My Mother She Killed Me, My Father He Ate Me: Forty New Fairy Tales

DRAWING THE CURTAIN by Gregory Maguire

WE’RE HERE. WE BRAVED THE CROWDS AND BUCKED THE TRENDS AND overcame the obstacles (we located correct change for the crosstown bus) and we made it on time.

No need to try to smuggle a split of champagne past the usher. We won’t need it. We have in our hands only mezzanine-seat tickets to an everyday hullabaloo. No red carpet. This isn’t going to be featured on Entertainment Tonight. It’s not a once-in-a-lifetime event. The domestic fairy tale, never having indulged in a farewell tour, is in no need of a comeback.

Why, then, are our hearts racing?

The excited murmur from the foyer, the boxes, the stalls, the orchestra seats, is contagious. The fairy tale is about to break upon us, once and still and again. We know what we’re in for and, of course, we also don’t, for fairy tale has more than one method by which to cast a spell. Attending, we’ll have to attend. Tolkien, that philologist turned bard and pantocratur of Middle-earth, called it faërie, that which “holds the seas, the sun, the moon, the sky, the earth, and all things that are in it: tree and bird, water and stone, wine and bread, and ourselves, mortal men, when we are enchanted.”

Indeed, with Tolkien’s press release promising so much, we might as well know this place as the Globe Theatre, the way Shakespeare did.

And that’s why we’ve rushed to get here in time for the curtain. We’re anticipating an apparition of faërie promised, herein, as a series of episodes, all alike, all different. Whether they seem archaic or postmodern, conventional or avant-garde, whether their enchantments are apparent or invisible, in some ways they will all cavort without drawing attention to the sleight of faërie itself, which is a conjuring act that relies at once upon theatrical smoke-and-mirrors and upon deep magic.

We hold, in these initial pages, something of a program, one that contains no advertisements, no hint of coming attractions. Makes no suggestion for where to dine afterward. We’re on our own. But, riffling through, from back to front, with curiosity, impatience, perhaps a sense of entitlement — we’re not children here — what might we have come to expect?

In traditional tales the dramatis personae hail from central casting. We’ve a few moments; let’s steal backstage. Let’s open the door to the green room and peek to see who is waiting. A bevy of beauties, each more fetching, more modest, more loyal, more lovely than the next (no matter from which point you begin scanning the room). A gossiping group of grand dames, as kindly as godmothers or as corrupt as witches, or both by turns. Hags and harridans, huntsmen and hunchbacks. Kings and kings and kings, a congress of kings. Also, a sample of simpletons.

That’s not all. An evanescence of sprites and pixies and guardian angels, in shimmering gossamer threads. An abundance of adversaries (in ascending order) from dwarves to giants. A passel of princes, mostly charming, occasionally brave and clever besides. Some equally stout-hearted steeds nickering nearby; and cats watching with moon-phase eyes; and the bear who can speak and won’t is curled up next to the bear who can’t speak and will. The cock of the roost, the lark of the morn, the owl who issues the midnight summons, and the goose that lays the golden eggs. (This goose may be Mother Goose herself, fixing her eye on the proceedings, but she keeps her own counsel, delivering her elementary bounty but not her vital statistics.)

As for the setting, take a look at the interchangeable flats, the painted scrims, the wing-and-drop sets hoisted in darkness above. Most likely the settings are modest and indefinite — the garden, the kitchen; the castle, the hovel; the sea, the cave; the market, the meadow; the well, the woods; the prison tower, the island sanctuary. That’s a lot of world to be stacked backstage. But “To make a Prairie it takes / One Clover and one Bee / One Clover, and a Bee / And Reverie. / The Reverie alone will do / If bees are few—” as Emily Dickinson reminds us. To recognize a fairy-tale castle, we need little more than a Styrofoam throne. A woods is conjured by a single branch suspended on transparent Mylar fishing line. A cottage is conjured up by anyone onstage who utters the word cottage. Almost every spell begins with the conjure: “Now listen. ”

Props? Already on the ready. The slipper, the spindle, the seashell, the sword. The coach, the comb, the cauldron, the cape. The apple, the bread, and the porridge. And look, even simpler things in the dusty shadows, from earlier iterations of these tales. The feather, the stone, the bucket of water; the knife, the bone, the bucket of blood.

We’ve still time. Glance into the conservatory adjacent the backstage area where techies and roustabouts prepare for the special effects to make the young believe, for nothing is more magical than what is truly alive: potted roses, potted thorny brambles, potted beanstalks. A silver nutmeg and a golden pear, and a talking nightingale in a cage, and a coppery talking carp in a bowl like a bubble. Is that a real or a costumed dragon? In any case he gives no autographs.

We haven’t time to visit the costumier. A dash past the open door: the crown, the broom, the magic wand, the fur tippets, the toga, the shield, the cloak of many colors, the cloak of invisibility, the cloak of respectability. a hundred thousand cloaks on hangers stretching back like a forest we can almost remember. but we haven’t time; on we dash.

Now back to the hall, and not a moment too soon. Now listen! The orchestra pit is bustling, practicing the traditional clarion call of invocation (once upon a time!) and the flourish of finale, nearly always in a major key (happily ever after!). But if Northrop Frye has taught us to read literature as a seasonal progression — spring comedy, summer romance, autumnal tragedy, and winter satire or irony — once again the fairy tale eludes classification, for it can be all of these at once, and more besides. Midrash, parable, griot’s begats; pourquoi, koan, and cautionary fable.

And between these time-honored flourishes of salve and farewell, we’ll hear the many sounds of a story’s spell. The royal procession: a trumpet voluntary. The afternoon of a faun: a flute masquerading as panpipes. The score may include a glockenspiel-and-sitar cacophony or a maddened piccolo tarantella. It may feature the clicking of bamboo rods and harp glissades to suggest transformations, recipes, revelations. The kettledrum for war. The rattle of aluminum sheeting for jeremiad and storm. The cello for lament.

The woodwinds cover everything else — the oboe for the duck, the clarinet for the cat, as we remember. And always die Zauberflöte for the sound of magic. The flute for the mechanical nightingale; the flute for a change in the winds; the flute for the riddle, the rhyme, and the moral.

What moral? What is all this for? The moral, about which we may argue long after we go home — we may argue for centuries — is sometimes a couplet, stapled upon the end like a gospel amen, and sometimes a secret, coiled and arbitrary and encoded within the syllables of the script, the syllables of what is said and left unsaid. Useful to remember what Erik Christian Haugaard, translator from the Danish of the tales of Hans Christian Andersen, suggested: “The fairy tale belongs to the poor. I know of no fairy tale which upholds the tyrant, or takes the part of the strong against the weak. A fascist fairy tale is an absurdity.”

We’ll have to take that on faith until we experience what follows, so hush, settle your coats under your seats. They are tuning up the magic. It’s almost time.

But what time is this? What is the time of the tale? Our program is cunning and obscure on the matter. Jane Langton, writer of evanescent and everyday fantasies for children, holds that the tale takes place sometime between the fall of Constantinople and the invention of the internal combustion engine. Accurate enough, or perhaps I mean vague enough; but the tale itself is a trickster and doesn’t hesitate to lie. It is anachronistic with a vengeance. It emerges always and everywhere, overt or disguised, pureblood or hybrid, and healthy as sin.

Indeed — I’m gabbling now, in a whisper, for the houselights are dimming — the time of the tale, nearly upon us, is perhaps its greatest mystery. For, if anything else about it is dubious or nonessential, faërie’s agency stems from its capacity to be mysteriously non sequitur. It is equally at home when it struts as ancient myth as when it postures as Pre-Raphaelite faux medieval chanson or capers as nonsense nursery rhyme. We recognize faërie from a long time ago in a galaxy far away. We recognize faërie vitally alert on the island of Ariel and Caliban and the magician Prospero. We know faërie even when it goes viral, as we encounter it in Hollywood’s Cindergirl of the hour, caught this very moment on today’s blogs and tabloids. But put away that cell phone and stop Googling her. We’re attending deeper mysteries than Hollywood generally knows how to handle.

For, in faërie, how far are we, really, from the darkness brooding over the water and from the spirit of the Almighty breathed into the clay? How far from mistletoe and blood sacrifice, from the ancient transactions of scapegoating and ransom? How far from the flame-winged angel in a hundred biblical dreams, how far from Marley in chains or the phantom on the ramparts of Elsinore? How far from the savanna where the leopard got his spots or from the night sky of the frozen north, east of the sun and west of the moon, featuring the spangled celestial figures of myth? Faërie is born of the oldest question of our individual lives and of our species: why?

In faërie, how far are we from the golem? the reindeer on the roof? the lilies on the altar? the incense rising to the oculus? How far from the salt thrown over the shoulder, the blessing that follows the sneeze? How far from the presentation of our newborn to the village of life, how far from the presentation of our corpse to the necropolis of the lost? We cannot stop wondering why, and so faërie is nearer than we know.

Faëirie is origin and eschatology, writ cunning and runic. It speaks to darknesses on both sides of the glare of life, that glare brighter than spotlights.

We recognize it still — as adults — because our capacity to appreciate it was honed not only in the childhood of the race but in our own early years.

The stage before us will be shallow, its width limited. But how far from the raison d’être of faërie lies that other infinity of magic, the unmoored tale for children? How many miles to Babylon? How far to the lamppost in the snowy wood, the hole in the ground in which there lived a hobbit, the academies for wizards and witches? How far to the nanny goddess with the parrot-head umbrella, to the white rabbit in its Wonderland, to the tin woodsman on its own yellow road, to the boy clad in oak leaves who won’t grow up?

How far from faërie to the wild wood, the greenwood, the Hundred Acre Wood; to the riverbank perfect for messing about in boats and to the Flood with its floating menagerie; to Mary Lennox’s secret garden and to the Kensington Gardens, to Primrose Hill echoing with the twilight barking, to the Parisian ascenseur at the old Samaritaine hoisting a green-suited elephant and an Old Lady, to the articulate and articulated spiderweb in the sunlit rural doorway? Every domesticated stuffed bear or bunny fallen beneath your child’s bed is related not only to Piglet and the Velveteen Rabbit but to the animals coiled in marginalia in medieval psalters, and to the animals at the manger memorialized in colored glass and in song, and the animals painted in black and blood on the walls of the ancient caves of the Pyrenees.

Turn off your cell phones, now. Sit back. Sit up. Pay attention or pay none. What will happen happens whether you pay heed or not, but what happens is sometimes called eucatastrophe — Tolkien again — or consolation. “The consolation of the imaginary is not imaginary consolation,” says Roger Scruton, the British philosopher with whom I disagree on many other matters, but not this — but enough of my quoting. The velvet curtains part, side to side, like a parent playing peekaboo.

Luminaires panning, tilting, candlepower intensifying. Color gels shifting: the red of riding hoods, the Turkish blue chalcedony of Ottoman beards, the Lincoln green of Sherwood Forest, the silver of that apple of the sun, the golden of that apple of the moon. Is that Hans Christian Andersen’s face projected on the scrim, with a saying in Danish scribbled in his own hand below? “Life itself is the most Wonderful of Fairy Tales.”

Maybe we should have brought that bubbly; but there’s something being served here more deeply inebriating than champagne. Hush.

The scrim rises into the fly space. An ancient skeleton approaches in a cloak of evergreen. Lean forward to hear what it says. “Now listen…” What will we make of it this time? What will it make of us?