one of more frequent occurrence. We feel it keenly because the nursery story is the realm of the unconscious. Not only are unconscious beings and objects the leaders of speech in it, but what triumphs and is glorified in the nursery story is this very element of unconsciousness. And the nursery story is right; for the unconscious element is our capital and the source of our strength. The reason why the travelling companion could receive aid from the dead man, was because he had entirely forgotten that he had formerly helped this same dead man, and even simple Hans gains the princess and half the kingdom, because with all his folly he is so exceedingly naïve. Even stupidity has its genial side and its good luck; with the poor intermediate beings, the Nureddin natures alone, the nursery story knows not what to do.
Let us consider some instances of sins against the unconscious. In the beautiful story of "The Snow Queen" a most disturbing influence is exercised by the scene where the Snow Queen requests little Kay to make figures with the ice puzzle for the understanding, and he is unable to represent the word "Eternity." There is also clumsy and un-poetic bluntness in "The Neighboring Families" whenever the sparrow's family mention the rose by the abstract, and for a sparrow rather unnatural, term, "the beautiful." It would have been understood, without this hint, that the roses were the representatives of the beautiful in the narrative, and in encountering this abstract word in the nursery story we recoil as though we had come into contact with a slimy frog.
This tendency to allegory in narratives for children appears most frequently, as might be expected, in the form of instruction and moralizing; in some of the nursery stories, as in "The Buckwheat," the pedagogic element plays an exaggerated rôle. In others, as "The Flax," we feel too strongly at the conclusion – as in Jean Paul – the tendency to exhibit, in season and out of season, the doctrine of immortality. Toward the end of the latter story a few little, somewhat "insipid beings" are created who announce that the song is never done. In some cases finally the tendency is more personal. A whole series of stories ("The Duckling," "The Nightingale," "The Neighboring Families," "The Daisy," "The Snail and The Rose-Tree," "Pen and Inkstand," "The Old Street Lamp") allude to the poet's life and the poet's lot, and in single cases we see traces – a rare exception with Andersen – of invention being dragged in forcibly in order to bring out the tendency. What sense and what conformity to nature is there, for instance, in the fact that the street lamp can only let others see the beautiful and symbolic sights that had been interwoven with its experience when it is provided with a wax candle, and that its faculties are useless when provided with an ordinary light? It is quite incomprehensible until we conceive it to be an allegory on a poet's supposed need of prosperity in order to accomplish anything. "And so genius must run after cupboard lore!" wrote Kierkegaard on the occasion of the appearance of "Only a Fiddler." Still more infelicitous is the scene where the street lamp, in its melted-down condition, in its other life, finds its way to a poet and thus fulfils its destiny. So strongly as this the tendency has rarely shown itself.
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