Folk-Tales of Napoleon | Page 2

covers more time chronologically than the Russian story does, and deals much more fully and circumstantially with historical incidents and events: but it seems to me to be distinctly inferior to the Russian tale in power of creative imagination, unity of conception, skill of artistic treatment, and depth of human interest. The French peasant regards Napoleon merely as a great leader and conqueror, "created to be the father of soldiers," and aided, if not directly sent, by God, to show forth the power and the glory of France. The Russian peasant, more thoughtful by nature as well as less excitable and combative in temperament, admits that Napoleon was sent on earth by God, but connects him with one of the deep problems of life by using him to show the divine nature of sympathy and pity, and the cruelty, immorality, and unreasonableness of aggressive war. The only feature that the two tales have in common is the recognition of the supernatural as a controlling factor in Napoleon's life. The French peasant believes that he had a guiding star; that he was advised and directed by a familiar spirit in the shape of a "Red Man"; and that he was saved from dangers and death by virtue of a secret compact with the Supreme Being. The Russian peasant asserts that he was created by the Devil, and that God, after having given him a soul by accident, first used him as a means of punishing the Russian people for their sins, and then made him really a man by inspiring him with the human feelings of sympathy and compassion. In the French story Napoleon appears as a great military leader, whose life and career reflect honor and glory upon France. In the Russian story he is merely the leading actor in a sort of moral drama, or historical mystery-play, intended to show the divine nature of sympathy and compassion, the immorality of war, and the essential solidarity and brotherhood of all mankind.
GEORGE KENNAN.
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NAPOLEONDER[1]
[Footnote 1: The Russian peasant's name for Napoleon Bonaparte. The final syllable "der" has perhaps been added because to the ear of the peasant "Napoleon" sounds clipped and incomplete, as "Alexan" would sound to us without the "der."]
Long ago--but not so very long ago; our grandfathers remember it--the Lord God wanted to punish the people of the world for their wickedness. So he began to think how and by what means he could punish them, and he called a council of his angels and archangels to talk about it. Says the archangel Michael to the Lord God: "Shake them up, the recreants, with an earthquake."
"We've tried that," says the Lord God. "Once upon a time we jolted to pieces Sodom and Gomorrah, but it didn't teach them anything. Since then pretty much all the towns have become Sodoms and Gomorrahs."
"How about famine?" says the archangel Gabriel.
"It would be too bad for the babies," replies the Lord God. "Famine would kill the babies. And, besides that, the cattle must have food--they're not to blame."
"Drown them with a flood," suggests Raphael.
"Clean impossible!" says the Lord God. "Because, in the first place, I took an oath once that there should be no more floods, and I set the rainbow in the sky for an assurance. In the second place, the rascally sinners have become cunning; they'll get on steamboats and sail all over the flood."
Then all the archangels were perplexed, and began to screw about in their seats, trying to invent or think of some calamity that would bring the wicked human race to its senses and stir up its conscience. But they had been accustomed, time out of mind, to do good rather than evil; they had forgotten all about the wickedness of the world; and they couldn't think of a single thing that would be of any use.
Then suddenly up comes Ivan-angel, a simple-minded soul whom the Lord God had appointed to look after the Russian muzhiks. He comes up and reports: "Lord, Satan is outside there, asking for you. He doesn't dare to come in, because he smells bad [Footnote 2: That is, he brings with him the sulphurous odor of hell.]; so he's waiting in the entry."
Then the Lord God was rejoiced. "Call Satan in!" he ordered. "I know that rogue perfectly well, and he has come in the very nick of time. A scamp like that will be sure to think of something."
Satan came in. His face was as black as tanned calfskin, his voice was hoarse, and a long tail hung down from under his overcoat.
"If you so order," he says, "I'll distribute your calamities for you with my own hands."
"Go ahead with your distribution," says the Lord God; "nobody shall hinder you."
"Will you permit me," Satan says, "to bring about an