Course: The Wisdom of Fairy Tales
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"Just as our body has to have nutritive substances circulating through the organism, the soul needs fairy tale substance flowing through its spiritual veins." - Rudolf Steiner
There is a big difference in whether or not one has a child grow up with fairy tales. The soul-stirring nature of fairy-tale pictures becomes evident only later on. If fairy tales have not been given, this shows itself in later years as weariness of life and boredom. Indeed, it even comes to expression physically; fairy tales can help counter illnesses. What is absorbed little by little by means of fairy tales emerges subsequently as joy in life, in the meaning of life—it comes to light in the ability to cope with life, even into old age. Children must experience the power inherent in fairy tales while young, when they can still do so. Whoever is incapable of living with ideas that have no reality for the physical plane ‘dies’ for the spiritual world. This course The Wisdom of Fairy Tales brings to the student the rich and deep insights that the Anthroposophical world view has to offer in regards to the subject of fairy tales. Fairy tales and the art of storytelling are integral parts of Waldorf/Steiner education. Recommended ReadingThe World of Fairy Tales by Rudolf Steiner
The Wisdom of Fairy Tales by Rudolf Meyer |
Course Outline
Lesson 1: The Poetry of Fairy Tales / Part 1
Lesson 2: The Poetry of Fairy Tales / Part 2 Lesson 3: The Interpretation of Fairy Tales / Part 1 Lesson 4: The Interpretation of Fairy Tales / Part 2 Lesson 5: Creative Writing and Fairy Tales 
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The Wisdom of Fairy Tales
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Fairy tales for children under seven should be told evenly and clearly, with an emphasis on the consonants, rather than on the vowels. Vowels carry the emotional coloring of words, while consonants create the pictures.It can be a great mistake to offer a story to a child before the age of seven in an intense and dramatic tone of voice. People seem to feel that a young child needs this drama to catch his or her attention, but children are quite capable of giving their full attention to a story begun in a quiet and relaxed atmosphere.
These “sound pictures” present clear images to the child that he can live into to the degree in which he is emotionally ready. Try saying out loud, “The big black bear lumbered into the woods.” first with a strong emphasis on the vowels, then on the consonants. You should be able to hear for yourself the difference. Over emphasizing the emotional content of the words may cause fear in a young child disproportionate to the real meaning of the story. After six or seven, when the child begins to lose his or her baby teeth, he or she is ready for more drama. The emotional life begins to strengthen and develop independently of the physical body and Waldorf Class Teachers tell the stories with great variety of expression, especially when directing certain parts of the story to children of different temperaments. Also, after seven, more complex fairy tales are told and stories that have a greater emphasis on cause and effect. Young children can and do enjoy stories which their parents and teachers tell and can benefit greatly from the imaginative stimulation they provide. Most parents can attest to the fact that young children want stories to be repeated, sometimes over a very long period of time with no variation or respite. In spite of the fact that the parent starts to feel like she is living in a time warp, this demand of the child should be indulged. The longer a child can live with a story and the more it is repeated, the greater is the exercise of the child’s mental and emotional faculties. The ability to create inner pictures is developed. The rhythmic patterning of language and inner dialogue is developed and the child’s verbal memory is strengthened. The desire for the repetition should come from the child and the parent should accommodate it as cheerfully as possible. The desire for variety belongs to a later stage of development and should appear as the child becomes ready to read and write. Before the age of three, only the simplest household and nature tales are necessary and appreciated. A tale made up by a mother about a little boy who one day put on his coat and hat and mittens and went to the store with his mother is usually very entertaining and quite sufficient. There is no need to say that the little boy went out of the house and met a witch or a dragon. The very young child does not have an imagination developed enough to handle this. He may expect to see a monster at every corner. And in terms of “fairy tale truth” – little boys and girls do not meet dragons, Princes do! This is something quite different. Simple stories about how a little chick comes out of its egg and finds the nest and its mother so warm and safe from winter winds is a typical nature story for threes. Always emphasize the life giving and protective aspect of Nature at this age. There will be time enough later for the child to come to understand her caprices and difficult demands. If the parents have a feeling for the unseen world of fairies and angels, they may tell simple stories about them without any problem. Many young children have a strong sense of reality about these things. The stories should still be kept simple and direct with a gentle reverence. Four year old stories can be a bit longer and a little more detailed. A first fairy tale is “Sweet Porridge” found in Grimm’s’ collection. “The Three Little Pigs”, “Goldilocks”, and “Chicken Little” are fine as long as the negative aspects are not over-emphasized. Stories about Jack Frost, King Winter, Lady Spring and the Midsummer Fairies are good along with “The Little Red Hen”, “The Shoemaker and the Elves” and “Star Money.” Five year olds like stories with a little more action but kept within the realm of truth. The old lady down the street should not be equated with a wicked witch. Six year olds are ready for fairy tales in which good and evil come closer to the human being, but not those as complex as “Snow White and the Seven Dwarfs” or “Little Red Riding Hood.” Make yourself familiar with fairy tales. Read them to yourself before you read them to a child. Using the guidelines here, ask yourself questions about any new story you might like to tell. How complex is it? How long? Am I personally comfortable with it? If you have any doubts about a story, it is best to leave it to later, until the child is older or until the storyteller has studied it and understands its meaning. Remember, it is not necessary to have a new story every day. Children who are not spoiled by TV and movies are happy to listen to the same story for weeks at a time. This allows the child to have a very rich relationship to the story, which remains unconscious yet psychologically and spiritually effective. 
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Parents and teachers who take time to study the meaning and importance of fairy tales, whether from a psychological point of view outlined by Bruno Bettelheim, or a moral -spiritual view such as Rudolf Steiner’s, often become very enthusiastic. And as with many other enthusiasms, care should be taken not to overdo. It is necessary to have patience with this aspect of the education of the young child, as with all others. We know that it is harmful to try to make a baby stand on its legs before the muscles have developed sufficiently. Just so should the inner unfolding of the child’s imagination be respected. It should be given encouragement but not rushed.
While waiting for the child to “grow into” various stories, parents can fulfill their enthusiasm by reading lots of stories for their own enjoyment, enlightenment and even healing. Some suggestions would be Andrew Lang’s Rainbow collections, George MacDonald’s stories (suitable for nine and up) and folk tales from around the world, especially Russia.
Avoid modern versions of fairy tales with “whitewashed” or “PC” (politically correct) endings. These stories are very distorted and usually leave out the very element by which evil is overcome. The childhood fears commonly associated with fairy tales come from manipulated versions in which the frightening characters are not properly overcome. Psychologically, the true versions of the stories are beautifully constructed to help the child in his or her emotional development as long as they are told at the right time. The true versions of fairy and folk tales are those which were collected at the end of the 1800’s. Jacob and Wilhelm Grimm did not write the stories we associate with them. They, along with Andrew Lang and others were philologists who went out into the European countryside and collected stories retained in oral tradition. They may have saved many stories which would have died out in our technological era. They went to much trouble to correlate different versions and they were able to find a few people (mostly older women) who could verify the exact sequence of events clearly. These stories had been kept alive in the hearts and memories of the grandmothers for centuries. There have been a few beautiful souls who could write original fairy tales, such as Hans Christian Andersen and George MacDonald. They had the true reverence and spiritual sensitivity to do so. But a careful reading of their stories will show their appropriateness for the older children along the guidelines given above. There are folk tales and teaching stories from the east which are also appropriate for grade school children. Additionally, a great deal of emphasis must be placed on the telling of the stories and not showing them in pictures or on film. Bruno Bettleheim, in “Uses of Enchantment” clearly shows the harm in exposing the child to visualizations of the stories. He concludes that a child will only make mental images of those parts of oral stories that he or she is ready to assimilate. Unfortunately, they cannot filter out ready made images and they may easily be exposed to psychological structures and symbols they are not ready for. Almost all of the cases where a child has been traumatized by a fairy tale involve seeing it on film. Although there is much merit in Walt Disney’s films as art, they should be avoided by parents of young children. Children age nine and older can appreciate them; yet retain the inner images of the true stories they first came to know deep within their psyches. |
The Wisdom of Fairy Tales / Lesson 2
Tasks and Assignments for The Wisdom of Fairy Tales Lesson 2
Please study the study material provided (see below) and feel free to use additional resources relating to the subject of fairy tales. Once you feel you are sufficiently acquainted with the subject please complete the following:
1. Give a summary in your own words of the study material for this lesson. 2. Steiner mentions in the text that the "sleeping body is like a plant ... " What is meant with this statement? Comment. 3. Steiner speaks in the lecture about the phenomenon of the giants. Name and summarize some fairy tales that include this theme, the giants. 4. How does Steiner present the theme of the giants? What are his main points in this context? Comment. 5. Write a short essay concerning the following statement: "Human nature in the child is linked to the life of the whole world in such a primary way that children must have fairy tales as soul-nourishment." 6. Create a drawing or painting of a scene from the fairy tales mentioned in this section of the study material, including a scene with giants. Submit the completed assignment via the submission form or via email. 
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Study Material for this Lesson
The Poetry of Fairy Tales / Part 2 by Rudolf Steiner
We can look at another story, this one from the Melanesian Islands. Before we hear it, let us recall that according to spiritual research the human soul is closely connected to the present-day happenings and facts of the universe. It may be too picturesque, but nevertheless quite correct from the spiritual-scientific standpoint, to describe the life of the soul when it leaves the body in sleep as completely related to and united with the whole universe. One possibility of remembering or understanding this relationship of our ego, for example, to the cosmos, at least to something significant in the cosmos is to look at the plants. They can grow only when they have the light and warmth of the sun. They are rooted in the earth and consist, as spiritual science tells us, of a physical body interwoven by an etheric body. This is not enough, however, to cause the plants to unfold and blossom; they must also have the forces of the sun shining down on them.
Looking at the human body during sleep, we see to some degree its equivalence to a plant. Our sleeping body is like a plant, in that it has the same power to grow. But the human being has freed himself from the cosmic order in which the plant is caught. A plant has to wait for sunlight to come to it, the rising and setting of the sun. It is dependent, as we humans are not, on the external cosmic order. Why are we not? Because of a fact that spiritual research has discovered, that the human ego, which in sleep is outside the plant-like body, unfolds for the body what the sun unfolds for the plant. The sun pours its light over the plant; the human ego shines too, resting spiritually over the sleeping body. And the human ego is related to the life of the sun; it is itself a kind of sun for the plant-like human body, engendering its growth during sleep, repairing its various forces that have been used up during the daytime. In perceiving this, we realize how much like the sun our ego is. As the sun moves across the sky — of course I am speaking of its apparent movement — the effect of the sun's rays changes according to the constellations of the zodiac from which they come to earth. In the same way, spiritual science shows us ever more clearly that the human ego passes through the various phases of its experience; the physical body is influenced according to each aspect. We perceive the sun's effect on earth, with the help of spiritual science, according to whether it is passing through Aries, or Taurus, or any other constellation. Rather than refer to the sun in general terms, it is preferable to describe the effect of the sun from one of the twelve constellations of the zodiac. As we consider the sun's passage through the constellations, we become aware of its relationship to the ever-changing ego.
All this is described much more fully in Occult Science; it can be acquired as spirit-soul knowledge. We can perceive it as something that takes place unconsciously in the depths of the soul and yet takes place as an inward involvement with the spiritual powers of the cosmos alive in the planets and constellations.
Let us compare these secrets of the universe, disclosed by spiritual science, with the following Melanesian tale, which I will sketch very briefly.
In the road is a stone. The stone is the mother of Quatl, and Quatl has eleven brothers. After Quatl and his brothers were created, Quatl began to create the world. But in this world that Quatl created, there was no change of night and day. Quatl heard about an island where there was a difference between the day and the night. He traveled to that island and brought a host of beings back to his own land. And through the power of these beings, those in Quatl's land came into the alternation of sleeping and waking. Sunrise and sunset occurred for them as soul happenings.
It is amazing what vibrates as echo from this story. If you read the whole thing, you will find that every sentence vibrates with the tones of world secrets, just as our soul vibrates in its depths when it hears how spiritual science describes those secrets. It is true: the source of fairy tale mood and fairy tale poetry lies in the depths of the human soul! The tales are simply pictures using external happenings to help characterize the soul experiences we have described; the pictures are nourishment for the hunger arising from these experiences. This must also be true: we are quite distant from the experience but nevertheless we can feel them echoing in the fairy tale picture-images.
When all this has been said, we should not be surprised to find that the most beautiful and characteristic fairy tales have come to us from those very early times when human beings had a certain clairvoyant consciousness. Because of this, they were able to come close to the wellsprings of fairy tale mood and poetry; it is not at all strange that from those parts of the earth where souls are closer to spiritual sources than in the western world, for example in India or the Orient, fairy tales can have an especially distinctive character.
Furthermore, in German we find Jacob and Wilhelm Grimm's Children's and Household Tales, which they collected by listening to their relatives or other more or less simple, unsophisticated people telling stories that remind us of the ancient European sagas; even the fairy tales contain elements of the great stories of heroes and gods. We should not be surprised to hear that the most significant fairy tales have now been proven older than the sagas. The hero stories, after all, describe someone at a certain time of life in a particular difficulty, while the fairy tales show us what is relevant to every single person at every period of life from his first breath to his last. Then we understand how a fairy tale can press into itself the deep-seated soul experience on awakening from sleep, of feeling completely inadequate in the face of the powers of nature; how, too, one feels equal to it only with the consoling knowledge that something greater than oneself is present in the soul that may even allow one to triumph over the forces of nature.
When you have a feeling like this, you will understand why there are so many giants that have to be dealt with in the tales. Indeed, they make their appearance without fail as an image out of the soul's mood on waking up — of its wanting to enter the body and seeing the “gigantic” forces of nature alive there. The battle the soul has to undergo is exactly what corresponds — though this cannot be understood perhaps with the intellect — to the various descriptions of people having to fight giants. The soul realizes when confronted by battles with giants that it has only one advantage — and that is its cleverness. This is the soul's perception: You can slip into your body but what can you do about those tremendous forces of the universe? Why, there's one thing the giants don't have that you do have ... cleverness! reason! Unconsciously this lives in the soul even when it realizes the small strength it has; we find that the soul, put into this position, can express itself in the following pictures:
A man was going along the road. He came to an inn, went in, and asked for a bowl of milk soup. Flies by the dozen were buzzing around; some fell into the soup, the others he swatted. When he counted a hundred dead flies on the table, he boasted, “A hundred with one blow!” The innkeeper hung a medallion around his neck that said: He killed a hundred with one blow.
The man went further and came to a castle where the king was looking out of his window. When he caught sight of the wayfarer and his medallion, the king thought to himself, “This is a fellow I can make use of!” The king hurried out and took the man into his service to do a certain task. “There is a pack of bears coming ever and again into my kingdom. Look! if you've killed a hundred with one blow, you can put an end to those bears.” The man said, “I'll do it!” But first he demanded his wages and plenty of food before the bears should arrive, for he thought he might as well enjoy his life for a while, in case it should be cut short. Now came the time when the bears were expected; he collected together all the sweet things bears like to eat, and laid them ready.
The bears came, ate up everything they found and were so well stuffed that they had to lie down to sleep off their greed. And now as they lay helpless, the man came and finished them off. When the King arrived, the man told him, “I simply chopped off their heads while they jumped over my stick!” The King was delighted with this brave fellow and gave him a still harder task. “Look! The giants will soon be coming back into my kingdom. You must help me with them.” The man promised and when the time came, he collected a great amount of good things to eat, which he took along with him, besides a young lark and a piece of cheese. Sure enough, he met the giants and began to boast about how strong he was. One of them said, “We'll show you how much stronger we are!” Taking up a stone, he squeezed it into a powder. “Do that likewise, little man, if you're as strong as we are.” The other giant aimed an arrow up into the sky, shot it off, and only after a very long time, it dropped down again. “Do that likewise, little man, if you're as strong as we are.” At that, the man who had killed a hundred with one blow told them, “I can do better than that.” He took up a stone, stuck his piece of cheese on it and said, “Watch me press water out of the stone!” Sure enough, when he squeezed, water squirted out of the cheese. The giants were astonished. Then the man took the lark and let it fly upwards, saying, “Your arrow came back, but mine will go up so high that it never comes back!” Sure enough, the lark did not return. The giants were so astonished that they decided that they would have to overcome him with cunning, for it seemed that they couldn't manage it with strength. However, they failed to get the better of the man with cunning, for he got the better of them. They lay down together to sleep and in the dark the man put over his head a pig's bladder that was blown up and filled with blood. The giants told one another, “We can't overcome him when he's awake, so we'll have to wait until he sleeps.” As soon as he was asleep, they attacked him with great blows on the head and broke the pig's bladder. The blood gushed out; the giants were sure they had finished him off. Therefore they laid themselves to rest and slept so peacefully that it was easy for the man to put an end to them.
Just as it is in dreams, this fairy tale peters out in a somewhat vague, unsatisfactory way; nevertheless we do find in it the conflict of the human soul with the forces of nature, first with the “Bears” and then with the “Giants.” But something more is in the fairy tale. The man who “killed a hundred with one blow” stands out so clearly that we feel something vibrating in the unconscious depths of our soul to the utter trust he had in his cleverness, even in the face of those powerful forces he found so “gigantic.” It is wrong to try to explain in abstract detail the picture-images created with such artistry, and this is not the intention here. Nothing actually can disturb the character of a fairy tale if you feel how it echoes our inward soul processes. And these inner processes — however much one knows about them, however much as spiritual science itself can know about them — you do become ever and again entangled in them; then, experiencing them in a fairy tale, you see them in their most elemental, primary form. Knowledge of these soul-happenings, when it is present, does not destroy the ability to transform them into fairy tale magic.
It is certainly stimulating for the spiritual researcher to discover in fairy tales just what the human soul has need of when confronting its innermost experiences. The fairy tale mood can never be disturbed, for research that is able to arrive at the wellsprings of the tales in subconscious life will find there something that becomes poorer for the ordinary consciousness when it is described abstractly. The fairy tale itself is the most perfect description of these deepest of soul experiences. Now one can understand why Goethe put into the manifold eloquent picture-images of his Tale of the Green Snake and the Beautiful Lily the rich experiences of life that Schiller expressed in abstract philosophical terms. It was pictures that Goethe wanted to use — even though he was otherwise very much given to thought — in order to express his most profound perception of the subconscious roots of human soul life.
Because fairy tales belong to our innermost feeling and emotional life and to everything connected with it, they are of all forms of literature the most appropriate for children's hearts and minds. It is evident that they are able to combine the richest spiritual wisdom with the simplest manner of expression. One has the feeling that in the magnificent world of art there is no greater art than this one, which traces the path from the unknown, unknowable depths of the soul to the charming and often playful fairy tale pictures.
When what is most difficult to understand is able to be put in the most clearly perceptible form, the result will be great art, intrinsic art, art that belongs at a fundamental level to the human being. Human nature in the child is linked to the life of the whole world in such a primary way that children must have fairy tales as soul-nourishment. The expression of spiritual force can move much more freely when it comes towards a child. It should not be entangled in abstract, theoretical ideas if the child's soul is not to become dry and disturbed, instead of remaining linked to the deep roots of human life.
Therefore there is nothing of greater blessing for a child than to nourish it with everything that brings the roots of human life together with those of cosmic life. A child is still having to work creatively, forming itself, bringing about the growth of its body, unfolding its inner tendencies; it needs the wonderful soul-nourishment it finds in fairy tale pictures, for in them the child's roots are united with the life of the world. Even we adults, given to reason and intelligence, can never be torn away from these roots of existence; we are most connected with them just when we have to be fully involved with the life of the time. Therefore at various parts of our life, if we have a healthy, open-hearted mind, we will happily turn back to fairy tales. Certainly there is not a single age or stage of human life that can take us away from what flows out of a fairy tale, for otherwise we would be giving up the deepest and most important part of our nature; we would be giving up what is incomprehensible for the intellect: a sensing within ourselves, a sense for what is pictured in a simple fairy tale and in the simple, artless, primordial fairy tale mood.
The brothers Grimm, and other collectors like them, devoted long years to bringing the world the somewhat civilized fairy tales they had gathered out of the folk tradition. Although they had no help from spiritual science, they lived wholeheartedly with these tales, convinced that they were giving human beings what belonged intrinsically to human nature itself. When you know this, you will understand that although the age of reason did its best for a hundred years or so to alienate everyone, even children, away from fairy tales, now things are changing. Fairy tale collections like the Grimms' have found their way to every person who is alive to such things; they have become the property and treasure of every child's heart, yes, property of all our hearts. This will grow even stronger when spiritual science is no longer considered just a theory but becomes a mood of soul, one that will lead the soul perceptively towards its spiritual roots. Then spiritual science, moving and spreading outwards, will be able to confirm everything that the genuine fairy tale collectors, fairy tale lovers, fairy tale tellers wanted to do.
To sum up what spiritual science would like to say today in describing the fairy tale, we can take the poetic and charming tribute that a devoted friend of the tales [Ludwig Laistner (1848 – 1896) liked to use in his lectures, some of which I was able to hear. He was a man who understood how to collect the tales and how to value them.
“The fairy tale is like a good angel, given us at birth to go with us from our home to our earthly path through life, to be our trusted comrade throughout the journey and to give us angelic companionship, so that our life itself can become a truly heart- and soul-enlivened fairy tale!”
Looking at the human body during sleep, we see to some degree its equivalence to a plant. Our sleeping body is like a plant, in that it has the same power to grow. But the human being has freed himself from the cosmic order in which the plant is caught. A plant has to wait for sunlight to come to it, the rising and setting of the sun. It is dependent, as we humans are not, on the external cosmic order. Why are we not? Because of a fact that spiritual research has discovered, that the human ego, which in sleep is outside the plant-like body, unfolds for the body what the sun unfolds for the plant. The sun pours its light over the plant; the human ego shines too, resting spiritually over the sleeping body. And the human ego is related to the life of the sun; it is itself a kind of sun for the plant-like human body, engendering its growth during sleep, repairing its various forces that have been used up during the daytime. In perceiving this, we realize how much like the sun our ego is. As the sun moves across the sky — of course I am speaking of its apparent movement — the effect of the sun's rays changes according to the constellations of the zodiac from which they come to earth. In the same way, spiritual science shows us ever more clearly that the human ego passes through the various phases of its experience; the physical body is influenced according to each aspect. We perceive the sun's effect on earth, with the help of spiritual science, according to whether it is passing through Aries, or Taurus, or any other constellation. Rather than refer to the sun in general terms, it is preferable to describe the effect of the sun from one of the twelve constellations of the zodiac. As we consider the sun's passage through the constellations, we become aware of its relationship to the ever-changing ego.
All this is described much more fully in Occult Science; it can be acquired as spirit-soul knowledge. We can perceive it as something that takes place unconsciously in the depths of the soul and yet takes place as an inward involvement with the spiritual powers of the cosmos alive in the planets and constellations.
Let us compare these secrets of the universe, disclosed by spiritual science, with the following Melanesian tale, which I will sketch very briefly.
In the road is a stone. The stone is the mother of Quatl, and Quatl has eleven brothers. After Quatl and his brothers were created, Quatl began to create the world. But in this world that Quatl created, there was no change of night and day. Quatl heard about an island where there was a difference between the day and the night. He traveled to that island and brought a host of beings back to his own land. And through the power of these beings, those in Quatl's land came into the alternation of sleeping and waking. Sunrise and sunset occurred for them as soul happenings.
It is amazing what vibrates as echo from this story. If you read the whole thing, you will find that every sentence vibrates with the tones of world secrets, just as our soul vibrates in its depths when it hears how spiritual science describes those secrets. It is true: the source of fairy tale mood and fairy tale poetry lies in the depths of the human soul! The tales are simply pictures using external happenings to help characterize the soul experiences we have described; the pictures are nourishment for the hunger arising from these experiences. This must also be true: we are quite distant from the experience but nevertheless we can feel them echoing in the fairy tale picture-images.
When all this has been said, we should not be surprised to find that the most beautiful and characteristic fairy tales have come to us from those very early times when human beings had a certain clairvoyant consciousness. Because of this, they were able to come close to the wellsprings of fairy tale mood and poetry; it is not at all strange that from those parts of the earth where souls are closer to spiritual sources than in the western world, for example in India or the Orient, fairy tales can have an especially distinctive character.
Furthermore, in German we find Jacob and Wilhelm Grimm's Children's and Household Tales, which they collected by listening to their relatives or other more or less simple, unsophisticated people telling stories that remind us of the ancient European sagas; even the fairy tales contain elements of the great stories of heroes and gods. We should not be surprised to hear that the most significant fairy tales have now been proven older than the sagas. The hero stories, after all, describe someone at a certain time of life in a particular difficulty, while the fairy tales show us what is relevant to every single person at every period of life from his first breath to his last. Then we understand how a fairy tale can press into itself the deep-seated soul experience on awakening from sleep, of feeling completely inadequate in the face of the powers of nature; how, too, one feels equal to it only with the consoling knowledge that something greater than oneself is present in the soul that may even allow one to triumph over the forces of nature.
When you have a feeling like this, you will understand why there are so many giants that have to be dealt with in the tales. Indeed, they make their appearance without fail as an image out of the soul's mood on waking up — of its wanting to enter the body and seeing the “gigantic” forces of nature alive there. The battle the soul has to undergo is exactly what corresponds — though this cannot be understood perhaps with the intellect — to the various descriptions of people having to fight giants. The soul realizes when confronted by battles with giants that it has only one advantage — and that is its cleverness. This is the soul's perception: You can slip into your body but what can you do about those tremendous forces of the universe? Why, there's one thing the giants don't have that you do have ... cleverness! reason! Unconsciously this lives in the soul even when it realizes the small strength it has; we find that the soul, put into this position, can express itself in the following pictures:
A man was going along the road. He came to an inn, went in, and asked for a bowl of milk soup. Flies by the dozen were buzzing around; some fell into the soup, the others he swatted. When he counted a hundred dead flies on the table, he boasted, “A hundred with one blow!” The innkeeper hung a medallion around his neck that said: He killed a hundred with one blow.
The man went further and came to a castle where the king was looking out of his window. When he caught sight of the wayfarer and his medallion, the king thought to himself, “This is a fellow I can make use of!” The king hurried out and took the man into his service to do a certain task. “There is a pack of bears coming ever and again into my kingdom. Look! if you've killed a hundred with one blow, you can put an end to those bears.” The man said, “I'll do it!” But first he demanded his wages and plenty of food before the bears should arrive, for he thought he might as well enjoy his life for a while, in case it should be cut short. Now came the time when the bears were expected; he collected together all the sweet things bears like to eat, and laid them ready.
The bears came, ate up everything they found and were so well stuffed that they had to lie down to sleep off their greed. And now as they lay helpless, the man came and finished them off. When the King arrived, the man told him, “I simply chopped off their heads while they jumped over my stick!” The King was delighted with this brave fellow and gave him a still harder task. “Look! The giants will soon be coming back into my kingdom. You must help me with them.” The man promised and when the time came, he collected a great amount of good things to eat, which he took along with him, besides a young lark and a piece of cheese. Sure enough, he met the giants and began to boast about how strong he was. One of them said, “We'll show you how much stronger we are!” Taking up a stone, he squeezed it into a powder. “Do that likewise, little man, if you're as strong as we are.” The other giant aimed an arrow up into the sky, shot it off, and only after a very long time, it dropped down again. “Do that likewise, little man, if you're as strong as we are.” At that, the man who had killed a hundred with one blow told them, “I can do better than that.” He took up a stone, stuck his piece of cheese on it and said, “Watch me press water out of the stone!” Sure enough, when he squeezed, water squirted out of the cheese. The giants were astonished. Then the man took the lark and let it fly upwards, saying, “Your arrow came back, but mine will go up so high that it never comes back!” Sure enough, the lark did not return. The giants were so astonished that they decided that they would have to overcome him with cunning, for it seemed that they couldn't manage it with strength. However, they failed to get the better of the man with cunning, for he got the better of them. They lay down together to sleep and in the dark the man put over his head a pig's bladder that was blown up and filled with blood. The giants told one another, “We can't overcome him when he's awake, so we'll have to wait until he sleeps.” As soon as he was asleep, they attacked him with great blows on the head and broke the pig's bladder. The blood gushed out; the giants were sure they had finished him off. Therefore they laid themselves to rest and slept so peacefully that it was easy for the man to put an end to them.
Just as it is in dreams, this fairy tale peters out in a somewhat vague, unsatisfactory way; nevertheless we do find in it the conflict of the human soul with the forces of nature, first with the “Bears” and then with the “Giants.” But something more is in the fairy tale. The man who “killed a hundred with one blow” stands out so clearly that we feel something vibrating in the unconscious depths of our soul to the utter trust he had in his cleverness, even in the face of those powerful forces he found so “gigantic.” It is wrong to try to explain in abstract detail the picture-images created with such artistry, and this is not the intention here. Nothing actually can disturb the character of a fairy tale if you feel how it echoes our inward soul processes. And these inner processes — however much one knows about them, however much as spiritual science itself can know about them — you do become ever and again entangled in them; then, experiencing them in a fairy tale, you see them in their most elemental, primary form. Knowledge of these soul-happenings, when it is present, does not destroy the ability to transform them into fairy tale magic.
It is certainly stimulating for the spiritual researcher to discover in fairy tales just what the human soul has need of when confronting its innermost experiences. The fairy tale mood can never be disturbed, for research that is able to arrive at the wellsprings of the tales in subconscious life will find there something that becomes poorer for the ordinary consciousness when it is described abstractly. The fairy tale itself is the most perfect description of these deepest of soul experiences. Now one can understand why Goethe put into the manifold eloquent picture-images of his Tale of the Green Snake and the Beautiful Lily the rich experiences of life that Schiller expressed in abstract philosophical terms. It was pictures that Goethe wanted to use — even though he was otherwise very much given to thought — in order to express his most profound perception of the subconscious roots of human soul life.
Because fairy tales belong to our innermost feeling and emotional life and to everything connected with it, they are of all forms of literature the most appropriate for children's hearts and minds. It is evident that they are able to combine the richest spiritual wisdom with the simplest manner of expression. One has the feeling that in the magnificent world of art there is no greater art than this one, which traces the path from the unknown, unknowable depths of the soul to the charming and often playful fairy tale pictures.
When what is most difficult to understand is able to be put in the most clearly perceptible form, the result will be great art, intrinsic art, art that belongs at a fundamental level to the human being. Human nature in the child is linked to the life of the whole world in such a primary way that children must have fairy tales as soul-nourishment. The expression of spiritual force can move much more freely when it comes towards a child. It should not be entangled in abstract, theoretical ideas if the child's soul is not to become dry and disturbed, instead of remaining linked to the deep roots of human life.
Therefore there is nothing of greater blessing for a child than to nourish it with everything that brings the roots of human life together with those of cosmic life. A child is still having to work creatively, forming itself, bringing about the growth of its body, unfolding its inner tendencies; it needs the wonderful soul-nourishment it finds in fairy tale pictures, for in them the child's roots are united with the life of the world. Even we adults, given to reason and intelligence, can never be torn away from these roots of existence; we are most connected with them just when we have to be fully involved with the life of the time. Therefore at various parts of our life, if we have a healthy, open-hearted mind, we will happily turn back to fairy tales. Certainly there is not a single age or stage of human life that can take us away from what flows out of a fairy tale, for otherwise we would be giving up the deepest and most important part of our nature; we would be giving up what is incomprehensible for the intellect: a sensing within ourselves, a sense for what is pictured in a simple fairy tale and in the simple, artless, primordial fairy tale mood.
The brothers Grimm, and other collectors like them, devoted long years to bringing the world the somewhat civilized fairy tales they had gathered out of the folk tradition. Although they had no help from spiritual science, they lived wholeheartedly with these tales, convinced that they were giving human beings what belonged intrinsically to human nature itself. When you know this, you will understand that although the age of reason did its best for a hundred years or so to alienate everyone, even children, away from fairy tales, now things are changing. Fairy tale collections like the Grimms' have found their way to every person who is alive to such things; they have become the property and treasure of every child's heart, yes, property of all our hearts. This will grow even stronger when spiritual science is no longer considered just a theory but becomes a mood of soul, one that will lead the soul perceptively towards its spiritual roots. Then spiritual science, moving and spreading outwards, will be able to confirm everything that the genuine fairy tale collectors, fairy tale lovers, fairy tale tellers wanted to do.
To sum up what spiritual science would like to say today in describing the fairy tale, we can take the poetic and charming tribute that a devoted friend of the tales [Ludwig Laistner (1848 – 1896) liked to use in his lectures, some of which I was able to hear. He was a man who understood how to collect the tales and how to value them.
“The fairy tale is like a good angel, given us at birth to go with us from our home to our earthly path through life, to be our trusted comrade throughout the journey and to give us angelic companionship, so that our life itself can become a truly heart- and soul-enlivened fairy tale!”