Fairy tale is an English language term for a type of short narrative corresponding to the German term Märchen, the Swedish saga, or the Italian fiaba. Only a small number of the stories thus designated explicitly refer to fairies. Nonetheless, the stories may be distinguished from other folk narratives such as legends and traditions (which generally involve belief in the veracity of the events described) and explicitly moral tales, including beast fables. Fairy tales typically feature such folkloric characters as fairies, goblins, elves, trolls, giants or gnomes, and usually magic or enchantments. Often the story will involve a far-fetched sequence of events.
In less technical contexts, the term is also used to describe something blessed with unusual happiness, as in "fairy tale ending" (a happy ending) or "fairy tale romance" (though not all fairy tales end happily). Colloquially, a "fairy tale" or "fairy story" can also mean any far-fetched story.
In cultures where demons and witches are perceived as real, fairy tales may merge into legends, where the narrative is perceived both by teller and hearers as being grounded in historical truth. However, unlike legends and epics, they usually do not contain more than superficial references to religion and actual places, people, and events; they take place once upon a time rather than in actual times.
Fairy tales are found in oral and in literary form. The history of the fairy tale is particularly difficult to trace, because only the literary forms can survive. Still, the evidence of literary works at least indicates that fairy tales have existed for thousands of years, although not perhaps recognized as a genre; the name "fairy tale" was first ascribed to them by Madame d'Aulnoy. Many of today's fairy tales have evolved from centuries-old stories that have appeared, with variations, in multiple cultures around the world. Fairy tales, and works derived from fairy tales, are still written today.
The older fairy tales were intended for an audience of adults as well as children, but they were associated with children as early as the writings of the précieuses; the Brothers Grimm titled their collection Children's and Household Tales, and the link with children has only grown stronger with time.
Folklorists have classified fairy tales in various ways. Among the most notable are the Aarne-Thompson classification system and the morphological analysis of Vladimir Propp. Other folklorists have interpreted the tales' significance, but no school has been definitively established for the meaning of the tales.
Although the fairy tale is a distinct genre within the larger category of folktale, the definition that marks a work as a fairy tale is a source of considerable dispute. While it would seem obvious that the presence of fairies or other magical beings would be a necessary component of a fairy tale, it has been suggested that the term arose simply from translation of the French phrase conte de fées, first used in the collection of Madame D'Aulnoy in 1697. Common parlance conflates fairy tales with beast fables and other folktales, and scholars differ on the degree to which the presence of fairies and/or similarly mythical beings (e.g., elves, goblins, trolls, giants) should be taken as a differentiator. Vladimir Propp, in his Morphology of the Folktale, criticized the common distinction between "fairy tales" and "animal tales" on the grounds that many tales contained both fantastic elements and animals. Nevertheless, to select works for his analysis, Propp used all Russian folktales classified as a folk lore Aarne-Thompson 300-749—in a cataloguing system that made such a distinction—to gain a clear set of tales. His own analysis identified fairy tales by their plot elements, but that in itself has been criticized, as the analysis does not lend itself easily to tales that do not involve a quest, and furthermore, the same plot elements are found in non-fairy tale works.
As Stith Thompson points out, talking animals and the presence of magic seem to be more common to the fairy tale than fairies themselves. However, the mere presence of animals that talk does not make a tale a fairy tale, especially when the animal is clearly a mask on a human face, as in fables.
In his essay "On Fairy-Stories", J. R. R. Tolkien agreed with the exclusion of "fairies" from the definition, defining fairy tales as stories about the adventures of men in Faërie, the land of fairies, fairytale princes and princesses, dwarves, elves, and not only other magical species but many other marvels. However, the same essay excludes tales that are often considered fairy tales, citing as an example The Monkey's Heart, which Andrew Lang included in The Lilac Fairy Book.
Steven Swann Jones identified the presence of magic as the feature by which fairy tales can be distinguished from other sorts of folktales. Davidson and Chaudri identify "transformation" as the key feature of the genre. From a psychological point of view, Jean Chiriac argued for the necessity of the fantastic in these narratives.
Some folklorists prefer to use the German term Märchen or "wonder tale" to refer to the genre, a practice given weight by the definition of Thompson in his 1977 edition of The Folktale: "a tale of some length involving a succession of motifs or episodes. It moves in an unreal world without definite locality or definite creatures and is filled with the marvelous. In this never-never land, humble heroes kill adversaries, succeed to kingdoms and marry princesses." The characters and motifs of fairy tales are simple and archetypal: princesses and goose-girls; youngest sons and gallant princes; ogres, giants, dragons, and trolls; wicked stepmothers and false heroes; fairy godmothers and other magical helpers, often talking horses, or foxes, or birds; glass mountains; and prohibitions and breaking of prohibitions.
History of the genre
Originally, stories we would now call fairy tales were not marked out as a separate genre. The German term "Märchen" literally translates as "tale"—not any specific type of tale. The genre was first marked out by writers of the Renaissance, stabilized through the works of many subsequent writers, and emerged as an unquestioned genre in the works of the Brothers Grimm. In this evolution, the name was coined when the précieuses took up writing literary stories; Madame d'Aulnoy invented the term conte de fée, or fairy tale.
Before the definition of the genre of fantasy, many works that would now be classified as fantasy were termed "fairy tales", including Tolkien's The Hobbit, George Orwell's Animal Farm, and L. Frank Baum's The Wonderful Wizard of Oz. Indeed, Tolkien's "On Fairy-Stories" includes discussions of world-building and is considered a vital part of fantasy criticism. Although fantasy, particularly the sub-genre of fairytale fantasy, draws heavily on fairy tale motifs, the genres are now regarded as distinct.
Folk and literary
The fairy tale, told orally, is a sub-class of the folktale. Many writers have written in the form of the fairy tale. These are the literary fairy tales, or Kunstmärchen. The oldest forms, from Panchatantra to the Pentamerone, show considerable reworking from the oral form. The Brothers Grimm were among the first to try to preserve the features of oral tales. Yet the stories printed under the Grimm name have been considerably reworked to fit the written form.
Literary fairy tales and oral fairy tales freely exchanged plots, motifs, and elements with one another and with the tales of foreign lands. Many 18th-century folklorists attempted to recover the "pure" folktale, uncontaminated by literary versions. Yet while oral fairy tales likely existed for thousands of years before the literary forms, there is no pure folktale. And each literary fairy tale draws on folk traditions, if only in parody. This makes it impossible to trace forms of transmission of a fairy tale. Oral story-tellers have been known to read literary fairy tales to increase their own stock of stories and treatments.
The oral tradition of the fairy tale came long before the written page. Tales were told or enacted dramatically, rather than written down, and handed down from generation to generation. Because of this, the history of their development is necessarily obscure. The oldest known written fairy tales stem from ancient Egypt, c. 1300 BC (ex. The Tale of Two Brothers), and fairy tales appear, now and again, in written literature throughout literate cultures, as in The Golden Ass, which includes Cupid and Psyche (Roman, 100–200 AD), or the Panchatantra (India 3rd century BCE), but it is unknown to what extent these reflect the actual folk tales even of their own time. The stylistic evidence indicates that these, and many later collections, reworked folk tales into literary forms. What they do show is that the fairy tale has ancient roots, older than the Arabian Nights collection of magical tales (compiled circa 1500 AD), such as Vikram and the Vampire, and Bel and the Dragon. Besides such collections and individual tales, in China, Taoist philosophers such as Liezi and Zhuangzi recounted fairy tales in their philosophical works. In the broader definition of the genre, the first famous Western fairy tales are those of Aesop (6th century BC) in ancient Greece.
Allusions to fairy tales appear plentifully in Geoffrey Chaucer's The Canterbury Tales, Edmund Spenser's The Faerie Queene, and the plays of William Shakespeare. King Lear can be considered a literary variant of fairy tales such as Water and Salt and Cap O' Rushes. The tale itself resurfaced in Western literature in the 16th and 17th centuries, with The Facetious Nights of Straparola by Giovanni Francesco Straparola (Italy, 1550 and 1553), which contains many fairy tales in its inset tales, and the Neapolitan tales of Giambattista Basile (Naples, 1634–6), which are all fairy tales. Carlo Gozzi made use of many fairy tale motifs among his Commedia dell'Arte scenarios, including among them one based on The Love For Three Oranges (1761). Simultaneously, Pu Songling, in China, included many fairy tales in his collection, Strange Stories from a Chinese Studio (published posthumously, 1766). The fairy tale itself became popular among the précieuses of upper-class France (1690–1710), and among the tales told in that time were the ones of La Fontaine and the Contes of Charles Perrault (1697), who fixed the forms of Sleeping Beauty and Cinderella. Although Straparola's, Basile's and Perrault's collections contain the oldest known forms of various fairy tales, on the stylistic evidence, all the writers rewrote the tales for literary effect.
The first collectors to attempt to preserve not only the plot and characters of the tale, but also the style in which they were told, were the Brothers Grimm, collecting German fairy tales; ironically, this meant although their first edition (1812 & 1815) remains a treasure for folklorists, they rewrote the tales in later editions to make them more acceptable, which ensured their sales and the later popularity of their work.
Such literary forms did not merely draw from the folktale, but also influenced folktales in turn. The Brothers Grimm rejected several tales for their collection, though told orally to them by Germans, because the tales derived from Perrault, and they concluded they were thereby French and not German tales; an oral version of Bluebeard was thus rejected, and the tale of Briar Rose, clearly related to Perrault's Sleeping Beauty, was included only because Jacob Grimm convinced his brother that the figure of Brynhild proved that the sleeping princess was authentically German folklore.
This consideration of whether to keep Sleeping Beauty reflected a belief common among folklorists of the 19th century: that the folk tradition preserved fairy tales in forms from pre-history except when "contaminated" by such literary forms, leading people to tell inauthentic tales. The rural, illiterate, and uneducated peasants, if suitably isolated, were the folk and would tell pure folk tales. Sometimes they regarded fairy tales as a form of fossil, the remnants of a once-perfect tale. However, further research has concluded that fairy tales never had a fixed form, and regardless of literary influence, the tellers constantly altered them for their own purposes.
The work of the Brothers Grimm influenced other collectors, both inspiring them to collect tales and leading them to similarly believe, in a spirit of romantic nationalism, that the fairy tales of a country were particularly representative of it, to the neglect of cross-cultural influence. Among those influenced were the Russian Alexander Afanasyev (first published in 1866), the Norwegians Peter Christen Asbjørnsen and Jørgen Moe (first published in 1845), the Romanian Petre Ispirescu (first published in 1874), the English Joseph Jacobs (first published in 1890), and Jeremiah Curtin, an American who collected Irish tales (first published in 1890). Ethnographers collected fairy tales over the world, finding similar tales in Africa, the Americas, and Australia; Andrew Lang was able to draw on not only the written tales of Europe and Asia, but those collected by ethnographers, to fill his "coloured" fairy books series. They also encouraged other collectors of fairy tales, as when Yei Theodora Ozaki created a collection, Japanese Fairy Tales (1908), after encouragement from Lang. Simultaneously, writers such as Hans Christian Andersen and George MacDonald continued the tradition of literary fairy tales. Andersen's work sometimes drew on old folktales, but more often deployed fairytale motifs and plots in new tales. MacDonald incorporated fairytale motifs both in new literary fairy tales, such as The Light Princess, and in works of the genre that would become fantasy, as in The Princess and the Goblin or Lilith.
Two theories of origins have attempted to explain the common elements in fairy tales found spread over continents. One is that a single point of origin generated any given tale, which then spread over the centuries; the other is that such fairy tales stem from common human experience and therefore can appear separately in many different origins.
Fairy tales with very similar plots, characters, and motifs are found spread across many different cultures. Many researchers hold this to be caused by the spread of such tales, as people repeat tales they have heard in foreign lands, although the oral nature makes it impossible to trace the route except by inference. Folklorists have attempted to determine the origin by internal evidence, which can not always be clear; Joseph Jacobs, comparing the Scottish tale The Ridere of Riddles with the version collected by the Brothers Grimm, The Riddle, noted that in The Ridere of Riddles one hero ends up polygamously married, which might point to an ancient custom, but in The Riddle, the simpler riddle might argue greater antiquity.
Folklorists of the "Finnish" (or historical-geographical) school attempted to place fairy tales to their origin, with inconclusive results. Sometimes influence, especially within a limited area and time, is clearer, as when considering the influence of Perrault's tales on those collected by the Brothers Grimm. Little Briar-Rose appears to stem from Perrault's Sleeping Beauty, as the Grimms' tale appears to be the only independent German variant. Similarly, the close agreement between the opening of Grimms' version of Little Red Riding Hood and Perrault's tale points to an influence—although Grimms' version adds a different ending (perhaps derived from The Wolf and the Seven Young Kids).
Fairy tales also tend to take on the color of their location, through the choice of motifs, the style in which they are told, and the depiction of character and local color.
Association with children
Originally, adults were the audience of a fairy tale just as often as children. Literary fairy tales appeared in works intended for adults, but in the 19th and 20th centuries the fairy tale became associated with children's literature.
The précieuses, including Madame d'Aulnoy, intended their works for adults, but regarded their source as the tales that servants, or other women of lower class, would tell to children. Indeed, a novel of that time, depicting a countess's suitor offering to tell such a tale, has the countess exclaim that she loves fairy tales as if she were still a child. Among the late précieuses, Jeanne-Marie Le Prince de Beaumont redacted a version of Beauty and the Beast for children, and it is her tale that is best known today. The Brothers Grimm titled their collection Children's and Household Tales and rewrote their tales after complaints that they were not suitable for children.
In the modern era, fairy tales were altered so that they could be read to children. The Brothers Grimm concentrated mostly on eliminating sexual references; Rapunzel, in the first edition, revealed the prince's visits by asking why her clothing had grown tight, thus letting the witch deduce that she was pregnant, but in subsequent editions carelessly revealed that it was easier to pull up the prince than the witch. On the other hand, in many respects, violence – particularly when punishing villains – was increased. Other, later, revisions cut out violence; J. R. R. Tolkien noted that The Juniper Tree often had its cannibalistic stew cut out in a version intended for children. The moralizing strain in the Victorian era altered the classical tales to teach lessons, as when George Cruikshank rewrote Cinderella in 1854 to contain temperance themes. His acquaintance Charles Dickens protested, "In an utilitarian age, of all other times, it is a matter of grave importance that fairy tales should be respected."
Psychoanalysts such as Bruno Bettelheim, who regarded the cruelty of older fairy tales as indicative of psychological conflicts, strongly criticized this expurgation, because it weakened their usefulness to both children and adults as ways of symbolically resolving issues.
The adaptation of fairy tales for children continues. Walt Disney's influential Snow White and the Seven Dwarfs was largely (although certainly not solely) intended for the children's market. The anime Magical Princess Minky Momo draws on the fairy tale Momotarō. Jack Zipes has spent many years working to make the older traditional tales accessible to modern readers and their children.
In Waldorf schools, fairy tales are used in the first grade as a central part of the curriculum. Rudolf Steiner's work on human development claims that at age six to seven, the mind of a child is best taught through storytelling. The archetypes and magical nature of fairy tales appeals strongly to children of these ages. The nature of fairy tales, following the oral tradition, enhances the child's ability to visualize a spoken narrative, as well as to remember the story as heard.
Fairy tales can be seen from a constructionist perspective. In “The Domain of Style” from Analyzing Prose, Richard Lanham suggests, “how we say something determines what we say.” Fairy tales impact children’s interpretations of communication and about life; they communicate to children about love, life, miracles, and happy endings. Richard Lanham states about communication, “We perceive the world actively and recreatively; we don’t just register a world already ‘out there.’ To perceive the world is also to compose it, to make sense of it.” A child’s mind is young and impressionable; what they see and hear at a young age can affect the way they view life. Parents try to give and teach their children as much as they can, but there is no guidebook on how to raise children. Parents can look to fairy tales to show their children a different perspective on love, relationships, and happiness. In an essay in Communication as…: Perspectives on Theory, John Durham Peters states, “Parents spend thousands of kisses, commands, dollars and diapers, never quite knowing what works and doesn’t work to produce a human being. So much happens in the first two years of life — when a child is hardly capable of dialogue in any sense, and is learning quite precisely, what interaction is. Feeding, holding, and changing an infant are hardly dialogic practices, but they are immensely communicative. If dialogue is defined as the sharing of being and time, rather than the conjoint effort at mutual understanding, then of course such practices are dialogic, but the asymmetrical nature of the interaction — helpless and unabashed love exchanged for care and sustenance — makes dissemination an apter model.” As a child we try to block out and forget the horrors of growing up so that we won’t have to experience that feeling again. “Forgetting is a part of learning. Revelation is relatively rare. Indeed, most of what we experience in any context doesn’t even register in consciousness: the present moment provides enough sensation to exhaust a lifetime of analysis.” Fairy tales will be referenced in a child’s life for years to come. Children will look to fairy tales to show how they understand and what they want to gain from life. Fairy tales communicate to each person in a different way; it is up to us to express what a fairy tale communicates to us and express our understandings. The constructionist view is about understanding communication through different meanings and interpretations. Fairy tales also have many versions and interpretations.
In contemporary literature, many authors have used the form of fairy tales for various reasons, such as examining the human condition from the simple framework a fairytale provides. Some authors seek to recreate a sense of the fantastic in a contemporary discourse. Some writers use fairy tale forms for modern issues; this can include using the psychological dramas implicit in the story, as when Robin McKinley retold Donkeyskin as the novel Deerskin, with emphasis on the abusive treatment the father of the tale dealt to his daughter. Sometimes, especially in children's literature, fairy tales are retold with a twist simply for comic effect, such as The Stinky Cheese Man by Jon Scieszka and The ASBO Fairy Tales by Chris Pilbeam. A common comic motif is a world where all the fairy tales take place, and the characters are aware of their role in the story, such as in the film series Shrek.
Other authors may have specific motives, such as multicultural or feminist reevaluations of predominantly Eurocentric masculine-dominated fairy tales, implying critique of older narratives. The figure of the damsel in distress has been particularly attacked by many feminist critics. Examples of narrative reversal rejecting this figure include The Paperbag Princess by Robert Munsch, a picture book aimed at children in which a princess rescues a prince, and Angela Carter's The Bloody Chamber, which retells a number of fairy tales from a female point of view.
One interesting use of the genre occurred in a military technology journal named Defense AT&L, which published an article as a fairytale titled Optimizing Bi-Modal Signal/Noise Ratios. Written by Maj. Dan Ward (USAF), the story uses a fairy named Garble to represent breakdowns in communication between operators and technology developers. Ward's article was heavily influenced by George MacDonald.
Other notable figures who have employed fairy tales include Oscar Wilde, A. S. Byatt, Jane Yolen, Terri Windling, Donald Barthelme, Robert Coover, Margaret Atwood, Kate Bernheimer, Espido Freire, Tanith Lee, James Thurber, Robin McKinley, Isaac Bashevis Singer, Kelly Link, Bruce Holland Rogers, Donna Jo Napoli, Cameron Dokey, Robert Bly, Gail Carson Levine, Annette Marie Hyder, Jasper Fforde and many others.
It may be hard to lay down the rule between fairy tales and fantasies that use fairy tale motifs, or even whole plots, but the distinction is commonly made, even within the works of a single author: George MacDonald's Lilith and Phantastes are regarded as fantasies, while his "The Light Princess", "The Golden Key", and "The Wise Woman" are commonly called fairy tales. The most notable distinction is that fairytale fantasies, like other fantasies, make use of novelistic writing conventions of prose, characterization, or setting.
Fairy tales have been enacted dramatically; records exist of this in commedia dell'arte, and later in pantomime. The advent of cinema has meant that such stories could be presented in a more plausible manner, with the use of special effects and animation; the Disney movie Snow White and the Seven Dwarfs in 1937 was a ground-breaking film for fairy tales and, indeed, fantasy in general. Disney's influence helped establish this genre as a children's genre, and has been blamed for simplification of fairy tales ending in situations where everything goes right, as opposed to the pain and suffering — and sometimes unhappy endings — of many folk fairy tales.
Many filmed fairy tales have been made primarily for children, from Disney's later works to Aleksandr Rou's retelling of Vasilissa the Beautiful, the first Soviet film to use Russian folk tales in a big-budget feature. Others have used the conventions of fairy tales to create new stories with sentiments more relevant to contemporary life, as in Labyrinth, My Neighbor Totoro, the films of Michel Ocelot, and Happily N'Ever After.
Other works have retold familiar fairy tales in a darker, more horrific or psychological variant aimed primarily at adults. Notable examples are Jean Cocteau's Beauty and the Beast and The Company of Wolves, based on an Angela Carter's retelling of Little Red Riding Hood. Likewise, Princess Mononoke and Pan's Labyrinth create new stories in this genre from fairy tale and folklore motifs.
In comics and animated TV series, The Sandman, Revolutionary Girl Utena, Princess Tutu, Fables and MÄR all make use of standard fairy tale elements to various extents but are more accurately categorised as fairytale fantasy due to the definite locations and characters which a longer narrative requires.
A more modern cinematic fairy tale would be Luchino Visconti’s Le Notti Bianche, starring Marcello Mastroianni before he became a superstar. It involves many of the romantic conventions of fairy tales, yet it takes place in post-World War II Italy, and it ends realistically.
Any comparison of fairy tales quickly discovers that many fairy tales have features in common with each other. Two of the most influential classifications are those of Antti Aarne, as revised by Stith Thompson into the Aarne-Thompson classification system, and Vladimir Propp's Morphology of the Folk Tale.
This system groups fairy and folk tales according to their overall plot. Common, identifying features are picked out to decide which tales are grouped together. Much therefore depends on what features are regarded as decisive.
For instance, tales like Cinderella – in which a persecuted heroine, with the help of the fairy godmother or similar magical helper, attends an event (or three) in which she wins the love of a prince and is identified as his true bride – are classified as type 510, the persecuted heroine. Some such tales are The Wonderful Birch, Aschenputtel, Katie Woodencloak, The Story of Tam and Cam, Ye Xian, Cap O' Rushes, Catskin, Fair, Brown and Trembling, Finette Cendron, Allerleirauh, and Tattercoats.
Further analysis of the tales shows that in Cinderella, The Wonderful Birch, The Story of Tam and Cam, Ye Xian, and Aschenputtel, the heroine is persecuted by her stepmother and refused permission to go to the ball or other event, and in Fair, Brown and Trembling and Finette Cendron by her sisters and other female figures, and these are grouped as 510A; while in Cap O' Rushes, Catskin, and Allerleirauh, the heroine is driven from home by her father's persecutions, and must take work in a kitchen elsewhere, and these are grouped as 510B. But in Katie Woodencloak, she is driven from home by her stepmother's persecutions and must take service in a kitchen elsewhere, and in Tattercoats, she is refused permission to go to the ball by her grandfather. Given these features common with both types of 510, Katie Woodencloak is classified as 510A because the villain is the stepmother, and Tattercoats as 510B because the grandfather fills the father's role.
This system has its weaknesses in the difficulty of having no way to classify subportions of a tale as motifs. Rapunzel is type 310 (The Maiden in the Tower), but it opens with a child being demanded in return for stolen food, as does Puddocky; but Puddocky is not a Maiden in the Tower tale, while The Canary Prince, which opens with a jealous stepmother, is.
It also lends itself to emphasis on the common elements, to the extent that the folklorist describes The Black Bull of Norroway as the same story as Beauty and the Beast. This can be useful as a shorthand but can also erase the coloring and details of a story.
Having criticized Aarne-Thompson type analysis for ignoring what motifs did in stories, and because the motifs used were not clearly distinct, he analyzed the tales for the function each character and action fulfilled and concluded that a tale was composed of thirty-one elements and eight character types. While the elements were not all required for all tales, when they appeared they did so in an invariant order — except that each individual element might be negated twice, so that it would appear three times, as when, in Brother and Sister, the brother resists drinking from enchanted streams twice, so that it is the third that enchants him.
One such element is the donor who gives the hero magical assistance, often after testing him. In The Golden Bird, the talking fox tests the hero by warning him against entering an inn and, after he succeeds, helps him find the object of his quest; in The Boy Who Drew Cats, the priest advised the hero to stay in small places at night, which protects him from an evil spirit; in Cinderella, the fairy godmother gives Cinderella the dresses she needs to attend the ball, as their mothers' spirits do in Bawang Putih Bawang Merah and The Wonderful Birch; in The Fox Sister, a Buddhist monk gives the brothers magical bottles to protect against the fox spirit. The roles can be more complicated. In The Red Ettin, the role is split into the mother – who offers the hero the whole of a journey cake with her curse or half with her blessing – and when he takes the half, a fairy who gives him advice; in Mr Simigdáli, the sun, the moon, and the stars all give the heroine a magical gift. Characters who are not always the donor can act like the donor. In Kallo and the Goblins, the villain goblins also give the heroine gifts, because they are tricked; in Schippeitaro, the evil cats betray their secret to the hero, giving him the means to defeat them. Other fairy tales, such as The Story of the Youth Who Went Forth to Learn What Fear Was, do not feature the donor.
This analysis has been criticized for ignoring tone, mood, characters and, indeed, anything that differentiates one fairy tale from another.
Many variants, especially those intended for children, have had morals attached. Perrault concluded his versions with one, although not always completely moral: Cinderella concludes with the observation that her beauty and character would have been useless without her godmother, reflecting the importance of social connections, but could symbolize a spiritual meaning.
Many fairy tales have been interpreted for their (purported) significance. One mythological interpretation claimed that many fairy tales, including Hansel and Gretel, Sleeping Beauty, and The Frog King, all were solar myths; this mode of interpretation is rather less popular now. Many have also been subjected to Freudian, Jungian, and other psychological analysis, but no mode of interpretation has ever established itself definitively.
Specific analyses have often been criticized for lending great importance to motifs that are not, in fact, integral to the tale; this has often stemmed from treating one instance of a fairy tale as the definitive text, where the tale has been told and retold in many variations. In variants of Bluebeard, the wife's curiosity is betrayed by a blood-stained key, by an egg's breaking, or by the singing of a rose she wore, without affecting the tale, but interpretations of specific variants have claimed that the precise object is integral to the tale.
Other folklorists have interpreted tales as historical documents. Many German folklorists, believing the tales to have been preserved from ancient times, used Grimms' tales to explain ancient customs. Other folklorists have explained the figure of the wicked stepmother historically: many women did die in childbirth, their husbands remarried, and the new stepmothers competed with the children of the first marriage for resources.
- See also: Collections of fairy tales
Authors and works:
- Andrew Lang's Fairy Books (Scotland, 1889 – 1910)
- Fairy Tales (USA, 1965) by E. E. Cummings
- Giovanni Francesco Straparola (Italy, 16th century)
- Grimm's Fairy Tales (Germany, 1812 – 1857)
- Hans Christian Andersen (Denmark, 1805 – 1875)
- Fairy Tales, Now First Collected: To which are prefixed two dissertations: 1. On Pygmies. 2. On Fairies (England, 1831) by Joseph Ritson
- Italian Folktales (Italy, 1956) by Italo Calvino
- Joseph Jacobs (1854 – 1916)
- Legende sau basmele românilor (Romania, 1874) by Petre Ispirescu
- Madame d'Aulnoy (France, 1650 – 1705)
- Norwegian Folktales (Norway, 1845 – 1870) by Peter Christen Asbjørnsen and Jørgen Moe
- Narodnye russkie skazki (Russia, 1855 – 1863) by Alexander Afanasyev
- Pentamerone (Italy, 1634 – 1636) by Giambattista Basile
- Charles Perrault (France, 1628 – 1703)
- Panchatantra (India, 3rd century BCE)
- Popular Tales of the West Highlands (Scotland, 1862) by John Francis Campbell
- Ruth Manning-Sanders (Wales, 1886 – 1988)
- Kunio Yanagita (Japan, 1875 – 1962)
- World Tales (United Kingdom, 1979) by Idries Shah
- ↑ Thompson, Stith. Funk & Wagnalls Standard Dictionary of Folklore, Mythology & Legend, 1972 s.v. "Fairy Tale"
- ↑ Merriam-Webster definition of "fairy tale"
- ↑ Catherine Orenstein, Little Red Riding Hood Uncloaked, p. 9. ISBN 0-465-04125-6
- ↑ Gray, Richard. "Fairy tales have ancient origin." Telegraph.co.uk. 5 September 2009.
- ↑ Heidi Anne Heiner, "What Is a Fairy Tale?"
- ↑ 6.0 6.1 Terri Windling, "Les Contes de Fées: The Literary Fairy Tales of France"
- ↑ Vladimir Propp, Morphology of the Folk Tale, p. 5. ISBN 0-292-78376-0.
- ↑ Propp, p. 19.
- ↑ Steven Swann Jones, The Fairy Tale: The Magic Mirror of Imagination, Twayne Publishers, New York, 1995, p. 15. ISBN 0-8057-0950-9.
- ↑ Stith Thompson, The Folktale, p 55, University of California Press, Berkeley Los Angeles London, 1977
- ↑ 11.0 11.1 J. R. R. Tolkien, "On Fairy-Stories" , The Tolkien Reader, p. 15.
- ↑ Tolkien, pp. 10–11.
- ↑ The Fairy Tale: The Magic Mirror of the Imagination. Routledge, 2002, p. 8.
- ↑ 14.0 14.1 A companion to the fairy tale. By Hilda Ellis Davidson, Anna Chaudhri. Boydell & Brewer 2006. p. 39.
- ↑ http://www.freudfile.org/psychoanalysis/fairy_tales.html
- ↑ Stith Thompson, The Folktale, 1977 (Thompson: 8).
- ↑ A. S. Byatt, "Introduction" p. xviii, Maria Tatar, ed. The Annotated Brothers Grimm, ISBN 0-393-05848-4.
- ↑ Italo Calvino, Six Memoes for the Next Millennium, pp. 36–37. ISBN 0-674-81040-6.
- ↑ Jack Zipes, The Great Fairy Tale Tradition: From Straparola and Basile to the Brothers Grimm, pp. xi-xii, ISBN 0-393-97636-X.
- ↑ Zipes, The Great Fairy Tale Tradition: From Straparola and Basile to the Brothers Grimm, p. 858.
- ↑ Brian Attebery, The Fantasy Tradition in American Literature, p. 83, ISBN 0-253-35665-2.
- ↑ Philip Martin, The Writer's Guide of Fantasy Literature: From Dragon's Liar to Hero's Quest, pp. 38–42, ISBN 0-871116-195-8.
- ↑ 23.0 23.1 Swann Jones, p. 35.
- ↑ Brian Attebery, The Fantasy Tradition in American Literature, p. 5, ISBN 0-253-35665-2.
- ↑ Zipes, The Great Fairy Tale Tradition: From Straparola and Basile to the Brothers Grimm, p. xii.
- ↑ Zipes, The Great Fairy Tale Tradition: From Straparola and Basile to the Brothers Grimm, p. 846.
- ↑ Linda Degh, "What Did the Grimm Brothers Give To and Take From the Folk?" p. 73, James M. McGlathery, ed., The Brothers Grimm and Folktale, The Three Bears.ISBN 0-252-01549-5.
- ↑ Jack Zipes, When Dreams Came True: Classical Fairy Tales and Their Tradition, p. 2. ISBN 0-415-92151-1.
- ↑ John Grant and John Clute, The Encyclopedia of Fantasy, "Fairytale," p. 331. ISBN 0-312-19869-8.
- ↑ 30.0 30.1 30.2 30.3 30.4 30.5 30.6 30.7 30.8 30.9 Heidi Anne Heiner, "Fairy Tale Timeline"
- ↑ 31.0 31.1 Moss Roberts, "Introduction", p. xviii, Chinese Fairy Tales & Fantasies. ISBN 0-394-73994-9.
- ↑ Zipes, When Dreams Came True: Classical Fairy Tales and Their Tradition, p. 11.
- ↑ Soula Mitakidou and Anthony L. Manna, with Melpomeni Kanatsouli, Folktales from Greece: A Treasury of Delights, p. 100, Libraries Unlimited, Greenwood Village CO, 2002, ISBN 1-56308-908-4.
- ↑ Swann Jones, p. 38.
- ↑ Terri Windling, White as Ricotta, Red as Wine: The Magic Lore of Italy"
- ↑ Italo Calvino, Italian Folktales, p. 738. ISBN 0-15-645489-0.
- ↑ Zipes, When Dreams Came True: Classical Fairy Tales and Their Tradition, pp. 38–42.
- ↑ Swann Jones, pp. 38–39.
- ↑ Swann Jones, p. 40.
- ↑ G. Ronald Murphy, The Owl, The Raven, and the Dove: The Religious Meaning of the Grimms' Magic Fairy Tales, ISBN 0195151690.
- ↑ Zipes, When Dreams Came True: Classical Fairy Tales and Their Tradition, p. 77.
- ↑ Degh, pp. 66–67.
- ↑ Iona and Peter Opie, The Classic Fairy Tales p. 17. ISBN 0-19-211550-6.
- ↑ Jane Yolen, p. 22, Touch Magic. ISBN 0-87483-591-7.
- ↑ Zipes, The Great Fairy Tale Tradition: From Straparola and Basile to the Brothers Grimm, p. 846.
- ↑ Andrew Lang, The Brown Fairy Book, "Preface"
- ↑ Yei Theodora Ozaki, Japanese Fairy Tales, "Preface"
- ↑ Grant and Clute, "Hans Christian Andersen," pp. 26–27.
- ↑ Grant and Clute, "George MacDonald," p. 604.
- ↑ Orenstein, pp. 77–78.
- ↑ Zipes, The Great Fairy Tale Tradition: From Straparola and Basile to the Brothers Grimm, p. 845.
- ↑ Joseph Jacobs, More Celtic Fairy Tales. London: David Nutt, 1894, "Notes and References"
- ↑ Calvino, Italian Folktales, p. xx.
- ↑ Harry Velten, "The Influences of Charles Perrault's Contes de ma Mère L'oie on German Folklore", p. 962, Jack Zipes, ed., The Great Fairy Tale Tradition: From Straparola and Basile to the Brothers Grimm.
- ↑ Velten, pp. 966–67.
- ↑ Calvino, Italian Folktales, p. xxi.
- ↑ Zipes, When Dreams Came True: Classical Fairy Tales and Their Tradition, p. 1.
- ↑ Lewis Seifert, "The Marvelous in Context: The Place of the Contes de Fées in Late Seventeenth Century France", Jack Zipes, ed., The Great Fairy Tale Tradition: From Straparola and Basile to the Brothers Grimm, p. 913.
- ↑ Seifert, p. 915.
- ↑ Zipes, When Dreams Came True: Classical Fairy Tales and Their Tradition, p. 47.
- ↑ Maria Tatar, The Hard Facts of the Grimms' Fairy Tales, p. 19, ISBN 0-691-06722-8.
- ↑ Tatar, The Hard Facts of the Grimms' Fairy Tales, p. 20.
- ↑ Tatar, The Hard Facts of the Grimms' Fairy Tales, p. 32.
- ↑ Byatt, pp. xlii-xliv.
- ↑ Tolkien, p. 31.
- ↑ K. M. Briggs, The Fairies in English Tradition and Literature, pp. 181–182, University of Chicago Press, London, 1967.
- ↑ http://www.victorianweb.org/authors/dickens/pva/pva239.html
- ↑ Jack Zipes, The Brothers Grimm: From Enchanted Forests to the Modern World, p. 48, ISBN 0-312-29380-1.
- ↑ 69.0 69.1 Grant and Clute, "Cinema", p. 196.
- ↑ Patrick Drazen, Anime Explosion!: The What? Why? & Wow! of Japanese Animation, pp. 43–44, ISBN 1-880656-72-8.
- ↑ wolf, Eric James The Art of Storytelling Show Interview Jack Zipes – Are Fairy tales still useful to Children?
- ↑ Lanham, Analyzing Prose, p. 3.
- ↑ 73.0 73.1 Peters, Communication as...: Perspectives on Theory, p. 216.
- ↑ Zipes, When Dreams Came True: Classical Fairy Tales and Their Tradition and so on!, pp. 24–25.
- ↑ Grant and Clute, "Fairytale," p. 333.
- ↑ Martin, p. 41.
- ↑ 77.0 77.1 Helen Pilinovsky, "Donkeyskin, Deerskin, Allerleirauh: The Reality of the Fairy Tale"
- ↑ Briggs, p. 195.
- ↑ Zipes, The Brothers Grimm: From Enchanted Forests to the Modern World, pp. 251–52.
- ↑ D. Ward, Template:PDFlink, Defense AT&L, Sept/Oct 2005.
- ↑ Diana Waggoner, The Hills of Faraway: A Guide to Fantasy, pp. 22–23, 0-689-10846-X.
- ↑ Grant and Clute, "Commedia Dell'Arte", p. 219.
- ↑ Grant and Clute, "Commedia Dell'Arte", p. 745.
- ↑ James Graham, "Baba Yaga in Film"
- ↑ Richard Scheib, Review of Labyrinth
- ↑ Drazen, p. 264.
- ↑ Terri Windling, "Beauty and the Beast"
- ↑ Terri Windling, "The Path of Needles or Pins: Little Red Riding Hood"
- ↑ Drazen, p. 38.
- ↑ Spelling, Ian (2006-12-25). "Guillermo del Toro and Ivana Baquero escape from a civil war into the fairytale land of Pan's Labyrinth". Science Fiction Weekly. http://www.scifi.com/sfw/interviews/sfw14471.html. Retrieved 2007-07-14.
- ↑ Tolkien, p. 18.
- ↑ Propp, Morphology of the Folk Tale.
- ↑ Propp, pp. 8–9.
- ↑ Propp, p. 74.
- ↑ Propp, p. 39.
- ↑ Propp, pp. 81–82.
- ↑ Propp, pp. 80–81.
- ↑ Christopher Vogler, The Writer's Journey: Mythic Structure for Writers, 2nd edition, p. 30, ISBN 0-941188-70-1.
- ↑ Vladimir Propp's Theories
- ↑ Maria Tatar, The Annotated Classic Fairy Tales, p. 43. ISBN 0-393-05163-3.
- ↑ Tatar, The Hard Facts of the Grimms' Fairy Tales, p. 52.
- ↑ Alan Dundes, "Interpreting Little Red Riding Hood Psychoanalytically", pp. 18–19, James M. McGlathery, ed., The Brothers Grimm and Folktale, ISBN 0-252-01549-5.
- ↑ Tatar, The Hard Facts of the Grimms' Fairy Tales, p. 46.
- ↑ Zipes, The Brothers Grimm: From Enchanted Forests to the Modern World, p. 48.
- ↑ Marina Warner, From the Beast to the Blonde: On Fairy Tales And Their Tellers, p. 213. ISBN 0-374-15901-7.
- Antti Aarne and Stith Thompson: The Types of the Folktale: A Classification and Bibliography (Helsinki, 1961)
- Thompson, Stith, The Folktale.
- Heidi Anne Heiner, "The Quest for the Earliest Fairy Tales: Searching for the Earliest Versions of European Fairy Tales with Commentary on English Translations"
- Heidi Anne Heiner, "Fairy Tale Timeline"
- Best of the Web: SurLaLune Fairy Tales - Annotated Tales including histories, Discussion Forum, Fairy Tale Books, Illustrations and Multicultural tales
- Cabinet des Fees - An Online Journal of Fairy Tale Fiction
- Children's resource for Andersen
- Children's resource for Grimm Brothers
- Endicott Studio - Journal of Mythic Arts, fairy tale history and contemporary fairy tales
- Fables - Collection and guide to fables and Fairy Tales for children
- Fairy Tale Review: A Journal of Fairy Tale Literature
- Once Upon a Time - How Fairy Tales Shape Our Lives, by Jonathan Young, Ph.D.
- Vladimir Propp's theories, and the Fairy Tale outline generator
- Perrault Fairy Tales