Several scholars have noted the presence of Orientalism in illustrations of the tale, particularly those from the late 19th and early 20th centuries, although the trend has been dated as far back as 1805. Artists such as Arthur Rackham, Edmund Dulac, Harry Clarke, Jennie Harbour, and others portrayed Bluebeard with an Oriental appearance, wearing clothing such as a turban, a vibrantly colored silk robe, and pointed slippers, carrying a scimitar.[24][25][26] These motifs often extended to depictions of his castle (which has been likened to "a harem") and the attire of the wife, who usually retained her "European features".[24][27] Dulac in particular was known for incorporating such themes into his work,[28] and his lavish illustrations of the tale are often cited as prime examples of the trend, with Anna Guiterrez calling them "[an] Oriental [fantasy]". Dulac also notably illustrated a version of Beauty and the Beast with similar overtones.[29]
Folklorist Maria Tatar has claimed the popularity of Sir Richard Francis Burton's 1888 ten-volume translation of the Middle eastern story collection One Thousand and One Nights influenced such depictions, with Victorian and Edwardian artists perhaps seeing a link between Bluebeard and the frame story's Persian king Shahryār, who similarly had a succession of wives whom he killed before the current one, when the story begins.[30] Another recognized influence is the 1798 opera The Grand Dramatic Romance Blue-Beard, or Female Curiosity by George Colman the Younger, composed by Michael Kelly. Pantomime versions of the tale were staged at the Theatre Royal, Drury Lane in London as early as 1798, and continued until at least 1901.[31] Often, these productions set the story in the Ottoman Empire or Persia with elaborate Eastern-inspired costumes and sets. On a psychological level, Marina Warner has noted the similarities between the French words for "beard" and "barbarian" (barbe and barbare, respectively), which she theorized lead to artists such as Rackham portraying the king as "a Turk in pantaloons and turban, who rides an elephant, and grasps his wife by the hair when he prepares to behead her with his scimitar."[32]
Tatar further theorized in a later article that the apparent mismatch between Orientalist illustrations and the story's European origin stemmed from the violent plot clashing with the prim morals of society at the time, writing "After all, it’s much more comforting for the French reader to think of such marital discord and violence as having taken place long ago and far away, rather than at home in today’s France."[33] Kelly Faircloth also noted this discrepancy, citing the illustrations as "pushing the whole disquieting tale into the geographic and cultural distance".[34]
More uncommonly, these Orientalist themes sometimes extended to the text itself, with rewrites moving the setting from the French countryside to a Middle Eastern city such as Baghdad and giving the wife the Arabic name "Fatima", though Bluebeard and the wife's sister Anne often contradictorily retained their European names. New retellings of the story contained Orientalist themes as late as 1933.[24][35][36]
Though criticism of this phenomenon did not widely come about until the 21st century, an early detractor was Scottish folklorist Andrew Lang, selector and editor of the popular children's series Lang's Fairy Books. Lang was displeased with the Orientalist themes in then-current illustration, seeing it as a deliberate masking of the story's European origins, and commented in the introduction to the first volume of the series, 1889's The Blue Fairy Book: “Monsieur de la Barbe Bleue was not a Turk!...They were all French folk and Christians; had he been a Turk, Blue Beard need not have wedded to but one wife at a time.”[37] Despite Lang's grievances, the illustrations for the tale in the volume by G.P. Jacomb-Hood portray Bluebeard, his wife, and the castle with a Middle Eastern motif.
Orientalist themes gradually disappeared from retellings in the latter half of the 20th century and beyond, which were increasingly aimed at recontextualizing the morals and themes of the tale (such as Angela Carter's 1979 short story "The Bloody Chamber", which explicitly sets the tale in France).[38]
