I have stated that the childlike element in Andersen is universally intelligible. This is true, but it is not the whole truth. This childlike tone has a decidedly Teutonic impress; it is best understood in England and in Germany, less well in any of the Latin nations, least of all by the French. In fact, Andersen is very little known and read in France. England is the only land in which romances and semi-romances are devoted to the portrayal of the spiritual life of little children (Dickens's "Paul Domby" and "David Copperfield," Miss Wetherell's "The Wide, Wide World," George Eliot's "The Mill on the Floss"), and English child nature is unique of its kind. It is only needful to open the first illustrated French book for children that comes to hand to observe the difference. The English child and the French child are as dissimilar as the acorn and the beechnut. Moreover, Andersen could never gain firm foothold in France for the reason that the field is already occupied, having been taken possession of long since by La Fontaine.
There are two kinds of naïveté. One is that of the heart, the other that of the understanding; the former is frank, free, simple, and touching, the latter has a distorted appearance, is jocose, full of ready wit, and subtile. The one evokes tears, the other a smile; the former has its beauty, the latter its charm; the former characterizes the good child, the latter the enfant terrible; and Andersen is the poet of the former, La Fontaine of the latter naïveté. The latter form of naïveté is that expression of precocity which utters the appropriate word without exactly knowing what it says, and which has, therefore, the appearance of a cloak; the other naïveté is that of innocence which takes it for granted that its Garden of Eden is the whole world, and consequently puts the whole world to shame without being aware that it is doing so, and at the same time with so appropriate a choice of words that it assumes the appearance of a mask. If we compare Andersen's nursery stories with the fables of La Fontaine, we shall find a fundamental difference in the contemplation of life exhibited and thus become acquainted with the limits of the Northern mode of viewing life, for every attempt at definition is in itself a limitation.
One of the most marked traits in La Fontaine's and the Gallic mode of contemplating life is the war against illusion. The humorous play in La Fontaine's naïveté is dependent on the fact that, harmless as this naïveté is, good-natured and gentle as it always shows itself to be, it now and then gives undoubted evidence that it is not altogether foolish, that it will not allow itself to be duped, that it knows very well how to estimate and value all the stupidity and hypocrisy, all the preaching and all the empty phrases with which humanity permits itself, as by common consent, to be led by the nose or by the heart. With a smile it passes by all the earnestness at whose core is corruption and hollowness, all the greatness which at bottom is but audacity, all the respectability whose essence is a lie. Thus it puts "Everything in its Right Place," which is the title of one of Andersen's most popular tales. The key-note of its earnestness is poetic enthusiasm, and its keen wit has a sting which is carefully concealed. French satire is a rapier with a provisional button. In "Tartuffe," "Candide," and "Figaro," it effected a revolution before the revolution. Laughter is the oldest Marseillaise of France.
The most marked trait in Andersen's mode of viewing life, is that which gives the ascendency to the heart, and this trait is genuinely Danish. Full of feeling itself, this method of contemplation takes every opportunity to exalt the beauty and significance of the emotions. It overleaps the will (the whole destiny of the Flax, in the story of its life, comes from without), does combat with the critique of the pure reason as with something pernicious, the work of the Devil, the witch's mirror, replaces pedantic science with the most admirable and witty side-thrusts ("The Bell," "A Leaf From the Sky"), describes the senses as a tempter, or passes them over as unmentionable things, pursues and denounces hardheartedness, glorifies and commends goodness of heart, violently dethrones coarseness and narrowness, exalts innocence and decorum, and thus "puts everything in its right place." The key-note of its earnestness is the ethic-religious feeling coupled with the hatred felt by geniality for narrowness, and its humorous satire is capricious, calm, in thorough harmony with the idyllic spirit of the poet. Its satire has only the sting of a gnat, but it stings in the tenderest places. Which of the modes of contemplation is the best? Such a question is not worthy of an answer. I love the beech, but I love the birch as well. Only because they please me, not in view of casting the balance in favor of either of these modes, I quote the following lines of George Herwegh: —
"My eyes with tears have often been bedewed,
When hearts I've seen all bruised and maltreated,
By hounds of understanding, too, pursued.
"Within the breast one little word is seated,
Yet wisely is its utterance subdued,
For hearts that beat too high will be defeated."
As different as these modes of contemplating life are the poetic endowments of the two authors. La Fontaine writes clear, elegant, highly melodious verse, whose poetry is a light enthusiasm and a gentle melancholy. Andersen writes a grotesque, irregular prose, full of harmless mannerisms, and whose poetry is a luxuriant, gushing, rapturous conceit. It is this fantastic element which makes Andersen so foreign to the French people whose rather gray poetry wholly lacks the bright-hued floral splendor found among the Northern people and attaining its highest beauty in Shakespeare's "Midsummer Night's Dream," a splendor which may be detected throughout Andersen's nursery stories, and which imparts to them their finest perfume. And as the fantastic caprice of this element is Norse-Danish, its idyllic key-note is purely Danish. No wonder that the earliest and most original of these nursery stories were written during the reign of Friedrich VI. and bear the stamp of his day. We recognize this monarch in all the fatherly, patriarchal old kings represented in them; we find the spirit of the age in the complete lack of social, to say nothing of political satire, that we detect in them. No wonder, too, that Thorwaldsen could never weary of hearing these stories read aloud as he counted his numbers in the game of Lotto, for his Danish temperament was naïve, and his art, with all its greatness, was as idyllic as the art which produced these poetic creations.
A genius, born in an age whose every influence opposes his development, is either hopelessly crushed or goes to ruin like any inferior talent. An Andersen born in Denmark in 1705, instead of 1805, would have been a most unfortunate and thoroughly insignificant individual, perhaps even a maniac. A genius born at a period when everything unites to come to its aid, produces classic, genial creations. Now, this first harmony between a poet and his era (in a measure also, his country) corresponds to a second one between the individual faculties of genius, and to a third one between genius and its peculiar type of art. The nature of genius is an organically connected whole; its weakness in one direction is the condition of its strength in another; the development of this faculty causes that one to be checked in its growth, and it is impossible to alter any single particular without disturbing the entire machinery. We may wish that one quality or another was different than it is, but we can readily comprehend that any decided change is out of the question. We may wish our poet had stronger personality, a more manly temperament, and