Showing posts with label Dirneweibl. Show all posts
Showing posts with label Dirneweibl. Show all posts

Monday, November 5, 2018

Clever Gretel, Grimm's Fairy Tale No. 77

Clever Gretel's Thanksgiving Feast, a Tale for Cooks and Culinary Goddesses 

It is best to act with confidence, no matter how little right you have to it.
(Lillian Hellman) 
Translation: Copyright FairyTaleChannel.com
(Please read, enjoy, link to or pass this story on to friends. Please do not plagiarize, copy or pilfer. Thanks!)


There was once a cook named Gretel and she wore shoes with red heels. Whenever she went out, she swayed back and forth before the mirror, was exceedingly gay and thought to herself “You are indeed a very pretty maid.” And when she came home she was so merry, that she took a gulp of wine. And because the wine made her hungry, she tried some of the best victuals she had cooked that day. She ate until she was satisfied and always said “The cook must know how the food tastes!”

It happened that the gentleman of the house came to her and said “Gretel, this evening a guest shall visit. Prepare two splendid chickens.” “That I shall do, sir,” Gretel replied. She slaughtered the chickens, boiled them, plucked them and skewered them. And toward evening she placed them over the fire so they could roast. The chickens began to brown and would soon be done, but the guest had not yet arrived. Gretel called to the master, “If the guest does not come, I must take the chickens off the fire. But what a shame if they are not eaten immediately when they are in full juice and so succulent.” The master spoke “I shall run out and fetch the guest myself.” As soon as the master had turned his back, Gretel put aside the spit with the chickens and thought to herself “Standing so close to the fire all day makes one sweaty and thirsty. Who knows, when they will get here! While I wait, I’ll go down to the cellar and take a little nip.” She ran down the stairs, picked up a jug and took a gulp. “Good wine should be enjoyed,” she said and continued “it’s not good to stop in mid-gulp.” And so, she took another full swallow. Then she went and placed the chickens over the fire again, brushed them with butter and happily turned the spit. The roasted meat smelled so delicious that Gretel thought to herself “No one shall notice if a small bit is missing. I must of course try it!” She poked and pulled off a bit with her finger and said “Ah, what delicious chickens indeed. It’s a crying shame if they aren’t eaten immediately! She ran to the window to see if the master was returning with the guest, but saw no one. Turning back to the chickens, she gazed upon the plump birds. “Better that I should eat this little wing before it burns.” And so she cut off the wing and ate it. It tasted good and when she was done she thought, “The other wing must now come off, otherwise the master shall notice that the first one is missing.” When the two wings had been eaten she returned to the window and looked for the master. He was no where to be seen. “Who knows,” she thought, they might not even come and have probably already turned back.” She thought to herself “Gretel, be happy, you’ve started eating the one chicken, go get a fresh drink and eat up the rest. When it’s all gone you shall have your peace. Why should God’s gifts be wasted? And so she ran down into the cellar, took an honorable gulp and then ate the chicken in complete contentment. When the chicken was gone and the master still was not home, Gretel gazed on the other bird and said “Where the first chicken has gone the second must follow! The two belong together. What’s right for the one is only fitting for the other. And if I should take another sip of that wine, it surely won’t hurt me.” And so, she took another hearty gulp and the second chicken joined the first.
And as it often happens with the best of dinners, the master of the house finally returned home and called out “Hurry, Gretel, our guest shall arrive promptly.” “Yes, sir, I’ll get things ready,” Gretel replied. The gentleman looked to see whether the table was laid, took out the big knife to cut the chickens and sharpened it in the hallway. When the guest arrived, he knocked politely on the door. Gretel ran and looked to see who it was. Seeing the guest she laid a finger on her mouth and said “Quiet, quiet!, go quickly while you can. If my master catches you, you shall be sad indeed. He did invite you to supper but he intends to cut off both your ears. Listen to how he is sharpening the knives.” The guest listened to the sharpening sound coming from the hallway and retreated down the stairs as fast as he could. Gretel was not a lazy maid. She ran screaming to her master and called out “That’s quite the guest you invited!” “Why is that, Gretel? What do you mean?”

“He took both chickens from the platter, which I was just about to place on the table, and ran off with them!” “That’s a fine way to act!” the master cried. And he felt badly about losing two delicious chickens. “If he had at least left me with one, I would have something to eat.” He called after the man imploring him to stay. But the guest pretended he didn’t hear. The master ran after him with the knife still in his hand and cried “Only one, only one!” He meant the guest should leave only one of the chickens and not take both. But the guest understood he was to relinquish only one of his ears and so he ran as if a fire were raging behind him. And so, he arrived safely home with both of his ears. 




Bechlboschen or Christmas Bush, Feast Days, the Color Red and Christmas Goddesses

(Please read, enjoy, link to or pass this story on to friends. Please do not plagiarize, copy or pilfer. Thanks!)


In Salzburg Land, the Bechlboschen is a Christmas bush. The special significance of this bush or why it was tied to Christmas is unclear but it is probably based on a long forgotten pagan belief. A Christmas bush is also traditional in Bavaria in a region near Guenzburg. It was said the bush marked the spot frequented by the dirneweibl (female child) dressed in a bright red cloak, who carried pretty red apples in a basket. She always offered these as gifts to the unsuspecting passerby (probably in the winter season around Christmas time?). Should the person accept her gift, it turned into pure gold. But if the person did not follow her, the dirneweibl retreated into the forest, crying pitifully. The color red for her cloak is significant and marks her as one of the many forgotten pagan goddesses of German mythology. One of the most famous fairytale figures of all is dressed in similar garb and likewise retreats into the forest: Little Red Riding Hood.
In the tale of Clever Gretel (full text above), the protagonist wears shoes with red heels, a similar marker. But Gretel is not the typical Christmas Goddess of times past. Red shoes mark a strong-willed, socially deviant person in fairy tales, who could signal trouble. Still, her cooking is sublime.

It is easy to imagine that Gretel would have liked to cook even bigger birds than mere chickens, given her lusty appetite. I can imagine her cooking a turkey or goose-sized bird to satisfy her cravings. As we move into the dark days of of the year, food and friendship help us persist toward the light we know will return. So eat and be merry and share a hearty meal with those you love. 


Thursday, February 22, 2018

The Wood-Wife or Nymph of the Forest


In May time, the poet, wandering in the depths of the forest, is met by the wood-wife  (wood wyf) or nymph of the forest.

Wednesday, February 21, 2018

The origins of Little Red Riding Hood


Shrouded in Mystery: The Female Hooded Deity


According to the Roman poet Juvenal who wrote around 100 AD, the hood or cucullus was a Celtic invention. It was primarily worn by people close to the land or those routinely exposed to the elements (such as farm laborers, travelers or shepherds). It had a practical funnel-shape, which could be easily pulled over the head and it could also be worn separately or in conjunction with a cape or tunic. Besides having these utilitarian functions, the cucullus could also conceal the identity of the wearer. The most basic information about a person was wrapped in mystery so-to-speak because it was difficult to ascertain the gender, age, occupation or intent of such a cloaked figure.

In areas of Europe occupied by both Romans and Celts, archaeologists have found numerous representations of a hooded deity, which they refer to as genius cucullatus. Some of these figures are considered to be female and are believed to have some connection with earth goddesses. They often carry eggs or other fertility symbols while others carry parchments or scrolls, possibly signifying the wisdom and power associated with healing. It is thus believed these cult figures were revered for their control over prosperity, health and fertility. In 1931 two altars were found in the village of Wabelsdorf, Austria with the inscription “genio cucullato” or “to the hooded deity”. This finding is important because it confirms a formal cult following for these hooded figures. In Britain, genius cucullatus usually appears in groupings of three but in the Rhine-Moselle region of Germany the figure is usually alone and appears dwarf-like. The number three was significant in Celtic thought and the three-in-one function is prominent in the tale of Brigit, who simultaneously represented the functions of mother, guardian of childbirth and goddess of prosperity.

Thus there are ample clues in the archaelogical record but proofs confirming the identity of this figure are slim. All we know with certainty is that a hooded deity has been prominent in the European imagination for thousands of years in an area extending from Bohemia in the East to Ireland in the West.
The Dirneweibl (of Bavarian folk tradition) and the character Little Red Riding Hood share some of the attributes of this mysterious deity: they all wear a cloak, which to some extent conceals their identity; they bring life-giving nourishment in the form of wine, cake and apples and thus represent healing, security and prosperity; the color red ties them to passion, love and fecundity. In short, they represents those basic things associated with the hooded deity. It is perhaps most fitting that such a character be forever shrouded in mystery, leaving most of the story to the imagination.


This article draws heavily on information provided at www.vroma.org/images/mcmanus_images/cucullus.jpg
It is very worthwhile to read the entire article!

To read the fairy tale Little Red Riding Hood:

http://littleredridinghoodmyths.blogspot.com/2009/01/little-red-riding-hood-text.html


Tuesday, February 17, 2009

Shrouded in Mystery: The Hooded Deity


According to the Roman poet Juvenal who wrote around 100 AD, the hood or cucullus was a Celtic invention. It was primarily worn by people close to the land or those routinely exposed to the elements, such as farm laborers, travelers or shepherds. It had a practical funnel-shape, which could be easily pulled over the head. But it was also worn separately or in conjunction with a cape or tunic. Besides having these utilitarian functions, the cucullus could also conceal the identity of the wearer. The most basic information about a person was wrapped in mystery, so-to-speak, because it was difficult to ascertain the gender, age, occupation or intent of such a cloaked figure.

In areas of Europe occupied by both Romans and Celts, archaeologists have found numerous representations of a hooded deity, which they refer to as genius cucullatus. Some of these figures are believed to be female and associated with earth goddesses. They often carry eggs or other fertility symbols. Others carry parchments or scrolls, possibly signifying the wisdom and power associated with healing. It is believed these cult figures were revered for their control over prosperity, health and fertility. In 1931 two altars were found in the village of Wabelsdorf, Austria with the inscription “genio cucullato” or “to the hooded deity”. This finding is important because it confirms a formal cult following for these hooded figures. In Britain, genius cucullatus usually appears in groupings of three but in the Rhine-Moselle region of Germany the figure is usually alone and appears dwarf-like. The number three was significant in Celtic thought and this is also reflected in the tale of Brigit, who simultaneously represented a mother figure, a guardian of childbirth and a goddess of prosperity.

Thus there are ample clues in the archaelogical record but proofs confirming the identity of this figure are slim. All we know with certainty is that a hooded deity has been prominent in the European imagination for thousands of years in an area extending from Bohemia in the East to Ireland in the West. The Dirneweibl (of Bavarian folk tradition) and the character Little Red Riding Hood share some of the attributes of this mysterious deity: they all wear a cloak, which to some extent conceals their real function; they bring life-giving nourishment in the form of wine, cake and apples and thus represent healing, security and prosperity; and the color red ties them to passion, love and fecundity. In short, they represent those basic things associated with the hooded deity. It is perhaps most fitting that such a character be forever shrouded in mystery, leaving most of the story to the imagination.

This article draws heavily on information provided at
www.vroma.org/images/mcmanus_images/cucullus.jpg
It is very worthwhile to read the entire article!

More fairy tales can be read by clicking on the link:

Copyright FairyTaleChannel.com
(Please read, enjoy, link to or pass this story on to friends.
Please do not plagiarize, copy or pilfer. Thanks!)

Saturday, November 29, 2008

Christmas Goddesses and Little Red Riding Hood

Copyright FairyTaleChannel.com
(Please read, enjoy, link to or pass this story on to friends. Please do not plagiarize, copy or pilfer. Thanks!)


A coterie of fairy tale goddesses presides over the feast days of December, the time of the winter solstice. Frau Holle, Frau Bertha, Perahta, Frau Lutz and the Dirneweible all appear at the end of the year in the month of December. Their importance, though impossible to completely reconstruct today, was linked to the season with the longest amount of darkness and shortest amount of light. The winter solstice was celebrated as the turning point back to light and illumination. The goddesses connected to this tradition were celebrated with processions, lighted candles, singing and feasting. According to The Oxford Book of Days*, by the third century A.D. the Sun was considered to be the one true God by vast segments of the population. The Roman emperor Aurelian made December 25th the official birthday of the sun and proclaimed the day as Natalis Solis Invicti (birthday of the unconquerable sun). When vast segments of Europe became Christianized, the traditions associated with these goddesses were also transformed. In parts of Bohemia and Scandinavia, Frau Berta became St. Lucy and her feast day was set on December 13th. It was at this time of year that Frau Holle and Frau Bertha reputedly made their 12-day procession, marking the time between Christmas and New Year. The procession itself was probably a dramatic reenactment of the natural cycle of the earth, turning from darkness and returning to light.

Nordic countries still celebrate Saint Lucy with a December festival or Luciatag. The day is commemorated with singing and parades marking the twelve days preceding Christmas. Saint Lucy was revered as the patroness of weavers, spinners and the harvest. Consequently, all weaving, spinning and threshing had to be completed by her feast day. Participants in her festival wore white and sang songs in her honor with typically one child being selected to represent Saint Lucy. This maid wore a white dress, a crown of lighted candles and a red sash to set her apart from the other participants, who were also clothed in white but wore silver crowns and sashes. The name Lucy itself suggests light and lucidity. According to Christian tradition, Lucy refused to marry the suitor her parents had selected for her. As punishment for her disobedience, her eyes were pulled out. A gory fate, we might think, but only a minor setback for a spunky saint. Miraculously Lucy was able to reinsert her eyeballs. Thereafter she was associated with persons suffering from eye ailments and was soon known as the patron saint of the blind. According to another tradition popular since the Middle Ages, Lucy was so filled with the Holy Spirit she became quite heavy. A whole group of men and team of oxen could not budge the saint from where she stood. Such weightiness might be the ultimate horror for girls her age and a most terrifying fate. But Lucy used her supernatural torpor to her advantage. Nothing could dislodge her and so she was able to continue arguing her innocence before the proconsul. (In summary the attributes of Saint Lucy: 12-day procession in December; patroness of harvest, weavers and spinners; red sash; name meaning light and lucidity; bringer of luck and prosperity; connection to eyesight, vision and seeing; supernatural weightiness resulting in immobility).

Perchta, Berchta, Perahta (old high German Perahta) or Berta (English) are various names for a Southern Germanic Goddess who was also prominent at the end of the year. These names mean the illuminated or shining one. Frau Holle, revered in areas where Berta left off, was also said to make shining white snow when she shook out her feather bed. According to pagan tradition, maidens were responsible for filling their spindles with neatly spun flax by the end of the year. If this was not accomplished, the goddess would cut open the girl’s stomach while she lay sleeping and fill it with hay and stones. In other traditions, the goddess demanded that a fast be kept and if the typical food prescribed for such fasts was not eaten, the goddess would exact her revenge in a similar manner. Instead of using a needle to sew up the disobedient girl’s stomach, a particularly irked goddess would use a ploughshare bone and instead of thread, an iron chain was used. Apparently the sleeping the maiden never woke up during the ordeal and only noticed something amiss upon waking when she was unable to move under the weight of the stones in her stomach. Like Saint Lucy, Perchta also had an eye connection. She had the power to blow out a person’s eyes and thus, she was a force to be reckoned with. (In summary the attributes of Frau Berta, Perchta or Frau Holle: 12 day procession in December; patroness of weavers and spinners; white garment, name meaning light and the shining one; connection to eyesight, vision and seeing; supernatural weightiness resulting in immobility).

These December goddesses are associated with the life-giving forces of the sun, which wane in December but then dramatically begin to ascend. In Nordic mythology the sun represents life and eternity. The ability to see the sun was equated with being alive; by contrast the dead could no longer see the light of day. The color red, the only color that can be traced back to an Indo-European root, represented the dawn, or the color of the rising sun. This might be why red is a frequent marker and associated with the gods. The gods themselves are concerned with maintaining their health and longevity. To prevent aging, they ate apples tended by the goddess Idunn. In Ossettic mythology, apples are life-giving, bestowing immortality and protecting against disease.

A lesser goddess among the powerful personages of December was the Dirneweibl. She appeared at a specific bush in the woods, often referred to as the Christmas bush, and seemed to be more like a nymph of the forest than a full-fledged goddess. She wore a bright red cloak and offered mortals red apples from the basket she carried. Anyone accepting such a gift was rewarded with health and prosperity. But should the person not accept her offering, she retreated further and further into the forest crying pitifully. She is a mysterious figure, both luring the unsuspecting passerby deeper and deeper into the woods but also offering health and happiness in the form of her apples. She is simultaneously dangerous yet beneficent. It is only fitting that her cloak be red, symbolizing all those emotions associated with arousal, including anger, passion, love and even death. Thus, red is tied to those things that are fundamental to our very survival, security and prosperity. A signifier of what is both basic and essential. (In summary, the attributes of the Dirneweibl: her connection to light is only through the red garment she wears and the red apples she offers; she is a potential bringer of health and prosperity but is misunderstood by mortals; appears in the forest or near a specific shrub or tree.)

Little Red Riding Hood is perhaps most like the Dirneweibl. In fact, in the opening line of the fairytale she is referred to as eine kleine suesse Dirne. The word Dirne reflects the dual attributes of her character, she is both a temptress yet seemingly innocent. Like the color red, she symbolizes strong emotions, including lust and passion. Dirne is an antiquated word for Maedchen and in its modern-day usage it designates both a girl and a prostitute. Like the goddess Idunn, Red Riding Hood brings her grandmother life-giving food and nourishment. The passage in the narrative about seeing the sun beams flicker through the trees might be considered only a weak marker tying her to other December goddess associated with the winter solstice. But her fate as ballast in the wolf’s stomach and then later, the supernatural torpor, immobility and subsequent death of the wolf induced by large stones placed in his belly are clearly reminiscent of this pre-Christian tradition.