launch the pursuit of these animated inanimates (now called the Ugly-Wuglies) in the following chapters. We see that the ring is more mysterious than it seemed, but at this point the apparent transformation into a wishing ring remains an enigma. So does the import of Beauty and the Beast, which at once prefigures the stirring real-life pageant of the final chapter and, as the fairy-tale version of the story of Cupid and Psyche, offers a first taste of the myth that informs the ultimate vision of the novel (see endnote 10).

The encounter with the Ugly-Wuglies (chapters 7 and 8) hovers on the border between comedy and terror. Nesbit never abandons her sense of humor, but in this section of the novel she elicits an element of fear, confusion, and violence that marks a departure from anything we’ve seen before. At first the Ugly-Wuglies are polite to a fault in their search for “a good hotel” (p. 305), and as creatures of pure surface—clothes without bodies, voices without brains—they seem to represent a world of empty ritual and innocuous cliché. Social satire plays a significant role in this episode, especially after one of the Ugly-Wuglies mutates into a rich London stockbroker. But this aspect of the Uglies is outweighed by the terror they strike in the hearts of the children, who must summon the courage required to face them. The sudden animation of the inanimate is frightening enough, but once they are corralled into a dark chamber behind the Temple of Flora—the goddess of fertility—these initially docile creatures grow angry and turn into raging furies (who later escape and assault the adult “bailiff” who has helped to confine them). Since the children are aware that these creatures are their own invention, the significance of Flora and her subterranean chamber may lie in the association between fertility and the creative imagination, which is the source of both horrors and delights, the root of vain, violent, and monstrous pursuits as well as the fount of empathy and the enduring ideal of social and cosmic harmony. In this respect, Jimmy’s wish (instantly fulfilled) to be as rich as the Ugly-Wugly stockbroker may be regarded as a misuse of imagination, and it suggests that a society which channels its energies into a single-minded obsession with perpetual accumulation becomes at once vapid and vicious, as empty, distorted, and ultimately devoid of imagination as the Ugly-Wuglies themselves.

After this descent into the abyss of distorted imagination, Nesbit quickly prepares us for the visionary ascent of the subsequent section (chapters 9 and 10): “There is a curtain, thin as gossamer, clear as glass, strong as iron, that hangs for ever between the world of magic and the world that seems to us to be real. And when once people have found one of the little weak spots in that curtain which are marked by magic rings, and amulets, and the like, almost anything may happen” (p. 345). In contrast to the playful magic of Mabel’s wish to be twelve feet tall, the higher magic begins with a symbolic rebirth (inside the belly of a stone dinosaur) when the kind and sensitive Kathleen is transformed into one of the living statues we first encountered in the middle section of the first half (chapters 3 and 4). Surprisingly free of all fear, she is welcomed by the animate statue of the god Apollo and invited to witness “the beautiful enchantment” (p. 361) of the garden as it comes alive at night. Soon the other children are allowed to join in the “celestial picnic” (p. 370) with the marble Olympians, and Apollo’s lyre captivates them with “all the beautiful dreams of all the world ... and all the lovely thoughts that sometimes hover near, but not so near that you can catch them.... and it seemed that the whole world lay like a magic apple in the hand of each listener, and that the whole world was good and beautiful” (pp. 374-375). After the visionary moment fades with the dawn, the children must make their somewhat melancholy journey back to the everyday world. But prior to the end of this section they enter a magnificent hall (later identified as the Hall of Granted Wishes) that is surrounded by arches through which they can discern a multitude of images ranging from “a good hotel” for the Ugly-Wugly—“there are some souls that ask no higher thing of life”—to pictures that reveal “some moment when life had sprung to fire and flower—the best that the