Folk-Tales of Napoleon Part 1

Folk-Tales of Napoleon.

by Honore de Balzac and Alexander Amphiteatrof.

INTRODUCTION

Most of the literature that has its origin in the life and career of a great man may be grouped and cla.s.sified under two heads: history and biography. The part that relates to the man's actions, and to the influence that such actions have had in shaping the destinies of peoples and states, belongs in the one cla.s.s; while the part that derives its interest mainly from the man's personality, and deals chiefly with the mental and moral characteristics of which his actions were the outcome, goes properly into the other. The value of the literature included in these two cla.s.ses depends almost wholly upon truth; that is, upon the precise correspondence of the statements made with the real facts of the man's life and career. History is worse than useless if it does not accurately chronicle and describe events; and biography is valueless and misleading if it does not truly set forth individual character.

There is, however, a kind of great-man literature in which truth is comparatively unimportant, and that is the literature of popular legend and tradition. Whether it purports to be historical or biographical, or both, it derives its interest and value from the light that it throws upon the temperament and character of the people who originate it, rather than from the amount of truth contained in the statements that it makes about the man.

The folk-tales of Napoleon Bonaparte herewith presented, if judged from the viewpoint of the historian or the biographer, are absurdly and grotesquely untrue; but to the anthropologist and the student of human nature they are extremely valuable as self-revelations of national character; and even to the historian and the biographer they have some interest as evidences of the profoundly deep impression made by Napoleon's personality upon two great peoples--the Russians and the French.

The first story, which is ent.i.tled "Napoleonder," is of Russian origin, and was put into literary form, or edited, by Alexander Amphiteatrof of St. Petersburg. It originally appeared as a feuilleton in the St.

Petersburg "Gazette" of December 13, 1901. As a characteristic specimen of Russian peasant folk-lore, it seems to me to have more than ordinary interest and value. The treatment of the supernatural may seem, to Occidental readers, rather daring and irreverent, but it is perfectly in harmony with the Russian peasant's anthropomorphic conception of Deity, and should be taken with due allowance for the educational limitations of the story-teller and his auditors. The Russian muzhik often brings G.o.d and the angels into his folk-tales, and does so without the least idea of treating them disrespectfully. He makes them talk in his own language because he has no other language; and if the talk seems a little grotesque and irreverent, it is due to the low level of the narrator's literary culture, and not to any intention, on his part, of treating G.o.d and the angels with levity. The whole aim of the story is a moral and religious one. The narrator is trying to show that sympathy and mercy are better than selfish ambition, and that war is not only immoral but irrational. The conversation between G.o.d, the angels, and the Devil is a mere prologue, intended to bring Napoleon and Ivan-angel on the stage and lay the foundation of the plot. The story-teller's keen sense of fun and humor is shown in many little touches, but he never means to be irreverent. The whole legend is set forth in the racy, idiomatic, highly elliptical language of the common Russian muzhik, and is therefore extremely difficult of translation; but I have tried to preserve, as far as possible, the spirit and flavor of the original.

The French story was first reduced to writing--or at least put into literary form--by Honore de Balzac, and appeared under the t.i.tle of "The Napoleon of the People" in the third chapter of Balzac's "Country Doctor." It purports to be the story of Napoleon's life and career as related to a group of French peasants by one of his old soldiers--a man named Goguelat. It covers more time chronologically than the Russian story does, and deals much more fully and circ.u.mstantially 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 G.o.d, 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 G.o.d, 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 a.s.serts that he was created by the Devil, and that G.o.d, 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 compa.s.sion. 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 compa.s.sion, the immorality of war, and the essential solidarity and brotherhood of all mankind.

GEORGE KENNAN.

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 G.o.d 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 G.o.d: "Shake them up, the recreants, with an earthquake."

"We've tried that," says the Lord G.o.d. "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 G.o.d. "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 G.o.d. "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 a.s.surance. 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 G.o.d 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 h.e.l.l.]; so he's waiting in the entry."

Then the Lord G.o.d 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 hoa.r.s.e, 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 G.o.d; "n.o.body shall hinder you."

"Will you permit me," Satan says, "to bring about an invasion of foreigners?"

The Lord G.o.d shook his finger at Satan and cried: "Is that all you can think of? And you so wise!"

"Excuse me," Satan says. "Why doesn't my plan show wisdom?"

"Because," replies the Lord G.o.d, "you propose to afflict the people with war, and war is just what they want. They're all the time fighting among themselves, one people with another, and that's the very thing I want to punish them for."

"Yes," says Satan, "they re greedy for war, but that's only because they have never yet seen a real warrior. Send them a regular conqueror, and they'll soon drop their tails between their legs and cry, 'Have mercy, Lord! Save us from the man of blood!'"

The Lord G.o.d was surprised. "Why do you say, my little brother, that the people have never seen a real warrior? The Tsar Herod was a conqueror; the Tsar Alexander subdued a wonderful lot of people; Ivan-Tsar destroyed Kazan; Mamai-Tsar the furious came with all his hordes; and the Tsar Peter, and the great fighter Anika--how many more conquerors do you want?"

"I want Napoleonder," says Satan.

"Napoleonder!" cries the Lord G.o.d. "Who's he? Where did he come from?"

"He's a certain little man," Satan says, "who may not be wise enough to hurt, but he's terribly fierce in his habits."

The Lord G.o.d says to the archangel Gabriel: "Look in the Book of Life, Gabriel, and see if we've got Napoleonder written down."

The archangel looked and looked, but he couldn't look up any such person.

"There isn't any kind of Napoleonder in the Book," he says. "Satan is a liar. We haven't got Napoleonder written down anywhere."

Then Satan replies: "It isn't strange that you can't find Napoleonder in the Book of Life, because you write in that Book only the names of those who were born of human fathers and mothers, and who have navels.

Napoleonder never had a father or a mother, and, moreover, he hasn't any navel--and that's so surprising that you might exhibit him for money."

The Lord G.o.d was greatly astonished. "How did your Napoleonder ever get into the world?" he says.

"In this way," Satan replies. "I made him, as a doll, just for amus.e.m.e.nt, out of sand. At that very time, you, Lord, happened to be washing your holy face; and, not being careful, you let a few drops of the water of life splash over. They fell from heaven right exactly on Napoleonder's head, and he immediately took breath and became a man. He is living now, not very near nor very far away, on the island of Buan, in the middle of the ocean-sea. There is a little less than a verst of land in the island, and Napoleonder lives there and watches geese. Night and day he looks after the geese, without eating, or drinking, or sleeping, or smoking; and his only thought is--how to conquer the whole world."

The Lord G.o.d thought and thought, and then he ordered: "Bring him to me."

Satan at once brought Napoleonder into the bright heaven. The Lord G.o.d looked at him, and saw that he was a military man with shining b.u.t.tons.

"I have heard, Napoleonder," says the Lord G.o.d, "that you want to conquer the whole world."

"Exactly so," replies Napoleonder; "that's what I want very much to do."

"And have you thought," says the Lord G.o.d, "that when you go forth to conquer you will crush many peoples and shed rivers of blood?"

"That's all the same to me," says Napoleonder; "the important thing for me is--how can I subdue the whole world."

"And will you not feel pity for the killed, the wounded, the burned, the ruined, and the dead?"