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.