A Study of Fairy Tales

Appendix 265

OUTLINE 291

INDEX 305

INTRODUCTION

The fairy tale has a place in the training of children which common sense and a sympathetic attitude toward childhood will not deny. Some rigid philosophers, who see no more of life than is to be found in logical science, condemn the imaginative tale. They regard the teaching of myths and stories as the telling of pleasant lies, which, if harmless, are wasteful. What the child acquires through them, he must sooner or later forget or unlearn.

Such arguments carry conviction until one perceives that their authors are measuring the worth of all teaching in terms of strictly intellectual products. Life is more than precise information; it is impulse and action. The fairy tale is a literary rather than a scientific achievement. Its realities are matters of feeling, in which thought is a mere skeleton to support the adventure. It matters little that the facts alleged in the story never were and never can be. The values and ideals which enlist the child's sympathy are morally worthy, affording a practice to those fundamental prejudices toward right and wrong which are the earliest acquisitions of a young soul. The other characteristics of the tale--the rhythmic, the grotesque, the weird, and the droll--are mere recreation, the abundant playfulness which children require to rest them from the dangers and terrors which fascinate them.

The fairy tale, like every other literary production, must be judged by the fitness of its emotional effects. Fairyland is the stage-world of childhood, a realm of vicarious living, more elemental and more fancy-free than the perfected dramas of sophisticated adults whose ingrained acceptance of binding realities demands sterner stuff. The tales are classics of a particular kind; they are children's classics, artful adaptations of life and form which grip the imaginations of little folks.

The diet of babes cannot be determined by the needs of grown-ups. A spiritual malnutrition which starves would soon set in if adult wisdom were imposed on children for their sustenance. The truth is amply illustrated by those pathetic objects of our acquaintance, the men and women who have never been boys and girls.

To cast out the fairy tale is to rob human beings of their childhood, that transition period in which breadth and richness are given to human life so that it may be full and plastic enough to permit the creation of those exacting efficiencies which increasing knowledge and responsibility compel. We cannot omit the adventures of fairyland from our educational program. They are too well adapted to the restless, active, and unrestrained life of childhood. They take the objects which little boys and girls know vividly and personify them so that instinctive hopes and fears may play and be disciplined.

While the fairy tales have no immediate purpose other than to amuse, they leave a substantial by-product which has a moral significance. In every reaction which the child has for distress or humor in the tale, he deposits another layer of vicarious experience which sets his character more firmly in the mould of right or wrong attitude. Every sympathy, every aversion helps to set the impulsive currents of his life, and to give direction to his personality.

Because of the important aesthetic and ethical bearings of this form of literary experience, the fairy stories must be rightly chosen and artfully told. In no other way can their full worth in education be realized. They are tools which require discrimination and skill. Out of the wisdom of one who knows both tales and children, and who holds a thoughtful grasp on educational purpose, we offer this volume of unusually helpful counsel.--HENRY SUZZALLO.

CHAPTER I

THE WORTH OF FAIRY TALES

In olde dayes of the kyng Arthour, Of which that Britouns speken gret honour, Al was this lond fulfilled of fayrie; The elf-queen, with hir joly compaignye, Daunced ful oft in many a grene mede.--CHAUCER.

I. TWO PUBLIC TRIBUTES

Only a few years ago, in the gardens of the Tuileries, in Paris, a statue was erected in memory of Charles Perrault, to be placed there among the sculptures of the never-to-be-forgotten fairy tales he had created,--Red Riding Hood, Sleeping Beauty, Puss-in-Boots, Hop-o'-my-Thumb, Bluebeard, and the rest,--so that the children who roamed the gardens, and in their play gathered about the statues of their beloved fairy friends, might have with them also a reminder of the giver of all this joy, their friend Perrault. Two hundred years before, Perrault truly had been their friend, not only in making for them fairy tales, but in successfully pleading in their behalf when he said, "I am persuaded that the gardens of the King were made so great and spacious that all the children may walk in them."

Only in December, 1913, in Berlin, was completed the Märchen Brunnen, or "Fairy-Tale Fountain," at the entrance to Friedrichshain Park, in which the idea of the architect, Stadt-Baurat Ludwig Hoffmann, wholly in harmony with the social spirit of the times, was to erect an artistic monument to give joy to multitudes of children. This fairy entrance to the park is a decorative lay-out, a central ground surrounded by a high, thick lodge of beeches. Toward this central ground--which has been transformed into a joyous fairy world--many hedge walks lead; while in the sidewalks, to warn naughty children, are concealed fantastic figures. There is the huge Menschen-fresser, who grasps a tender infant in each Titan hand and bears on his head a huge basket of children too young to have known much wrong. A humorous touch, giving distinct charm to the whole creation, pervades all. From lions' heads and vases, distributed at regular intervals in the semicircular arcade in the background, water gushes forth; while in the central basin, nine small water animals--seven frogs and two larger animals--appear spouting great jets of water. Clustered about the central fountain are the nine fairy characters of Professor Ignatius Taschner, among whom are Red Riding Hood, Hansel and Grethel each riding a duck, Puss-in-Boots, Cinderella, and Lucky Hans; and looking down upon them from the surrounding balustrade are the animal figures by Joseph Rauch. In these simple natural classic groups, fancy with what pleasure the children may look to find the friendly beasts and the favorite tales they love!

Such is the tribute to fairy tales rendered by two great nations who have recognized fairy tales as the joyous right of children. Any education which claims to relate itself to present child life can hardly afford to omit what is acknowledged as part of the child's everyday life; nor can it afford to omit to hand on to the child those fairy tales which are a portion of his literary heritage.

II. THE VALUE OF FAIRY TALES IN EDUCATION

In considering fairy tales for the little child, the first question which presents itself is, "Why are fairy stories suited to the little child, and what is their value for him?"

Fairy tales bring joy into child life. The mission of joy has not been fully preached, but we know that joy works toward physical health, mental brightness, and moral virtue. In the education of the future, happiness together with freedom will be recognized as the largest beneficent powers that will permit the individual of four, from his pristine, inexperienced self-activity, to become that final, matured, self-expressed, self-sufficient, social development--the educated man. Joy is the mission of art and fairy tales are art products. As such Pater would say, "For Art comes to you, proposing to give nothing but the highest quality to your moments as they pass, and simply for those moments' sake. Not the fruit of experience, but experience, is the end." Such quality came from the art of the fairy tale into the walk of a little girl, for whom even the much-tabooed topic of the weather took on a new, fresh charm. In answer to a remark concerning the day she replied, "Yes, it's not too hot, and not too cold, but just right." All art, being a product of the creative imagination, has the power to stimulate the creative faculties. "For Art, like Genius," says Professor Woodberry, "is common to all men, it is the stamp of the soul in them." All are creatures of imitation and combination; and the little child, in handling an art product, puts his thought through the artist's mould and gains a touch of the artist's joy.

Fairy tales satisfy the play spirit of childhood. Folk-tales are the product of a people in a primitive stage when all the world is a wonder-sphere. Most of our popular tales date from days when the primitive Aryan took his evening meal of yava and fermented mead, and the dusky Sudra roamed the Punjab. "All these fancies are pervaded with that purity by which children seem to us so wonderful," said William Grimm. "They have the same blue-white, immaculate bright eyes." Little children are in this same wonder-stage. They believe that the world about throbs with life and is peopled with all manner of beautiful, powerful folk. All children are poets, and fairy tales are the poetic recording of the facts of life. In this day of commercial enterprise, if we would fit children for life we must see to it that we do not blight the poets in them. In this day of emphasis on vocational training we must remember there is a part of life unfed, unnurtured, and unexercised by industrial education. Moreover, whatever will be accomplished in life will be the achievement of a free and vigorous life of the imagination. Before it was realized, everything new had existed in some trained imagination, fertile with ideas. The tale feeds the imagination, for the soul of it is a bit of play. It suits the child because in it he is not bound by the law of cause and effect, nor by the necessary relations of actual life. He is entirely in sympathy with a world where events follow as one may choose. He likes the mastership of the universe. And fairyland--where there is no time; where troubles fade; where youth abides; where things come out all right--is a pleasant place.

Continue reading A Study of Fairy Tales free in the Wunder reader →