilously far in his desire for rapid and concise expression. The stichomythia of the Greek and French tragedians was lengthy in comparison with this unceasing display of hissing conversational fireworks, fragments of sentences without verbs, clauses that come to nothing, adverbial exclamations and cryptic interrogatories. It would add, I cannot but think, to the lucidity of the play if some one character were permitted occasionally to express himself at moderate length . . . (5)

While Gosse considers the entire play, other critics, like James McFarlane, focus on the central character herself, noting that the protagonist must surely be one of the least eloquent heroines in the whole of the worlds dramatic literature (285). In line with McFarlane, Else Hst, in her 1958 monograph about the piece, considers that Hedda is
[a]ntagelig verdenslitteraturens mest ordknappe heltinne.. . . ikke det beskjedneste tolke sin indre verden; bare ved et par tillp til en monolog er henne bevilget for a anledninger bryter hun med stykkets rolige konversasjonstone. Det aller mest av hva r inn som ndvendige ledd i en hyst ordinr replikkveksling om hun sier, ga daglidagse materier. Som en ren unntagelse faller en avstikkende formulering henne ret. i munnen: symboluttrykket vinlv i ha [most likely the most reticent heroine in world literature.. . . [N]ot the most modest hint of a monologue is granted her in order to interpret her inner world: only in a couple of instances does she break with the calm conversational tone of the piece.

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TANYA THRESHER Most of what she says appears as necessary links in a highly ordinary exchange of words about everyday matters. A pure exception is the conspicuous formulation that falls from her mouth: the symbolic expression vine leaves in the hair.]2 (197)

Heddas lack of garrulity is striking, but, nevertheless, the generals daughter shows an acute awareness of the power of words, knowing that they carry with them an emancipatory potential. Words hold the possibility of liberation from the ennui of bourgeois married existence and offer Hedda the opportunity to control the fate of other people, something for which she has a strong desire, as she admits to Fru Elvsted jeg vil for en eneste gang i mit liv ha magt over en menneskeskbne [for once in my life I want to have rsutgave 11: 355).3 In spite of power over a human destiny] (Hedda, Hundrea Heddas consciousness of the manipulative potential of words, she nevertheless fails to negotiate that potential adequately and ultimately chooses to appropriate silence as a means of challenging her position within the patriarchal order. This choice results from her comprehension of the emptiness of her words and of her resulting inability to attain the comradeship defined by Lvborg, an understanding facilitated by the death of Lvborg and the suspension of her belief in vine-leaves. Heddas basic misunderstanding of language as a negotiation of power and her ultimate choice of silence are a stage in Ibsens analysis of the mechanisms of meaning, an analysis originating most clearly in Vildanden [The Wild Duck] r vi dde va gner [When We Dead Awaken] (1884) and culminating in Na (1899). This analysis, in turn, is closely connected to the self-reflexive nature of Ibsens works and further highlights the aesthetic self-consciousness that situates the playwright more as a modernist than a realist.4 From the moment Hedda enters the stage, the play develops into a series of linguistic attempts on the part of the heroine at controlling reality and a growing realization that the relationship between language and reality is conditioned by the dominant ideology, in this case patriarchy. Hedda tries repeatedly, and with some success, to gain power through words and uses them to form an effective defensive barrier between herself and the Tesman family, a family that, for the generals daughter, as Ibsen wrote in a letter to Kristine Steen, danner tilsammen et helheds og enhedsbillede. De har flles r de som en mod tankegang, flles erindringer, flles livssyn. For Hedda sta hendes grundvsen rettet fiendtlig og fremmed magt [together forms a complete and unifying picture. They have a common way of thinking, common memories, a common view of life. For Hedda, they stand against rsutgave 18: her essential being as one hostile and alien power] (Hundrea 280). Heddas rejection of familial affiliation comes about not only in the sustained use of Gabler as a surname but also in her refusing to use a personalized form of address for Tante Julle; in her verbally rejecting that epitome of Tesmanesque domesticity, Tesmans embroidered slippers rsutgave 11: 30506); and, finally, in her purposely, as she (Hedda, Hundrea later admits to Assessor Brack, insulting Tante Julle by pretending to believe

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Women, Language, and Power in Ibsens Hedda Gabler

her newly acquired hat belongs to the maid Berthe. In these instances, Hedda uses words to avoid becoming party to a social contract and to reinforce her social position as a member of the upper class, something that is increasingly threatened by her surroundings. In order to take control of surroundings she increasingly finds tarvelige rsutgave 11: 337), Hedda resorts to the coercive [wretched] (Hedda, Hundrea potential of words. Initially, this is apparent as Hedda, through simple questions, successfully elicits information from Thea concerning her current situation. In spite of an acknowledgement that she formerly feared General Gablers daughter, an initial reluctance to talk with her, and a clear indication (in Heddas misnaming her Thora) that the two have not been intimate, Thea willingly reveals to Hedda details of her relationship to Lvborg. Resisting Heddas initial request, [f]ortll mig nu lidt om hvorledes De har det i hjemmet [now tell me a little about how it is at home] (315), and her later insistence that nu skal du fortlle mig alting ledes som det er [now you must tell me everything just as it really is] sa (317), Thea finally agrees not merely to take part in the conversation but fa r du sprge da moreover to accept a kind of interrogation, saying, Ja, sa [Yes, then you can ask] (317). In spite of some hesitation and speaking brokenly, Thea does, then, admit to Hedda the details of her life at home and the shocking (at least, for Hedda) fact that she has left her husband in order to follow Lvborg into town. The linguistic control Hedda exerts over Thea in this instance has its precedent in her conversations with Lvborg, conversations that are verbal enactments, or theatricalizations, of his sexual exploits under the distant surveillance of General Gabler. Hedda and Lvborg self-consciously replicate these earlier conversations when they browse through a photograph album of Hedda and Tesmans wedding trip and talk of their earlier relationship, a relationship Hedda remembers as one of to gode kammerater. To rigtige fortrolige venner [two good comrades. Two really intimate friends] (Hedda, rsutgave 11: 347). Charles R. Lyons underscores the importance Hundrea of Heddas interaction with Lvborg in the Tesman living room, as it is here that
we see both the mask, Heddas pretense of showing Lvborg the photos performed for Tesman and Brack, and a rare honesty of language as Hedda relives the earlier experience. In Heddas imagination, the experience she realized in these concealed conversations seems to remain the most vital segment of her life. At least, we see her engaged with the memory of a moment from the past with a greater display of energy than at any other point in the text. (106)

While Hedda recalls the earlier conversations with Lvborg as noget sknt, noget lokkende, noget modigt synes jeg der var over over denne lndomsfulde fortrolighed dette kammeratskab [something beautiful, something tempting/seductive I believe there was something courageous

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about about this secret intimacy this comradeship] (Hedda, rsutgave 11: 347), Lvborg is conscious of the power Hedda held Hundrea over him:
Hedda hvad var der dog for en magt i Dem, som tvang mig til at A bekende sligt noget? HEDDA Tror De, det var en magt i mig? LVBORG Ja, hvorledes skal jeg ellers forklare mig det? Og alle disse disse l, som De gjorde mig omsvbsfulde sprgsma inderlig godt forstod HEDDA Og som De sa ledes! Ganske frejdigt! LVBORG At De kunde sidde og sprge sa jeg be. HEDDA Omsvbsfuldt, ma LVBORG Ja, men frejdigt alligevel. Sprge mig ud om om alt sligt noget!
LVBORG

Oh, Hedda what kind of power was in you that forced me to confess such things? HEDDA Do you think there was a power in me? LVBORG Well, how else can I explain it? And all those those evasive questions you asked me HEDDA And which you understood so well LVBORG That you could sit and ask like that! Quite boldly! HEDDA I had to ask evasively. LVBORG Yes, but boldly all the same. Interrogate me about about such things!] (34748)
LVBORG

As in the situation with Thea, Hedda was able, in this instance, to extort sensitive information through careful questioning, giving Lvborg the impression of participating in some kind of religious confession, an impression intensified by the use of the verbs at bekende and at skrifte, both of which mean to confess, in a religious sense. The implication that Hedda exerted a spiritual force is further strengthened in Lvborgs later r inquiry as to whether it was not som om De vilde ligesom tvtte mig ren, na jeg tyed til dem i bekendelse? [as if you somehow wanted to absolve me when I turned to you and confessed] (348). For a woman whose acknowledged desire is to have power over another persons fate, this kind of expiation through storytelling must certainly have been attractive to Hedda. Due to their content, Heddas intimate conversations with Lvborg are clear transgressions of the moral boundaries of correct behaviour for a nineteenth-century middle-class woman. Similar in transgressive potential is Heddas persuading Lvborg the alcoholic to take a glass of punch, persuasion masterfully effected through the revelation of Theas concern for her friend, which necessarily calls into question Lvborgs understanding of the comradeship based on trust and open dialogue he believes the two share. Likewise, the incident with Julles hat and that when the heroine says she longs to burn Theas hair are evidence of a dislocation of words and

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moral responsibility characteristic of Hedda, something that the heroine transfers to Tesman with apparent ease when she convinces him to overlook the ethical implications of destroying a colleagues work by admitting she burned the manuscript due to her perception of his jealousy of Lvborg. Tesmans willing complicity is strengthened by the suggestion that Hedda is pregnant, and while his guilty conscience may ultimately inform his decision to piece together Lvborgs manuscript with Thea after the authors death, he nevertheless fails, during the course of the play, to disclose the true fate of the original piece of work. The power of words to hide reality is confirmed in Tesmans rash conclusion that Hedda acted out of burning passion for him, a passion associated with socially sanctioned love or the marriage contract. An alternative to the marriage contract is offered in the comradeship between Lvborg and Thea, whose relationship best exemplifies the emancipatory potential of language and, in particular, speech. While publishing Lvborgs manuscript offers him the possibility of reinstating himself in society and will permit him a social victory, it is the act of conversing openly with others that, according to Lvborg, defines kammerater, the comrades of the future outlined in the new manuscript. Ibsen elucidates the relevance of comradeship in his notes for the play:
skaffes tilveje et kammeratskabsforhold mellem Ejlert Lvborgs tanke er at der ma ndelige menneske kan fremga . Det vrige, som to man og kvinde, hvoraf det sande a bedriver, ligger udenfor som det uvsentlige. Dette er det, som omgivelserne r. Han er for dem en udsvvende person. I det indre ikke. ikke forsta [Ejlert Lvborgs idea is that a relationship of comradeship between men and women has to be created, from which the truly intellectual person may result. Whatever else two people may engage in is insignificant. This is what the people around him do not understand. He is, for them, a debauched person. Not on the inside.] (509)

Classifying comradeship between the sexes as Redningstanken! [the rescue thought], Ibsen further states in his notes that [d]et nye i E.L.s bog er lren grundlag af kammeratskab mellem mand og kvinde [the om udvikling pa new element in E.L.s book is the tenet about development based on comradeship between man and woman] (512). This development is closely associated with intellectual cooperation in the draft of the play, in which Hedda jealously imagines Lvborg and Thea working together in the Elvsted house (468). Heddas hasty rejection of Tesmans offer to work similarly with him is evidence of her perception of her husbands unsuitability for such a relationship, something that the final version of the play readdresses when Thea and Tesman embark on recreating the lost manuscript in the memory of Lvborg. In stark contrast to his relationship to Hedda, Lvborg characterizes his relationship to Thea as to rigtige kammerater. Vi tror ubetinget

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hinanden. Og sa kan vi sidde og tale sa frejdigt sammen [two real pa comrades. We believe unconditionally in each other. And then we can sit and rsutgave 11: 350). Such an open talk so boldly together ] (Hedda, Hundrea dialogue has, for Thea, turned her into a virkeligt mennekse [real human being] (319),5 as Lvborg has taught her to think not only by reading with her but also by talking about all sorts of things. Theas desire to maintain her new-found status is revealed as she sets about piecing together Lvborgs manuscript after his death, for in recreating the object she has described as barnet [the child] (373), she is reproducing the consummation of the comradeship she earlier enjoyed with Lvborg, this time with Tesman. This comradeship with Thea is, perhaps, an idealization on the part of Lvborg, and he later comes to regard their relationship in a different manner, claiming that [d]et er livsmodet og livstrodsen, som hun har knkket i mig [she has broken the courage to live and to defy life in me] (373). Such an ideal comradeship with Hedda, on the other hand, is unattainable, as talking with the generals daughter is an activity filled with omsvb [circumlocution], a trait that affects her potential to become a true comrade and results in an inability to act. Lvborg suggests that with an openness of language comes action, by saying of Thea and her relationship er det handlingens mod, som hun har, fru to her comrade that [o]g sa Tesman! [and then she has the courage to act, Mrs. Tesman!] (350). The inference that it is actions that, indeed, speak louder than words is supported by Theas blatant disregard for what people might say regarding her abandonment of her husband in favour of Lvborg. To Heddas question, folk vil sige om dig, Thea? [But then what do you think Men hvad tror du sa r i guds navn sige, people will say about you, Thea?], Thea replies, De fa tte gre [In Gods name, hvad de vil. For jeg har ikke gjort andet end jeg ma they can say what they like. Because I havent done anything other than what I had to do] (319). While Heddas fear of what other people might say about her reveals her preoccupation with the spoken word and her awareness of language as a constraining, disciplinary mechanism, it is, nevertheless, Thea who comprehends the complex relationship between words and actions. After Hedda has manipulated Lvborg into drinking punch by causing him to doubt the comradeship the two share, Thea asks of the generals daughter, Hvad er det du siger! Hvad er det du gr! [What are you saying! What are you doing!] (352). The clear association between word and deed and hence the relationship of words to reality is something Hedda has been indoctrinated by her peers to deny, as is most clearly evidenced when she threatens Lvborg with her pistols at his suggestion that they change their relationship into something physical. Heddas motivation, as stated by the generals daughter herself, is the overhngende fare for at der vilde komme virkelighed ind i forholdet [imminent danger that reality would enter into the relationship] (348).

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The relationship between reality and language is at its most dislocated in ret [vine leaves in the hair], an expression used the motif of the vinlv i ha t magten over to voice Heddas vision of Lvborg once he has supposedly fa sig selv igen [gained power over himself again] (355) and become en fri mand for alle sine dage [a free man for all his days] (355). The expression, which is entirely absent from Ibsens drafts for the piece and appears only six times in the entire play, contrasts sharply with Heddas other language, particularly if we interpret the image as a Romantic one and consider Heddas absolute disgust with words such as elsker [love/loves (vb.)], which she refers to as det klissete ord [that sentimental word] (331).6 The vine-leaf expression occurs twice at the close of Act Two as Hedda explains e, reading his manuscript to her to Thea her vision of Lvborg at Bracks soire husband, and it is repeated, again to Thea, the following morning. When Tesman returns home, Hedda uses the phrase once more to ask her husband about the events of the previous night. Subsequently, as Hedda hears from Brack about the actual events of the party, she surmises that Lvborg did not have vine leaves in his hair. The final mention of the image occurs as Lvborg questions Hedda about her vision of his beautiful death. Hedda has established herself from the outset of the play as uninterested, to say the least, in the natural world conscious of the withering leaves outside, she is dismayed at the overabundance of cut flowers in the villa, for example, and requests that the curtains be drawn in order to block out the sunlight. Likewise, her physical aversion to her pregnancy adds to the incongruity of a natural image like vine leaves. Moreover, as John Northam points out, Ibsen does not fully develop the imagery of vine leaves in the play, something unusual in such a well-crafted piece, in which there is a subtle, gradual exposition of, for example, the curtain or hair motifs (70). Rather, the vine leaves occur abruptly at the end of Act Two, something that, in association with Ibsens notes for the play, which say that there is a dyb poesi [deep poetry] in Hedda, Northam interprets as an indication of a vision, a set of values in Hedda that is, for her, absolute, and therefore unchangeable (501). These values, according to Northam, oppose the social imperatives that force Hedda into conformity with the conventions of society. Clearly the vine-leaf imagery represents some kind of ideology in Hedda and may constitute part of her underlying deep poetry, but it remains difficult to assign it an essential nature, as the image remains underdeveloped and Hedda easily rejects it. After hearing from Brack the details of Lvborgs drunken exploits, Hedda admonishes Lvborg in Act Three to shoot himself beautifully. Lvborg responds, I skjnhed. (Smiler.) Med ret, som De fr i tiden tnkte Dem [In beauty. (Smiles.) With vine vinlv i ha leaves in my hair, as you imagined in the past], to which Hedda replies with nei Vinlvet, det tror jeg the final mention of vine leaves in the piece, A . Men i sknhed alligevel! [Oh no Vine leaves I dont believe ikke lnger pa in that any more. But in beauty nevertheless! (375). Heddas renunciation of

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the vine imagery lessens the critical temptation to invest it with a sophisticated interpretation by way of Euripidess The Bacchae or readings of the Dionysus myth. Rather, as Lyons has said about such attempts, the text itself gives us no evidence that she [Hedda] commands this kind of knowledge or that this paradigm infuses her language. Hedda identifies and celebrates Lvborgs rebellion, not its ideology (87). Heddas ultimate rejection of the vine-leaf imagery is concomitant with the weakening power of her words, as, after all, Lvborg does not leave her with the intention of shooting himself beautifully at all but rather returns to Madame Dianas boudoir in hopes of retrieving his manuscript. Moreover, it clearly illustrates Heddas evolving distrust of the liberating and poetical potential of words. Such a belief in the power of words to liberate, if we consider the fact that Hedda and Thea are the only characters who accept the vine-leaf image unquestioningly, appears to be female gendered and related to a willingness to transgress the limitations of patriarchy. Both Tesman and Brack respond with questions when Hedda uses the vine-leaf imagery in their presence (418, 421). They are representatives of a socially sanctioned use of language and uphold the dominant ideology through Tesmans written documentation of history and Bracks verbal interpretation of the law. Lvborgs use of the vine-leaf expression, while referring to Heddas own and uttered perhaps ironically (as the stage directions may indicate), is evidence (along with the manuscript) of his comprehension, at least, of the desire to test the limits of the patriarchal ideology. Nevertheless, as his manuscript and earlier discussions of comrades suggest, he finds transgressive potential and an associated movement towards becoming a true human being in the practice of talking openly. Unlike Lvborg, Hedda Gabler is unwilling to transgress the socially sanctioned linguistic indoctrination that has effectively taught her silence. While Heddas vigilance with regard to open expression is shown in the way she rarely delivers simple straightforward statements but rather frames her utterances with questions in order to first ascertain the opinions of her conversational partner, her final appropriation of silence disrupts the disciplinary mechanism that society has taught her. Her relationship to silence is foreshadowed in the opening dialogue of the play, in which a brief interaction between Tante Julle and Berthe encapsulates the myth that is the generals daughter and underscores the distance between the myth and the reality that is the Tesman family. This dialogue frames Hedda in silence, for, while she is the topic of the conversation, she is absent a situation paralleling that of the end of the drama. Moreover, her silence is tacitly connected to her newly acquired social status as Tesmans wife, as Julle and the maid mention that Hedda is still asleep in the marital bed with her spouse (295). Supporting her silencing within marriage is Heddas own unwillingness to talk openly of her pregnancy or of any aspect of her sexuality; indeed, she actively tries to silence Tesman, when he begins to tell Tante Julle of the fullness of her figure, by interrupting him three times while

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moving towards the glass veranda, the space that symbolizes her desire for freedom (391). Likewise, the discussion with Brack regarding her wedding trip tacitly utilizes metaphor, here the train journey and the possibility of a third persons joining a married couple in their compartment, to suggest an extra-marital affair. As Lyons indicates, This exchange demonstrates the skillful control with which both Hedda and Brack manage their sexual references within the safety of an almost-neutralized vocabulary (123). The careful neutralization of words has slowly relegated Hedda to a position of silence. The dangerous potential of such a position is most evident in Bracks silence regarding ownership of the pistol that fatally wounds Lvborg, for Bracks silence will place Hedda forever in his power, a power he intends to use for sexual exploitation. Heddas diminishing power in this instance is underscored by Bracks increasingly intimate forms of address, as he switches from the formal Hedda Gabler and Fru Tesman [Mrs. Tesman] to Hedda and kreste Hedda [dear Hedda]. While Bracks silence with regard to the pistol is the most opaquely threatening, Heddas social subordination through silence is evident throughout the play. Her situation as mistress of the Falk Villa, which is itself a spatial representation of silence due to its association with death and absence, has resulted from her desire to break silence with Tesman as he accompanies her home one evening (336). Her status as Tesmans wife is likewise the outcome of her silence regarding her sexual attraction to Lvborg, a silence the draft of the play intensifies, when Lvborg explains that he pursued a relationship with Thea as a result of hearing nothing from Hedda: Men da aldrig mere fik hre fra Dem, aldrig fik et ord til svar pa mine breve jeg sa [But when I never heard from you again never got a word in answer to my letters ] (452). Heddas response to this accusation Det er uforsigtigt at svared jeg Dem da gi noget skriftlig fra sig. Og desuden til slut sa tilstrkkelig tydeligt i handling [It is not careful to give something written from oneself. And besides in the end I answered you sufficiently clearly in action] (452) shows yet again Heddas propensity to dissociate word and action. It is Heddas final choice to appropriate silence that allows her to reestablish the connection between word and deed and effectively neutralize the masterful threat Brack poses. Moreover, this new silence transforms her initial silence regarding her true feelings for Lvborg, something that she confesses to be her argeste feighet [bitterest cowardice] (349), into an act of courage. Her choice is made as she refuses to say, without any real coercion on Bracks part, that the pistol found on Lvborg was stolen from her. For a woman who, in the past, has shown a disregard for the truth-value of words and used them to manipulate and control others, this seems an all-too-easy confession, especially once we understand the dire consequences of it. While we cannot eliminate the possibility of a correspondence between Heddas uncharacteristic insistence on the truth and an unwillingness on her part to surrender her past and/or her masculine power (of which the pistol is the

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most obvious symbol), Heddas choice of silence, made all the more apparent by the playing of a wild dance melody on the piano, her disappearance into the back room, and her line [h]erefter skal jeg vre stille [after this I will be quiet] (392) provide us with Ibsens most provoking challenge. These words are not, in fact, the last time we hear from Hedda, for she actually delivers two more lines, the final one being her suggestion to Brack that he continue hoping to be entertained in her house as the cock of the walk, a suggestion abruptly broken by the sound of the gunshot. Likewise, her erasure from the stage does not denote the end of the conversation that is Hedda. Rather, it encourages Brack, as the representative of patriarchy, to search for a meaning behind words, something evident if we take the suicide as a defiant negation of his earlier assertion that Sligt noget siger man. Men man gr det ikke [One says such things. But one does not do them] (390), and his subsequent final line Men, gud sig forbarme, sligt noget gr man da ikke! [But, good lord, one doesnt do such things!] (393). With Heddas final action Ibsen appeals to his audience to investigate the correspondence between words and actions, those elements that constitute the very foundation of theatrical art. At the same time, Heddas theatrical erasure from the stage signals his fundamental distrust of the linguistic signifying system and reveals his deep-seated skepticism with regard to our possibilities of knowing another human being (Moi, 34). Heddas final act is, thus, both a liberation from the absurdity of existence that tells us more than her words ever could and a deafening interrogation of the limits of the linguistic medium in relationship to otherness an affirmation, thus, of the unspeakable beauty of vine leaves in ones hair.

NOTES
1 2 3 Charles R. Lyons gives a detailed account of the rhetorical strategy of circumlocution; see 11035. All translations from Norwegian, including those from Ibsens plays, are my own in order to ensure the most literal translation of the original. In Ibsens draft for the piece, Hedda wants power over a persons sind [mind] (460) rather than fate. This strengthens her ambition for intellectual stimulation and offers a possible further explanation as to her choice and subsequent disappointment in marriage. Recent Ibsen scholarship has sought to re-evaluate Ibsens relationship to modernism. Atle Kittangs Ibsens heroisme and Toril Mois Henrik Ibsen and the Birth of Modernism are two apt examples. The importance of being a human being as opposed to a man or woman has been a recurring theme in Ibsens work since Et Dukkehjem, in which Nora responds to Helmers accusation that Du er frst og fremst hustru og moder [You are first and foremost a wife and mother], with Det tror jeg ikke lngere . Jeg tror, at jeg er frst og fremst et menneske, jeg likesa vel som du, eller pa at blie det [I dont believe that any longer. I believe ialdfald, at jeg skal forsge pa

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Women, Language, and Power in Ibsens Hedda Gabler that I am first and foremost a human being just like you or at any rate that rsutgave 8: 359). I should try to become one] (Hundrea In the draft of the play, Hedda is much more assertive in her rejection of love, deriding Lvborg when he suggests she loves Tesman and explaining that she believes love does not really exist. Of love, she states that Jeg tror det er bare . Og som de ga r omkring og snakker om [I think it is noget, som folk finder pa just something people make up. And that they go around and talk about] rsutgave 11: 44849). (Hedda, Hundrea

WORKS CITED
Gosse, Edmund. Ibsens New Drama. Rev. of Hedda Gabler. Fortnightly Review ns 49 (1 Jan.1 June 1891): 413. Hst, Else. Utdrag fra Hedda Gabler (1958). [Excerpt from Hedda Gabler (1958)] rlig skjnnhet. Om Henrik Ibsens Hedda Gabler. [A Touch of In Et skjr av uvilka Spontaneous Beauty. About Henrik Ibsens Hedda Gabler]. Ed. Anne Marie Rekdal. Gjvik: LNU, Cappelen Akademisk, 2001. 8591. rsutgave: Henrik Ibsens Samlede Ibsen, Henrik. Draft of Hedda Gabler. Hundrea Verker. Vol. 11. Ed. Francis Bull, Halvdan Koht, and Didrik Arup Siep. Oslo: Gyldendal Norsk Forlag, 19281957. 40295. rsutgave Vol. 8. 271364. Et dukkehjem. Ibsen, Hundrea rsutgave Vol. 11 261556. . Hedda Gabler. Ibsen, Hundrea rsutgave Vol. 11 496556. . Notes to Hedda Gabler. Ibsen, Hundrea rsutgave Vol. 18. . Til Kristine Steen [To Kristine Steen]. Ibsen, Hundrea 27980. Kittang, Atle. Ibsens heroisme. Oslo: Gyldendal, 2002. Lyons, Charles R. Hedda Gabler: Gender, Role, and World. Boston: Twayne, 1990. rbok 68/69: 6081. Northam, John. Hedda Gabler. Ibsen A McFarlane, James. Ibsen and Meaning. Norwich: Norvik, 1989. Moi, Toril. Henrik Ibsen and the Birth of Modernism: Art, Theatre, Philosophy. Oxford: Oxford UP, 2006.

ABSTRACT: This article examines the relationships among language, power, and gender in Ibsens Hedda Gabler. It shows how the central character in Ibsens play, while conscious of the manipulative potential of words, nevertheless fails to negotiate that potential and ultimately chooses silence as a means to challenge her position in the patriarchal order. Such an analysis of the power of words represents a continuation of Ibsens own analysis of the mechanisms of meaning and highlights the playwrights aesthetic self-consciousness, both of which are central elements in Ibsens modernism. KEYWORDS: Henrik Ibsen, Hedda Gabler, language, power, gender, modernism

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