The Science of Fairy Tales / An Inquiry into Fairy Mythology

Nor does the predominance of the imagination issue only in these tales and in songs?the two modes of expression we most readily attribute to the imagination. In practical life it issues in superstitious observances, and in social and political institutions. Social institutions are sometimes of great complexity, even in the depth of savagery. Together with political institutions they supply the model on which are framed man's ideas of the relationship to one another and to himself of the supernatural beings whom he creates; and in turn they reflect and perpetuate those ideas in ceremonial and other observances. The student of Fairy Tales, therefore, cannot afford to neglect the study of institutions; for it often throws a light altogether unexpected on the origin and meaning of a story. Tradition must, indeed, be studied as a whole. As with other sciences, its division into parts is natural and necessary; but it should never be forgotten that none of its parts can be rightly understood without reference to the others. By Tradition I mean the entire circle of thought and practice, custom as well as belief, ceremonies, tales, music, songs, dances and other amusements, the philosophy and the superstitions and the institutions, delivered by word of mouth and by example from generation to generation through unremembered ages: in a word, the sum total of the psychological phenomena of uncivilized man. Every people has its own body of Tradition, its own Folklore, which comprises a slowly diminishing part, or the whole, of its mental furniture, according as the art of writing is, or is not, known. The invention of writing, by enabling records to be made and thoughts and facts to be communicated with certainty from one to another, first renders possible the accumulation of true knowledge and ensures a constantly accelerating advance in civilization. But in every civilized nation there are backward classes to whom reading and writing are either quite unknown, or at least unfamiliar; and there are certain matters in the lives even of the lettered classes which remain more or less under the dominion of Tradition. Culture, in the sense of a mode of life guided by reason and utilizing the discoveries and inventions that are the gift of science, finds its way but slowly among a people, and filters only sluggishly through its habits, its institutions and its creeds. Surely, however, though gradually it advances, like a rising tide which creeps along the beach, here undermining a heap of sand, there surrounding, isolating, and at last submerging a rock, here swallowing up a pool brilliant with living creatures and many-coloured weed, there mingling with and overwhelming a rivulet that leaps down to its embrace, until all the shore is covered with its waters. Meanwhile, he who would understand its course must know the conformation of the coast,?the windings, the crags (their composition as well as their shape), the hollows, the sands, the streams; for without these its currents and its force are alike inexplicable. The analogy must not be pressed too far; but it will help us to understand why we find a fragment of a custom in one place, a portion of a tale jumbled up with portions of dissimilar tales in another place, a segment of a superstition, and again a worn and broken relic of a once vigorous institution. They are the rocks and the sands which the flood of civilization is first isolating, then undermining, and at last overwhelming, and hiding from our view. They are (to change the figure) survivals of an earlier state of existence, unintelligible if regarded singly, made to render up their secret only by comparison with other survivals, and with examples of a like state of existence elsewhere. Taken collectively, they enable us to trace the evolution of civilization from a period before history begins, and through more recent times by channels whereof history gives no account.