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Tag Archives: metamorphosis

Monet’s Magpie

01 Thursday Dec 2022

Posted by michelinewalker in Christmas, Metamorphosis

≈ 4 Comments

Tags

Amaryllis, Beethoven, Lettre à Elise, metamorphosis

Claude Monet‘s Magpie

—ooo—

December brings the longest night and promise for a better year. I’m still here. My eyes have returned to their normal color. Both are hazel, and I see perfectly well. However, my ability to concentrate has lost ground. It started declining when I developed chronic fatigue syndrome/ME. That is a very long time ago.

The word for Magpie, une pie, is not flattering, but Monet had yet to see this landscape. I’m working, but time passes so quickly.

I heard rumors that Canada’s Province of Alberta wants to renegotiate its relationship with Ottawa. Quebec has language laws, but separatism is no longer seen as the best option.

Alberta is a rich province, and the Rocky Mountains begin in Alberta. However, the Rocky Mountains have several ranges.

May the new season bring peace and chase away viruses.

Love to everyone 💕

Thierry Châtelain plays Beethoven
Double Amaryllis

© Micheline Walker
1st December 2022
WordPress

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Apuleius’ Cupid and Psyche

04 Sunday Aug 2013

Posted by michelinewalker in Love, Metamorphosis, Myths

≈ 8 Comments

Tags

Apuleius, César Franck, Cupid and Psyche, Digressions, Fairy Tales and Fables, metamorphosis, Ovid, Picaresque, The Golden Ass, Winged Creatures

waterhouse_psyche_opening_the_golden_box
Psyche opening the Golden Box, by John William Waterhouse (1903) 
Pre-Raphaelite Brotherhood
(Photo credit: Wikipaintings)
 
The Golden Ass is a Project Gutenberg publication: [EBook #1666] Book 4, Chapter 22[i]
Ovid (20 March 43 BCE – CE 17/18) is the author of the Metamorphoses, a fifteen-book Latin narrative written in dactylic hexameter, the “noble verse.”
 
Apuleius (c. 125 – c. 180 CE) is the author of the Golden Ass (Asinus Aureus) an eleven-book Latin narrative, first entitled Metamorphoses, but renamed The Golden Ass by Augustine of Hippo (St Augustine).
 
 800px-WLA_brooklynmuseum_Wedgewood-Marriage_of_Cupid_and_Psyche 
 
Marriage of Cupid and Psyche (ca. 1773), jasperware by Wedgwood based on the 1st-century Marlborough gem, which most likely was intended to depict an initiation rite (Brooklyn Museum) Photo credit: Wikipedia
 

Fables

In November 2011, I wrote a post on Apuleius‘ Golden Ass, the only novel that has come down to us from Latin Antiquity in its entirety and which happens to be about metamorphoses. I am revisiting the Golden Ass because we have looked at fables in which a cat and a mouse are metamorphosed respectively into a woman and a maid.  In the world of fables, a realistic world, nature will out, so our cat and mouse return to their natural selves.

  • The Cat Metamorphosed into a Woman (based on Æsop’s Venus and the Cat, The Project Gutenberg [EBook #11339])
  • The Mouse Metamorphosed into a Maid (based on the Sanskrit Panchatantra)

Other fiction featuring metamorphoses

  • Fairy tales;
  • Werewolf stories (lycanthropy).[ii]

Fairy tales are home to metamorphoses. Beast is turned into a beast and will remain a beast until Beauty accepts to marry him as he is, i.e. as Beast. The moment Beauty tells Beasts that she will marry him, a curse is lifted and beast returns to his former princely self. Such is the stuff of fairy tales. But let us look at sources.

Ovid and Apuleius

The theme of metamorphosis is rooted mainly in Ovid‘s Metamorphoses and, to a lesser extent, in Apuleius‘ The Golden Ass, first entitled Metamorphoses. In The Golden Ass,  Lucius is accidentally metamorphosed into an animal and that animal happens to be a donkey, which may explain why Augustine of Hippo (St Augustine) “demoted” Apuleius’ Metamorphoses by giving it a different title. Augustine renamed the book The Golden Ass and The Golden Ass it has remained, despite one rather lofty “digression,” the tale of Cupid and Psyche. Psyches, the most beautiful woman in the world, will be metamorphosed into a goddess by the ultimate fairy godmother, the gods of Greco-Roman antiquity assembled.

The Golden Ass

The Outer Story

The Golden Ass combines an outer story and inner stories. The outer story is called a frame story. The inner stories are sometimes called in-set stories. In the case of The Golden Ass, the outer story is a rather lewd account of the transformation of Lucius, as in Lucius Apuleius (Apulée), into a donkey.

Lucius wishes to become a sorcerer, or a witch, so he can transform himself into a bird and is told by his friend Milo that Milo’s wife is a witch who can transform herself into a bird. Lucius watches her metamorphosing herself into a bird and accidentally turns his own person into a donkey. At the end of the novel, after all sorts of trials and tribulations, Lucius retrieves his human form, assisted by Isis, a goddess and a magician.

The Inner Stories or “Digressions” are:

  1. Aristomenes’ Tale
  2. Thelyphron’s Tale
  3. The Tale of Cupid and Psyche
  4. The Tale of the Wife’s Tub
  5. The Tale of the Jealous Husband
  6. The Tale of the Fuller’s Wife
  7. The Tale of the Murderous Wife

By and large, the inner or in-set stories or tales bear some resemblance to the outer story. The story is different but the tone is that of Lucius, now transformed into a donkey. The exception is Cupid and Psyche. We are transported into a world filled with gods and goddesses, but these gods and goddesses sometimes mingle with mere mortals. We therefore have a taste of magic realism. Professor Matthew Strecher defines magic realism as “what happens when a highly detailed, realistic setting is invaded by something too strange to believe.” (See Magic Realism, Wikipedia.)

In psychology the word “psyche” refers to the mind but to a large extent, it also refers to the soul, which is immortal. The “digression,” or in-set tale, is entitled Cupid and Psyche, but Psyche’s name is Psyches. She is the third daughter of a King, a motif which links her to fairy tale protagonists. Moreover, Psyches has two married but jealous sisters, as does Cinderella. However, the third daughter marries a god. Cinderella has to settle for a mere prince.

Consequently, the tale of Cupid and Psyche is a “digression.”  The main link between Cupid and Psyche and The Golden Ass is a metamorphosis, except that  Psyches does not turn into an animal. On the contrary, her appearance does not change and her story is one of upward mobility. Psyche means soul. She escapes mortality, the human condition, by becoming a goddess. The soul is immortal.

psyche-and-amour-1889love-and-psyche-1899

Cupid and Psyche, by William-Adolphe Bouguereau (1889)
(Photo credit: Wikipaintings)
 

Cupid and Psyche  

(quotations, including the spelling, are from [EBook #1666] Book 4, Chapter 22)
The Romans borrowed Greek mythology but changed the name of each god.  Venus is the Latin name for Aphrodite. 
 
The story has several variants, but basically it is about jealousy. Venus (Aphrodite), the goddess of love is jealous of a human being, Psyche or Psyches, the third and only unmarried daughter of a King and Queen. She is considered more beautiful than Venus and people travel long distances to see her. Venus is jealous and sends her son Cupid (Eros) to find “the most miserablest creature living” and make him Psyches’ husband. 
 
Meanwhile, Psyches has been placed at the top of a hill as her parents think a man might take her at last. She is not married. Cupid, who has made himself invisible, does not perform his dastardly deed. Psyches is “blowne by the gentle aire and of shrilling Zephyrus” to a castle. They become man and wife: “after that hee had make a perfect consummation of the marriage.” But he only visits during the night and he has directed her not to look at him during his nightly visits.
 
Psyches is pregnant and misses her sisters, so Cupid allows them to visit. When they arrive, they praise her: “O dear sister Psyches, know you that you are now no more a child, but a mother: O what great joy beare you unto us in you belly?”
 
Both older sisters are unhappily married and jealous of Psyche who lives in a castle. To get rid of the husband she is not allowed to see, they fool Psyche into thinking that Cupid is a monstrous serpent and must be killed. As her sisters suggest, Psyches carries a candle so she can see Cupid and kill him: “with your bare feet goe and take the lampe, with the Razor in your right hand and with valiant force cut off the head of the poisonous serpent, wherein we will aid and assist you: and when by the death of him you shall be made safe, we wil marry to some comely man.” Psyches sees Cupid and falls in love, but a drop of hot wax falls from the candle and burns Cupid inadvertently. He wakes up and leaves as he had warned he would: “hee commaunded Zephyrus to carry me away from the bounds of his house.”
 
After she has been abandoned, Psyches goes looking for Cupid. At one point, she seeks the help of Venus, not knowing that Venus is her enemy. Venus asks Psyches to perform impossible tasks, the last of which is deadly. Venus wants Psyches to fetch beauty from Proserpina, Queen of the Underworld, put some of that beauty into a golden box, and return the box to her. Alas, one does not return from the Underworld, which means that Psyches will die if she goes to the Underworld. 
 
Knowing that she must die, Psyches climbs to the top of a tower and is about to throw herself down when the tower starts to speak. She is told how to appease Cerberus
(Kerberos), the three-headed dog who guards the entrance to the Underworld. Proserpina (Persephone) gives Psyches the box, but instead of beauty, it contains infernal sleep. Psyches is curious, opens the box, and lapses into a coma.
 
By then, Cupid (Éros), who has wings, the equivalent of a magic carpet, has forgiven Psyches and flies to her rescue. A kiss revives her and they then go to Jupiter (Zeus). Cupid asks Jupiter to transform Psyches into a goddess. Jupiter appeases Venus and he then convenes the gods who, after deliberating, grant Cupid’s request. Cupid’s Psyches is therefore transformed into a goddess by drinking ambrosia (“ambroisie,” or Nectar), the drink of Greek gods, and therefore escapes the human condition: mortality.
 
“And then he [Jupiter] tooke a pot of immortality, and said, Hold Psyches, and drinke, to the end thou maist be immortall, and that Cupid may be thine everlasting husband. By and by the great banket and marriage feast was sumptuously prepared, Cupid sate downe with his deare spouse between his armes: Juno likewise with Jupiter, and all the other gods in order, Ganimedes filled the port of Jupiter, and Bacchus served the rest. Their drinke was Nectar the wine of the gods, Vulcanus prepared supper, the howers decked up the house with roses and other sweet smells, the Graces threw about blame, the Muses sang with sweet harmony, Apollo tuned pleasantly to the Harpe, Venus danced finely: Satirus and Paniscus plaid on their pipes; and thus Psyches was married to Cupid, and after she was delivered of a child whom we call Pleasure.”
 
 
287px-Dante_Gabriel_Rossetti00
Proserpina, by
Dante Gabriel Rossetti (1874),
Pre-Raphaelite Brotherhood
 

Comments

Psyche

In Apuleius, Psyche is Psyches and has parents. She seems a human being. Moreover, in mythology, gods lose their godliness through sexual contact, generally, with a mortal being. Psyches is a human being and, therefore, a mortal. So it is not possible for her to be transformed into the mortal she already is. Therefore, Apuleius presents us with a complicated “digression.” Psyches is metamorphosed into a goddess, an immortal being, by drinking ambrosia, and then gives birth to a child named Pleasure. It is all very fanciful. Psyche means the soul and the soul is immortal.

A Fairy Tale: to a certain Extent

The tale of Cupid and Psyche provides us with a template associated with fairy tales: the rags to riches narrative of Cinderella. Psyches becomes a goddess. We also have jealous sisters, not to mention a jealous Venus, a mother-in-law (a stepmother). As for the invisible Cupid, he could well be a monstrous beast, in which case, Cupid and Psyche could be associated with Beauty and the Beast. The tale of Cupid and Psyche  is in fact associated with Beauty and the Beast.

“The fairy tales which modern scholars most often discuss in relation to an antecedent myth are those which involve an animal as bride-groom, best known by versions of ‘Beauty and the Beast’.”[iii] 

According to the Oxford Companion to Fairy Tales, the story of Cupid and Psyche is both a myth and a fairy tale, but the theme is not consistent with fairy tales. Unlike Beauty, Psyches does not have to lift a curse by saying she will marry Cupid. She must perform chores,  imposed by Venus, to be reunited with Cupid, but there is no disenchantment, i.e. no curse has turned Cupid into an animal-groom, so no curse has to be lifted.

“In fairy tale versions the question normally ends with a disenchantment motif as the heroine regains her partner by ending the spell which has enchanted him.”[iv]

Conclusion

Although Cupid and Psyche has affinities with fairy tales, it may be prudent not to classify it as such, except loosely. Classifications are helpful, but they should not be a Procrustean bed. The bed would always be too short or too long, and limbs therefore stretched or amputated. In Cupid and Psyche a man, albeit a god, comes to the rescue of a damsel in distress who is despised because she is the most beautiful woman in the world. The story moves forward propelled by a feeling inextricably linked with love which, in literature,  may be jealousy.

However, in Cupid and Psyche, the wedding that constitutes the proper ending of fairy tales and comedies seems out of place, but is it?  Cupid and Psyche became man and wife after he flew her to her castle: “after that hee had made a perfect consummation of the marriage.” She was not allowed to look at him, but when night fell, he “visited” her. This seems consistent with a myth. However, the tale of Cupid and Psyche is that of a pre-existing union. Consequently, the wedding takes on other virtues.  It could well be the official celebration of a threatened marriage. “All’s well that ends well.”

From the point of view of literary history, authors such as Chaucer (the many Tales), Shakespeare, Dante and Boccaccio (The Decameron) were inspired by tales contained in Ovid‘s Metamorphoses. The first translation of the Metamorphoses in English was by William Caxton in 1480. Caxton is also the first English printer. He printed Reynard the Fox. Apuleius’ Golden Ass inspired Laurence Sterne (Tristram Shandy), Henry Fielding (Tom Jones) and Jean de La Fontaine. 

800px-Edward_Burne-Jones001

Psyche’s Wedding, by Sir Edward Burne-Jones (1895), Pre-Raphaelite Brotherhood

______________________________

[i] The Golden Asse. Translated by William Adlington, first published 1566. This version is as reprinted from the edition of 1639. The original spelling, capitalisation and punctuation have been retained. [EBook #1666]
[ii] A werewolf, also known as a lycanthrope is a mythological or folkloric human with the ability to shapeshift into a wolf or an therianthropic hybrid wolf-like creature, either purposely or after being placed under a curse or affliction (e.g. via a bite or scratch from another werewolf). Early sources for belief in lycanthropy are Petronius (c. 27 – 66 BCE) and Gervase of Tilbury (c. 1150 – c. 1228 CE). 
(See Werewolf, Wikipedia.)
[iii] John Stephens, “Myth/Mythology and Fairy Tales,” ed. Jack Zipes, The Oxford Companion to Fairy Tales (Oxford University Press, 2000), pp. 330-334.
[iv] Loc. cit.
 
 
César Franck (10 December 1822 – 8 November 1890)
Psyché et Éros
William Revelli (12 February 1902 – 16 July 1994)
 
 
fond01_02Micheline Walker
4 August 2013
WordPress 
  
  
Psyche Revived by Cupid’s Kiss
Antonio Canova (1757 – 1822)
Musée du Louvre
(Please click on the image to enlarge it.)
 
 
 
 

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The Mouse Metamorphosed into a Maid, by Jean de La Fontaine (IX.7)

30 Tuesday Jul 2013

Posted by michelinewalker in Fables, Literature

≈ 4 Comments

Tags

Bidpai, D. L. Ashliman, Horace, Jean de La Fontaine, Le Livre des lumières, metamorphosis, metempsychosis, Nature will out, The Panchatantra, The Soul of Animals

RP496_1L
The Cat Metamorphosed into a Woman, by Arthur Rackham
 
(Photo credit: The Project Gutenberg [EBook #11339]) 
Aarne-Thompson (Aarne-Thomson-Uther) type 2031C.
 
Aesop’s Fables: Venus and the Cat (The Project Gutenberg [EBook #11339])
Fables d’Ésope: La Chatte et Aphrodite 
La Fontaine: La Chatte métamorphosée en femme (II.18)
La Fontaine: The Cat Metamorphosed into a Woman (II.18)
La Fontaine: La Souris métamorphosée en fille (IX.7)
La Fontaine: The Mouse Metamorphosed into a Maid (IX.7)
 

La Souris métamorphosée en fille

La Fontaine’s First Collection of Fables (1668)

Jean de La Fontaine‘s Cat Metamorphosed into a Woman (II.18) belongs to the second of six books of fables he published in 1668. As we have seen, it is a Aesopic fable. However, La Fontaine’s immediate source was Névelet’s 1610 Latin edition of Aesop’s Fables, the Mythologia Æsopica Isaaci Nicolai Neveleti (Frankfurt, 1610) where the same fable, by Aesop, is entitled Venus and the Cat. The moral of The Cat Metamorphosed into a Woman is Horatian:

The Delights of Nature (Horace, Epistles, Book I. x, lines 1-25)
Drive Nature off with a pitchfork, she’ll still press back,
And secretly burst in triumph through your sad disdain.
(lines 24-25) 
or 
Limit your desires (Horace, Epistles, Book I, ii, lines 55-71)
A jar will long retain the odor of what it was
Dipped in when new.
(lines 69-70)
 

La Fontaine’s Second Collection of Fables (1678)

In Book IX:vii of his second volume of fables (1678), Jean de La Fontaine published La Souris métamorphosée en fille (The Mouse Metamorphosed into a Maid). The Mouse Metamorphosed into a Maid is not rooted in the Aesopic corpus, but finds its origin in the Panchatantra (3rd century BCE, or earlier), where it is entitled The Mouse Turned into a Maid or The Transformed Mouse Seeks a Bridegroom.

SOURIS-METAMORPHOSEE

La Souris métamorphosée en fille

ne, he drew his fable[i] from Le Livre des lumières ou la conduite des roys (The Book of Enlightenment or the Conduct of Kings), published in 1644 by Gilbert Gaulmin (1585-1665) who used a pseudonym. He called himself David Sahid d’Ispahan. Le Livre des lumières ou la conduite des roys contains fables by storyteller Bidpai or Pilpay (FR), the storyteller featured in both the Sanskrit Panchatantra, by Vishnu Sharma, and its Arabic version, Kalīlah wa-Dimnah, written by Persian scholar Ibn Al-Muqaffa’. The Panchatantra was well-known and it migrated to both Eastern and Western countries. According to Edgerton (1924), who translated the Panchatantra into English,

…there are recorded over two hundred different versions known to exist in more than fifty languages, and three-fourths of these languages are extra-Indian. As early as the eleventh century this work reached Europe, and before 1600 it existed in Greek, Latin, Spanish, Italian, German, English, Old Slavonic, Czech, and perhaps other Slavonic languages. Its range has extended from Java to Iceland… [In India,] it has been worked over and over again, expanded, abstracted, turned into verse, retold in prose, translated into medieval and modern vernaculars, and retranslated into Sanskrit. And most of the stories contained in it have “gone down” into the folklore of the story-loving Hindus, whence they reappear in the collections of oral tales gathered by modern students of folk-stories.
(See Panchatantra, Wikipedia.)
 

Although both The Cat Metamorphosed into a Woman (II.xviii) and The Mouse Metamorphosed into a Maid feature a metamorphosis gone awry. Yet, not only are their source different, but so are their narratives. La Fontaine’s La Souris métamorphosée en fille (The Mouse Metamorphosed into a Maid) is a rather long fable. One may read it in full by clicking on the title on the fable. However, I will provide a summary.

A mouse falls from an owl’s mouth. The storyteller does not pick her up, but a Brahmin does and this Brahmin knows a sorcerer. The sorcerer transforms our mouse into a Maid. She grows up as a maid, but when she turns fifteen and time has come for her to marry, the Brahmin seeks a husband for her. Suddenly problems arise. The girl wants a powerful husband but she is rejected by the son of Priam, the Sun, a Cloud, the Wind, and a Mountain. However, our lovely maid is not disappointed because she herself is not interested in the suitors who have rejected her. She finally expresses a degree of satisfaction when she hears the word “rat.”  The rat rejects her as do a cat, a dog, a wolf… The sorcerer reappears, nearly fifteen years later, and states that one chooses a mate among one’s kind and one’s kind share the same soul. Consequently, metempsychosis, the migration of a soul, is not possible. In other words, as is the case in The Cat Metamorphosed into a Woman, although the mouse has grown into a beautiful girl, her human form is skin-deep. She has the soul of a mouse, not that of a human being.
 

La Fontaine does not tell us what happens to the mouse metamorphosed into a maid (she is turned back into a mouse), but here is his moral:

In all respects, compared and weighed,
The souls of men and souls of mice
Quite different are made,
Unlike in sort as well as size.
Each fits and fills its destined part
As Heaven does well provide;
Nor witch, nor fiend, nor magic art,
Can set their laws aside.
La Fontaine (IX.vii)
 
Parlez au diable, employez la magie,
Vous ne détournerez nul être de sa fin [destined part].
La Fontaine (IX.vii)
 

As mentioned above, The Mouse Metamorphosed into a Maid is rooted in the Panchatantra and its Arabic version, Kalīlah wa-Dimnah. It has the same moral as The Cat Metamorphosed into a Woman: “Nature will out.” But its narrative differs, to a greater than lesser extent, from that of The Cat Metamorphosed into a Woman (II.xviii). Finally, both are listed as Aarne-Thompson type 2031C. However, Professor D. L. Ashliman does not include La Fontaine’s two fables in his list of “cumulative tales.”

Aarne-Thompson or Aarne-Thompson-Uther types 2000-2100 are all cumulative or chain tales. As indicated above, when writing The Mouse Metamorphosed into a Maid, La Fontaine drew his material from the Sanskrit The Mouse Turned into a Maid or The Transformed Mouse Seeks a Bridegroom, which is a cumulative tale and is listed under: Chains Involving Other Events 2029-2075. According to D. L. Ashliman, The Mouse Turned into a Maid or The Transformed Mouse Seeks a Bridegroom (The Panchatantra, India) shares affinities with the following stories or narratives:[ii]

The Husband of the Rat’s Daughter or The Rats and Their Daughter (Japan)
A Bridegroom for Miss Mole (Korea)
The Story of the Rat and Her Journey to God (Romania)
The Most Powerful Husband in the World (France and French North Africa)
 

Conclusion

Reason vs Instinct

La Fontaine’s moral is very clever. He does not deny that animals have a soul, but he states clearly that animals have a soul, but that it is a soul of their own.

The souls of men and souls of mice
Quite different are made[.]
 

The Primacy of Reason challenged

The primacy of reason was challenged almost as soon as René Descartes published his Discourse on Method (Discours de la méthode) in 1637.[iii] According to Descartes, animals function much as clocks do. They were looked upon as machines. But, Blaise Pascal (19 June 1623 – 19 August 1662) argued that humans are endowed with both reason and instincts: Le coeur a ses raisons que la raison ne connaît point. (Les Pensées, published posthumously). Instincts are a characteristic humans share with animals, yet it was Pascal’s conviction that reason needed the support of instincts or le coeur, the heart: c’est sur ces connaissances du coeur et de l’instinct qu’il faut que la raison s’appuie (reason must lean on knowledge gleaned from the heart and instinct). See Pierre Magnard. In my opinion, such was also La Fontaine’s view. I have written a post on this subject: The Two Rats, Fox and Egg: The Soul of Animals.

So two little fables about a cat and a mouse transformed into a woman or girl contain the wisdom of their century as does The Two Rats, Fox and Egg: The Soul of Animals. Moreover, both the The Cat Metamorphosed into a Woman and The Mouse Metamorphosed into a Maid deny metempsychosis by featuring an attempted and partly successful metamorphism or metempsychosis.

From Mouse to Mouse

Ironically, the sorcerer is the character who says that sorcery does not work fully, which is contrary to his transforming the mouse into a maid. The structure of this fable therefore resembles that of The Cat Metamorphosed into a Woman (II.xviii) and Venus and the Cat. So the moral of La Fontaine’s The Mouse Metamorphosed into a Maid is expressed not only in words, but through form.

The very thing the wizard did
Its falsity exposes
If that indeed were ever hid.
 

In other words, the story or narrative could be summed up in a short phrase. It is “from mouse to mouse” as it is “from ashes to ashes.” As powerful as he was, Louis XIV could no more escape death than the humblest of his nation’s impoverished peasants: memento mori.

______________________________
[i] He acknowledged he did, see Bidpai (Wikipedia). 
[ii] Different folktales may have the same title and the same folktale may have different tiles. Moreover, a folktale (fables, fairy tales, etc.) may belong to more than one AT type. Finally, various animals can play the same role. That role is then called a function.
[iii] The Discours de la méthode (1637) is The Project Gutenberg’s [EBook #13846].
 
Wolfgang Amadeus Mozart (27 January 1756 – 5 December 1791)
Variations in C Major on the French Song “Ah! vous dirai-je, Maman,” K. 265 
Walter Klien, piano
 
 
nature2Gerbil, by
Jacopo Ligozzi (1547–1627)
Photo Credit: Wikipedia 
 
© Micheline Walker
July 29, 2013
WordPress

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Beauty and the Beast

11 Friday Nov 2011

Posted by michelinewalker in Fairy Tales, Metamorphosis

≈ 7 Comments

Tags

Anne Anderson, AT 415C, Cupid and Psyche, fairy tales, Jean Cocteau, La Belle et la Bête, metamorphosis, Mme Le Prince de Baumont, Panchatantra, W. Heath Robinson

La Belle et la Bête, by Anne Anderson

La Belle et la Bête by Anne Anderson (Photo credit: Wikipedia)

Anne Anderson, illustrator (1874 – 1930)

Many men are more truly beasts than you. A good heart and an ugly face are better than a fair face and a rotten heart.

In 1757, Mme Jeanne-Marie Le Prince de Beaumont (26 April 1711 – 8 September 1780) translated and published Beauty and the Beast.  She shortened Gabrielle-Suzanne Barbot de Villeneuve‘s long version of Beauty and the Beast.

Beauty and the Beast is my favourite fairy tale because beast is transformed into a prince by a beautiful woman who sees beauty beneath a beastly form. Being recognized as handsome and being loved by a woman despite his monstrous appearance is the only way Beast can escape the curse that has turned him into a truly ugly animal.

As the story goes, during a snowy night, Beauty’s father, an impoverished trader, gets lost in a forest where, to his astonishment, he finds a castle. It is a beautiful castle. On the table, there is a meal and logs are burning in a fireplace. Moreover, a bed awaits him in a lovely room and, upon waking, Beauty’s father finds clean clothes and a good breakfast. Obviously, the trader’s host is a generous person.

However, after meeting Beast, matters change. The former trader’s horse is saddled and awaits the lost father, but he picks up a rose for his daughter, as she has asked. Beast is furious and tells Beauty’s father to return three months later, when he will kill him. The father is also told that if he does not come back, one of his three daughters will die in his place. Yet, Beast gives him a trunk filled with gold, which is surprising.

This is a fairy tale, so the number three is used again. The trader lives on a little farm and has three daughters and three sons. Beauty is the youngest and the most beautiful of the three daughters. Unlike her jealous sisters, she is also kind and compassionate.

When three months have elapsed, the trader is ready to return to the castle and die, but Beauty manages to convince her father to let her go in his place.

Beast does not kill Beauty upon her arrival at the castle. In fact, she finds that he has given her an apartment: “Beauty’s apartment.” This is also surprising. The apartment contains many books and a grand piano. At night, she and Beast have supper together and, after a while, he starts asking her to marry him. But she keeps refusing.

One day, her mirror tells her that her father is ill. She asks Beast to let her visit with her ailing father. She promises to return. Beast, who was supposed to kill her, is devastated, but he lets her go and provides her with a ring that will allow her to find herself in the castle the morning after she puts it on. There is magic in this fairy tale, as is usually the case.

Beauty is away from the castle for more than a week, so when she returns, Beast is dying. She asks him to live and tells him she loves him and will marry him. She unknowingly lifts the curse that has transformed a prince into Beast. Beast is again a beautiful prince.

—ooo—

According to the Oxford Companion to Fairy Tales (pp. 45-49), this tale is related, in plot, to Apuleius’s c. 125 – c. 180) “Cupid and Psyche,” an inner fable within Apuleius Golden Ass, the outer fable. In motif, it is also related to the ancient Pañchatantra tale “The Girl who Married a Snake.” So now you know why I blogged on “Cupid and Psyche.” Versions of this fairy tale were also written by Straparola (c. 1480 – c. 1557) and Basile (c. 1575 – 23 February 1632), whom you know.

In 1946, Jean Cocteau (5 July 1889 – 11 October 1963), a poet, novelist, playwright, etc. made a film based on Beauty and the Beast. Cocteau’s La Belle et la Bête is still considered one of the finest films in its genre, fantasy. Beauty and the Beast is a film produced in 2017.

Resources

  • Beauty and the Beast is a Gutenberg publication [eBook #31431].
  • It is ATU type 425C. (Aarne-Thompson-Uther Classification Index)

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“Every evening the Beast paid her a visit” (Gutenberg)

© Micheline Walker
11 November 2011
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