Abstract
Aunt Augusta, Lady Windermere, or Dorian Gray are all names that have become part of British culture and immediately trigger recognition; they are literary landmarks, classic characters that have become familiar thanks to countless stage representations or adaptations for the silver screen. However, relatively few remember the stories of the little dwarf, the lovesick fisherman, or the Star-Child. Oscar Wilde’s fairy tales, although not as famous as his plays, are beautiful texts, divided into two considerably different collections.1 The Happy Prince and Other Tales appeared in 1888 and was clearly inspired by Hans Christian Andersen.2 It is a collection that can be read to children, even though they are not intended to be the sole recipients. However, in 1891, Wilde published A House of Pomegranates, a beautifully wrought collection of radically aesthetic tales, full of color, sin, and stories of ill-fated love.3 Unmasking his society’s quirks was doubtless Wilde’s favorite endeavor each time he sat down to write and, as an artist who was determined to subvert Victorian society’s dominant message of submission to codes and appearances, he sought to use the genre of the fairy tale to infuse the world of the marvelous with certain elements characteristic of the Victorian era. 1891 was a fecund year for Oscar Wilde, who also published The Picture of Dorian Gray, Intentions, and The Soul of Man under Socialism.
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Notes
The edition used here is O. Wilde (2007) The Complete Fairy Tales (Winnetka: Norilana Books).
M. Nordau (1895) Degeneration (New York: Appleton), p. 317.
F. S. Harvey Darton (1960) Children’s Books in England (Cambridge: Cambridge University Press), p. 221.
J. Zipes (2012) Fairy Tales and the Art of Subversion (London: Routledge), p. 8.
M. P. Hearn (ed.) (1990) The Victorian Fairy Tale Book (New York: Pantheon), p. 17.
J. and W. Grimm (1993) Grimm’s Fairy Tales (Ware: Wordsworth), pp. 10, 24.
M. V. Jackson (1989) Engines of Instruction, Mischief and Magic (Aldershot: Scolar Press), p. 16.
R. L. Green (1961) Mrs Molestworth (London: Bodley Head), p. 50.
G. Summerfield (1980) “The Making of the Home Treasury,” Children’s Literature, 8, pp. 35–52, here 37.
H. Carpenter and M. Pritchard (1984) The Oxford Companion to Children’s Literature (Oxford: Oxford University Press), p. 179.
A. Moss (1988) “Mothers, Monsters, and Morals in Victorian Fairy Tales,” The Lion and the Unicorn, 12.2, p. 47.
O. Wilde (1962) Letters (London: Rupert Hart-Davis), p. 219.
V. Propp (1968) The Morphology of the Folk-Tale (Austin: University of Texas Press), p. 74.
“The possession of private property is very often extremely demoralizing, and that is, of course, one of the reasons why Socialism wants to get rid of the institution.” O. Wilde (2002) The Soul of Man under Socialism, in The Ballad of Reading Gaol and Other Writings (Ware: Wordsworth Editions Limited), p. 249.
S. Calloway and L. Federle Orr (eds.) (2011) The Cult of Beauty, the Aesthetic Movement 1860–1900 (London: Victoria and Albert Publishing), p. 16.
A. J. Farmer (1931) Le Mouvement esthétique et décadent en Angleterre (1873–1900) (Paris: Honoré Champion), p. 124.
V. Jankélévitch (1950) “La Décadence,” Revue de métaphysique et de morale, 4, p. 366.
J. Prewitt Brown (1997) Cosmopolitan Criticism, Oscar Wilde’s Philosophy of Art (Charlottesville and London: University Press of Virginia), p. 51.
P. Hunt (1995) Children’s Literature: An Illustrated History (Oxford: Oxford University Press), p. 140.
C. Morel (2004) Dictionnaire des symboles, mythes et croyances (Paris: l’Archipel), p. 445.
Wilde had been fascinated by Catholicism ever since childhood. Just before he died, he was converted to Catholicism, according to Robert Ross: “I then went in search of a priest, and after great difficulty found Father Cuthbert Dunne of the Passionists, who came with me at once and administered Baptism and Extreme Unction.” Robert Ross to More Adey, December 14, 1900, in O. Wilde (2002) Letters of Oscar Wilde, ed. R. Hart-Davis (Ware: Wordsworth), p. 854.
Walter Pater (1839–1894) was an English critic and historian who influenced the aesthetic movement. His ideas were considered dangerous by the establishment after the publication of The Renaissance and its famous conclusion that appeared like a call for hedonism: “To burn always with this hard, gem-like flame, to maintain this ecstasy, is success in life.” W. Pater (1873) The Renaissance: Studies in Art and Poetry (London: MacMillan and Co), p. 210.
R. Ellmann (1988) Oscar Wilde (London: Penguin), p. 130.
M. Cazamian (1935) Le Roman et les idées en Angleterre, l’Anti-Intellectualisme et l’esthétisme, 1880–1900 (Paris: Les Belles Lettres), p. 46.
C. Rancy (1982) Fantastique et décadence en Angleterre (1890–1914) (Paris: Éditions du CNRS), p. 6.
“And the vision of Guido’s St Sebastian came before my eyes as I saw him at Genoa, a lovely brown boy, with crisp, clustering hair and red lips, bound by his evil enemies to a tree and, though pierced by arrows, raising his eyes with divine, impassioned gaze towards the eternal beauty of the opening Heavens.” S. Mason (1914) Bibliography of Oscar Wilde (London: T. Werner Laurie), p. 86.
H. Jackson (1976) The Eighteen Nineties: A Review of Artand Ideas at the Close of the Nineteenth Century (Brighton: The Harvesters Press), p. 64.
O. Wilde (2002) “The Soul of Man under Socialism,” in A. Varty (ed.) De Profundis: The Ballad of Reading Gaol and Other Writings (Ware:: Wordsworth), p. 248.
O. Wilde (1966) The Complete Works, ed. V. Holland (London: Heron), vol. 3, p. 337.
O. Wilde (2002) Selected Journalism (Oxford: Oxford University Press), p. 34.
“I tried to get some literary men in London, all heroic rebels and skeptics on paper, to sign a memorial asking for the reprieve of these unfortunate men. The only signature I got was Oscar’s. It was a completely disinterested act on his part; and it secured my distinguished consideration for him for the rest of his life.” G. B. Shaw (2005) “My Memories of Oscar Wilde,” in F . Harris (ed.) The Life and Confessions of Oscar Wilde, 2 vols. (Whitefish: Kessinger Publishing), vol. 2, p. 390.
F. Elgee Wilde (1871) “The Voice of the Poor,” in Poems by Speranza (Glasgow: Cameron and Ferguson), p. 14.
T. Eagleton (1997) Saint Oscar and Other Plays (Oxford: Blackwell Publishers), p. 5.
O. Wilde (2002) De Profundis in De Profundis: The Ballad of Reading Gaol and Other Writings, (Ware: Wordsworth Editions), p. 59.
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© 2014 Marja Härmänmaa and Christopher Nissen
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Fleurot, M. (2014). Decadence and Regeneration: Oscar Wilde’s Fairy Tales as a Tool for Social Change. In: Härmänmaa, M., Nissen, C. (eds) Decadence, Degeneration, and the End. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137470867_5
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DOI: https://doi.org/10.1057/9781137470867_5
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