Bedtime Story


Frame story
A frame story (also frame tale, frame narrative, etc.) is a narrative technique whereby an introductory main story is composed, at least in part, for the purpose of setting the stage for a fictive narrative or organizing a set of shorter stories, each of which is a story within a story. The frame story leads readers from the first story into the smaller one within it.

Origins
The earliest known frame stories can be traced back to ancient India sometime in the first millennium BCE, when the Sanskrit epics Mahabharata and Ramayana, Vishnu Sarma's Panchatantra, Syntipas' The Seven Wise Masters, and the fable collections Hitopadesha and Vikram and The Vampire were written. This form gradually spread west through the centuries and became popular, giving rise to such classic frame tale collections as the One Thousand and One Nights (Arabian Nights), The Decameron, and Canterbury Tales. This format had flexibility in that various narrators could retain the stories they liked or understood, while dropping ones they didn't and adding new ones they heard from other places. This occurred particularly with One Thousand and One Nights, where different versions over the centuries have included different stories.

A set of stories
This literary device acts as a convenient conceit for the organization of a set of smaller narratives which are either of the devising of the author, or taken from a previous stock of popular tales slightly altered by the author for the purpose of the longer narrative. Sometimes a story within the main narrative can be used to sum up or encapsulate some aspect of the framing story, in which case it is referred to in literary criticism by the French term mise en abyme.

An early example of the frame story is The Book of One Thousand and One Nights, in which the character Scheherazade narrates a set of fairy tales to the Sultan Shahriyar over many nights. Many of Scheherazade's tales are also frame stories, such as Tale of Sindbad the Seaman and Sindbad the Landsman is a collection of adventures related by Sindbad the Seaman to Sindbad the Landsman.

An extensive use of this device is Ovid's Metamorphoses where the stories nest several deep, to allow the inclusion of many different tales in one work. Emily Brontë's Wuthering Heights uses this literary device to tell the story of Heathcliff and Catherine, along with the subplots.

Mary Shelley's novel Frankenstein is another good example of a book with multiple framed narratives. In the book, Robert Walton writes letters to his sister describing the story told to him by Victor Frankenstein; Frankenstein's story contains the monster's story; the monster's story even briefly contains the story of a family he had been living among.

Frame stories are often organized as a gathering of people in one place for the exchange of stories. Each character tells his or her tale, and the frame tale progresses in that manner. Historically famous frame stories include Chaucer's Canterbury Tales, about a group of pilgrims who tell stories on their journey to Canterbury; and Boccaccio's Decameron about a group of young aristocrats escaping the Black Death to the countryside and spending the time telling stories.

Sometimes only one storyteller exists, and in this case there might be different levels of distance between the reader and author. In this mode, the frame tale can become more fuzzy. In the case of Washington Irving's Sketch Book, which contains "The Legend of Sleepy Hollow" and "Rip Van Winkle" among others, the conceit is that the author of the book is not Irving, but a certain gentleman named Crayon. Here the frame includes both the world of the imagined Crayon, his stories, and the possible reader who is assumed to play along and "know" who Crayon is.

Donald Westlake's short story "No Story" is a parody of frame stories, in which a series of narrators start to tell stories, each of which contains a narrator who starts to tell a story, culminating in a narrator who announces that there will be no story. Essentially, it is a frame story without a story to be framed.


Single story
When there is a single story, the frame story is used for other purposes -- chiefly to position the reader's attitude toward the tale. One common one is to draw attention to the narrator's unreliability. By explicitly making the narrator a character within the frame story, the writer distances himself from the narrator; he may also characterize the narrator to cast doubt on his truthfulness. In P. G. Wodehouse's stories of Mr Mulliner, Mulliner is made a fisherman in order to cast doubt on the outrageous stories he tells.

Another use is a form of procatalepsis, where the writer puts the readers' possible reactions to the story in the characters listening to it. In The Princess Bride the frame of a grandfather reading the story to his reluctant grandson puts the cynical reaction a viewer might have to the romantic fairytale into the story in the grandson's persona, and helps defuse it. This is the use when the frame tells a story that lacks a strong narrative hook in its opening; the narrator can engage the reader's interest by telling the story to answer the curiosity of his listeners, or by warning them that the story began in an ordinary seeming way, but they must follow it to understand later actions, thereby identifying the reader's wondering whether the story is worth reading to the listeners'.

A specialized form of the frame is a dream vision, where the narrator claims to have gone to sleep, dreamed the events of the story, and then awoken to tell the tale. In medieval Europe, this was a common device, used to indicate that the events included are fictional; Geoffrey Chaucer used it in The Book of the Duchess, The House of Fame, Parlement of Foules, and The Legend of Good Women (the last also containing a multi-story frame story within the dream). In modern usage, it is sometimes used in works of fantasy as a means toward suspension of disbelief about the marvels depicted in the story. J.R.R. Tolkien, in his essay "On Fairy Stories" complained of such devices as unwillingness to treat the genre seriously. Alice's Adventures in Wonderland includes such a frame, but unlike most usages, the story itself uses dream-like logic and sequences; most dream frames frame stories that appear exactly as if occurring in real life.

Still, even when the story proceeds realistically, the dream frame casts doubt on the events. In the book, The Wonderful Wizard of Oz, the events really occur; the dream frame added for the movie detracts from the validity of the fantasy.


Use of frame stories
As with all literary conceits, the frame tale has many variations, some clearly within the confines of the conceit, some on the border, and some pushing the boundaries of understanding. The main goal of a frame tale is as a conceit which can adequately collect otherwise disparate tales. It has been mostly replaced, in modern literature, by the short story collection or anthology absent any authorial conceit.

To be a frame narrative, the story must act primarily as an occasion for the telling of other stories. If the framing narrative has primary or equal interest, then it is not usually a frame narrative. For example, Odysseus narrates much of the Odyssey to the Phaeacians, but, even though this recollection forms a great part of the poem, the events after and before the interpolated recollection are of greater interest than the memory.

Another notable example that plays with frame narrative is the 1994 film Forrest Gump. Most of the film is narrated by Forrest to various companions on the park bench. However, in the last fifth or so of the film, Forrest gets up and leaves the bench, and we follow him as he meets with Jenny and her son. This final segment suddenly has no narrator unlike the rest of the film that came before it, but is instead told through Forrest and Jenny's dialogues.

Another notable example of this approach can be seen in the 2008 film Slumdog Millionaire (adapted from the 2005 novel Q and A), about a poor street kid Jamal coming close to winning Kaun Banega Crorepati (the Indian version of Who Wants to Be a Millionaire?) and then being suspected of cheating. Most of the story is narrated at a police station by Jamal, who narrates how he knew the answers to the questions as the show is played back on video. The show itself then serves as another framing device, as Jamal sees flashbacks of his past as each question is asked. The last portion of the film then unfolds without any narrator.

Joseph Conrad's "Heart of Darkness" demonstrates a narrator telling a story, while the protagonist is quoted so as to give the framed appearance that he is telling the story. The narrator provides the transition to the one speaking the story.

A famous literary example is Emily Brontë's Wuthering Heights, whereby we learn events through a visitor to the house of the title, who in turn has been told these events by the housekeeper of the Linton family. None of the main characters ever directly narrates.

Frame stories are found in many computer role playing games, such as the early Dragon Quest IV, released in 1990. This literary device can also be sparingly used to achieve secondary ends. For instance, the Shining Force series of RPGs use narrators within frame stories to implement things like starting, saving and exiting the game without breaking the fourth wall entirely, or rather by constructing a second fourth wall to shield the player from having to suspend his/her disbelief as much.


Bedtime Story


Fable


For other uses, see Fable (disambiguation). For a comparison of fable with other kinds of stories, see Traditional stories.
Contents [hide]
1 Definitions
2 Characteristics
3 History
4 Classic fabulists
5 Modern fabulists
6 Notable fables
7 See also
8 Notes
9 References
10 External links


A fable is a succinct story, in prose or verse, that features animals, plants, inanimate objects, or forces of nature which are anthropomorphized (given human qualities), and that illustrates a moral lesson (a "moral"), which may at the end be expressed explicitly in a pithy maxim.

A fable differs from a parable in that the latter excludes animals, plants, inanimate objects, and forces of nature as actors that assume speech and other powers of humankind.

Usage has not always been so clearly distinguished. In the King James Version of the New Testament, "μύθος" ("mythos") was rendered by the translators as "fable" in First and Second Timothy, in Titus and in First Peter.



Definitions

AesopThe word "fable" comes from the Latin "fabula" (a "story"), itself derived from "fari" ("to speak") with the -ula suffix that signifies "little": hence, a "little story".

Though in its original sense "fable" denotes a brief, succinct story that is meant to impart a moral lesson, in a pejorative sense, a "fable" may be a deliberately invented or falsified account of an event or circumstance. Similarly, a non-authorial person who, wittingly or not, tells "tall tales," may be termed a "confabulator."

An author of fables is termed a "fabulist," and the word "fabulous," strictly speaking, "pertains to a fable or fables." In recent decades, however, "fabulous" has come frequently to be used in the quite different meaning of "excellent" or "outstanding".


Characteristics

Jean de la FontaineFables can be described as a didactic mode of literature. That is, whether a fable has been handed down from generation to generation as oral literature, or constructed by a literary tale-teller, its purpose is to impart a lesson or value, or to give sage advice. Fables also provide opportunities to laugh at human folly, when they supply examples of behaviors to be avoided rather than emulated.

Fables frequently have as their central characters animals that are given anthropomorphic characteristics such as the ability to reason and speak. In antiquity, Aesop presented a wide range of animals as protagonists, including "the Tortoise and the Hare" who famously engage in a race against each other; and, in another classic fable, a fox which rejects grapes that are out of reach, as probably being sour ("sour grapes").

Medieval French fabliaux might feature Reynard the Fox, a trickster figure, and offer a subtext mildly subversive of the feudal social order. Similarly, the 18th-century Polish fabulist Ignacy Krasicki employs animals as the title actors in his striking verse fable, "The Lamb and the Wolves." Krasicki uses plants the same way in "The Violet and the Grass."

Personification may also be extended to inanimate objects, as in Krasicki's "Bread and Sword". His "The Stream and the River", again, offers an example of personified forces of nature.

Divinities may also appear in fables as active agents. Aesop's Fables feature most of the Greek pantheon, including Zeus and Hermes.


History

John Gay
Ignacy Krasicki
Dositej Obradović
Félix María de Samaniego
Tomás de Iriarte y Oropesa
Ivan KrylovThe fable is one of the most enduring forms of folk literature, spread abroad, modern researchers agree, less by literary anthologies than by oral transmission. Fables can be found in the literature of almost every country.

Several parallel animal fables in Sumerian and Akkadian are among those that Erich Ebeling introduced to modern Western readers; there are comparable fables from Egypt's Middle Kingdom, and Hebrew fables such as the "king of trees" in Book of Judges 9 and "the thistle and the cedar tree" in II Kings 14:9.

The varying corpus denoted Aesopica or Aesop's Fables includes most of the best-known western fables, which are attributed to the legendary Aesop, supposed to have been a slave in ancient Greece around 550 BC. When Babrius set down fables from the Aesopica in verse for a Hellenistic Prince "Alexander," he expressly stated at the head of Book II that this type of "myth" that Aesop had introduced to the "sons of the Hellenes" had been an invention of "Syrians" from the time of "Ninos" (personifying Nineveh to Greeks) and Belos ("ruler"). Epicharmus of Kos and Phormis are reported as having been among the first to invent comic fables. Many familiar fables of Aesop include “The Crow and the Pitcher,” “The Hare and the Tortoise,” and “The Lion and the Mouse.”

Hundreds of fables were composed in ancient India during the first millennium BC, often as stories within frame stories. These included Vishnu Sarma's Panchatantra, the Hitopadesha, Vikram and The Vampire, and Syntipas' Seven Wise Masters, which were collections of fables that were later influential throughout the Old World. Ben E. Perry has argued that some of the Jataka tales and some of the fables in Panchatantra may have been influenced by similar Greek and Near Eastern ones. Earlier Indian epics such as Vyasa's Mahabharata and Valmiki's Ramayana also contained fables within the main story, often as side stories or back-story. The most famous fables from the Middle East were the One Thousand and One Nights, also known as the Arabian Nights.

Fables had a further long tradition through the Middle Ages, and became part of European high literature. During the 17th century, the French fabulist Jean de La Fontaine (1621–1695) saw the soul of the fable in the moral — a rule of behavior. Starting with the Aesopian pattern, La Fontaine set out to satirize the court, the church, the rising bourgeoisie, indeed the entire human scene of his time. La Fontaine's model was subsequently emulated by Poland's Ignacy Krasicki (1735–1801), Spain's Félix María de Samaniego (1745-1801) and Tomás de Iriarte y Oropesa (1750-1791), and Russia's Ivan Krylov (1769–1844).

In modern times, while the fable has been trivialized in children's books, it has also been fully adapted to modern adult literature. Felix Salten's Bambi (1923) is a Bildungsroman — a story of a protagonist's coming-of-age — cast in the form of a fable. James Thurber used the ancient fable style in his books, Fables for Our Time (1940) and The Beast in Me and Other Animals (1948). Władysław Reymont's The Revolt (1924), a metaphor for the Bolshevik Revolution of 1917, described a revolt by animals that take over their farm in order to introduce "equality." George Orwell's Animal Farm (1945) similarly satirized Stalinist Communism in particular, and totalitarianism in general, in the guise of animal fable.


Bedtime Story


Folklore


Folklore is the body of expressive culture, including tales, music, dance, legends, oral history, proverbs, jokes, popular beliefs, customs, and so forth within a particular population comprising the traditions (including oral traditions) of that culture, subculture, or group. It is also the set of practices through which those expressive genres are shared. The academic and usually ethnographic study of folklore is sometimes called folkloristics. The word 'folklore' was first used by the English antiquarian William Thoms in a letter published by the London Journal Athenaeum in 1846.[1] In usage, there is a continuum between folklore and mythology. Stith Thompson made a major attempt to index the motifs of both folklore and mythology, providing at outline into which new motifs can be placed, and scholars can keep track of all older motifs.

History
Part 1: Nineteenth Century Backgrounds W.K. McNeil, Pre-Society American Folklorists Simon J. Bronner, The Intellectual Climate of Nineteenth-Century American Folklore Studies Rosemary Lévy Zumwalt, On the Founding of the American Folklore Society and the Journal of American Folklore

The concept of folklore developed as part of the 19th century ideology of romantic nationalism, leading to the reshaping of oral traditions to serve modern ideological goals; only in the 20th century did ethnographers begin to attempt to record folklore without overt political goals. The Brothers Grimm, Wilhelm and Jakob Grimm, collected orally transmitted German tales and published the first series as Kinder- und Hausmärchen ("Children's and Household Tales") in 1812.

The term was coined in 1846 by an Englishman, William Thoms, who wanted to use an Anglo-Saxon term for what was then called "popular antiquities." Johann Gottfried von Herder first advocated the deliberate recording and preservation of folklore to document the authentic spirit, tradition, and identity of the German people; the belief that there can be such authenticity is one of the tenets of the romantic nationalism which Herder developed. One definition is "artistic communication in small groups," coined by Dan Ben-Amos a scholar at the University of Pennsylvania, and the term, and the associated field of study, now include non-verbal art forms and customary practices.

Nature
Folklore, in nature, is traditional. All the traditional approaches of people including customs, beliefs, behavioral, drama, dances, art, painting, sculpture of past times of a particular area are the subject matter of the ‘Folklore’.

‘Folklore’ is that which is orally transmitted. In the non-literate society where the cultural base requires an oral tradition for propagation, it happens so that the folklorists or anthropologists tend to use folklore to determine their language, the system of their hunting, the sense of right and wrong and so on as it prevailed amongst them, all of these being traditional and transmitted orally. On the other hand, in the literate society, there exists many learnings which are basically oral not written. As for example, one learns how to drive, to plough or to plant, in what manner one has to brush his teeth etc. not in written form. If we imitate these ideas, we would have to accept these learnings, both literate and non-literate societies, as folklore since the both are traditionally oral.

But this is a wrong idea that only the elements of learning that are passed through an oral tradition from generation to generation in a society belongs to the domain of ‘Folklore’. The area of folklore, however, is vast. Each item of folklore, such as folktales, myths (which are part of folktales), proverbs, ballads, folk songs, etc. can be defined and analyzed individually. Many scholars have divided the folklore broadly under two heads, non-materials or spiritual and material. But this division does not appear to be very realistic and sound. Material folklore means or includes those lores which have physical existence. On the contrary, folk literature includes those lores which do not have a physical existence, but find expression through language, oral or written. Folk beliefs, superstitions and all non-literary elements, some of which are verbal, also belong to the non-material group. But problem is there that there are some lores such as- folk dance, a visual art etc. which belong to neither the material nor non-material group, for it is not oral, neither is it material. It finds expression through movements of the body or in some other ways.


Folk literature
All kinds of folktales including myths, legends, fairy tales, fables, animal tales, household tales, numskull tales, humorous-tales, ghost stories, witch tales, anecdotes, short stories, and so on; proverbs, riddles, ballads, songs, lullabies, rhymes, etymology, dramas, blessings, curses, similes, folk titles, chants, charms, education, speeches, metaphors, chain letters, latrilania, names, limericks, instrumental music, oaths, taunts, tongue-twisters, greetings, and leave-taking, traditional comments made after body emissions, poetry ranging from oral epics to autograph book verses, the vendor’s cries, the traditional conventional sounds used to summon or command animals, folksong, parody, and so on- all are related to folk literature. Most of these elements have been created and passed on by word of mouth; some of them have been preserved in script but some have been of traditional written origin.


Folk practices
The folk practices are neither sexy literature nor art. Folk practices have two types. They are-

1) Day-today practices: This type includes folk beliefs, customs, superstitions, rites and rituals, folk, traditional procedures etc.

2) Occasional: This type includes folk games, folk sports, fighting competitions of animals and birds.


Folk arts or artistic folklore
The folk arts or artistic folklore has also two types. They are- 1) Performing: This type includes folk dances, folk dramas (such as ‘Jatra Pala’), rhyming and rope-jumping, folk-caricature, folk gestures. 2) Non-performing: Folk paintings, sculpture, arts and crafts, embroidered quilt, doll-making, images of gods and godesses, alpana, design on cakes, on furniture; body paintings, ornaments, archery, costumes, traditional swastika, emblems etc are non-performing folk arts.


Folk science and technology
1) Folk science: Folk treatment, medicine, arithmetic, churning milk for preparation of butter, butter oil, curd, food, recipes, preparation of drinks from rice, palm juice, chemicals, used for colouring cloth, dye, use of fertilizer, preservation of plants, crops, trees by the folk in a manner different from botanists or agricultural scientists.
2) Folk technology: Folk architecture, houses, fences, brans, nets for fishing, carts, palanquin, duli barks, knots, armaments, smoking pipes, pottery, bags, cooking, hot cross buns, mode of stacking hay or straw, weaving and so on.


Types of folklore
Folklore can be divided into four areas of study: artifact (such as voodoo dolls), describable and transmissible entity (oral tradition), culture, and behavior (rituals). These areas do not stand alone, however, as often a particular item or element may fit into more than one of these areas.




Folklore as describable and transmissible entity
Folklore can contain religious or mythic elements, it equally concerns itself with the sometimes mundane traditions of everyday life. Folklore frequently ties the practical and the esoteric into one narrative package. It has often been conflated with mythology, and vice versa, because it has been assumed that any figurative story that does not pertain to the dominant beliefs of the time is not of the same status as those dominant beliefs. Thus, Roman religion is called "myth" by Christians. In that way, both "myth" and "folklore" have become catch-all terms for all figurative narratives which do not correspond with the dominant belief structure.

Sometimes "folklore" is religious in nature, like the tales of the Welsh Mabinogion or those found in Icelandic skaldic poetry. Many of the tales in the Golden Legend of Jacob de Voragine also embody folklore elements in a Christian context: examples of such Christian mythology are the themes woven round Saint George or Saint Christopher. In this case, the term "folklore" is being used in a pejorative sense. That is, while the tales of Odin the Wanderer have a religious value to the Norse who composed the stories, because it does not fit into a Christian configuration it is not considered "religious" by Christians who may instead refer to it as "folklore."

"Folktales" is a general term for different varieties of traditional narrative. The telling of stories appears to be a cultural universal, common to basic and complex societies alike. Even the forms folktales take are certainly similar from culture to culture, and comparative studies of themes and narrative ways have been successful in showing these relationships. Also it is considered to be an oral tale to be told for everybody.

On the other hand, folklore can be used to accurately describe a figurative narrative, which has no sacred or religious content. In the Jungian view, which is but one method of analysis, it may instead pertain to unconscious psychological patterns, instincts or archetypes of the mind. This may or may not have components of the fantastic (such as magic, ethereal beings or the personification of inanimate objects). These folktales may or may not emerge from a religious tradition, but nevertheless speak to deep psychological issues. The familiar folktale, "Hansel and Gretel," is an example of this fine line. The manifest purpose of the tale may primarily be one of mundane instruction regarding forest safety or secondarily a cautionary tale about the dangers of famine to large families, but its latent meaning may evoke a strong emotional response due to the widely understood themes and motifs such as “The Terrible Mother”, “Death,” and “Atonement with the Father.”

There can be both a moral and psychological scope to the work, as well as entertainment value, depending upon the nature of the teller, the style of the telling, the ages of the audience members, and the overall context of the performance. Folklorists generally resist universal interpretations of narratives and, wherever possible, analyze oral versions of tellings in specific contexts, rather than print sources, which often show the work or bias of the writer or editor.

Contemporary narratives common in the Western world include the urban legend. There are many forms of folklore that are so common, however, that most people do not realize they are folklore, such as riddles, children's rhymes and ghost stories, rumors (including conspiracy theories), gossip, ethnic stereotypes, and holiday customs and life-cycle rituals. UFO abduction narratives can be seen, in some sense, to refigure the tales of pre-Christian Europe, or even such tales in the Bible as the Ascent of Elijah to heaven. Adrienne Mayor, in introducing a bibliography on the topic, noted that most modern folklorists are largely unaware of classical parallels and precedents, in materials that are only partly represented by the familiar designation Aesopica: "Ancient Greek and Roman literature contains rich troves of folklore and popular beliefs, many of which have counterparts in modern contemporary legends" (Mayor, 2000).

Vladimir Propp's classic study Morphology of the Folktale (1928) became the basis of research into the structure of folklore texts. Propp discovered a uniform structure in Russian fairy tales. His book has been translated into English, Italian, Polish and other languages. The English translation was issued in USA in 1958, some 30 years after the publication of the original. It was met by approving reviews and significantly influenced later research on folklore and, more generally, structural semantics.Though his work was based on syntagmetic structure but it gave the scope to understand the structure of folktale where he discovered thirty one function of folktale.

Material culture
Elements such as dolls, decorative items used in religious rituals, hand-built houses and barns, and handmade clothing and other crafts are considered to be folk artifacts, grouped within the field as "material culture." Additionally, figures that depict characters from folklore, such as statues of the three wise monkeys may be considered to be folklore artifacts, depending on how they are used within a culture.The operative definition would depend on whether the artifacts are used and appreciated within the same community in which they are made, and whether they follow a community aesthetic.


Culture as folklore
Folklorist William Bascom states that folklore has many cultural aspects, such as allowing for escape from societal consequences. In addition, folklore can also serve to validate a culture (romantic nationalism), as well as transmit a culture's morals and values. Folklore can also be the root of many cultural types of music. Folk, country, blues, and bluegrass all originate from American folklore. Examples of artists which have used folklore to produce beautiful music would be: Bill Monroe, Flatt and Scruggs, Old Crow Medicine Show, Jim Croce, and many others. Folklore can also be used to assert social pressures, or relieve them, in the case of humor and carnival.

In addition, folklorists study medical, supernatural, religious, and political belief systems as an essential, often unspoken, part of expressive culture.


Behavior as folklore
Many rituals can sometimes be considered folklore, whether formalized in a cultural or religious system (e.g. weddings, baptisms, harvest festivals) or practiced within a family or secular context. For example, in certain parts of the United States (as well as other countries) one places a knife, or a pair of scissors, under the mattress to "cut the birth pains" after giving birth. Additionally, children's counting-out games can be defined as behavioral folklore.

Categories of folklore
-Genres
-Archetypes, stereotypes and stock characters.
-Ballad
-Blason Populaire
-Childlore
-Children's street culture
-Counting rhymes
-Costumbrismo
-Craft
-Custom
-Folk play
-Earth changes
-Epic poetry
-Factoids
-Festival
-Folk art
-Folk belief
-Folk magic
-Folk medicine
-Folk metaphor
-Folk narrative
-Anecdote
-Fable
-Fairy tale
-Ghost story
-Joke
-Legend
-Myth
-Parable
-Tall tale
-Urban legend
-Folk poetry and rhyme
-Folk simile
-Folk song
-Games
-Holiday lore and customs
-Mythology
-Riddle
-Saying
-Maxim
-Proverb
-Superstition
-Taunts
-Weather lore
-Xerox lore




Bedtime Story

Fairy tale
From Wikipedia, the free encyclopedia
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For other uses, see Fairy tale (disambiguation).
For a comparison of fairy tale with other kinds of stories, such as myths, legends and fables, see Traditional stories.


Gustave Doré's illustration to the European fairy tale Little Red Riding Hood.
A fairy tale is a fictional story that may feature folkloric characters such as fairies, goblins, elves, trolls, giants, and talking animals, and usually enchantments, often involving a far-fetched sequence of events. In modern-day parlance, the term is also used to describe something blessed with princesses, 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. Fairy tales commonly attract young children since they easily understand the archetypal characters in the story.
In cultures where demons and witches are perceived as real, fairy tales may merge into legendary narratives, where the context is perceived by teller and hearers as having historical actuality. However, unlike legends and epics they usually do not contain more than superficial references to religion and actual places, persons, and events; they take place once upon a time rather than in actual times.
Fairy tales are found in oral folktales 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. Literary fairy tales are found over the centuries all over the world, and when they collected them, folklorists found fairy tales in every culture. 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.

Defining marks
Although the fairy tale is a clearly distinct genre, the definition that marks a work as a fairy tale is a source of considerable dispute. 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.


The Russian tale Tsarevitch Ivan, the Fire Bird and the Gray Wolf features no fairies, but a talking wolf.One universally agreed-on factor is that the nature of a tale does not depend on whether fairies appear in it. Obviously, many people, including Angela Carter in her introduction to the Virago Book of Fairy Tales, have noted that a great many of so-called fairy tales do not feature fairies at all.This is partly because of the history of the English term "fairy tale" which derives from the French phrase conte de fées, and was first used in the collection of Madame D'Aulnoy in 1697.

As Stith Thompson and Carter herself point 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. Other tales that include no magic but are often classified as fairy tales include What Is the Fastest Thing in the World? and Catskin.

Some folklorists prefer to use the German term Märchen 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. Italo Calvino cited the fairy tale as a prime example of "quickness" in literature, because of the economy and concision of the tales.



History of the genre
Originally, stories we would now call fairy tales were merely a kind of tale, not marked out as a separate genre. The German term "Märchen" means, literally, "tale" rather than any specific type. The genre itself was first marked out by writers of the Renaissance, who began to define a genre of tales, and became stabilized through the works of many writers, becoming 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 contes de fée, or fairy tale.

Prior to 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 in the sub-genre fairytale fantasy, draws heavily on fairy tale motifs, the genres are now regarded as distinct.

Disney has made lots of fairy tales into movies


Folk and literary

A picture of Mother Goose by Gustave Doré: reading written (literary) fairy talesThe 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 each other 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 prior to 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.


History

Ivan Bilibin's illustration of the Russian fairy tale about Vasilissa the Beautiful.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 200–300 AD), 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 Western famous 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 preserved, were the Brothers Grimm, collecting German fairy tales; ironically enough, 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.


Cross-cultural transmission
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 came to be associated with children's literature.


Cutlery for children. Detail showing fairy-tale scenes: Snow White, Little Red Riding Hood, Hansel and Gretel.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, on the grounds that 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.

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 shows 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.


Contemporary tales

Literary

John Bauer's illustration of trolls and a princess from a collection of Swedish fairy talesIn 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 in the form of 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.



Film
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 children's movies, despite the fact that Snow White, as well as the company's other early feature-length films, were originally intended for adults as well, 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 and the films of Michel Ocelot.

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 necessitates.


Motifs

Beauty and the Beast, illustration by Warwick GobleAny 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.


Aarne-Thompson
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.



Morphology
Vladimir Propp specifically studied a collection of Russian fairy tales, but his analysis has been found useful for the tales of other countries.


Father Frost acts as a donor in the Russian fairy tale Father Frost, testing the heroine before giving her riches.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.

Analogies have been drawn between this and the analysis of myths into the Hero's journey.

This analysis has been criticized for ignoring tone, mood, characters and, indeed, anything that differentiates one fairy tale from another.


Interpretations

Bluebeard gives his wife a key—a motif specific to that variant of that fairy tale.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.







Bedtime Story


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For other uses, see Bedtime story (disambiguation).
A bedtime story is a traditional form of storytelling, where a story is told to a child at bedtime to prepare them for sleep.
Bedtime stories have many advantages, for parents/adults and children alike. The fixed routine of a bedtime story before sleeping has a relaxing effect, and the soothing voice of a person telling a story makes the child fall asleep more easily. The emotional aspect creates a bond between the storyteller and the listener, often a parent and child.
Bedtime stories can be read from a book, or rather, fictional stories made up by the storyteller. The stories are mostly rather short, between one and five minutes, and have a happy ending. A different form of bedtime reading is using longer stories, but dividing them up, thus creating cliffhangers. Children will look forward to their bedtime story, and a fixed routine is installed.

Cautionary tale
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Stories about playing with matches do not have happy endings. An illustration from "The Dreadful Story of Pauline and the Matches" from Struwwelpeter, by Heinrich Hoffman, 1858.A cautionary tale is a traditional story told in folklore, to warn its hearer of a danger. There are three essential parts to a cautionary tale, though they can be introduced in a large variety of ways. First, a taboo or prohibition is stated: some act, location, or thing is said to be dangerous. Then, the narrative itself is told: someone disregarded the warning and performed the forbidden act. Finally, the violator comes to an unpleasant fate, which is frequently related in large and grisly detail.


Cautionary tales and conformity
Cautionary tales are ubiquitous in popular culture; many urban legends are framed as cautionary tales: from the lover's lane haunted by a hook-handed murderer to the tale of a man who shot a cactus for fun only to die when the plant toppled onto him. Like horror fiction generally, the cautionary tale exhibits an ambivalent attitude towards social taboos. The narrator of a cautionary tale is momentarily excused from the ordinary demands of etiquette that discourages the use of gruesome or disgusting imagery because the tale serves to reinforce some other social taboo.

Those whose job it is to enforce conformity therefore frequently resort to cautionary tales. The German language anthology, Struwwelpeter, contains tales such as "Die gar traurige Geschichte mit dem Feuerzeug" (The Dreadful Story of Pauline and the Matches); it is fairly easy to deduce the ending from the title. Social guidance films such as Boys Beware or Reefer Madness are deliberately patterned after traditional cautionary tales, as were the notorious driver's education films of the 1960s, or military films about syphilis and other sexually transmitted diseases. The framework of the cautionary tale became a cliché in the slasher films of the 1980s, in which adolescents who had sex, drank alcoholic beverages, or smoked marijuana inevitably ended up as the victims of the serial killer villain.

On the other hand, in the adolescent culture of the United States, for more than a hundred years the traditional cautionary tale gave rise to the phenomenon of legend tripping, in which a cautionary tale is turned into the basis of a dare that invites the hearer to test the taboo by breaking it.


Reactions to cautionary tales
The genre of the cautionary tale has been satirized by many writers. Hilaire Belloc in his Cautionary Tales for Children, presented such moral examples as "Jim, Who ran away from his Nurse, and was eaten by a Lion", and "Matilda, Who told lies, and was Burned to Death". Lewis Carroll, in Alice's Adventures in Wonderland, says that Alice

had read several nice little histories about children who had got burnt, and eaten up by wild beasts and other unpleasant things, all because they would not remember the simple rules their friends had taught them: such as, that a red-hot poker will burn you if you hold it too long; and that if you cut your finger very deeply with a knife, it usually bleeds; and she had never forgotten that, if you drink much from a bottle marked "poison", it is almost certain to disagree with you, sooner or later.
In The Complete Tribune Printer, Eugene Field gave cautionary tales an ironic inversion, as in The Gun:

This is a gun. Is the Gun loaded? Really, I do not know. Let us Find out. Put the Gun on the table, and you, Susie, blow down one barrel while you, Charlie, blow down the other. Bang! Yes, it was loaded. Run quick, Jennie, and pick up Susie's head and Charlies lower Jaw before the Nasty Blood gets over the New carpet.
Some films, such as Gremlins, satirized this framework by imposing very arbitrary rules whose violation results in horrendous consequences for the community.

Cautionary tales are sometimes heavily criticized for their ham-fisted approach to ethics.[citation needed] The Cold Equations is a well known example. In the story a man has to throw a young woman out of the airlock, otherwise his rocket will not have enough thrust to deliver some badly needed medicine. Her death is justified because she ignored a 'no entry' sign and because 'when the laws of physics say no, they don't mean maybe'. However, any number of items in the cabin weighed far more than the woman did, and these could have been thrown out the airlock instead[citation needed].