IX.
Gozzi drew the subjects of his Fiabe from divers sources. The chief of these was a book of Neapolitan fairy-tales called Il Pentamerone del Cavalier Giovan Battista Basile, ovvero lo Cunto de li Cunti. This collection enjoyed great vogue in Italy during the seventeenth and eighteenth centuries, and is still worthy of attentive study by lovers of comparative folklore. Some of the motives of the Fiabe have been traced to the Posilipeata di Massillo Repone, the Biblioteca dei Genj, the Gabinetto delle Fate, the Arabian Nights, and those Persian and Chinese stories which were fashionable a hundred and fifty years ago. It was Gozzi's habit to interweave several tales in one action; and this renders researches into the texture of his dramatic fables difficult. But the inquiry is not one of great importance, and may well be dismissed until the star of Gozzi shall reascend the heavens, if time's whirligig should ever bring about this revenge.
L'Amore delle Tre Melarancie is both the simplest in construction and also the most artistically perfect of the ten Fiabe. In it alone the fairy-tale and the Masks are brought into complete harmony. No serious note breaks the burlesque style of the piece, while a sustained parody of Chiari's and Goldoni's mannerisms lends it the interest of satire. As he advanced, Gozzi gradually changed the form of his original invention. That fusion of fairy-tale and impromptu comedy in subordination to literary satire, which distinguishes the Tre Melarancie, was never repeated in his subsequent performances. The fable, with its romance, pathos, passion, adventure, magic marvels, and fantastic transformations, began to detach itself against the comedy. Both formed essential factors in Gozzi's later work; but the links between them became more and more mechanical. Satire, in like manner, did not disappear; but this was either used occasionally and by accident, or else it absorbed the whole allegory. The three ingredients, which had been so genially combined in the first piece, were now disengaged and treated separately. The sunny light of sportive humour, which bathed that wonder-world of fabulous absurdity, darkened as the clouds of didactic purpose gathered. The fairy-tale acquired an inappropriate gravity. Becoming aware of his dramatic talent, Gozzi assumed the tone of tragedy. He treated the loves and hatreds, the trials and triumphs, the vices and virtues, the heroism and the baseness, of his puppets seriously. Nevertheless, he preserved the preposterous accidents of the fable. On those enchantments, whimsical oracles of fate, metamorphoses, talking statues, monsters, good and wicked genii, he was of course unable to bestow the same reality as on his human characters. Yet, having carried the latter out of the sphere of burlesque, he had to maintain a tone of realism with the former. But he could not wield the Prospero's wand of imaginative insight which brings the supernatural and the incredible within the range of actualities. Thus the marvellous elements of the fable remained stiff and artificial beside the natural pathos and passion of humanity.
Having recapitulated the chief features of the Fiabe in their later form, I will now analyse L'Augellino Belverde.