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50-403: A man and his wife have three sons, the youngest of whom is named Dummling because he is neither handsome nor strong like his elder brothers. The eldest brother is sent into the forest to chop wood, equipped with a rich cake and a bottle of wine . He encounters a little gray man who asks for food and drink but is rudely refused. The eldest brother later injures his arm while cutting a tree and

100-497: A tale type as follows: The Aarne–Thompson Tale Type Index divides tales into sections with an AT number for each entry. The names given are typical, but usage varies; the same tale type number may be referred to by its central motif or by one of the variant folktales of that type, which can also vary, especially when used in different countries and cultures. The name does not have to be strictly literal for every folktale. For example, The Cat as Helper (545B) also includes tales where

150-788: A Golden Fowl theme: The Goose That Laid the Golden Eggs ( Aesop ); The Golden Mallard (from the Jataka stories of the Buddha's former births); the Huma bird (Persia). A musical version of The Golden Goose , written by Dieter Stegmann and Alexander S. Bermange was presented at the Amphitheater Park Schloss Philippsruhe, Hanau , Germany as part of the Brothers Grimm Festival in 2006. It

200-798: A fox helps the hero. Closely related folktales are often grouped within a type. For example, tale types 400–424 all feature brides or wives as the primary protagonist, for instance The Quest for a Lost Bride (400) or the Animal Bride (402). Subtypes within a tale type are designated by the addition of a letter to the AT number, for instance: tale 510, Persecuted Heroine (renamed in Uther's revision as Cinderella and Peau d'Âne ["Cinderella and Donkey Skin"]), has subtypes 510A, Cinderella , and 510B, Catskin (renamed in Uther's revision as Peau d'Asne [also "Donkey Skin"]). (See other examples of tale types in

250-539: A little gray man (the Disguised Helper) who begs a morsel to eat and a drop to drink but is rebuffed. The eldest brother meets an accident and is taken home. The second brother meets a similar fate. Dummling, sent out with a biscuit cooked in the ashes of the hearth and soured beer, is generous with the little old man and is rewarded with a golden goose (the Fairy Gift). The goose has been discovered within

300-429: A plan to steal all of his feathers for money. His daughters did not like the idea of stealing his feathers, so they did not agree to the idea. Alas, the next time the golden goose came back, his wife plucked all of his feathers. When she did this, the feathers immediately changed from golden feathers to white crane feathers. The wife waited for the golden feathers to grow back, but they never did; they grew back white, and

350-596: A rival in advance, and they attempt to stop him before the quest; in others, such as Thirteenth or Boots and the Troll , he must set to tasks because they have spitefully claimed that he said he could. This rivalry is not a necessary component of the character. He may also be the only one of the brothers to set about the work, as in Dapplegrim . In some tales, such as the Norwegian version of The Master Thief ,

400-476: A series of revisions and expansions by an international group of scholars: Originally published in German by Finnish folklorist Antti Aarne (1910), the index was translated into English, revised, and expanded by American folklorist Stith Thompson (1928, 1961 ), and later further revised and expanded by German folklorist Hans-Jörg Uther (2004). The ATU index is an essential tool for folklorists, used along with

450-655: A talking fox's advice to avoid an inn where his brothers decided to abandon their quest. This magical helper is often long faithful to him; he may fail many times after the initial test, often by not respecting the helper's advice. Indeed, in The Golden Bird , the fox declares that the hero does not deserve his help after his disobedience, but still aids him. This success may make his brothers an additional obstacle , as in The Golden Bird , where they overpower him and steal what he has won on his quest. In some tales, such as The Grateful Beasts , they conclude he may be

500-548: A widow marries a king's son (after having passed a 'Test of Character' administered by a fairy in disguise). Sibling rivalry may also spring up in these stories, but usually over the youngest daughter's marriage. They may incite their sister to break the taboo her husband has laid on her, as in Cupid and Psyche , or make it appear that she has killed her own children to make her husband hate her, as in The Dancing Water,

550-776: A younger and prettier sister may also cause intrafamily friction in a ballad. The Twelve Dancing Princesses is a subversion; in most versions the hero chooses to wed the eldest princess while the youngest of the twelve daughters was the only one to realize she and her sisters were being followed during their nightly ventures. A pair of siblings, whether a girl and a boy as in Hansel and Gretel or two girls as in Snow-White and Rose-Red or Kate Crackernuts , or two boys as in The Gold-Children , often features them as co-protagonists rather than as rivals. This is, in fact,

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600-514: Is a stock character in fairy tales , where he features as the hero . He is usually the third son, but sometimes there are more brothers , and sometimes he has only one; usually, they have no sisters. In a family of many daughters, the youngest daughter may be an equivalent figure. Prior to his adventures, he is often despised as weak and foolish by his brothers or father, or both — sometimes with reason, some youngest sons actually being foolish, and others being lazy and prone to sitting about

650-464: Is stuck fast (Greed A-T Type 68A ; Justice is Served). Her sister, coming to help her, is stuck fast too. And the youngest (Least of Three), determined not to be left out of the riches, is stuck to the second. Dummling makes his way to the castle, and each person who attempts to interfere is joined to the unwilling parade : the parson , his sexton , and two laborers . In the castle lives the King with

700-410: Is taken home. The second brother suffers a similar fate, injuring his leg. Dummling, sent out with a burned biscuit and soured beer , generously shares his meager meal with the little old man, who transforms the biscuit and beer into a fine cake and wine. For his kindness, Dummling receives a golden goose found within the roots of a tree he cuts down, guided by the little gray man. Dummling brings

750-608: Is the only one to succeed, as in Puddocky . He may happen on the donor that gives him his success, as Puddocky has pity on him, but usually he is tested in some manner that distinguishes him from his brothers: in The Red Ettin he is offered the choice of half a loaf with his mother's blessing and the whole with her curse , and takes the blessing where his brothers took the curse, and in The Golden Bird he takes

800-888: Is usually the heroine of the tale, as in The Seven Ravens , The Dancing Water, the Singing Apple, and the Speaking Bird (in the second generation), The Fair Fiorita , The Death of Koschei the Deathless , The Twelve Wild Ducks or The Blue Bird . Even in these tales, the youngest son may be set out: in The Seven Ravens , he is the first to guess that their sister has found them; in The Twelve Wild Ducks , he argues against his oldest brother, who wants to kill their sister as

850-758: The Princess (the Princess Prize) who has never laughed. But the despondent Princess, sitting by the window and glimpsing the parade staggering after Dummling and his golden goose, laughs so hard. Dummling, after three more impossible trials including finding a ship that sails on land and sea, sometimes inserted in the tale, in each of which he is assisted by the little gray man, wins the Princess and everyone lives happily ever after. Babbitt, E.C. (Ed.). (1922). More Jataka Tales . New York, NY: D. Appleton-Century Company. Youngest son The youngest son

900-487: The Thompson (1932) Motif-Index of Folk-Literature . Austrian consul Johann Georg von Hahn devised a preliminary analysis of some 40 tale "formulae" as introduction to his book of Greek and Albanian folktales , published in 1864. Reverend Sabine Baring-Gould , in 1866, translated von Hahn's list and extended it to 52 tale types, which he called "story radicals" . Folklorist J. Jacobs expanded

950-406: The motifs by which they are classified. Furthermore, Propp contended that using a "macro-level" analysis means that the stories that share motifs might not be classified together, while stories with wide divergences may be grouped under one tale type because the index must select some features as salient. He also observed that although the distinction between animal tales and tales of the fantastic

1000-507: The online resource links at the end of this article.) As an example, the entry for 510A in the ATU index (with cross-references to motifs in Thompson's Motif-Index of Folk Literature in square brackets, and variants in parentheses) reads: 510A Cinderella . (Cenerentola, Cendrillon, Aschenputtel.) A young woman is mistreated by her stepmother and stepsisters [S31, L55] and has to live in

1050-542: The King, not wanting his daughter to marry a woodcutter , sets Dummling to three additional tasks: to find someone who can drink all the wine in the cellar, someone who can eat a mountain of bread , and a ship that can sail on both land and sea. Dummling, with the little gray man's help, succeeds in all the tasks. Seeing that he has been bested, the King promptly agrees to give Dummling the Princess's hand in marriage. Folklorist D. L. Ashliman has pointed out other versions of

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1100-472: The Singing Apple, and the Speaking Bird . Youngest daughters may also appear as not the heroine of the tale, but the bride of the hero; when there is more than one princess, the bride is almost always the youngest, as in King Kojata , The Hairy Man , The Magician's Horse , or Shortshanks . A ballad may feature three sisters solely so that the youngest of them can be preferred. The choice of

1150-1028: The Youth Who Went Forth to Learn What Fear Was , but more commonly his traits include refusal to abandon the quest , as in Tsarevitch Ivan, the Fire Bird and the Gray Wolf or The Brown Bear of the Green Glen , and courtesy to strangers, especially those who appear weak, as in The Water of Life or The Fool of the World and the Flying Ship . He generally succeeds in tasks after his older brothers have failed, as in The Red Ettin , or all three are set to tasks and he

1200-464: The ashes as a servant. When the sisters and the stepmother go to a ball (church), they give Cinderella an impossible task (e.g. sorting peas from ashes), which she accomplishes with the help of birds [B450]. She obtains beautiful clothing from a supernatural being [D1050.1, N815] or a tree that grows on the grave of her deceased mother [D815.1, D842.1, E323.2] and goes unknown to the ball. A prince falls in love with her [N711.6, N711.4], but she has to leave

1250-611: The ashes doing nothing. But some times the youngest son is the one that does the most work. Sometimes, as in Esben and the Witch , they scorn him as small and weak. Even when not scorned as small and weak, the youngest son is seldom distinguished by great strength, agility, speed, or other physical powers. He may be particularly clever, as in Hop o' My Thumb , or fearless, as in The Story of

1300-408: The ball early [C761.3]. The same thing happens on the next evening, but on the third evening, she loses one of her shoes [R221, F823.2]. The prince will marry only the woman whom the shoe fits [H36.1]. The stepsisters cut pieces off their feet in order to make them fit into the shoe [K1911.3.3.1], but a bird calls attention to this deceit. Cinderella, who had first been hidden from the prince, tries on

1350-622: The brothers are only mentioned and vanish from the tale entirely when they set out to seek their fortune. Heroines in fairy tales are more often marked out as stepdaughters, but sometimes they appear as the youngest daughter. In Molly Whuppie , it is the youngest who outwits the ogre. The White Bear in East of the Sun and West of the Moon marries the youngest daughter; in the Black Bull of Norroway ,

1400-549: The cause of their misery. Sibling rivalry in fairy tales is, in general, a trait of same-sex siblings. The ubiquity of this theme has made it an obvious target for revisionist fairytale fantasy . Andrew Lang has his Prince Prigio jeer at the notion that he should go first on the quest, when he is the oldest son; only after his two younger brothers have not returned can he be compelled to go. Likewise, in Diana Wynne Jones 's Howl's Moving Castle , Sophie, being

1450-502: The clever daughter-in-law (and variants); The travelling girl and her helpful siblings ; and Woman's magical horse , as named by researcher Veronica Muskheli of the University of Washington. In regards to the typological classification, some folklorists and tale comparativists have acknowledged singular tale types that, due to their own characteristics, would merit their own type. Although such tales often have not been listed in

1500-667: The extensive body of sexual and 'obscene' material", and that – as of 1995 – "topics like homosexuality are still largely excluded from the type and motif indexes." In an essay, Alan Dundes also criticized Thompson's handling of the folkloric subject material, which he considered to be "excessive prudery" and a form of censorship. The ATU folktype index has been criticized for its apparent geographic concentration on Europe and North Africa, or over-representation of Eurasia and North America. The catalogue appears to ignore or under-represent other regions. Central Asian examples include: Yuri Berezkin  [ ru ] 's The captive Khan and

1550-480: The golden goose to an inn for the night. Upon seeing the goose, the innkeeper's three daughters decide to steal some golden feathers when Dummling goes to sleep. While Dummling is sleeping, the eldest daughter tries to pluck one golden feather but becomes stuck to the goose. The second daughter also tries plucking a feather, but gets stuck to her sister. The youngest daughter tries to help her sisters and becomes stuck as well. The next morning, Dummling departs with

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1600-486: The golden goose under his arm, followed by the innkeeper's three daughters. A parson , his sexton , and two labourers interfere, only to get stuck to the parade too. In a nearby castle , there lives a King whose daughter has never smiled nor laughed . The king promises her hand in marriage to anyone who can make her laugh. Sitting by the window, the Princess sees the parade staggering after Dummling and his golden goose and bursts out laughing. In another version

1650-526: The goose flew away, never to return again. "The Golden Goose" falls in Aarne-Thompson type 571 ( All Stick Together ); the appended episode is of A-T Type 513B ( The Land-and-Water Ship ). The hero is the youngest of three brothers, given the nickname "Dummling" (Simpleton). His eldest brother is sent into the forest to chop wood (the Task), fortified with a rich cake and a bottle of wine. He meets

1700-510: The heroine's older sisters set out to seek their fortunes before her. She may be the only one willing to fulfill a promise that their father made, as in Beauty and the Beast or Bearskin . In The Little Mermaid , it is the youngest daughter of King Triton who falls in love with the prince after she saves him from drowning. In Diamonds and Toads , the younger-&-least favoured daughter of

1750-560: The international folktale system, they can exist in regional or national classification systems. A quantitative study published by folklorist S. Graça da Silva and anthropologist J.J. Tehrani in 2016, tried to evaluate the time of emergence for the "Tales of Magic" (ATU 300–ATU 749), based on a phylogenetic model. They found four of them to belong to the Proto-Indo-European stratum of magic tales. Ten more magic tales were found to be current throughout

1800-472: The list to 70 tale types and published it as "Appendix C" in Burne & Gomme 's Handbook of Folk-Lore . Before the edition of Antti Aarne 's first folktale classification, Astrid Lunding translated Svend Grundtvig 's system of folktale classification. This catalogue consisted of 134 types, mostly based on Danish folktale compilations in comparison to international collections available at

1850-460: The more common pattern when the children are of the opposite sex, or when they are boys (usually twin boys). The story of the "kind and unkind girls" often features a pair as rivals. They are more often stepsiblings than siblings, but as siblings, the younger is generally the favored, as in Diamonds and Toads or some variants of The Red Ettin . In tales where the brothers had a sister, she

1900-407: The oldest daughter, is resigned to having the worst chances to make her fortune, but is precipitated into the plot by evil magic. Tales that feature youngest sons: Tales that feature youngest daughters: Aarne%E2%80%93Thompson%E2%80%93Uther Index The Aarne–Thompson–Uther Index ( ATU Index ) is a catalogue of folktale types used in folklore studies . The ATU index is the product of

1950-401: The original index. He points out that Thompson's focus on oral tradition sometimes neglects older versions of stories, even when written records exist, that the distribution of stories is uneven (with Eastern and Southern European as well as many other regions' folktale types being under-represented), and that some included folktale types have dubious importance. Similarly, Thompson had noted that

2000-404: The roots of the tree chosen by the little gray man and felled by Dummling. Tellers of this tale could not have been aware of the imprisonment of Osiris . For archaic Greek spirits within oak trees , see dryads . With the goose under his arm, Dummling heads for an inn, where, as soon as his back is turned, the innkeeper's daughter attempts to pluck just one of the feathers of pure gold , and

2050-568: The second half of the century. Another edition with further revisions by Thompson followed in 1961. According to American folklorist D.L. Ashliman , The AT-number system was updated and expanded in 2004 with the publication of The Types of International Folktales: A Classification and Bibliography by German folklorist H.-J. Uther . Uther noted that many of the earlier descriptions were cursory and often imprecise, that many "irregular types" are in fact old and widespread, and that "emphasis on oral tradition " often obscured "older, written versions of

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2100-406: The shoe and it fits her. The prince marries her. Combinations: This type is usually combined with episodes of one or more other types, esp. 327A, 403, 480, 510B, and also 408, 409, 431, 450, 511, 511A, 707, and 923. Remarks: Documented by Basile, Pentamerone (I,6) in the 17th century. The entry concludes, like others in the catalogue, with a long list of references to secondary literature on

2150-575: The tale type index might well be called The Types of the Folk-Tales of Europe, West Asia, and the Lands Settled by these Peoples . However, Dundes notes that in spite of the flaws of tale type indexes (e.g., typos, redundancies, censorship, etc.; Author Pete Jordi Wood claims that topics related to homosexuality have been excluded intentionally from the type index. Similarly, folklorist Joseph P. Goodwin states that Thompson omitted "much of

2200-497: The tale types". To remedy these shortcomings Uther developed the Aarne–Thompson–Uther (ATU) classification system and included more tales from eastern and southern Europe as well as "smaller narrative forms" in this expanded listing. He also put the emphasis of the collection more explicitly on international folktales, removing examples whose attestation was limited to one ethnic group. In The Folktale , Thompson defines

2250-534: The tale, and variants of it. In his essay "The motif-index and the tale type index: A critique", American folklorist Alan Dundes explains that the Aarne–Thompson indexes are some of the "most valuable tools in the professional folklorist's arsenal of aids for analysis". The tale type index was criticized by V. Propp of the Russian Formalist school of the 1920s for ignoring the functions of

2300-521: The time by other folklorists, such as the Brothers Grimm 's and Emmanuel Cosquin 's. Antti Aarne was a student of Julius Krohn and his son Kaarle Krohn . Aarne developed the historic-geographic method of comparative folkloristics , and developed the initial version of what became the Aarne–Thompson tale type index for classifying folktales , first published in 1910 as Verzeichnis der Märchentypen ("List of Fairy Tale Types"). The system

2350-574: Was also featured as an episode of the PC game American McGee's Grimm where the goose is 10 times its size and its victims have their bodies completely stuck to the goose rather than falling in a conga line as in the story. The Buddha (Bodhisatta) was born, grew up, and got married. During his life, he was a member of the Hindu caste group of hereditary priests and scholars . He also had three daughters named Nanda, Nandavati, and Sundarinanda. When he died, he

2400-434: Was based on identifying motifs and the repeated narrative ideas that can be seen as the building-blocks of traditional narrative; its scope was European. The American folklorist Stith Thompson revised Aarne's classification system in 1928, enlarging its scope, while also translating it from German into English. In doing so, he created the "AT number system" (also referred to as "AaTh system") which remained in use through

2450-448: Was basically correct – no one would classify " Tsarevitch Ivan, the Fire Bird and the Gray Wolf " as an animal tale, just because of the wolf – it did raise questions because animal tales often contained fantastic elements, and tales of the fantastic often contained animals; indeed a tale could shift categories if a peasant deceived a bear rather than a devil. In describing the motivation for his work, Uther presents several criticisms of

2500-426: Was reincarnated as a golden goose with golden feathers, and after discovering his wife and daughters were being taken care of by others, he decided to give them some of his feathers; he hoped the feathers would help them live comfortably. Over time, he brought them more feathers to sell, and they were living in a continuous state of comfort and peace; until one day, when his wife became greedy and decided to formulate

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