in the house, while in Hans Andersen's "Thumbelina" the swallows live under the poet's eaves in order to tell stories to him); but Hans Andersen remains one of the most unique and fascinating minds in all literature. Nominally just entertainment for children, these "Eventyr og Historier" are a profound study of the human heart and a "criticism of life" beyond most poetry. And all the while they are stories for children too; for though Hans Andersen addresses both audiences, he never, save in a very few of the slighter satirical apologues, such as "The Collar" and "Soup from a Sausage Skewer," loses the younger. He had this double appeal in mind when, on a statue being raised in his honour at Copenhagen just before his death, showing him in the act of telling a tale to a cluster of children, he protested that it was not representative enough.
I would apply to Hans Andersen rather than to Scott the term "The Wizard of the North"; because whereas Scott took men and women as he found them, the other, with a touch of his wand, rendered inhuman things—furniture, toys, flowers, poultry—instinct with humanity. He knew actually how everything would behave; he knew how a piece of coal talked, and how a nightingale. He did not merely give speech to a pair of scissors, he gave character too. This was one of his greatest triumphs. He discerned instantly the relative social positions of moles and mice, bulls and cocks, tin soldiers and china shepherdesses. He peopled a new world, and, having done so, he made every incident in it dramatic and unforgettable. He brought to his task of amusing and awakening children gifts of humour and irony, fancy and charm, the delicacy of which will probably never be surpassed. He brought also an April blend of tears and smiles, and a very tender sympathy with all that is beautiful and all that is oppressed. He did not preach, or, if he did, he so quickly rectified the lapse with a laugh or a quip that one forgets the indiscretion; but he believed that only the good are happy, and he wanted happiness to be universal. Hence to read his tales is an education in optimism and benevolence.
INNOCENCE AND IMPULSE
Looking the other day into Grimm, I came upon the story called "Hans in Luck," in which a foolish fellow, having his life's savings in a bag, gives them away for an old horse, and the old horse for a cow, and the cow for a pig, and so on, until at last he has only a heavy stone to his name, and, getting rid of that burden, thinks himself the most fortunate of men—Hans in luck. It was the very ordinary metal of this folk-tale which Hans Andersen transmuted to fine gold in the famous story entitled, in the translation on which I was brought up, "What the old man does is always right," which is a veritable epic in little of simplicity and enthusiasm. No one who has read it can forget it, for its exquisite author is there at his kindliest and sunniest, all his sardonic melancholy forgotten.
The old man, in bitter financial straits, setting out in the morning to sell his cow at market, makes, in his incorrigible optimism, a series of exchanges, all for the worse, so that when he reaches home in the evening, instead of a pocketful of money to show for his day's dealings, he has only a sack of rotten apples. Nothing, however, has dimmed his radiant faith in himself as a good trafficker, and nothing can undermine his wife's belief in him as the best and financially most sagacious of husbands: a belief which, expressed in the presence of two gentlemen who, having had a wager on her unshakeable loyalty, had come to the house to settle it, led to the old couple's enrichment and assured prosperity.
It was this charming story which came to my mind in the train the other day as I looked at the young sandy-haired and freckled soldier opposite me on the journey to Portsmouth, for here was another example of impulsive simplicity. On the back of his right hand was tattooed a very red heart, emitting effulgence, across which two hands were clasped, and beneath were the words "True Love"; and on the back of his left hand was tattooed the head of a girl. He was perhaps twenty. Should there be no more wars to trouble the world, I thought, as from time to time I glanced at him, he will probably live to be seventy. Since tattoo marks never come out and the backs of one's hands are usually visible to oneself, he is likely to have some curious thoughts as he passes down the years. What kind of emotions, I wondered, will be his as he views them at thirty-one, forty-one, fifty-one? And supposing that this first love fails, what will be the attitude of subsequent ladies to these embellishments? For it would probably be in vain, even if he were sophisticated enough to think of it, for him to maintain that the decoration was purely symbolic, the right-hand device standing for devotion and the left for woman in the abstract. That would hardly wash. Subsequent ladies—and judging from his appearance and his early start there are sure to be some—may give him rather a difficult time.
It all goes to prove what a dangerous thing impulse can be. And yet as I looked at his simple face, and reflected on what safe areas of normally-hidden epidermis he possessed for such pictorial ebullition, I found myself envying such a lack of self-protectiveness; and I asked myself if, after all, those who will have nothing to do with self-protectiveness are not the salt of the earth. The gamblers, the careless, the sippers of all the honey the moment contains: are not these the best?
Most young ardencies are not as reckless as his—and, of course, it may all end happily: what the young man did may turn out also to be right. With all my heart I hope so.
POSSESSIONS
Some one has offered me a very remarkable and beautiful and valuable gift—and I don't know what to do. A few years ago I should have accepted it with rapture. To-day I hesitate, because the older one grows the less does one wish to accumulate possessions.
It is said that the reason why Jews so often become fishmongers and fruiterers and dealers in precious stones is because in every child of Israel there is a subconscious conviction that at any moment he may be called upon to return to his country, and naturally wishing to lose as little as possible by a sudden departure he chooses to traffic either in a stock which he can carry on his person, such as diamonds, or in one which, being perishable and renewable day by day, such as fruit and fish, can be abandoned at any moment with almost no loss at all. Similarly the Jews are said to favour such household things as can be easily removed: rugs, for example, rather than carpets. I have not, so far as I know, any Jewish blood, but in the few years that are left me I too want to be ready to obey the impulse towards whatever Jerusalem I hear calling me, even should it be the platonically-loved city itself, although that is unlikely. Without possessions one would be the readier also for the longer last journey. Naked we come into this world and naked we should go. Nor should we wilfully add to the difficulties of leaving it.
I was lately led by its owner, rebuilder, and renovator through the rooms and gardens of a Tudor house which, with infinite thought and discretion, has been reclaimed from decay and made modernly debonair. At every step, indoors and out, was something charming or adequate, whether furniture or porcelain, whether flower or shrub. Within were long cool passages where through the diamond panes sunlight splashed on the white walls, and bedrooms of the gayest daintiness; without were lawns, and vistas, and arrangements of the loveliest colours. "Well," my hostess asked me, "what do you think of it all?" I thought many things, but the one which was uppermost was this: "You are making it very hard to die."
I had a grandfather who, after he had reached a certain age, used birthdays as occasions on which to give away rather than receive presents; and I am sure he was right. But I would go beyond that. The presents which he distributed were bought for the purpose. I would fix a period in life when the wise man should begin to unload his acquisitions—accumulating only up to that point and then dispersing among the young. Ah! but you say, why be so illogical? If possessions are undesirable, are they not undesirable also for the young? Well, there are answers to that. For one thing, who said anything about being logical? And then, are we not all different? Because I choose to cease accumulating, that is no reason why