Storyteller: The Life of Roald Dahl

CHAPTER ONE

The Outsider

IN JULY 1822, The Gentleman’s Magazine of Parliament Street, Westminster, reported a terrible accident. Its correspondent described how a few weeks earlier, in the tiny Norwegian hamlet of Grue, close to the border with Sweden, the local church had burned down. It was Whit Sunday and the building was packed with worshippers. As the young pastor warmed to the themes of his Pentecostal sermon, the aged sexton, tucked away in an unseen corner under the gallery, had felt his eyelids becoming heavy. By his side, in a shallow grate, glowed the fire he used for lighting the church candles. Gently its warmth spread over him and very soon he was fast asleep. Before long, a smell of burning was drifting through the airless building. The congregation stirred, but obediently remained seated as the priest continued to explain why the Holy Spirit had appeared to Christ’s apostles as countless tongues of fire. The smell got stronger. Smoke started to drift into one of the aisles. The sexton meanwhile snoozed on oblivious. By the time he awoke, an entire wall of the ancient church was ablaze. He ran out into the congregation, shouting at the worshippers to save themselves. Suffocating in the thick smoke, they pressed against the church’s sturdy wooden doors in a desperate attempt to escape the flames. But the doors opened inwards and the pressure of the terrified crowd simply forced them ever more tightly shut. Within ten minutes, the entire church, which was constructed almost entirely out of wood and pine tar, became an inferno. That day over one hundred people met, as the magazine described it, “a most melancholy end”, burning to death in what is still the most catastrophic fire in Norwegian history.

Only a few people survived. They did so by following the example of their preacher. For Pastor Iver Hesselberg did not join the rush toward the closed church doors. Instead, he jumped swiftly down from his pulpit and, with great practical purpose, began piling up Bibles under one of the high windows by the altar. Then, after scrambling up them to the relative security of the window ledge, he hurled himself through the leaded glass and out of the burning edifice to safety. Some might have called his actions selfish, but all over Europe newspapers praised the cool logic of the enterprising priest, who thought his way out of a crisis and did not succumb to the group stampede. Here was a man of his time, they wrote, a thinker: an individual who stood outside his flock. Grateful for his second chance in life, Pastor Hesselberg evolved into a philanthropist and public figure. A contemporary remembered him as “a strict man who preached fine sermons”, a staunch Lutheran who was also a liberal idealist, visiting the poor and teaching them arithmetic, as well as how to read and write. He even founded a parish library.1

Hesselberg ended his days as a distinguished theologian and eventually a member of the Norwegian parliament, where he helped to ensure that all public buildings in Norway would in future be built with doors that opened outwards. His son, Hans Theodor, attempted to follow in his footsteps. He trained for the priesthood and married into one of Norway’s most distinguished families. His wife was a descendant of Peter Wessel, a Norwegian naval hero, who had been killed in a duel in 1720.2 They settled at Vaernes,* a large farm not far from Trondheim, the ancient capital of Norway, whose magnificent Romanesque cathedral, built on the shrine of Norway’s patron saint, St Olave, almost a millennium ago, evokes a virtually forgotten age when Scandinavia was a key spiritual centre of Christian Europe.

In Vaernes, Hans Theodor raised eleven children, but he lacked his father’s shrewd judgement and talent for hard work. He drank excessively, managed his estates incompetently, and never practised as a priest. He was also an incorrigible — and unsuccessful — gambler. Bit by bit, he was forced to sell off his lands to pay his gaming debts. One evening he went too far. He staked the village storehouse in a game of cards and lost. Outraged at this disregard for his responsibilities to his flock, the local community forced him to sell what remained of the farm. Hans Theodor moved to Trondheim, where he died a pauper in 1898.3 But his children went out into the world and prospered — many entering the burgeoning Norwegian middle classes. Two became merchants, one became an apothecary, another a meteorologist. Yet another, Karl Laurits, trained as a scientist, then studied law and eventually went to work in Christiania, now Oslo, as an administrator in the Norwegian Public Service Pension Fund. In 1884 he married Ellen Wallace, and the following year, his first daughter, Sofie Magdalene, was born in Kristiania.† Thirty-one years later, on a crisp autumn day in South Wales, she would give birth to her only son, Roald.

Roald Dahl himself was not that interested in his ancestry or in historical detail. Though proud of his Norwegian roots, archives and public records were not his domain, and when, in his late sixties, he wrote his own two volumes of memoirs, Boy and Going Solo, he seems to have known nothing of his great-great-grandfather Hesselberg’s extraordinary escape from the church fire or of the streak of reckless gambling and alcohol addiction that had emerged in his descendants.4 Yet Pastor Hessel-berg’s story would almost certainly have fascinated Roald. He would have admired his ancestor’s resourceful ingenuity, as well as his ability to think both laterally and practically in the face of a crisis. These were qualities he admired in others and they were attributes he gave to the heroes and heroines of many of his children’s books. In his own life, too, Dahl would face many moments of crisis and struggle, and seldom were his resources of tenacity or inventiveness found wanting. His psychology and philosophy was always positive. “Get on with it,” was one of his favourite phrases, recommended to family, friends and colleagues alike, and one that he put into practice many times in his life when dealing with adversity — whether that was accident, war, injury, illness, depression or death. Like Pastor Hesselberg, he seldom looked behind him. He infinitely preferred to look forward.

Yet this was only one side of the man. His daughter Ophelia once described her father to me as “a pessimist by nature”,5 and a depressive streak ran through both sides of his family. Many of his adult stories revealed a jaundiced and sometimes bleak view of human behaviour, which drew repeatedly on man’s capacity for cruelty and insensitivity. His children’s writing is sunnier, more positive — though even there, early critics complained of tastelessness and brutality.6 It was a charge against which he always energetically defended himself, for underneath the exterior of the humourist and entertainer lurked a fierce moralist. But he found it hard because, like many writers, he hated analysing his own writing. I remember asking him on camera why so many of the central characters in his children’s stories had lost one or both parents. He was taken aback by the question and at first even denied that this was the case. However, when, on reflection, he realized that he had made a mistake, his brain searched swiftly for a way out. He compared himself to Dickens. He had used “a trick”, he said, “to get the reader’s sympathy”. In a rare confession of error, he admitted with a smile that he “had been caught out a bit”.7 What struck me most profoundly was that he seemed to make no conscious connection between his own life — he had lost his own father when he was three years old — and the worlds he created in his stories. It suggested, I thought, a kind of unexpected innocence and naivety.

Dahl’s writing career would take many twists and turns over the course of his seventy-four years, and these convolutions were intimately bound up with a complex private life that held many hidden corners, secrets and anxieties. Together they made a powerful cocktail — for Dahl was full of contradictions and paradoxes. He loved the privacy of his writing hut, yet he liked to be in the public eye. He described himself as a family man, living in a modest English village, yet he was married to an Oscar-winning movie star, and kept the company of presidents and politicians, diplomats and spies. He was fascinated by wealth and glamour. He often bragged. He gambled. He had a quick and discerning eye for great art and craftsmanship. He was drawn to the good things in life. Yet he was also a simple man, who preferred the Buckinghamshire countryside to life in the city — a man who grew fruit, vegetables and orchids with obsessive passion, who surrounded himself with animals, who bred and raced greyhounds, and who kept the company of tradesmen and artisans. He was generous, although his kindness was usually quiet and low key. Often only the recipient was aware of it. Roald himself however was no shrinking violet. He enjoyed public appearances, and delighted in being controversial. He was a conundrum. An egotistical self-publicist — notoriously brash, even oafish, in the limelight — he could also behave as slyly as the foxes he so admired. If he wanted, he could cover his tracks and go to ground.

As a writer, he was the most unreliable of witnesses — particularly when he spoke or wrote about himself. In Boy, his own evocative and zestful memoir of childhood, he begins by disparaging most autobiography as “full of all sorts of boring details.”8 His book, he asserts, will be no history, but a series of memorable impressions, simply skimmed off the top of his consciousness and set down on paper. These vignettes of childhood are painted in bold colours and leap vividly off the page. They are infused with detail that is often touching, and always devoid of sentiment. Each adventure or escapade is retold with the intimate spirit of one child telling another a story in the playground. The language is simple and elegant. Humour is to the fore. Self-pity is entirely absent. “Some [incidents] are funny. Some are painful. Some are unpleasant,” he declares of his memories, concluding theatrically: “All are true.” In fact, almost all are, to some extent, fiction. The semblance of veracity is achieved by Dahl’s acute observational eye, which adds authenticity to the most fantastical of tales, and by a remarkable trove of 906 letters he kept at his side as he wrote. These were letters he had written to his mother throughout his life, and which she hoarded carefully, preserving them through the storms of war and countless changes of address.

In these miniature canvases, Dahl began to hone his idiosyncratic talent for interweaving truth and fiction. It would be pedantic to list the inaccuracies in Boy or its successor Going Solo. Most of them are unimportant. A grandfather confused with a great-grandfather, a date exaggerated, a slip in chronology, countless invented details. Boy is a classic, not because it is based on fact but because Dahl had a genius for storytelling. Yet its untruths, omissions and evasions are revealing. Not only do they disclose the author’s need to embellish, they hint as well at the complex hidden roots of his imagination, which lay tangled in a soil composed of lost fathers, uncertain friendships, a need to explore frontiers, an essentially misanthropic view of humanity, and a sense of fantasy that stemmed in large part from the Norwegian blood that ran powerfully through his veins.

Norway was always important to Dahl. Though he would sometimes surprise guests at dinner by maintaining garrulously that all Norwegians were boring, he never lost his profound affection for and bond with his homeland. His mother lived in Great Britain for over fifty years, yet never renounced her Norwegian nationality, even though it sometimes caused her inconvenience — most notably when she had to live as an alien in the United Kingdom during two world wars. Although she usually spoke to her children in English and always wrote to them in her adopted language, she made sure they also learned to speak Norwegian at the same time they were learning English; and every summer she took them to Norway on holiday. Forty years later, Roald would recreate these summer holidays for his own children, reliving memories that he would later immortalize in Boy. “Totally idyllic,” was how he described these vacations. “The mere mention of them used to send shivers of joy rippling all over my skin.”9 Part of the pleasure was, of course, an escape from the rigors of an English boarding school, but for Roald the delight was also more profound. “We all spoke Norwegian and all our relations lived over there,” he wrote in Boy. “So, in a way, going to Norway every summer was like going home.” 10

“Home” would always be a complex idea for him. His heart may have sometimes felt it was in Norway, but the home he dreamed about most of the time was an English one. During the Second World War, when he was in Africa and the Middle East as a pilot and in Washington as a diplomat, it was not Norway he craved for, nor the valleys of Wales he had loved as a child, but the fields of rural England. There, deep in the heart of the Buckinghamshire countryside, he, his mother and his three sisters would later construct for themselves a kind of rural enclave: the “Valley of the Dahls”, as Roald’s daughter Tessa once described it. Purchasing homes no more than a few miles away from each other, the family lived, according to one of Roald’s nieces, “unintegrated … and largely without proper English friends”.11 For though Dahl was proud to be British and though he craved recognition and acceptance from English society, for most of his life he preferred to live outside its boundaries, making his own rules and his own judgements, not unlike his ancestor, Pastor Hesselberg.

As a result, English people found him odd. His best friend at prep school admitted that he was drawn to Roald because he was “a foreigner”.12 And he was. Though born in Britain, and a British citizen, in many ways Dahl retained the psychology of an emigre. Later in his life, people forgot that. They interpreted his behaviour through the false perspective of an assumed “Englishness”, to which he perhaps aspired, but which was never naturally his. They saw only a veneer and they misunderstood it. In truth, Roald was always an outsider, the child of Norwegian immigrants, whose native land would become for their son an imaginative refuge, a secret world he could always call his own.

As with many children of emigrants, Roald would take on the manners and identity of his adopted home with the zeal of a convert. His sister Alfhild complained that her brother did not “recognize more how strong the Scandinavian is in us as a family”.13 Ironically, however, the one British ancestor he did publicly acknowledge was the Scots patriot William Wallace. Dahl was immensely proud of the family tree that showed his direct lineage to the rebel leader who, legend has it, also stood over six foot five inches tall. Wallace had defeated the invading English armies at the Battle of Stirling Bridge in 1297, but he was to meet a grisly end at their hands eight years later, when he was captured, taken to London, and executed. The brutal details of his death would not have eluded Dahl’s antennae, which were acutely sensitive to human cruelty. Wallace was stripped naked, tied to a horse and dragged to Smithfield, where he was hanged, cut down while still alive, then publicly castrated and disembowelled. His body was hacked into four parts and his head placed as a warning on a spike atop London Bridge, along with those of two of his brothers. The English then tried to exterminate the rest of the Wallace family and they largely succeeded in doing so. A few of them escaped, making a perilous journey by boat across the North Sea to Bergen in Norway, where they settled and began a Norwegian Wallace line that survives to this day. Dahl’s grandmother, Ellen Wallace, was a descendant of those plucky fourteenth-century refugees. She married Karl Laurits Hesselberg, the grandson of the resourceful pastor who had escaped the church fire in Grue.

His father’s side of the family were somewhat different.14 If the Hesselbergs were grand, middle-class, philanthropic intellectuals, the Dahls were grounded in earth and agriculture. They were ambitious, canny, uneducated and rough — albeit with an eye for craftsmanship and beauty. Roald’s father, Harald Dahl, was born in Sarpsborg, a provincial town some 30 miles from Christiania, whose principal industries in the nineteenth century were timber and brewing. Roald described his paternal grandfather Olaus as a “prosperous merchant who owned a store in Sarps-borg and traded in just about everything from cheese to chicken-wire”.15 But the records in the parish church in Sarpsborg describe him simply as a “butcher”,16 while other legal documents refer to him as “pork butcher and sausage maker”. They came, as it were, from the other side of the tracks. Indeed, Roald once admitted to Liccy that his mother’s family, the Hesselbergs, thought themselves “a cut above” the provincial Dahls and rather looked down their noses at them.17

Dahl is a common enough name in Norway. There are currently about 12,000 of them in a population of 4.75 million. But until the nineteenth century there were hardly any at all. Olaus Dahl indeed was not born a Dahl. He was christened Olaves Trulsen on May 19, 1834, the son of Truls Pedersen and Kristine Olsdottir. After his own given name, he took his father’s first name and added sen (in English “son of”) onto the end of it in the traditional Scandinavian manner. In this way surnames changed from generation to generation, as they still do in many Icelandic families. Spelling too was erratic — in records Olaus appears also as Olavus, Olaves and Olav. But at some point in his twenties he took the decision to “Europeanize” himself and acquire a fixed family name. Many others around him were doing the same, including his future wife Ellen Andersen, who changed her name to Langenen. Why Olaus chose Dahl, which means “Valley”, is uncertain, although it seems to have been a popular choice with others who came from the lowlands rather than the mountains.

Olaus’s story is typical of that of many Norwegians in the mid-nineteenth century. He was born into a small farming community, where his parents eked out a miserable existence. There, the short summers were filled with endless chores, while the winter brought only darkness and misery. The fogs swept in from the sea, swathing their primitive homestead and few acres of land in a damp, suffocating cloak of gloom. For much of the year, life was unbearably monotonous. If contemporary accounts are an accurate guide, in one corner of their two candlelit rooms, perched above the snorting animals, his mother would probably be spinning. In another his father was getting drunk. For generations, rural families had lived like this; subsisting, struggling simply to survive, grateful for the land they owned, yet tied to it like slaves. They were illiterate and uneducated. There was little or no scope for self-improvement. They aged prematurely and died young. Olaus would not have been alone in feeling the need to escape from a landscape that drained his energies and sapped his need for change. So, at some point in his late teens, he abandoned the countryside, and went to the expanding industrial town of Sarpsborg, some 20 miles away, where the railway would soon arrive. There he got a job as a trainee butcher and set up home with Ellen, from nearby Varteig. After a few years, he opened his own butcher’s shop.

Early twenty-first-century Sarpsborg is a grim place. Gray and ugly, it is dominated by a sullen 1960s concrete and steel shopping centre, which crouches next to the mournful remains of the nineteenth-century town. The outskirts are relentlessly, oppressively industrial. It is a far cry from the ancient splendours of Trondheim, the civilized serenity of Oslo, or the picturesque fjords and fishing villages of the western coast. On a dull Saturday afternoon in November, drunken and overweight supporters of Sparta, the ailing local football team, stagger from bar to bar. The occasional raucous cheer suggests an attempt at rowdiness. But one senses their hearts are not quite in it. Depression stalks the streets. In quiet corners, solitary older inhabitants drink furtively, seeking out the darkest corners of gloomy cafés in which to hide. Others huddle in groups, saying nothing. No trace remains of the butcher’s shop where Olaus plied his trade, or of the house in Droningensgade where he raised his family and where he lived with his servant Annette and his assistant Lars Nilssen. Like so many other older Sarpsborg buildings, they have long since been destroyed.

When Olaus died in 1923 at the age of eighty-nine, Roald was only six. It is not clear that he ever met him, although in Boy he confidently describes his paternal grandfather as “an amiable giant almost seven foot tall”.18 Some of the other detail he gives about the man is entirely fictitious. For example, he claimed that Olaus was born in 1820, some fourteen years earlier than he actually was. Perhaps he confused him with his great-grandfather Hesselberg, the son of the pastor from Grue, who was indeed born that year. Perhaps not. Yet this lack of concern for detail blinded him to one unexpected anomaly of his own family history. Olaus and his wife Ellen had six children: three sons and three daughters over a period of thirteen years. Harald was born in 1863, Clara in 1865, Ragna in 1868, Oscar in 1870, Olga in 1873, and finally Truls in 1876.19 Examining the local baptism and marriage records, however, reveals a surprising and perhaps significant detail: Roald’s father was illegitimate. Harald was born in December 1863, but his parents did not actually marry until the following summer. He was christened on June 26, 1864, when he was six months old, and just five days after his parents’ wedding. Whether Harald was aware that he was born a bastard is unclear, but in a small community like Sarpsborg, it was unlikely that fact would have been kept a secret from him for long, and the associated stigma may well have fuelled his desire to start a new life elsewhere.