Allerleirauh

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Illustration by Henry Justice Ford .

Allerleirauh is a fairy tale ( ATU 510B). It is in the children's and house tales of the Brothers Grimm at position 65 (KHM 65). Up to the 2nd edition the title Allerlei-Rauh was written . The French version, Peau d'Âne ( Donkey Skin ) by Charles Perrault , first appeared in 1694 and then again in the Contes de ma Mère l'Oye collection in 1697.

Content and appreciation

In Allerleirauh is about the daughter of a king whose beautiful woman the promise relieves him on his death bed, only to remarry if the woman is at least as beautiful as they did themselves and just such golden hair. When such a beauty is not found, the king realizes one day that his daughter alone is just as beautiful as his deceased wife, and desires her to be a new wife.

The councilors of the empire are appalled by this incestuous wish, and the daughter tries to dissuade her father from his request with impossible demands. She demands three dresses, one of which should be "as silver as the moon", one "as golden as the sun" and one "as shiny as the stars"; furthermore "a cloak composed of thousands of fur and incense". When the father unexpectedly fulfills these demands, the daughter escapes and takes her clothes, which fit in a nutshell, with a gold ring, a gold spindle and a gold reel . Then she soots her face and hands and hides in a hollow tree in the forest, where they finally pick up hunters from the king of the neighboring country.

The girl called “Allerleirauh” (see tobacco products ) by the hunters because of her furry clothes does not reveal herself and works, similar to the fairy tale Cinderella or King Thrushbeard , unrecognized in the king's kitchen. When he celebrates a festival, he first puts on his sun dress, then his moon dress and the third time his star dress, and the king only dances with him. The king uses a ruse to unmask the girl Allerleirauh, who also wants to be discovered by adding a ring, spindle and reel to the soup that it cooks for the king. Finally, the "rough animal" becomes queen.

origin

Fur cloak of a Thembu medicine man made of 13 different types of fur

Jacob Grimm's handwritten original version is based on a story in Karl Nehrlich's novel Schilly . It also influenced the first printing from 1812, which otherwise goes back to oral tradition by Dortchen Wild . Albert Ludewig Grimm designed a text by Brunnenhold and Brunnenstark in 1816 after the Brothers Grimm, which, in turn, worked back on their later editions.

In addition to the Hessian one (by Dortchen Wild ), Grimm's comment notes a Paderbörn narrative (probably by the von Haxthausen family ): The girl sleeps in a tree and is brought to the yard by wood choppers who cut it down. Because the soup is so good, she has to sit down with the king every day and lick him until he looks through her sleeve and tears the rough coat off her shiny clothes. After another from Paderbörnische she mutes herself. The king cracks the cloak with his whip. As in the previous version, he denied himself royal dignity as a punishment. In another version (from Nehrlichs Schilly ), Allerleirauh is driven out by a stepmother because a prince gives her a ring instead of her daughter (see KHM 53 ), and is recognized at his court by her ring under the white bread (see KHM 93 ), with Musäus 2, 188 it lies in the broth. In a Faroese legend, the king only wants to marry those who fit the clothes of his dead wife ( Saga Library 2, 481 ). Grimm call still Zingerle S. 231 , Meier no. 48, Pröhle tale for youth no. 10, Cinderella , Perrault peau d'Ane , Straparolas Doralice (I, 4) in Pentamerone The bear (II, 6), Wallachian at Schott No. 3 the Emperor's daughter in the pigsty .

Hans-Jörg Uther also names Basiles Pentameron II, 6 Die Bärin , Straparolas Piacevoli notti I, 4, Charles Perrault's Peau d'Ane , Johann Karl August Musäus ' Die Nymph des Fountain (1783) in German folk tales . The fact that the widowed king wants to marry his daughter has often been an independent motif in Western poetry since the 12th century. The daughter of Henry III, Mathilde, asks the devil to be ugly so that she does not have to marry him. Instead, similarly structured fairy tales by the Brothers Grimm provide other reasons for the heroine's flight (KHM 21 , 71a ). This is a reversal of the biblical story of Lot's daughters ( Genesis 19.31  EU ), who seduce their father through lust for cohabitation.

variants

A variant of the final course of the plot that was probably received between 1812 and 1815 by an unknown hand was reproduced in the annotation volume by the Brothers Grimm.

The core motif is similar in Giambattista Basiles Pentameron II, 6 Die Bärin .

Cf. Aschenpüster with the whip in Ludwig Bechstein's New German Book of Fairy Tales .

interpretation

While the incest proposed to the girl has experienced all sorts of attempts at interpretation, sometimes emphasizing the oedipal situation (also: electra complex ), then again the tearing away of the girl feminist or emancipatory as resistance and strength, viewed from the end the fairy tale follows the pattern of the self Achieved elevation after a humiliation that many fairy tales about escape or abduction know.

According to the analytical psychology of Carl Gustav Jung, it can happen, especially with older men , that he projects his anima image onto his daughter. It overlaps with their real personality. This creates in her an uncertainty about her own being, which makes it difficult for her to realize her inner destiny. She escapes by adopting the attitude of an animal maladjusted, partly untamed, partly shy being. The three splendid dresses as an expression of their future being are initially hidden as a germ in the nut, an image of the female self as well as ring, spinning wheel and reel (cf. KHM 88 , 113 , 127 ). In a Siberian variant, it turns completely into a wild animal. Often the escape also takes place in pieces of furniture. The psychotherapist Jobst Finke does not necessarily think of child abuse here, but an overly strong bond with subliminal sexual tones and the subsequent pain of separation. The homeopath Martin Bomhardt compares the fairy tale with the remedy picture of sodium muriaticum . Wilhelm Salber sees a conflict between security and rejection, whereupon intoxicating redemption is expected through self-humiliation. The excessive demands of the incestuous relationship are compensated for by fleeing and a lot of hidden trial and error.

Alice Dassel wrote an interpretation. The Allerleirauh association helps sexually abused children and young people.

Movie

literature

  • Jacob Grimm , Wilhelm Grimm : Children's and Household Tales. With an appendix of all fairy tales and certificates of origin not published in all editions . Ed .: Heinz Rölleke . 1st edition. Original notes, guarantees of origin, epilogue ( volume 3 ). Reclam, Stuttgart 1980, ISBN 3-15-003193-1 , p. 127-128, 471-472 .
  • Hans-Jörg Uther : Handbook to the "Children's and Household Tales" by the Brothers Grimm. Origin, effect, interpretation . de Gruyter, Berlin / New York 2008, ISBN 978-3-11-019441-8 , pp. 158-161 .
  • Hedwig von Beit : Symbolism of the fairy tale. A. Francke, Bern 1952. pp. 753-761.
  • Felix Karlinger: Transformation on the run from impending incest. In: Swiss Archives for Folklore , 77,3 / 4 (1981), pp. 178-184.
  • Verena Kast : Family conflicts in fairy tales. A psychological interpretation . dtv, Munich 1998, ISBN 3-423-08422-7 , p. 15-34 .
  • Friedel Lenz: the imagery of fairy tales . 8th edition. Urachhaus, Stuttgart 1997, ISBN 3-87838-148-4 , p. 160-170 .
  • Heinz-Peter Röhr: I trust my perception. Sexual and emotional abuse . dtv, Munich 2006, ISBN 978-3-423-34347-3 .
  • Regina Kämmerer: Fairy tales for a successful life. KVC-Verlag, Essen 2013.

Web links

Commons : Allerleirauh  - collection of images, videos and audio files
Wikisource: Allerleirauh  - Sources and full texts

Individual evidence

  1. ↑ Hans-Jörg Uther : Handbook on the "Children's and Household Tales" by the Brothers Grimm. Origin, effect, interpretation . de Gruyter, Berlin / New York 2008, ISBN 978-3-11-019441-8 , pp. 158-161 .
  2. ↑ Jacob Grimm , Wilhelm Grimm : Fairy tales from the estate of the Brothers Grimm . Ed .: Heinz Rölleke . 5th edition. WVT Wissenschaftlicher Verlag Trier, Trier 2001, ISBN 3-88476-471-3 , p. 59-60, 110-111 .
  3. ↑ Hedwig von Beit: Symbolism of the fairy tale. A. Francke, Bern 1952, pp. 753-761.
  4. ^ Jobst Finke: Dreams, Fairy Tales, Imaginations. Person-centered psychotherapy and counseling with images and symbols. Reinhardt, Munich 2013, ISBN 978-3-497-02371-4 , pp. 209-210.
  5. ^ Martin Bomhardt: Symbolic Materia Medica. 3. Edition. Verlag Homeopathie + Symbol, Berlin 1999, ISBN 3-9804662-3-X , p. 955.
  6. ^ Wilhelm Salber : Märchenanalyse (=  work edition Wilhelm Salber . Volume 12 ). 2nd Edition. Bouvier, Bonn 1999, ISBN 3-416-02899-6 , pp. 29-32, 54-56, 139 .
  7. ↑ http://www.maerchen-interpretationen.de/allerleirauh.html