by Edwin Sidney Hartland
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I need not stop now to illustrate this position, which is no new one, and the main lines of which I hope will be rendered apparent in the course of this volume. But it is necessary, perhaps, to point out that, although these are the premises from which I start, the limitations imposed by a work of the size and pretensions of this one will not allow me to traverse more than a very small corner of the field here opened to view. It is, therefore, not my intention to attempt any formal proof of the foregoing generalizations. Rather I hope that if any reader deem it proper to require the complete evidence on which they rest, he will be led to further investigations on his own behalf. His feet, I can promise him, will wander along flowery paths, where every winding will bring him fresh surprises, and every step discover new sources of enjoyment.
The stories with which we shall deal in the following pages are vaguely called Fairy Tales. These we may define to be: Traditionary narratives not in their present form relating to beings held to be divine, nor to cosmological or national events, but in which the supernatural plays an essential part. It will be seen that literary tales, such as those of Hans Andersen and Lord Brabourne, based though they often are upon tradition, are excluded from Fairy Tales as thus defined. Much no doubt might be said both interesting and instructive concerning these brilliant works. But it would be literary criticism, a thing widely different from the scientific treatment of Fairy Tales. The Science of Fairy Tales is concerned with tradition, and not with literature. It finds its subjects in the stories which have descended from mouth to mouth from an unknown past; and if reference be occasionally made to works of conscious literary art, the value of such works is not in the art they display, but the evidence they yield of the existence of given tales in certain forms at periods and places approximately capable of determination: evidence, in a word, which appropriates and fixes a pre-existing tradition. But even in this they are inferior in importance to historical or topographical works, where we frequently meet with records of the utmost importance in considering the origin and meaning of Folk-tales.
Literature, in short, of whatever kind, is of no value to the student of Fairy Tales, as that phrase is here used, save as a witness to Tradition. Tradition itself, however, is variable in value, if regard be had alone to purity and originality. For a tribe may conceivably be so isolated that it is improbable that any outside influence can have affected its traditions for a long series of generations; or on the other hand it may be in the highway of nations. It may be physically of a type unique and unalloyed by foreign blood; or it may be the progeny of a mingling of all the races on the earth. Now it is obvious that if we desire to reason concerning the wide distribution, or the innate and necessary character of any idea, or of any story, the testimony of a given tribe or class of men will vary in proportion to its segregation from other tribes and classes: where we can with most probability exclude outside influence as a factor in its mental evolution, there we shall gather evidence of the greatest value for the purpose of our argument.
Again: some nations have developed the art of story-telling more highly than others, since some stages of civilization are more favourable to this development than others, and all nations are not in the same stage. The further question may, therefore, be put whether these various stages of development may not produce differences of manner in story-telling?differences which may indicate, if they do not cause, deep-seated differences in the value of the traditions themselves. To make my meaning clear: a people which requires its story-tellers to relate their stories in the very words in which they have been conveyed from time immemorial, and allows no deviation, will preserve its traditions with the least possible blemish and the least possible change. In proportion as latitude in repetition is permitted and invention is allowed to atone for want of memory, tradition will change and become uncertain. Such latitude may be differently encouraged by different social states. A social state is part of, and inseparable from, the sum total of arts, knowledge, organization and customs which we call the civilization, or the stage of civilization, of a people. It may be worth while to spend a short time in examining the mode of story-telling and the requirements of a story-teller among nations in different stages of civilization. We shall thus endeavour to appreciate the differences in the manner of telling, and to ascertain in general terms how far these differences affect the value of the traditions.
