Four and Twenty Fairy Tales

So happy and so gay, amuse themselves
Sometimes with singing."[57 - Idyllen &c., von J. R. Wyss, translated by Mr. Keightley (Fairy Mythology.)]

And accordingly we find them singing the charms of Irolite, and entertaining the lovers with "une musique fort harmonieuse, mais un peu barbare."

ANGUILLETTE

Anguillette is a story of the same character as Le Parfait Amour. The interest is wholly serious, and the termination tragical, reminding one, by the transformation of the victims into trees, of the catastrophe of the Yellow Dwarf of Madame d'Aulnoy. The inconstancy of Atimir is very naturally drawn; and there is considerable merit in the general conduct of the story.

YOUNG AND HANDSOME

Jeune et Belle might almost be placed amongst the pastoral romances of D'Urfey and George de Montemayor. It is full of Watteau-like tableaux, many of them suggested, probably, to the writer as to the painter by the Fêtes Champêtre so much in vogue during the seventeenth and eighteenth centuries at the Court of Versailles.

The sudden and unexpected introduction of Zephyr at the very close of the story as the Deus ex machinâ, is quite in accordance with the taste of the period, though much out of place in a fairy tale. It is not, however, for me to find fault with it, as it afforded me a hint for a character which enabled Mr. Robson to display the versatility of his genius in the last of that long series of extravaganzas I have already alluded to.

In the "Collection" above mentioned, this tale was substituted for Madame d'Aulnoy's Serpentin Vert, the dénouement of which is also produced by the incongruous introduction of mythological personages.

THE PALACE OF VENGEANCE

Le Palais de la Vengeance was printed in the "Collection" as Madame d'Aulnoy's, under the title of the Palace of Revenge. It is principally remarkable for its satirical conclusion – a very original one for a fairy tale, as the lovers are married, and do not "live happy ever afterwards."

THE PRINCE OF LEAVES

Le Prince des Feuilles is, to the best of my knowledge, presented for the first time in an English garb. It is more of a fairy tale than the four preceding it, and appears to me to have been suggested to Madame de Murat by her residence at Auch, where, indeed, it is most likely to have been written.

The natural history of the turquoise had been newly popularized by the publications of Chardin and other Oriental travellers; and more particularly by that of a book by Boethius de Boot, Le Parfait Joallier; Lyons, 1644. The turquoise "de la Vieille Roche," that Madame de Murat speaks of, is a stone found near Nichapour and Carasson, in Persia – the true Oriental turquoise; whilst those called "de la Nouvelle Roche," are not stones, but petrified bones, and are found in Europe, particularly in France, at Auch, (the very place to which Madame de Murat was exiled;) and near Simmorre, in the Département du Gers; and in the Nivernais, according to the account of Reamur in the Mémoires de l'Académie, 1715.

Turquoises were formerly very highly prized, and all kinds of virtues and properties attributed to them, the greater part of which are fabulous, although detailed gravely by de Boot, who was physician to Rodolph II., Emperor of Germany. The jewellers, even in his day, took great pains to distinguish between those that retained their colour and those that turned green. A fine unchanging turquoise, the size of a filbert, sold in that day for two hundred thalers and upwards. "The turquoise possesses such attractions," says de Boot, "that men do not think their hands are well adorned, nor their magnificence sufficiently displayed, if they are not decked with some of the finest." The name is supposed to have been derived from Turkey, the country from which they were probably first imported; but others deduce it from Turchino, a name given by Italians to a particular blue.

Even at this day, the discoloration or loss of a turquoise is considered a prognostication of evil.

THE FORTUNATE PUNISHMENT

L'Heureuse Peine is also, I believe, new to the English reader. It is an exceedingly graceful story, and the dénouement is novel as well as ingenious. The "little animal" into which the unfortunate Naimée is transformed, is not specified by the author, but from an allusion to its manière de marcher, I suppose it to be a crayfish, a favourite with the writers of fairy tales.

Charlotte Rose de la Force was the daughter of François de Caumont, Marquis de Castel-Moron, and granddaughter of Jacques de Caumont, Duc de la Force, whose escape from the massacre of St. Bartholomew is celebrated in the Henriade of Voltaire, and who afterwards greatly signalized himself by his exploits during the reign of Henry IV. and Louis XIII. She was born in the Castle of Casenove, near Bazas, in Guienne, about 1650, and died in Paris in 1724. Her mother, Marguerite de Vicof, was Dame de Casenove, and daughter of the Baron de Castelnau. Mademoiselle de la Force would therefore appear to be maternally connected with Madame de Murat. She is said to have been married, in 1687, to Charles de Brion; but that the marriage was declared null and void ten days afterwards. She was the author of several memoirs and romances, and of an Epistle, in verse, to Madame de Maintenon; but is best known by her fairy tales, Contes des Contes, though only one of them has, to my knowledge, appeared previously in English. That one is —

FAIRER THAN A FAIRY

Plus Belle que Fée was published, with the usual abridgments and alterations, about twenty years ago, in a collection of nursery tales. The story bears a strong resemblance to the Gracieuse and Percinet of the Countess d'Aulnoy; and though the plot is rendered more intricate by the addition of another pair of lovers, it does not gain in interest as much as it loses in coherence and simplicity. The fair author has, however, appended a note to her story called L'Enchanteur, which forbids us to suppose that she was indebted to any previous writer for the plot of her story. She says – "This story (L'Enchanteur) is taken from an ancient romance ('ancien livre Gothique') named Perséval, several things being omitted which were not in accordance with our modern tastes, and several others added. Some names are changed. It is the only story that is not entirely the composition of the author. All the others are purely of her invention." After this positive declaration, which we have no right to question, why should we refuse to give credit to the Countess d'Aulnoy for the possession of equal powers of imagination?

I am by no means impugning the originality of Plus Belle que Fée, in pointing out that the notion of the Fair of Time seems to have been suggested by an old fairy legend of Normandy. "Near the village of Puys, half a league to the north-east of Dieppe, there is a high plateau, surrounded on all sides by high entrenchments, except that over the sea, where the cliffs render it inaccessible. It is named 'La Cité de Limes,' or 'Le Camp de Cæsar,' or simply 'Le Catel' or 'Castel.' Tradition tells that the Fées used to hold a fair there, at which all sorts of magic articles from their secret stores were offered for sale, and the most courteous entreaties and blandishments were employed to induce those who frequented it to become purchasers; but the moment any one did so, and stretched forth his hand to take the article he had selected, the perfidious Fées seized him, and hurled him down the cliffs."[58 - Keightley's Fairy Mythology, 12mo, 1850, p. 474. There was also a piece, called La Foire des Fées, written by Le Sage, and acted at the Foire St. Germain.] I cannot say that Mademoiselle de la Force has made the most of this tradition, supposing her to have been acquainted with it. Her allusion to the entertainments at Marly, to which alone she says this fair was to be compared, has reference, I think, to a "Fancy Fair," as we should now call it, in which the stalls were attended, as in our days, by the principal personages of the Court. I feel satisfied that I have somewhere seen an account of that entertainment, but unfortunately have no note which would enable me to turn to the authority.

THE GOOD WOMAN

La Bonne Femme is far superior to Plus Belle que Fée. It is indeed worthy of Madame d'Aulnoy, and I cannot account for its never having previously met with a translator. It will be recognised by playgoers as the foundation of my Fairy Extravaganza, The Good Woman in the Wood, in which form the dramatic incidents of this charming story were first introduced to a London public. As we are bound, after the author's declaration, to consider it an original story, we need not trouble ourselves to hunt after its source. The other original fairy tales —Percinet, Tourbillon, Vert et Blue, Le Pays des Délices, and La Puissance d'Amour– bear no comparison to the two I have selected.

MADAME DE VILLENEUVE

Gabrielle Susanne Barbot, "daughter of a gentleman of Rochelle," and widow of Monsieur de Gallon, Seigneur de Villeneuve, Lieutenant-Colonel of Infantry, died at Paris, in the house of Crebillon, the tragic writer, Dec. 29th, 1755. Such is the sum of the information afforded us by editors and biographers, concerning the author of one of the most popular fairy tales ever written.

THE BEAUTY AND THE BEAST

La Belle et la Bête.– Thousands of English readers have no doubt been all their lives under the impression that they knew nearly by heart the story of Beauty and the Beast; and though few, alas! may have taken the trouble to inquire who was the author of it, those who have, imagine themselves indebted for it to Madame Leprince de Beaumont. Nay, there are many, no doubt, in France who are under the same belief, for "La Belle et la Bête, par Madame Leprince de Beaumont," is, without a word of explanation, at this moment circulating as a portion of the French Railway Library, and was published, with various other stories, in a small edition of Contes des Fées only last year, under her name, by a bookseller on the Quai des Augustins, Paris. It is only those who have read the original story by Madame de Villeneuve, either in the Contes Marins,[59 - So called from being supposed to be narrated on board a ship bound to St. Domingo. 4 vols. 12mo. Paris, 1740-41. They were republished under the title of Le Temps et la Patience, in 1768.] or in the Cabinet des Fées, who will not be surprised to find that Madame de Beaumont has merely the merit of having cut this admirable work down to the smallest comprehensible dimensions, and made a pretty little nursery tale of one of the most ingeniously constructed stories in the whole catalogue of fairy chronicles.

The story of the Beast is but alluded to in a few words, and that of the real parents of Beauty altogether omitted. It is no answer to say that the version by Madame de Beaumont is an agreeable story, that the moral is preserved, and that there are portions of the original tale which required alteration or omission. In justice to Madame de Villeneuve, it ought never to be printed without the acknowledgment that it is simply an abridgment of her composition, adapted to the use of juvenile readers, by Madame de Beaumont. I have omitted a dozen lines, and softened one objectionable expression; but, with the exception of this very slight and indispensable alteration, Madame de Villeneuve's story is now placed before the English public in its entirety.

It was published in 1740, and Mr. Dunlop remarks that "it surpasses all that has been produced by the lively and fertile imaginations of France or Arabia;" but in his notice of the tales of Perrault, he says that it is an expansion of and adoption from Riquet à la Houpe. I think this is one of those hasty conclusions of which we are all occasionally guilty. I cannot, for my part, see any resemblance between the two stories. In Riquet, an ugly and deformed prince wins the hand of a lovely princess – the usual triumph of mind over matter; but in Beauty and the Beast, the suitor is not merely a repulsive man, but a monster of the most horrible and tremendous description, and who is specially prohibited from availing himself of those mental powers which might in the slightest degree affect the judgment of the lady. Pity and gratitude are the motives which influence Beauty to sacrifice her own happiness to ensure that of the Beast. In the other case, admiration of the talent of Riquet renders the Princess gradually blind to the defects of his person. Le Mouton of Madame d'Aulnoy offers infinitely more points of resemblance. The transformation of the King into a ram by a jealous and vindictive fairy, and the permission given by him to Merveilleuse to visit her family, on her solemnly promising to return by a stated period, are features too obvious to be overlooked. The despair of the Ram in consequence of her not fulfilling her promise on the last occasion, is also like that of the Monster; but Madame de Villeneuve has avoided the tragical catastrophe; and notwithstanding the similarity I have pointed out, Beauty and the Beast, taken as a whole, deserves all the praise that those who are best acquainted with it have unanimously accorded to it.

It is a curious circumstance that the Gatta Cennerentola of Basile, and the German version of Cinderella, both commence with the departure of the father on a journey, and the requests of his daughters corresponding exactly in their general character with those in Beauty and the Beast, while we find nothing of the sort in Perrault's Cendrillon. I infer from this that the Italian and German writers have mixed two old stories together, and that Madame de Villeneuve's is founded on one of them.

THE COUNT DE CAYLUS

Anne Claude de Tubierre, de Grimoad, de Pestils, de Levi, Comte de Caylus, was born in Paris, in 1692, and died the 3rd of September, 1765. He entered the French army early, and distinguished himself in Catalonia and at the siege of Fribourg. After the Peace of Rastadt he visited Italy, and in 1717 went to the Levant in the suite of the Ambassador of France to the Sublime Porte. During this journey he undertook an adventure which proves his courage as well as his love of art. On arriving at Smyrna, he was anxious to profit by the necessary delay of a few days to visit the ruins of Ephesus, which are about twelve hours' journey from that place. The neighbourhood was at that time infested by a band of brigands, the chief of which was the notorious and terrible Caracayoli. The roads were exceedingly unsafe for travellers; but the Count de Caylus was not to be daunted. He provided himself with a dress made simply of sail-cloth, and carrying nothing about him that could tempt the most petty thief, he sought out two of the band of Caracayoli, and bargained with them for a safe conduct from Smyrna to Ephesus and back again, the money to be paid only on his return. It being their interest to take care of him, he found them the most faithful guides in the world. Caracayoli, on learning the object of his journey, politely offered to assist his researches. He informed the Count that in the neighbourhood of his retreat there were some ruins well worthy his inspection, and to expedite his visit to them, he mounted him and one of his guides on two fine Arabian horses. The ruins proved to be those of Colophon. The Count returned to the retreat of Caracayoli, and passed the night there, and the next morning proceeded to the site of the ancient city of Ephesus, from whence he was safely conducted back to Smyrna by the brigands, each party well satisfied with their bargain.

After his return to France, in 1717, he made several other journeys abroad, and paid two visits to London. At Paris he occupied himself with drawing, music, painting, writing, and sculpture. He wrote the lives of the most celebrated painters and sculptors of the Royal Academy, and founded in that Academy an annual prize for the students who were most successful in expressing the passions. In 1742 he was elected an honorary member of "L'Académie des Inscriptions," in which he founded another prize of five hundred livres for the best essays on the manners and customs of the ancients. He formed a splendid collection of Etruscan, Greek, Roman, and Gaulish antiquities, an account of which was published (seven vols. 4to, the last in 1767) by Monsieur le Beau. He discovered the ancient art of encaustic painting, and of tinging marble, from hints in the works of the elder Pliny. But all this occupation and study did not prevent this eminent scholar and antiquary from indulging in the lighter pursuits of literature. He did not disdain to acknowledge the fascination of a fairy tale, or to contribute to the number of them. I have selected three from his Féeries Nouvelles, which are in my judgment the best, and display the greatest variety of style and power of imagination. The first, —

PRINCESS MINUTE AND KING FLORIDOR

La Princesse Minutie et le Roi Floridor is written in a spirit of playful satire, which reminds one of those sprightly caricatures of fairy tales which flowed so pleasantly from the pen of Count Hamilton; but, unlike Le Belier and Fleur d'Epine of that accomplished satirist, Princess Minute and King Floridor presents us with a sound and serious moral, which at this moment, when the sacrifice of important interests to routine and etiquette has caused so much animadversion, is singularly apropos. It also reads a pleasant lesson to those who neglect or misuse the great means and opportunities which it has pleased Providence to bestow upon them, and amidst all its whimsical extravagances, never ceases to whisper in the words of Solomon —

Go to the ant, thou sluggard; consider her ways and be wise

Floridor was the name of a celebrated French actor of the seventeenth century. In Le Temple du Destin, written by Le Sage, and acted at the Fair of St. Laurent in 1715, the High Priest of Destiny observes upon the vanity of an actor —

Tout ce qui reluit n'est pas or
Ils out tous ce génie,
Chacun se croit un Floridor
La plaisante manie!

THE IMPOSSIBLE ENCHANTMENT

L'Enchantement Impossible is an amusing story with one blemish, which I have ventured to correct by the omission of half a dozen lines, and the suppression of an unnecessary indelicacy. Unlike the last, this is a mere work of fancy, without any particular object – a sort of illustration of the old song and saying, Love will find out the way. The Mer-man and his sister would seem to point out a Breton origin for this story, as the belief in these marine marvels is strong upon the coast of Brittany, where the females are called Morgan (sea-women), or Morver'de (sea-daughters), and are supposed to draw down to their palaces of gold and crystal, at the bottom of the ocean, those who venture imprudently too near the edge of the water; but the Count de Caylus was too well acquainted with the classical Tritons and Syrens to render it necessary for him to draw upon the legends of Armorica for such materials, and it is probable the story is entirely of his own invention.

The absurd fashions in hair-dressing, glanced at in this story, by the introduction of a fairy with her hair dressed en chien fou, are commented upon in a little volume called Histoires des Modes Française; Amsterdam and Paris, 1773. "The number of these frisures," says the writer, "is almost infinite. Every year, every month, produces new ones. We have seen, in succession, hair dressed en bequille (crutch fashion), en graine d'epinards (spinach fashion!), en baton rompu (broken stick!); yesterday it was en aile de pigeon, to-day it is en débacle."

BLEUETTE AND COQUELICOT

Bleuette et Coquelicot is a charming fairy tale of the pastoral order, unexceptionable in its style, and salutary in its instruction. I have only to add, in further illustration of the head-dress of Arganto (p. 360), that "Foreign Marshalle Powder" was advertised in 1781 at sixteen shillings per pound, by R. Langwine, at the sign of the "Rose," opposite New Round Court, Strand; and that receipts for making it occur as late as in Gray's Supplement to the Pharmacopœia, in 1836. The author of L'Histoire des Modes Française, quoted above, says he does not "despair of one day seeing rose-coloured hair powder, blue heads," &c.; and in Plocacosmos (1781), we actually find receipts for making yellow, rose-pink, and black hair powder; while Goldsmith, in his Citizen of the World, Letter III., mentions both black and blue.

MADEMOISELLE DE LUBERT

Of this lady we have but very meagre information. She was born about the year 1710, and is said by some writers to have been the daughter of a President; and by others, of a "Trésorier de Marine." She appears to have led a studious and retired life, her love of literature indisposing her to marriage. Her Contes des Fées were commenced about 1740; and several have been attributed to her pen which she disavowed. Those she acknowledged were: —Terserion, La Princesse Lionette et le Prince Coquerico, Le Prince Glacé et la Princesse Etincelante, La Princesse Couleur de Rose et le Prince Celadon, La Princesse Camion, and La Nouvelle Léonille. She was also the author of a translation of Amadis des Gaules, Les Hauts Faits d'Esplandian, and Anecdotes Africaines, published in 1752. Voltaire and Fontenelle called her "Muse et grace." She was living in 1772, and died before 1779. She had disappeared from society for some time previously, and was presumed to be still living at that date; but a letter written by some one who knew of her decease, inserted in the Journal de Paris of that year (No. 69), addressed to the author of L'Almanach des Dames Illustres, by "l'Ombre de Mademoiselle de Lubert," and dated from the "Mille et unième Bosquet des Champs Elisées," seems to have been considered sufficient authority; though as no precise time or place is mentioned, the letter might have been written by the lady herself had she wished to deceive the public. She had, however, reached a very respectable age, and it is probable that she was dead at that period.

"Her Contes des Fées," remarks one of her critics, "are not nearly equal to those of Mademoiselle de Murat and other ladies who have written in that style. They have less of moral purpose and allegorical allusion." This is quite true; and my object in publishing the two I have selected is to illustrate, as I have mentioned in my preface, the decline of the Fairy tale. Mademoiselle de Lubert is one of the latest of her class. Her stories are only designed to amuse. The publication of The Thousand and One Nights, by Galland, and the immense popularity that work immediately obtained, evidently affected the composition of fairy tales. Wild, extravagant adventures, unconnected incidents, transformations without point or object, a straining after the merely marvellous, and a total abandonment of the laughing philosophy and the unaffected morality which distinguish and immortalize the stories of Perrault and d'Aulnoy, were the first effects of the circulation of the Arabian Nights Entertainments. The next was the Orientalizing of every tale of enchantment. Dull Caliphs and Sultans deposed the merry old Kings who "once upon a time" ruled in Fairyland. The amours of the seraglio and the harem were substituted for the innocent courtships of princes or shepherds. The manners and dresses of the time, those delicious anachronisms which impart so much pleasantry – ay, and instruction – to the fairy tale, were carefully avoided; and the characters, arrayed in what the writers flattered themselves were Eastern costumes, were seriously placed in situations compared to which that of Molière's Monsieur Jourdain as Mamamonchi was a nearer approach to reality. Even those that had some claim to Oriental origin were so altered and "manufactured for the European market" that they were said to appear —

– en sortant de chez Barbin[60 - Barbin was the publisher of the Mille et une Nuits.]
Plus Arabe qu'en Arabie.

Le Mercure Galant was flooded with these productions. Almanzor et Zehra, Conte Arabe; Almerine et Zelima, Conte Oriental; Balky, Conte Oriental; Zaman, Histoire Oriental, &c. Then we have Contes Mogol, Contes Turcs, Contes Chinois, Contes Tartares, Contes Persans, &c.; but we are forgetting Mademoiselle de Lubert and her