Showing posts with label history. Show all posts
Showing posts with label history. Show all posts

Friday, July 28, 2023

The Jewish Bones of Tim Burton's 'The Corpse Bride'

The Corpse Bride/ Credit: Warner Bros.Entertainment Inc.
Did you know that Tim Burton's, stop-motion animated movie "The Corpse Bride" has Jewish bones?

The Finger - A Russian-Jewish Folktale
It's based on the Russian-Jewish folktale "The Finger" from the “Shivhei ha-Ari” ("Praises of the Ari", written in the 17th century), which collected tales about the alleged supernatural and magical feats of the (real-life) Rabbi Luria, 'proving' his mastery. 
The stories are hagiographic legends — tales about a master that show his great powers. In the corpse-bride narrative, Rabbi Luria confronts the cadaver, who accepts his authority. (Jewish Journal)
Howard Schwartz included his own retelling of this tale in his book Lilith's Cave, and is the first printed version to have a corpse bride instead of a demon who traps the foolish bridegroom.
Lilith's Cave: Jewish Tales of the Supernatural
selected & retold by Howard Schwartz


Here's an evocative excerpt from a retelling by ProjectShalom2:
... as his friends looked on in amusement, Reuven took off his ring and slipped it on that finger, pronouncing as he did the words Harai at m’kudeshes li-“You are betrothed to me”-three times, as the law requires. But no sooner did he finish speaking than the finger began to twitch, much to the horror of the young men, who jumped back at the sight.

Suddenly the whole hand reached out from the earth, twitching and grasping. And as they stared at it in horror, frozen in place, the ground began to rumble, as if the earth were about to open. Suddenly the body of a woman, wearing a tattered shroud, rose out of the earth, her dead eyes staring directly into those of Reuven, her arms open as she cried out, “My husband!” in a terrible and terrifying voice. 

Image via ProjectShalom2 - artist unknown

In this tale, the bridegroom gets lucky as a Rabbi rules the marriage to be invalid. The animated corpse and almost-bride emits one last shriek collapsing into bone dust for good.
The Corpse Bride/ Credit: Warner Bros.Entertainment Inc.
Tim Burton's The Corpse Bride
It was excerpts of this tale, told to Tim Burton by the late executive producer Joe Ranft (also screenwriter, animator, director, storyboard artist, and voice actor) that had Burton decide he wanted to make a family-friendly, fairy tale fantasy. Rather than wallow in the darkness of the tale -which this one has plenty of! - Burton chose to take a gothic-romantic approach and combine it with some enchanting Halloween-like fun, all via the medium of stop-motion animation, which is very well suited to animating the dead. 

The effect is hauntingly magical (in the best sense of the word 'haunt') and is even more fairy-tale-like than the original folktale, or the fairy tale ballet legend Giselle, (which I will get to shortly).
“Bride” revolves around a shy, bumbling groom, Victor, who is practicing the wedding ceremony when he impulsively slides his ring on what he assumes is a stick. The corpse who emerges is not a hideously disintegrating cadaver, but a lovely, if unearthly heroine. “When she gently takes off her veil and we see her for the first time, it becomes a glamour-girl shot,” cinematographer Pete Kozachik said. The cadaver claims her husband, but does not emit bloodcurdling shrieks or insist upon the consummation of the marriage, like her folk-tale counterpart. Her mild flaws include a tendency toward petulance and an understandable proclivity for dropping a limb or having her eyeball pop out. (summary from Jewish Journal)
She does, however, take Victor down to the Land of the Dead, leaving the naturally confused and bereft fiancee behind. Just like the strongly related Jewish folktale (The Demon in the Tree*), which, from production anecdotes, appears to be part of the inspiration (see notes at end of article), it is the "true bride" - Victor's fiancee - that enables the wronged bride^ to release Victor and eventually find her own release, in an unforgettably lovely scene.

There is also a strong emphasis put on words and vows in the film, or The Power of the Word. In Jewish tales, Jewish magic is created with words. (See Further Reading at the end of the article for more on this.) Victor's words in practicing his vows, though stumbling and not said as a promise to the "root" - actually a finger bone - have the power to animated the dead bride, while in "The Finger", the words reciting the groom's vow - despite being uttered in jest - also have the power to bring a corpse to life. It's an unconscious, but important connection with the roots of the story.
Annemarie Heinrich (1912-2005), Public domain, via Wikimedia Commons
The Giselle Connection
It's not difficult to see that these themes are reflected in another mediums, specifically ballet. One of the great classics, Giselle is considered to be a "fairy tale ballet". In the ballet, Giselle, a young naive girl, who loves to dance but has a weak heart, falls in love with a man who betrays her - he's a nobleman in disguise and already promised in marriage, an agreement he has no intention of breaking. Giselle, on finding out, goes mad with grief and becomes heartbroken - literally. Her heart gives out and she dies. In the second act, she is raised from her grave by the Wilis, a 'sisterhood' of vengeful supernatural women, still wearing their unused white wedding dresses (and gifted with 'flight' and little fairy wings). These ghost brides (there is a whole TV Trope on this type of ghost) looking very ethereal and chillingly inhuman, aim to take revenge on the men who betrayed them on or before their wedding day, leading them to an early grave of their own. Giselle, rather than take her revenge, resists the spell of the Wilis and protects the man she still loves by shielding him and helping him survive until morning when the Wilis' power fades. Her love also stops her from becoming a "full Wilis" (and, essentially, a demon). In the end, she passes 'over' to her afterlife, rather than joining the ranks of the Wilis. Love conquers death. 

While there has never been any mention (that I can find) to connect The Corpse Bride with Giselle, there are a lot of shared ideas, as is the atmosphere.
The Corpse Bride/ Credit: Warner Bros.Entertainment Inc.
How To Get Out Of Marrying A Demon
You can find a retelling of the Jewish folktale "The Finger" in the book Lilith’s Cave: Jewish Tales of The Supernatural, selected and retold by Howard Schwartz (Oxford University Press, 1988), but it is worth noting here, that Schwartz, has assured scholars he is the first translator and writer to use a bride for the story, rather than a demon. It should also be noted that this book includes a second tale, very much like 'The Finger', titled 'The Demon in the Tree'. (A summary* of this fascinating story is included in the notes below this article.) 

In his text, Schwartz traces the roots of the story back to a Hebrew-biblical commentary about Adam's "insubordinate wife", Lilith, who eventually became a seductive demon. Later variations on this Adam-Lilith tale have the man seeking to escape a marriage (of accident or force) to a demon:
“the forced or accidental marriage of a man to a demon; an attempt to be free of unwanted vows and a decision reached by a rabbinical court,” Schwartz wrote in “Lilith’s Cave.” The unearthly characters “perhaps represent the fear of marriage to gentiles and hybrid offspring,” he said. Like the supernatural fairy tales of the Brothers Grimm... the corpse bride of folk tradition also serves as a cautionary tale, warning about the consequences of bad behavior... (and of being careful to not take vows lightly.) (Jewish Journal)
The Corpse Bride/ Credit: Warner Bros.Entertainment Inc.

A Bloody Connection With History (& Why We Remember This Tale)

But this tale  - "The Demon in the Tree" - also has a bloody connection to history. The point of the tale appears to be, to remember the anti-Semetic pogroms, carried out in the 1880's-1900's, and the brides that were uniquely targeted during these hideous raids.

pogrom is an organized massacre of an ethnic or religious group. In this case, it was Jews who were slaughtered in the thousands, by Russians who followed the Czar, Alexander III. It was said that during this massacre, wedding carriages and wedding parties were specifically targeted and attacked. Why? Their agenda was to murder the bride, so she could not produce any more Jewish children. Truly horrifying.

In this tale, there is also the very real question of how to deal with grief.

Considering the Corpse Bride in the Jewish folktale "The Finger", is in pain due to her life being lost before she was able to live it, here's a reflective summary, that considers the aspect of grief, from Cherie Dawn Carr aka Pixie Lighthorse:
In... The Corpse Bride, a wrongfully murdered woman comes forth from the grave, wearing a tattered gown on a decaying body, wanting the wedding day she never got to have - she died before she got a chance to. The living bridegroom she desires (who stirred her from her slumber in the unmarked resting place by repeating the wedding vows three times and placing the ring on her protruding finger) is spoken for, but she pursues him anyway. This is because unfulfilled dreams and ungrieved pain can be very powerful motivators. In the end, it is the (living) bride who soothes her restless soul. She is the only one who can. She promises to lay her to rest respectably, shows her compassion and empathy for the wedding day she did not get to have, the children she did not get to birth, the partnership she did not get to enjoy. The bride promises to live a full and robust marriage with all that is in her today, and when the corpse feels heard and seen, honored, the spell is released.
The Corpse Bride/ Credit: Warner Bros.Entertainment Inc.
Shroud vs Wedding Dress
There is an English tradition of burying a bride in her wedding dress, if she died very close to the wedding day, and among Ukrainian Orthodox Christians, (which, as we are now well aware are geographically close to Russia, with some overlap between Ukrainian and Russian traditions) young women who died unmarried were, and sometimes still are, also buried in wedding dresses. I am not able to find a similar Jewish custom, especially as traditional Jewish burial rituals are very specific in having everyone be 'equal' at death and must be buried only in a shroud - no special clothing

That this Jewish tradition of equality at death is not represented in Burton's The Corpse Bride, is due to Burton's "artistic license" since the folktale, The Finger, specifically mentions a tattered shroud the almost-bride is wearing as she rises out of the ground. (You can read a detailed note** at the end of the article on Burton's awareness of the cultural origin of this story.)

The image of a corpse in a wedding dress is more easily recognizable as a bride to American and Western audiences than if she wore a culturally correct shroud, and while it probably was not intentional of Burton to actively erase any Jewish connection at the time, it was still his conscious choice to move away from Jewish references. He was, as he said in an interview, trying to make "a universal fairy tale quality", but the result clearly shows a white and Western bias to an idea of a fairy tale, and does indeed result in having an erasing effect.
Tim Burton on The Corpse Bride, from an interview on the press tour

The racial whiteness of the image of a corpse in a wedding dress is further underscored by being placed in a clearly-Victorian setting, and while I understand that this was in order to juxtapose the very gray, living-death-like, stifling world of Victorian control against the ironically free and lively Land of the Dead (which, interesting, Burton specifically mentions he used to reflect cultures which honor the dead, rather than fear of it, such as with the Mexican Day of the Dead festival, though even this design is dominated by Olde World English Pub-type styles, despite the addition of Moroccan motifs!), from a cultural context, this doesn't sit well. In fact, it undermines the very "universal fairy tale quality" Burton says he was aiming for. Burton's idea of "Fairy Tale" appears to be deeply white and Western. My hope is if Burton were creating the film now, he would find a way to better honor this tale's Jewish roots (or someone would insist he did!). While a wedding dress on a corpse is a haunting image, and Burton did a stellar job of making it look "fairy tale" and recognizable, I think he could easily rise to the challenge of depicting a shrouded, Jewish not-quite bride, and not lost an iota of "universal fairy tale quality". It's the cultural blindness of white preference here that unfortunately ages and unsavorily skews this otherwise fabulous - and somewhat feminist - film.

Returning to a Jewish Horror Tale
There is one last connection worth mentioning for anyone looking to really study this and that is the Polish horror movie Demon, released in 2015 (rated R). 

Here is a summary from the New York Times:
“Demon” is based on “Adherence,” by the Polish playwright Piotr Rowicki, but also shares much with “The Dybbuk: Between Two Worlds,” by the Russian ethnographer and revolutionary Shloyme Zaynvl Rapoport (a.k.a. S. An-ski). Set in an Eastern Europe town, “The Dybbuk” tells of a yeshiva student who uses kabbalistic means to win the woman he loves. Instead, he dies, and his spirit enters her body as a dybbuk — the evil soul of a dead person. (“I’ve returned to my beloved, and I’ll never leave her!”) The realms of the dead and the living are inseparable in this story, where wedding parties dance around a “holy grave” to “cheer and comfort” a couple murdered in a pogrom.

Wikipedia describes the plot, and intention, of the movie this way (below), and I'm including it because it's enlightening in its reflection of the themes and, specifically, the erasure of Jewish culture, which I find to be a satisfying return of motif:

Piotr (Itay Tiran), who has been living and working in England for many years, and Zaneta (Agnieszka Zulewska), a Polish lady, are to be married; they had met only over the Internet, but he knew her brother. Piotr speaks Polish awkwardly, remembering more from his ancestors than from personal experience. He moves into a run-down large rural estate previously owned by Zaneta's grandfather.

While digging in the yard with a backhoe right before the wedding, Piotr finds a skeleton, which at first he keeps quiet about. He is increasingly haunted by the vision of a woman in a wedding dress – Hana. During the wedding reception, this vision draws closer and closer to him, and he has apparent seizures. He is eventually possessed by Hana, the woman in the dress. Zaneta's family is well-to-do, and they want to keep his breakdown quiet from the rest of the wedding guests, so they distract their guests with vodka and loud music while locking Piotr in the basement, first with a doctor, then a priest. Finally, the "teacher" (Wlodzimierz Press, who appears to be the only surviving Jewish resident of the town pre-war), realizes that Piotr is speaking Yiddish and that he is possessed by the spirit of Hana, a lovely Jewish girl he knew before the war who suddenly disappeared.

The film is a re-telling of a classic dybbuk story and also an allegory for Polish-Jewish relations before and after the war. It is implied that Zaneta's grandfather may have gotten rich in part by "possessing" this property once its former Jewish residents were gone.
You can read an interesting review discussing, in particular, the themes of societal erasure, on the Roger Ebert website HERE.
The Corpse Bride/ Credit: Warner Bros.Entertainment Inc.

For Contrast, Here's a Jewish Tale of a Corpse Groom
Since I've been discussing imbalances and the importance of cultural context, I thought I would add the bonus of another Jewish folktale called "The Maiden and the Corpse". It has less in common with the 'Grateful Dead' types of tales (ATU505) and more in common with the 'Search for the Lost Husband' tales (ATU 425), as well as a few others in the mix. I am unable to find this tale in any Jewish collection or world tale collections available to me, other than Amy Friedman's Tell Me A Story series, popularized on CD and audiobook. The tale is (supposed to be) on Volume 3 - Women of Wonder. Unfortunately, I do not have either the book or the audio to verify this for myself, at the time of writing this article.

Unlike many other tales of extensive deeds and tasks undertaken while searching for the groom, or contracts involving the dead, there has been no misdeed or mistake made by this girl. She is the good sister who keeps her word and a positive perspective during her trials.

This is how it begins:
Credit: Times Herald-Record
Once upon a time, a poor peasant woman had three daughters. One day the eldest daughter, Raisa, said, "Mother, I'm off to seek my fortune." Her mother baked a cake and cooked a chicken, and handed them to her daughter. "Take half with my blessing," she said, "or the whole with my curse."

Raisa frowned. "The whole is little enough," she said, and off she went. Her mother did not curse her, after all, but she did not give her a blessing either.

Raisa walked until she was hungry, and she sat down to eat. A poor beggar woman came by and asked if she could have a bite or two.

"It's too little even for me," Raisa said, and she ate it all up.

She walked on until she reached an inn where she stopped for the night.

"I'll give you a spade full of gold and a shovel full of silver if you'll watch my son's corpse," said the innkeeper's wife. "He's in the next room."
You can read the tale in full at recordonline.com, HERE.
The Corpse Bride/ Credit: Warner Bros.Entertainment Inc.
Is Tim Burton's The Corpse Bride Worth Seeing Then?
Unequivocally yes! It's a beautiful fairy tale film, and, while imperfect, raises a lot of important questions and has a satisfying ending that, on first viewing, isn't apparent you're going to reach. 

If watched with an awareness of Jewish origins and history, and what has resulted in the subtext due to adapting for a Western audience via a white bias, this has an important place in the history of fairy tale films. Highly recommended.

Further Reading & References:

Notes
*"The Demon in the Tree" summary via Jewitches: 

(A) young boy who places a ring around the finger of a demon, accidentally. He forces it from his mind, hoping his actions will have no consequences. When he grows up and gets married, his first bride is murdered by the demon as she walks past the tree to their home. The second bride meets this same fate. The third bride, however, is too quick and ducks as
Rusalka - Ivan Bilibin/public domain via Wikimedia Commons
the demon attempts to kill her. A very smart woman, the third wife confronts the husband and he confesses to having married the demon in his youth. The wife decides to make peace with the demoness, bringing her plates of jam and leaving them outside of the tree where the demon resides. The demon returns the plate with a gold coin upon it. They live in peace for some time, but when the wife falls pregnant, she knows the demon wife will not be pleased. She decides to meet with the demoness and they come to the understanding that they will share the husband, with the agreement that the demoness will have the husband for one hour at sunset every night, so long as she leaves the wife and her family alone. Seven years after the agreement is struck, the wife goes to replace the plate of jam and finds on it the wedding ring that her husband had given the demon so many years before, indicating the demon had finally gone.

^ The Wronged Bride
When discussing adaptations of folk and fairy tales it's important to note differences between the originating inspiration (that is, the tale variation used as a source for the adaptation), and the retold version. In this case, not only is it important that the source was Jewish and the adaptation intentionally not reflective of that, but the fact that Burton's
The Corpse Bride/ Credit: Warner Bros.Entertainment Inc.
Corpse Bride is a murdered bride where the source female corpse was not murdered but died before she could have the experience of being a bride and wife, is also important. Two aspects (at least) are at work here: one is that Burton took pains to make sure the audience felt sympathy for the monster, which is Emily, a reanimated dead woman, so increased the tragedy of her backstory, and, as a result, wove in a tale of justice for her murderer, and freedom from trauma that continued beyond the grave. Although it seems to make good story sense in trying to humanize what essentially is monstrous, an astute audience should be asking why this Westernized tale needed the woman (Emily) to be murdered to engender sympathy, rather than just the pain of missing out on her dreams of being a wife and a married life. Logic suggests the filmmaker/s believed audiences would have dismissed, possibly even disdained, this sort of pain for a woman. Instead, she had to be murdered and wronged for the audience to equate her desires as important and worthy of consideration. A woman's intense grief at missing out on the life she aimed to have is too easily dismissed. What does that say about our society?
The second aspect is the metaphor of the murdered bride seeking her right to be married and revenge for her betrayal. In Burton's tale, it's clear Victor is struggling with the idea of "with marriage comes death and loss of personal freedom", a common Western male perspective - so common it's joked about in Western pre-wedding rituals. The audience is made to sympathize with Victor's sense of feeling trapped and that any possibilities and dreams for his own life are ending, even more than the tragedy of Emily's murder. Ironically, Victor's fear of the "death of his dreams" is just like the source tale's corpse, and becomes the focus, gaining the audience's sympathy, whereas if Emily had been portrayed as having died more naturally - that is, not murdered - in the circumstance of her dreams being unfulfilled, her rising and insistence on her bride rights per Victor's vow, would seem more akin to her being a Bridezilla than a tragic figure. Again, women's pain, both in unfulfilled dreams and in becoming literal victims, is put secondary to a man's rather than seen as equal and as valid. Even Victoria, whose own situation holds the triple tragedy of her dreams being crushed, a seeming betrayal by Victor, and being pursued as an intended victim of Lord Barkis (a killer a la Bluebeard in the making), does not win the sympathy of audiences until she shows agency and rebelliousness, with no allies and her own murder looming. (Here Atwood's quote 'Men are afraid that women will laugh at them. Women are afraid that men will kill them.', is directly reflective of the discriminatory sympathy at work here.) As in fairy tales across time, however, it is in learning the story of the woman gone before her - the cautionary fairy tale - that aids Victoria at the crucial moment. The murdered bride is avenged and finally dissolves into freedom from her pain and curse.

** On director Tim Burton's awareness of the Jewish origins of the tale. 

For this note I am referencing two books: Tim Burton's Corpse Bride - An Invitation to the Wedding (which is the beautifully assembled official "making of" book for the movie), and Fairy Tale Films - Visions of Ambiguity, edited by Pauline Greenhill and Sidney Eve Matrix, Chapter 10, "Tim Burton and the Idea of Fairy Tales" by Brian Ray
Tim Burton's The Corpse Bride: An Invitation to the Wedding
In the official "making of" book the origin story of this movie is told like this (excerpts are from pages 17-19): 
The genesis was a 19th-century East European folktale told to Burton by his friend Joe Ranft... "Joe gave me the idea around the time of Nightmare," recalls Burton who had been looking for another project to do in stop-motion, "and it was minimal. There were no characters in it from what I recall, except for the Corpse Bride. It was like a little short story. And even though it was only a couple of paragraphs long, it captured my attention...." The tale concerned a young man traveling home in order to wed his fiancee, When his wedding ring winds up on a rotted finger of a murdered girl, who then returns from the grave and insists she is the man's lawfully wedded wife, he's then forced to journey to the underworld to set things right, while his fiancee remains among the living, pining for his return.
[Ed - Are you getting inverted Persephone vibes here? I sure am!]
While the original folktale had been of Russian origin, Burton didn't want to set Corpse Bride in any particular country. "It was very clear to me that I wanted to keep that fairy-tale aspect," he says. "Even though it's got Victorian elements and a largely British cast, I didn't necessarily want to set it in a specific place."
[Ed - Except that adding the double layer of Victorian elements and British voices did precisely that.]
Then there is the additional information from producer Allison Abbate, who it appears came across a little more research, again via Ranft. The tale she's referencing though, is not The Finger, in which the live bride is pretty much terrified and absent, but The Demon in the Tree, in which the live bride has character and agency. On page 21, she writes:
"I found out later that the original fable really stresses Victoria's point of view and the Corpse Bride is more of a monstrous, villainous character... "I didn't know that until Joe Ranft came to visit us and happened to mention it," she continues. We naturally gravitated to fleshing out Victoria's storyline because she gets the guy in the end. She is, in so many ways, the heroine of the piece... not just the "other woman."
Fairy Tale Films: Visions of Ambiguity
edited by Pauline Greenhill
& Sidney Eve Matrix
In Fairy Tale Films - Visions of Ambiguity, (scholarly essays and research), chapter 10's essay by Brian Ray includes a detailed section on Burton's The Corpse Bride. In it he includes this note: "Many sources on the Web and in print... have misattributed the source of Burton's film to a vague nineteenth-century retelling of the original version. Jewish folktale expert Howard Schwartz assured me in an email on May 12, 2008, that his short story, "The Finger," in his collection entitled Lilith's Cave, is the first adaptation of the Venus-ring motif [Ed - accidental marriage to a statue] to make the bride a corpse, rather than a demon. He did so "to make it more a tale of terror"
Furthermore, Schwartz's story is the only version that Burton and Warner Bros. officially acknowledge as inspiration." (p213)

On Joe Ranft's Folktale Knowledge and Possible Text or Oral Sources
Clearly, the key source here is Joe Ranft, a gifted and knowledgable animator, and "story guy", widely loved and respected, who passed away in a tragic car accident in 2005. Many have talked about how knowledgeable he was regarding tales and storytelling, though I have never read anything about his personal studies in literature or folklore, apart from a deep appreciation of Robert Bly's book Iron John: A Book About Men (source: Two Guys Named Joe by John Canemaker), which draws on the fairy tale of Iron John and other tales and myths. A colleague of Ranft's, attempting to learn more about this man after hearing so many amazing anecdotes at his funeral, interviewed Su, Ranft's surviving wife, and asked about his faith. I am including it here in case it becomes apparent that his faith, and interest in other cultures and faiths, shed any light on where he learned the tale he told to Burton. Here are her words: “He was raised a pretty strict Catholic in an Irish-German-Czech-Catholic family,” Su said. “And even though he was not a practicing Catholic when we were married, he never had a harsh word to say about it because it made him who he was.
“He did read the Bible, and there were so many things in there that became part of his moral ethic and his interior compass. He was interested in reincarnation and karma, all the different religions; he didn’t just confine himself to Christianity.
The Corpse Bride/ Credit: Warner Bros.Entertainment Inc.

*********************************************************************

Gypsy Thornton (she/her) is the Guardian of a chicken-legged coffee cup with a mind of its own. A night owl forced to get up with larks, she often describes herself as liminal and is forever trying to do impossible things before breakfast. She can only be seen in her true form after midnight.


Creator & Editor: The Wondering
[a transformation of Once Upon A Blog: Fairy Tale News]
https://medium.com/the-wondering

Sunday, April 15, 2018

The Three Little Pigs? Or The Three Little "Pigsies" (aka Pixies)?

Henry Justice Ford - The Three Little Pigs: The Fox Carries Whitey Off To His Den - Green Fairy Book Andrew Lang 1892
Sometimes we come across the greatest fairy tale connections in the most unusual places. Looking up the folkloric connection for pixies, to create a more fleshed-out background for a Dungeons and Dragons playable character, we came across a great little video that exposed a curious idea. UK-based YouTuber "Arcane Forge" is an avid player and researcher, who loves comparing and combining folklore and real-world history with Dungeons and Dragons lore and (published canon) history. He casually mentioned an earlier spelling and pronunciation of "pixie" in connection with a well known story...

We're transcribing the relevant section for you below:
Pictured: a pixie. (Artist unknown)
(Also known as pixy, piskie, piksy, pexy, pigsey, or pigsnye.)
Pixie was originally just the Cornish term for a fairy. The exact etymology
is unclear. It's been connected to everything from Picts to Puck.

Anna Eliza Bray's 
A Peep at the Pixies (1854) uses the word for
all sorts of fairy beings of varying size and appearance:
will o' the wisps, fairy godmothers, brownie-style house elves,
and ghostly phantoms.

"The stories of pixies were often adapted after widespread Christianity, and Christian belief took hold of Britain, and these stories were written/adapted to fit Christan beliefs. It was said that pixies were the unbaptized children who had died, and rather than haunting people like ghosts, because they were children they still had childlike temperaments, and played pranks and tricks instead. Clothes were often burned and as a result they would often need to find natural things to cover themselves in the afterlife.  
A collection of Cornish folktales features
the lore of the mysterious and invisible
tiny spirits as based on stories that
have been handed down from generation to
generation.
But pixies even made it into some of the world's most enduring stories. in the Cornish dialect "pixie" used to be pronounced "pig-zxeez" (or "pizgzees") and spelled p-i-g-s-i-e-s* (or p-i-s-g-i-e-s). It's believed that the story, The Three Little Pigs actually featured "pigsies" rather than pigs. it was only after a dialect shift, and subsequent retellings of the story that resulted in the version that we now all know."
*You may see an in-between spelling used too: "piskies"

We had forgotten all about the pixie variant (or possibly ancestor) of The Three Little Pigs!

There is an English tale (specifically Dartmoor), very similar to The Three Little Pigs, which is known as The Fox and the Pixies. The notes on the linked page mention that "Katherine M. Briggs includes a version of this story in her A Dictionary of British Folk-Tales in the English Language, part A, vol. 2 (London: Routledge and Kegan Paul, 1970), pp. 528-30." (from D. L. Ashliman's folk textsIt's a pretty delightful read and uses one smart pixie's trickster antics wonderfully in the tale to outwit his nemesis. (Note: pixie is spelled "pixy" in the online text here.)

Then there is the version of The Three Little Pigs in Andrew Lang's Green Fairy Book, (which the illustration at the head of the post is from). The antagonist here is also a fox - a fox with a litter to feed. The pigs in this tale all have names: Browney (likely called such because he was covered in mud, was lazy, and dirty, and had a house made of mud), Whitey (a clever but greedy little she-pig [we would say 'sow' but that term is given to the mother who is in the first half of the story, worrying about her piglets], and she gets a house made out of cabbages) and the third is Blacky (who was black, good, nice and the ceverest of them all, and made a house of brick). Blacky not only outwits the fox but goes and rescues his terrified brother and sister from the fox's den at the end of the story too.

So we go from a Fox and Pixies, to a Fox and Pigs (Piggies?), to a Wolf and Pigs. What we really want now, though, is to read a revised, contemporary tale of the Three Little Pisgies that harks back to the tale's rumored roots...

You can listen to Arcane Forge's whole video on pixies HERE (and watch as he draws one too). His approach is so intriguing, we think we may just have to mine some of his other videos on 'monster lore' too, just in case there are more fairy tale connections hidden there too.
Henry Justice Ford - The Three Little Pigs - Green Fairy Book Andrew Lang 1892

Friday, April 13, 2018

Reflection: Whatever Happened To That Enchanted Ball of Yarn?

Leimomi Oakes - textile and fashion historian and seamstress,
in a Ramie (nettle linen) smock she created, based on the story
of the Wild Swans and historical research.
Note: Our Fairy Tale Newshound was doing some research last month and wandered down a rabbit hole, only to find newish information that put a well-loved tale in a different light. Here are her musings on The Six Swans, weaving shirts out of nettles and that enchanted ball of yarn we lose track of after the beginning of the tale. We thought you might enjoy the thread...

Whatever happened to that ball of enchanted yarn?
Was it made of nettle-fibers, spun fine as royal linen*?
Was its thread then woven to silence your brothers?
Was it the example left for unraveling the curses' sting?
Was it all of these?
(Gypsy Thornton - March 2018)
*Nettles have a fiber which, when extracted can make something like linen, only much finer, called Ramie. It was one of the main sources of plant fiber in Europe for most of history. Many garments thought to be linen are now being discovered as made from nettles! Raime is specifically made from stinging nettles – urtica dioica - though there are many kinds of non-stinging nettles too, which could be used. The pain from the stinging nettles is clearly important to the story though, so urtica dioica is the plant it likely was. Interestingly, people who work with these fibers seem to often refer to them as 'silk'.


Nadezhda Illarionova
In the Six Swans a king secretly hides his children, six boys and a girl, from his new queen, and can only find them by unraveling and following, an enchanted ball of yarn.

I got to thinking: what if that yarn-of-secrets was more key to the story than we've thought before? What if the yarn betrayed the hiding place one day to the jealous (aka evil) queen? What if that yarn was made of the finest quality at the time, which we now know would likely have been by using nettle fibers, and inspired a cascade of tragic events?

The witch-daughter-queen makes more balls of enchanted nettle-yarn, which not only is bound to the family so the King can find his children, but she then weaves it into fine, royal-linen-quality shirts? Shirts that look like priceless gifts but are also designed to be binding, transforming traps? Being so enchanted and family-bound, the shirts bind themselves to the actual forms of the princes as they put them on, cruelly changing them to become silent swans**. The unspoken family secret, once revealed, bites them in the back and becomes their compulsive silence.

But enchantment likes to work in circles...

It may be that those magicked, fine-threaded, nettle-yarn balls also held the key to the princess finding her brothers again and unbinding them from their curse**.

Of course it would make sense that to create the reverse of this spell it would have to be done in silence! And it makes sense that the princess would have (be given/gifted/discover!) a prototype of nettle-yarn on hand so she would know when she had beaten and refined the fibers of that spell enough for it to work.

So she would know when it was time to weave the shirts.

So she could be certain her spell would work.

So she would be reunited with her family, again.

But there's one more relevant bit of history for this story, and it's related to the bittersweet ending where the youngest prince is left with one swan's wing. It's one of the reasons this story pulls at our heartstrings so very much.

Apparently, there was a revival - of sorts - in creating ramie during the 1980's, that is, linen made from nettle fibers. The linen created was finer yet more durable than hemp and creased more precisely too. One of the concerns that reportedly came up was that nettle fibers were often so long and fine that they could become nearly invisible (!º) and could easily catch alight if they came close to an open flame.

In The Six Swans (and related tales) the Princess, (Elisa in The Wild Swans^), is hurriedly working on finishing the shirts on her way to be burned at the stake for witchcraft. (Full circle indeed!) We read the story as that the shirt for the youngest prince was unfinished and only had one sleeve, but perhaps it was less straightforward than that. Perhaps it was hurriedly done so the fibers weren't woven so well together as they ought to have been. Perhaps the sleeve hadn't reversed the curse weaving quite enough and perhaps the fibers, loosely woven on that final portion, hadn't yet been transformed themselves from the fine weavings of the not-easily-visible, to the weft of obviously a finished fabric form, and so that sleeve caught alight as it neared the flames.The undoing of the spell vanished in a puff of smoke, and the consequences of those loose threads remained forever.
Anna & Elena Balbusso

** Side note: in medicine of 'yore' and now, nettles are used to treat joint pain - something I imagine would be extremely prevalent in transformation! Nettles are also used to treat hay fever, bleeding, eczema and alopecia - all symptoms easily connected to transformation.

º Invisible thread?? That sounds like the inspiration for another tale. Or inspiration for the tricksters of another tale at least.
^And The Shape of Water! Consider this an Easter Egg. ;)

Sources used: 



Tuesday, April 3, 2018

A Look At The Ash Lad With Translator Simon Hughes

Ash Lad and the Troll by Thomas Gronbukt
At first glance, a name like 'Ash Lad' might lead someone not familiar with Norwegian tales to think this popular character was just a male version of Cinderella. While the two characters share some aspects beyond the name similarities, such as a lowly position in their household and caring for the fire, Ash Lad has much more in common with the English Jack and the Russian Ivan. In their respective folklore and fairy tales, all three of them, while usually considered a little dim, or naive, are not necessarily the idiots the rest of the village (or family) would say they are. Sometimes they are quite smart, but also sometimes not, depending on the tale. What can be agreed on though, is that they're all, very, very lucky.

Interestingly, the Wikipedia article on Ash Lad (Askeladden) adds this little nugget, explaining partly why we make the Cinderella association, though the earliest known tale uses the name Askefis*:
In Asbjørnsens's first edition (1843), the name is rendered as Askepott, which in Norway is commonly associated with Cinderella. This was later turned into Askeladden by Moltke Moe.
Our guest blogger today, Simon Hughes, looks at how the name Ash Lad came to be, and why it can be confusing, even, at times, misleading.

The Ash Lad
(Behind the Name)
(re-posted in full with kind permission)

The protagonist in a good number of Norwegian folktales, Askeladden (often translated as “Boots”, or “the Ash Lad”) is an apparent naïf, though he subsequently shows himself to be witty, shrewd, and fantastically resourceful. The oldest recorded form of the name is Oskefis (“ash-blower” - although “fis” has evolved to mean “fart” in modern Norwegian), denoting one who blows the embers to keep the fire going, a job often reserved for the lowest member of the household. Later oral traditions give the name Oskeladd, Oskelabb, Oskelamp, or Oskefot, where the second stem (-ladd, -labb, -lamp, -fot) denotes a rough woollen sock or slipper, suggesting this character has his feet in, or close to, the hearth.
Theodor Kittelsen - The Ash Lad Poking in the Ashes
(FTNH Ed: We like how he is being creative with the embers!)
In some tales, Askeladden's forename is given as Espen, Svein, Halvor, Lars, Hans, or Tyrihans. Tyrihans is a household function, though, like Askeladden: “Hans who looks after the "tyrived”, tyrived being the resin-laden pinewood used as kindling. This name suggests that Askeladden has complete responsibility for the fire, from collecting kindling, to lighting it, to tending it - quite an important job on the farm, in fact.**

Thanks Simon! 

You can read more of Simon's project of translating Norwegian Folktales (that is, to complete the translation of all of Asbjørnsen and Moe's collected tales to English), at his blog HERE. Here's his explanation of the project to inspire you to explore the ever-growing treasure trove there:
About the Norwegian Folktales Project by Simon Hughes 
The collection 
Peter Christen Asbjørnsen and Jørgen Engebretsen Moe collected and published Norwegian folk tales and legends in the middle of the 19thcentury. Whilst some of the tales are very well known in the English-speaking world, such as "The Three Billy-goats Gruff," many more are completely unknown, never having been translated. Imagine! All the trolls and hulders and nisses you may not have read about, yet. 
(FTNH Ed. As an example, The Pantheon Fairy Tale & Folklore Library edition of Norwegian Folktales contains 36 of the 110 listed as being collected, not including the 31 additional tales from the 'Round the Yule Log' collection, which doesn't count the variants of a few of those either. All other A&M English collections we've found have the phrase "selected from the collection of" in the subtitle. Even with the final tale numbers being a little difficult to count in light-research-mode, it's clear most English collections fall far short of including the bulk, let alone all, of Asbjørnsen and Moe's collected tales, so we're very excited to learn of this project!)
The project 
My intention with this project is to give the collection the treatment it deserves as a part of our world literature, and translate and publish the folklore that Asbjørnsen and Moe collected, in English analogues to the original publications. I am beginning with Peter Christen Asbjørnsen's Norwegian Hulder Tales and Folk Legends (1845/ 48), which has not appeared in English before.As I progress, I will continue to publish each tale on this site, when I have edited it enough to call it a final draft.
Simon (click his name to learn more about him) has a mailing list to keep you in the loop for updates and new tales, which we highly recommend joining. He also has a newly published, intriguing book of Norwegian tales...
You can click on the image above to be taken to the book options.
Every purchase supports his work!

Simon is also translating the Norwegian literary fairy tales of Regine Normann! Simon writes: "She wrote two volumes of literary fairy tales, and two volumes of legends set in the north of Norway. None of these volumes has ever been translated into English, and so the English-speaking world has no idea of the riches it has been missing, for the last eighty years." Here's a small summary on Regina Normann from the Greenwood Encyclopedia of Folklore and Fairy Tales (her name is highlighted):


You can find his Regine Normann project HERE.

It's probably easiest to find Simon on Twitter HERE - something we also recommend. Personable and with that true "folklorist-joy" of discussing all things fairy tale (but particularly those of Norwegian origin), he's a continual delight to tweet with. His comments and insights are most commonly seen being retweeted and discussed on our favorite day in social media each week, #FolkloreThursday.

Askeladden who got the princess
to say he was lying ( Asbjørnsen & Moe)
Artist: Erik Werenskiold (1855-1938)

Sources for Askeladden/Ash Lad:





* Askefis is the name of the joint Nordic Askeladden. The name denotes one who blows on the embers (from fisa: blow, breathe) to get the fire to flare up. In some places in the Nordic region Askefis denotes a supernatural being that is located in the firepit, "the firepit spirit"; it is likely that the fairy-tale name of the disdained, but always fortunate son, who lingers by the fireplace, is a transfer from here, but probably affected by one or more foreign names of the fairy-tale "lier-in-the-ashes". The name Askefis (Norwegian most often "Oskefis") first appears in Nordic literature in the 1400s (in proverbs). (From Norwegian Encyclopedia - updated 3/3/18 from our original posting using Google Translate, to a much better translation, with special thanks to Simon Hughes)


** Important job?! Absolutely! This is Norway we're talking about. Pre-modern technology, a family would likely freeze to death much of the year if the fire in their hearth went out! [The hottest month in Oslo, the capital, averages 64°F (18°C) while the median lowest temp in Winter is 27°F (-3°C). Brr!]