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Fairy tales have been around in one form or another for centuries, even if they weren’t written down and compiled into collections like Grimm’s Fairy Tales. They’ve changed over the centuries as well, shifting from folk stories to morality tales to more sanitized or “Disney-fied” versions of what they once were. In the process of this sanitization, oftentimes the messages the fairy tales purported to dictate have changed. Gone is the Little Mermaid who watched her beloved marry someone else, at which point she cast herself back into the ocean and drowned, showing us that you shouldn’t change for someone you love. Instead, we get the version where the mermaid and prince live happily ever after, flipping the moral to be that you can (and should?) change in order to make someone love you.

“Original” versions of fairy tales can be a loaded term, in that most of the fairy tales we know today existed in an oral format prior to being written down. When the stories were written down, they were not always faithful to the original tellings. Charles Perrault’s versions of fairy tales were reworked so they would be popular amongst the seventeenth-century French aristocracy. In the nineteenth century, the Grimm brothers, in the first versions of their compilations of fairy tales, acted primarily as transcriptionists, interested in recording the stories as they were commonly told among the German populace. In later versions of the Grimm brothers’ collections, however, they began the sanitization process, making the tales more family friendly.

There is no denying that many of the “original” fairy tales were violent, sexist, and gruesome. They’re filled with death, abuse, self-mutilation, and more. Some of these tales were likely used by the tellers to imbue the listeners (or readers) with specific moral values or lessons or warn them against things like going into the woods alone at night or engaging in other dangerous activities. Perrault and the Grimm brothers also added to these moral lessons but shaped them to their own times and audiences. For example, stories that originally included birth mothers often were changed to instead include stepmothers, who were invariably vain, evil, and not interested in the welfare of their young charges. That the “original” stories ascribed these same motives to birth mothers is a fascinating bit of historical curiosity, but that stepmothers were so much more readily demonized might be even more intriguing as an avenue of study.

Beyond even the changes that Perrault and the Grimm brothers made to the “original” fairy tales, modern sensibilities have again shifted the telling of these stories, cleaned them up further, and completely rewritten them into things that barely resembles the “originals”. Like the Little Mermaid example above, the retelling of fairy tales as children’s movies, often animated and turned into musicals, can obliterate the original meaning, though not always for the worse. The “original” Beauty and the Beast story from seventeenth-century France was written to prepare young girls for arranged marriages, and had an emphasis on learning to love someone you didn’t know, whereas the Disney version of Beauty and the Beast involves character growth for both Belle and the Beast, who learn to love each other, rather than simply expecting the woman to do all the work. This example, in particular, also reflects the time in which it was turned into a movie, considerably different from earlier Disney films in which the female protagonists sometimes were denied the agency that Belle is permitted. Other retellings of fairy tales have stripped away the morality entirely, or occasionally taken a story that was more about avoiding dangerous activities, in a way that did not really require a moral, and added a moral in for good measure (like various versions of Little Red Riding Hood).
Though the origins of many fairy tales are lost to history, the ability to compare various versions of tales as they have been told over the centuries is a fascinating endeavor, both for what they tell us about broadly defined history and what they tell us about storytelling and writing in various times.

About the author: Dawn Vogel’s academic background is in history, so it’s not surprising that much of her fiction is set in earlier times. By day, she edits reports for historians and archaeologists. In her alleged spare time, she runs a craft business, co-edits Mad Scientist Journal, and tries to find time for writing. She is a member of Broad Universe, SFWA, and Codex Writers. She lives in Seattle with her husband, author Jeremy Zimmerman, and their herd of cats. Visit her at http://historythatneverwas.com or follow her on Twitter @historyneverwas. Dawn’s latest book is The Cask of Cranglimmering, Book One of Brass and Glass.

Literature is the best medium for horror, and comics are the worst. Literature succeeds because of the power of words to suggest, to take you ninety percent there, and leave that final ten percent up to you. The horror we imagine in the darkness of our minds far exceeds anything that can be set down on paper in words or pictures. We love horror because it allows us to exorcise our fears in a safe and fun manner. It usually delivers a moral epiphany, as Mary Shelley intended.

There’s also existential horror with no good guys or bad guys, like The Devil’s Rejects. Without a moral epiphany no film can hope to reach a wider audience. Exorcist is not only the scariest movie ever made, it’s one of the most moral.

But enough about that. We’re talking scares. Movies do horror well as they control not only pacing, but every aspect of the experience. They can manipulate what you see — or what you think you see –on the screen. They can scare the bejesus out of you with sudden motion, unexpected thrusts from unexpected places. These tropes prove irresistible to hack filmmakers who fill their film with ominous musical crescendos and fake scares. Which brings us to pacing. You want to catch your audience off-balance; that’s why you throw in the fake scare followed a split-second later with the real scare.

Comics can’t do that. They must rely on the storytelling alone for inevitably, when the big scene comes — the full-page panel of the werewolf or the witch or the monster — it’s just a drawing on paper. Sure, there have been some horrible drawings in comics –pictures of torture or mutilation — but is this really horror? Or is it just Grand Guignol? You set the comic down and it goes away.

Horror is an intimate, terrifying sensation. It’s far more than disgust, and you all know what I’m talking about. You can count on the fingers of one hand those movies that touch on real supernatural evil. They’re the ones you remember.

Why are horror comics so popular?

People love the genre and the whiff of cheese issuing from the sideshow exhibit. The great EC tales in Shock Suspenstories, Tales from the Crypt and their ilk create horror by leaving the protagonist in a horrible situation. Buried alive. Chained to a corpse in a desert. As children, we can all relate because we can all imagine ourselves in that situation. The best comic book horror succeeds through powerful storytelling and great characterization. Alan Moore’s Swamp Thing or even Al Capp’s Li’l Abner, like the time Abner was trapped in the mushroom cave with no hope of rescue. We experience a visceral horror through the protagonist because we care about him, her, or it. It’s not the same jolt as in the George C. Scott movie The Changeling when that ball comes bounding down the stairs.

In Nexus, Steve Rude and I are always trying to put our finger on the pulse of evil. But true horror depends on the unknowable — and we don’t know the unknowable. So how can we show it? The best we can do is dance around the edges and try to capture aspects of evil that ring true.

In comics, as in life, the true horror lurks just beyond our senses.

BIO:Mike Baron broke into comics in 1981 with Nexus, his groundbreaking science fiction title co-created with illustrator Steve Rude; the series garnered numerous honors, including Eisners for both creators. A prolific creator, Mike is responsible for The Badger,Ginger Fox, Spyke, Feud, and many other comic book titles. Baron has also written numerous mainstream characters, most notably DC’s The Flash, Marvel’s The Punisher, and several Star Wars adaptations for Dark Horse. He lives in Colorado with his wife, dog, cat, and wildebeest.

Find out more at Mike’s website www.bloodyredbaron.com or on Twitter @BloodyRedBaron.

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