Frieder and Katherlieschen
Frieder and Katherlieschen is a swank ( ATU 1387, 1541, 1385 *, 1291, 1653). From the 2nd edition of 1819 onwards, it is in place 59 (KHM 59) in the children's and house tales by the Brothers Grimm . There the title was written Der Frieder und das Catherlieschen .
content
Frieder and Katherlieschen are two married people who live in a rural region. Frieder demands food and drink from Katherlieschen when he comes home from the field. The dog steals the sausage from the pan as she taps the beer. As she runs after him, the barrel is running out. She dries the beer with the flour, causing the mug to fall over. Frieder buries gold in the stable. She's not allowed to turn it on, but tells shopkeepers who run away with it and leave their dishes there. She puts it around the house with the floors knocked out on piles. As they pursue the thieves, she stays behind and smears the butter in ruts in the ground so that the poor earth is less pressed. A cheese rolls away. She sends the others to get him, but they won't come back. Frieder sends her to lock the house and get other food. She fetches vinegar and Hutzeln (dried pears) and brings the door to safekeeping. They climb a tree to sleep under which the robbers happen to meet. Frieder throws stones, but doesn't score, the robbers mistake them for pine cones. Cats and vinegar, which Katherlieschen get too heavy, consider bird droppings and dew. Only when the door comes do they think the devil is, and the two of them take their gold home. Katherlieschen is supposed to cut fruit. First it eats, then it cuts its clothes from weariness. It doesn't know each other anymore and asks at the door if it's already inside. When it hears “yes” , it runs away. It leads thieves into the village, but shouts so loudly that they send it to pluck beets. A man there thinks it's the devil and fetches the pastor. When it stands up, they both run away.
origin
The text is in the children's and house tales of the Brothers Grimm from the 2nd edition of 1819 as No. 59 (instead of Prince Swan from the 1st edition). According to note v. a. a story from Zwehrn (by Dorothea Viehmann ). The passage with butter and cheese comes from another Hessian , from Fritzlar the buried Gickelinge (in the double version a hare's skin). In one of the Diemel areas , the woman is supposed to bring meat in cabbage to the field, putting it raw in the cabbage field. The dog eats it. For this she ties him to the beer tap. So the beer runs out, she dries it with flour and brings the man vinegar and Hutzeln and the front door. They flee from robbers up a tree and, as in the other version, steal their gold. Through the neighbor, from whom the woman borrows a measure for the gold, they all find out, but are slain by the robbers in the forest. The note mentions Colshorn No. 37; Norwegian in Asbjörnsen p. 202 ; to throw down the door on the rascals Kuhn and Schwarz No. 13; partly Vardiello in Giambattista Basiles Pentameron I, 4; Morlini No. 49; two Slavonian fairy tales in Vogl , the master liar p. 64. 65 and Hans in the school p. 83, who does stupid things of other kinds .
Cf. KHM 34 Die wise Else , KHM 34a Hansen's Trine , KHM 104 The wise people , KHM 27 The Bremen Town Musicians . The manuscript Von en Manne un siner Frûë in Grimm's estate contains similar tricks . Cf. in Giambattista Basiles Pentameron I, 4 Vardiello . See the two brothers in Ludwig Bechstein's New German Book of Fairy Tales .
interpretation
Erika Alma Metzger interprets the symbolic self-fragmentation and identity crisis, the doubt as to whether it is inside or outside, as depersonalization or a split in consciousness. This is already indicated in the funny-sounding name Katherlieschen , which can be derived from Katharina and Elisabeth, i.e. a martyr and a saint. Her self-forgotten devotion to chthonic powers , how she as the earth mother wasted food senselessly on the earth and the thief's call The devil comes down from the tree anticipate the later judgment of the pastor. Their stupidity is no longer funny in the sense of a swank, at the same time the fairy tale logic of successfully overcoming evil is missing. The intention to tell is that of a daunting example from village life, so that the exact psychological disorder can no longer be inferred.
literature
- Grimm, brothers. Children's and Household Tales. Complete edition. With 184 illustrations by contemporary artists and an afterword by Heinz Rölleke. Pp. 332-338. Düsseldorf and Zurich, 19th edition 1999. (Artemis & Winkler Verlag; Patmos Verlag, ISBN 3-538-06943-3 )
- Grimm, brothers. Children's and Household Tales. Last hand edition with the original notes by the Brothers Grimm. With an appendix of all fairy tales and certificates of origin, not published in all editions, published by Heinz Rölleke. Volume 3: Original Notes, Guarantees of Origin, Afterword. Pp. 113–114, p. 468. Revised and bibliographically supplemented edition, Stuttgart 1994. (Reclam-Verlag, ISBN 3-15-003193-1 )
Web links
Individual evidence
- ↑ Rölleke, Heinz (ed.): Fairy tales from the estate of the Brothers Grimm. 5th improved and supplemented edition. Trier 2001. pp. 57–58, 110. (WVT Wissenschaftlicher Verlag Trier; ISBN 3-88476-471-3 )
- ↑ Metzger, Erika A .: On examples of depersonalization in the Grimm fairy tale. In: Fairy Tales as Ways of Knowing. Essays on Fairy Tales in Psychology, Society and Literature. Edited by Michael M. Metzger and Katharina Mommsen. Bern, Frankfurt am Main, Las Vegas 1981. pp. 99-116. (Peter Lang - Verlag; Germanic Studies in America, vol. 41; ISBN 3-261-04883-2 )