"Little Red Riding Hood" (French:Le Petit Chaperon rouge,German:Rotkäppchen,Italian:Cappuccetto Rosso) is a fairy tale about a young girl and aBig Bad Wolf.[4][5] Some later versions include awoodsman. Its origins can be traced back to several pre-17th-century Europeanfolk tales (including in present-day France, Italy, and German-speaking regions),[6] with parallels in ancient oral narratives and motifs; it was first recorded in literary form in French byCharles Perrault, and later retold in the 19th-century by theBrothers Grimm.
The story has varied considerably in different versions over the centuries, translations, and as the subject of numerous modern adaptations. Other names for the story are "Little Red Cap" or simply "Red Riding Hood". It is number 333 in theAarne–Thompson classification system for folktales.[7]
"Little Red Riding Hood" as illustrated in a 1927 story anthology
The story revolves around a girl named Little Red Riding Hood, named after the redhoodedcape that she wears. The girl walks through the woods to deliver food to her sickly grandmother (wine andcake depending on the translation).
A stalking wolf wants to eat the girl and the food in the basket. After he inquires as to where she is going, he suggests that she pick some flowers as a present for her grandmother. While she goes in search of flowers, he goes to the grandmother's house and gains entry by pretending to be Riding Hood. He swallows the grandmother whole, climbs into her bed, and waits for the girl, disguised as the grandmother.
Gustave Doré's engraving of the scene "She was astonished to see how her grandmother looked."
When Riding Hood arrives, she notices the strange appearance of her "grandmother". After some back and forth, Riding Hood comments on the wolf's teeth, at which point the wolf leaps out of bed and eats her as well. In Charles Perrault's version of the story, the first to be published, the wolf falls asleep afterwards, whereupon the story ends.
In later versions, the story continues: Awoodsman (German:Jäger,lit. 'hunter') in the Brothers Grimm and traditional German versions, comes to the rescue with an axe, and cuts open the sleeping wolf. Little Red Riding Hood and her grandmother emerge shaken, but unharmed. They then fill the wolf's body with heavy stones. The wolf awakens and attempts to flee, but the stones cause him to collapse and die. In the Grimms' version, the wolf leaves the house and tries to drink out of a well, but the stones in his stomach cause him to fall in and drown (similarly to the story of "The Wolf and the Seven Little Kids").
Sanitized versions of the story have the grandmother locked in the closet rather than being eaten (and also having the wolf eat the food Little Red Riding Hood brought rather than her) and some have Little Red Riding Hood saved by the lumberjack as the wolf advances on her rather than after she is eaten, where the woodcutter kills or simply chases away the wolf with his axe.[8]
The story displays similarities to stories from classical Greece and Rome. Scholar Graham Anderson has compared the story to a local legend recounted byPausanias in which, each year, a virgin girl was offered to amalevolent spirit dressed in the skin of a wolf, who raped the girl. Then, one year, the boxer Euthymos came along, slew the spirit, and married the girl who had been offered as a sacrifice.[10] There are also a number of different stories recounted by Greek authors involving a woman named Pyrrha (literally "fire") and a man with some name meaning "wolf".[11] The Roman poetHorace alludes to a tale in which a male child is rescued alive from the belly ofLamia, anogress in classical mythology.[12]
The dialogue between the wolf and Little Red Riding Hood has analogies to the NorseÞrymskviða from theElder Edda; the giantÞrymr had stolenMjölnir,Thor's hammer, and demandedFreyja as his bride for its return. Instead, the gods dressed Thor as a bride and sent him. When the giants note Thor's unladylike eyes, eating, and drinking,Loki explains them as Freyja's not having slept, eaten, or drunk, out of longing for the wedding.[13] A parallel to another Norse myth, the chase and eventual murder of thesun goddess by the wolfSköll, has also been drawn.[14]
A similar story also belongs to the North African tradition, namely inKabylia, where a number of versions are attested.[15] The theme of the little girl who visits her (grand)dad in his cabin and is recognized by the sound of her bracelets constitutes the refrain of a well-known song by the modern singerIdir, "A Vava Inouva":
I beseech you, open the door for me, father. Jingle your bracelets, oh my daughter Ghriba. I'm afraid of the monster in the forest, father. I, too, am afraid, oh my daughter Ghriba.[16]
The theme of the ravening wolf and of the creature released unharmed from itsbelly is also reflected in the Russian tale "Peter and the Wolf" and another Grimm tale "The Wolf and the Seven Young Goats", but its general theme of restoration is at least as old as the biblical story, "Jonah and the Whale". The theme also appears in the story of the life ofSaint Margaret, wherein the saint emerges unharmed from the belly of adragon, and in the short story "The Red Path" byJim C. Hines.
A Taiwanese story from the 16th century, known asAunt Tiger bears several striking similarities. In this story there are two girls who are sisters. When the girls' mother goes out, the tigress comes to the girls' house and pretends to be their aunt, asking to come in. One girl says that the aunt's voice does not sound right, so the tigress attempts to disguise her voice. Then, the girl says that the aunt's hands feel too coarse, so the tigress attempts to make her paws smoother. When finally the tigress gains entry, she eats the girl's sister. The girl comes up with a ruse to go outside and fetch some food for her aunt. Aunt Tiger, suspicious of the girl, ties a rope to her leg. The girl ties a bucket to the rope to fool her, but Aunt Tiger realizes this and chases after her, whereupon she climbs into a tree. The girl tells the tigress that she will let her eat her, but first, she would like to feed her some fruit from the tree. The tigress comes closer to eat the fruit, whereupon the girl pours boiling hot oil down her throat, killing her.[17]
According toPaul Delarue, a similar narrative is found in East Asian stories, namely, in China, Korea[18] and Japan, with the title "The Tiger and the Children".[19]
"The better to see you with!" woodcut byWalter Crane
The origins of the Little Red Riding Hood story can be traced to several likely pre-17th-century versions from various European countries. Some of these are significantly different from the currently known, Grimms-inspired version. It was told by French peasants in the 10th century[4] and recorded by the cathedral schoolmasterEgbert of Liège.[20] A 15th-century collection of folklore described an anecdote about a woman whose husband was a werewolf.[21] However, it bears little resemblance to Perrault's text.[22] In Italy, Little Red Riding Hood was told by peasants in the 14th century, where many versions exist, includingLa finta nonna (The False Grandmother), written among others byItalo Calvino in theItalian Folktales collection.[23] It has also been called "The Story of Grandmother". It is also possible that this early tale has roots in very similar East Asian tales (e.g. "Grandaunt Tiger").[24]
These early variations of the tale do differ from the currently known version in several ways. The antagonist is not always a wolf, but sometimes a 'bzou' (werewolf), making these tales relevant to the werewolf trials (similar to witch trials) of the time (e.g. the trial ofPeter Stumpp).[25][26][27] The wolf usually leaves the grandmother's blood and flesh for the girl to eat, who then unwittingly cannibalizes her grandmother. Furthermore, the wolf was also known to ask her to take off her clothing and throw it into the fire.[28] In some versions, the wolf eats the girl after she gets into bed with him, and the story ends there.[29] In others, she sees through his disguise and tries to escape, complaining to her "grandmother" that she needs to defecate and would not wish to do so in the bed. The wolf reluctantly lets her go, tied to a piece of string so she does not get away. The girl slips the string over something else and runs off. In these stories, she escapes with no help from any male or older female figure, instead using her own cunning, or in some versions, the help of a younger boy whom she happens to run into.[30] Sometimes, though more rarely, the red hood is even non-existent.[29]
In other tellings of the story, the wolf chases after Little Red Riding Hood. She escapes with the help of some laundresses, who spread a sheet taut over a river so she may escape. When the wolf follows Red over the bridge of cloth, the sheet is released, and the wolf drowns in the river.[31] And in another version, the wolf is pushed into the fire, while he is preparing the flesh of the grandmother to be eaten by the girl.[29]
French images, like this 19th-century painting, show the much shorter redchaperon being worn.
The earliest known printed version[1] was known asLe PetitChaperon Rouge and may have had its origins in 17th-century Frenchfolklore. It was included in the collectionTales and Stories of the Past with Morals. Tales of Mother Goose (Histoires et contes du temps passé, avec des moralités. Contes de ma mère l'Oye), in 1697, byCharles Perrault. As the title implies, this version[32] is both more sinister and more overtly moralized than the later ones. The redness of the hood, which has been given symbolic significance in many interpretations of the tale, was a detail introduced by Perrault.[33]
The story had as its subject an "attractive, well-bred young lady", a village girl of the country being deceived into giving a wolf she encountered the information he needed to find her grandmother's house successfully and eat the old woman while at the same time avoiding being noticed by woodcutters working in the nearby forest. Then he proceeded to lay a trap for Red Riding Hood. Little Red Riding Hood ends up being asked to climb into the bed before being eaten by the wolf, where the story ends. The wolf emerges as the victor of the encounter, and there is no happy ending.
Charles Perrault explained the 'moral' at the end of the tale[34] so that no doubt is left to his intended meaning:
From this story one learns that children, especially young lasses, pretty, courteous and well-bred, do very wrong to listen to strangers, And it is not an unheard thing if the Wolf is thereby provided with his dinner. I say Wolf, for all wolves are not of the same sort; there isone kind with an amenable disposition – neither noisy, nor hateful, nor angry, but tame, obliging and gentle, following the young maids in the streets, even into their homes. Alas! Who does not know that these gentle wolves are of all such creatures the most dangerous!
This, the presumed original version of the tale, was written for the late 17th-century French court ofKing Louis XIV. This audience, whom the King entertained with extravagant parties, presumably would take from the story's intended meaning.
In the 19th century two separate German versions were retold toJacob Grimm and his younger brotherWilhelm Grimm, known as theBrothers Grimm, the first by Jeanette Hassenpflug (1791–1860) and the second byMarie Hassenpflug (1788–1856). The brothers turned the first version to the main body of the story and the second into a sequel of it. The story asRotkäppchen was included in the first edition of their collectionKinder- und Hausmärchen (Children's and Household Tales (1812) – KHM 26).[35][36]
The earlier parts of the tale agree so closely with Perrault's variant that it is almost certainly the source of the tale.[37] This version ends with the girl and her grandmother saved by a huntsman who was after the wolf's skin; this ending mirrors that in the tale "The Wolf and the Seven Young Kids", which appears to be the source.[38] The second part featured the girl and her grandmother trapping and killing another wolf, this time anticipating his moves based on their experience with the previous one. The girl did not leave the path when the wolf spoke to her, her grandmother locked the door to keep it out, and when the wolf lurked, the grandmother had Little Red Riding Hood put a trough under the chimney and fill it with water that sausages had been cooked in; the smell lured the wolf down, and it drowned.[39]
The Brothers further revised the story in later editions and it reached the above-mentioned final and better-known version in the 1857 edition of their work.[40] It is notably tamer than the older stories which contained darker themes.
Numerous authors have rewritten, adapted, or collected variants of this tale.
Charles Marelle in his version of the fairy tale called "The True History of Little Goldenhood" (1888) gives the girl a real name – Blanchette.
Andrew Lang included a variant called "The True History of Little Goldenhood"[41] inThe Red Fairy Book (1890). He derived it from the works of Charles Marelles,[42] inContes of Charles Marelles. This version explicitly states that the story had been mistold earlier. The girl is saved, but not by the huntsman; when the wolf tries to eat her, its mouth is burned by the golden hood she wears, which is enchanted.
James N. Barker wrote a variation of Little Red Riding Hood in 1827 as an approximately 1000-word story. It was later reprinted in 1858 in a book of collected stories edited by William E Burton, called theCyclopedia of Wit and Humor. The reprint also features a wood engraving of a clothed wolf on a bended knee holding Little Red Riding Hood's hand.
An Iranian variant, featuring a little boy and the disrobing motif, appears in a 20th-century French anthology.[45]
Geneviève Massignon recorded a variant called "Boudin-Boudine" from an informant inLe Gué-de-Velluire. In this version, a little boy is protected from the wolf by his grandmother and father.[46]
Apart from the overt warning about talking to strangers, there are many interpretations of the classic fairy tale, many of them sexual.[47] Some are listed below.
Folklorists andcultural anthropologists, such asP. Saintyves andEdward Burnett Tylor, saw "Little Red Riding Hood" in terms of solar myths and other naturally occurring cycles. Her red hood could represent the bright sun which is ultimately swallowed by the terrible night (the wolf), and the variations in which she is cut out of the wolf's belly represent the dawn.[48] In this interpretation, there is a connection between the wolf of this tale andSköll, the wolf in Norse mythology that will swallowthe personified Sun atRagnarök, orFenrir.[14] Alternatively, the tale could be about the season of spring or the month of May, escaping the winter.[14]
The tale has been interpreted as apuberty rite, stemming from a prehistoric origin (sometimes an origin stemming from a previous matriarchal era).[14] The girl, leaving home, enters aliminal state and by going through the acts of the tale, is transformed into an adult woman by the act of coming out of the wolf's stomach.[14]
Bruno Bettelheim, inThe Uses of Enchantment: The Meaning and Importance of Fairy Tales (1976), recast the Little Red Riding Hood motif in terms of classicFreudian analysis, that shows how fairy tales educate, support, and liberate children's emotions. The motif of the huntsman cutting open the wolf he interpreted as a "rebirth"; the girl who foolishly listened to the wolf has been reborn as a new person.[49]
The poem "Þrymskviða" from thePoetic Edda mirrors some elements of Red Riding Hood.Loki's explanations for the strange behavior of "Freyja" (actuallyThor disguised as Freyja) mirror the wolf's explanations for his strange appearance. The red hood has often been given great importance in many interpretations, with a significance from the dawn to blood.[14]
A sexual analysis of the tale may also include negative connotations in terms of rape or abduction. InAgainst Our Will,Susan Brownmiller describes the fairy tale as allegory of rape.[50] Many revisionist versions focus on empowerment and depict Little Red Riding Hood or the grandmother successfully defending herself against the wolf.[51]
Such tellings bear some similarity to the "animal bridegroom" tales, such asBeauty and the Beast orThe Frog Prince, but where the heroines of those tales revert the hero to a prince, these tellings ofLittle Red Riding Hood reveal to the heroine that she has a wild nature like the hero's.[52] These interpretations reframe the story as one of female empowerment and do not characterize Little Red Riding Hood as a victim.
Little Red Riding Hood and the Wolf [de] is a 1937 adaptation of the story by theGerman state which had a deep interest in the stories of the Brothers Grimm and saw them as useful for teaching ideology. This version has been suppressed but has been seen by academics.[54]
In the pilot episode "Wolf Moon" of theMTV hit seriesTeen Wolf the protagonist Scott McCall wears a red hoodie, when he gets attacked by an alpha werewolf in the woods in the night of a full moon.
The pilot episode ofNBC's TV seriesGrimm reveals that the Red Riding Hood stories were inspired by the fabled attacks of Blutbaden, lycanthropic beings who have a deeply ingrained bloodlust and a weakness for victims wearing red.
InMonty Python's Fliegender Zirkus, Red is portrayed byJohn Cleese as a huge, thuggish strongman in adirndl and hood, while the wolf is an inoffensive longhairedDachshund wearing an unconvincing costume, who is shot by security guards when he reachesNASA headquarters, which he has mistaken for Granny's house.[56]
In the PBS Kids seriesSuper Why!, Little Red Riding Hood (also known as "Red") is one of the main characters in the show. She then transforms into a superhero called Wonder Red, giving her the ability to rhyme words (such as "cat" and "bat")
Red: Werewolf Hunter is a 2010 Canadiantelevisionhorror film. In this TV film, "Red" is a family nickname of the first daughter in every generation of a family that hunts werewolves, descendant of Little Red Riding Hood.
Red Riding Hood is a character in ABC'sOnce Upon a Time (2011) TV series. In this version of the tale, Red (portrayed byMeghan Ory) is a werewolf, and her cape is the only thing that can prevent her from metamorphosing during a full moon when there is magic present. In the Enchanted Forest, she accidentally devoured her boyfriend Peter (portrayed byJesse Hutch) and ran off with Snow White (portrayed byGinnifer Goodwin). Her Storybrooke persona is Ruby Lucas, a waitress.[57]
The story was retold as part of the episode "Grimm Job" of the American animated TV seriesFamily Guy (season 12, episode 10), with Stewie playing Little Red Riding Hood and Brian the Big Bad Wolf. Additionally, both Red Hiding Hood and the Big Bad Wolf appeared briefly in a clip in the season one episodeThe Son Also Draws.
In the TV seriesGoldie & Bear Red is a little girl who delivers muffins to her granny and likes to keep her hood clean and tidy. She is also the daughter ofThe Muffin Man.
Little Red Riding Hood in an illustration by Otto Kubel (1930)
Letitia Elizabeth Landon's poemLittle Red Riding Hood in The Court Journal, 1835 is subtitledLines suggested by the engraving of Landseer's Picture. It reflects on memories of lost childhood.
Charles Perrault's "Le Petit Chaperon rouge" ("Little Red Riding Hood") is centered on an erotic metaphor.[58]
Gabriela Mistral, the Chilean Nobel Prize-winning poet, told the story as a short poem as part of her 1924 book,Ternura[59]
Little Red Riding Hood appears inAngela Carter's short story "The Company of Wolves", published inThe Bloody Chamber (1979), her collection of "dark, feminist fables" filled with "bestial and ferocious" heroines.[60] Carter's rewriting of the tale—both her 1979 story and its1984 film adaptation, the screenplay of which Carter co-wrote with director Neil Jordan—examines female lust, which according to author Catherine Orenstein is "healthy, but also challenging and sometimes disturbing, unbridled and feral lust that delivers up contradictions."[61] As Orenstein points out, the film version does this by unravelling the original tale's "underlying sexual currents" and by investing Rosaleen (the Little Red Riding Hood character, played bySarah Patterson) with "animal instincts" that lead to her transformation.[61]
In her collection,The World's Wife, Carol Ann Duffy published a poem—the first in the collection–called 'Little Red-Cap' in which a more grown up protagonist meets and develops a relationship with the Wolf.
In the mangaTokyo Akazukin the protagonist is an 11-year-old girl nicknamed "Red Riding Hood" or "Red Hood". Akazukin means "red hood" in Japanese.
The American writerJames Thurber wrote a satirical short story called "The Little Girl and the Wolf", based on Little Red Riding Hood.
Anne Sexton wrote an adaptation as a poem called "Red Riding Hood" in her collectionTransformations (1971), a book in which she re-envisions 16 of theGrimm's Fairy tales.[62]
Little Red Riding Hood is one of the main characters in the 1986 children's bookO Fantástico Mistério de Feiurinha written byPedro Bandeira. She is the only one of the main characters who is not a princess and helps her friends discover the whereabouts of the Princess Feiurinha that disappeared.
Dark & Darker Faerie Tales by Two Sisters is a collection of dark fairy tales which features Little Red Riding Hood, revealing what happened to her after her encounter with the wolf.
Singaporean artistCasey Chen rewrote the story with aSinglish accent and published it asThe Red Riding Hood Lah!. The storyline largely remains the same but is set in Singapore and comes with visual hints of the country placed subtly in the illustrations throughout the book. The book is written as an expression of Singaporean identity.
Scarlet is a 2013 novel written byMarissa Meyer that was loosely based on the fairy tale. In the story, a girl named Scarlet tries to find her missing grandmother with the help of a mysterious street fighter called Wolf. It is the second book ofThe Lunar Chronicles.
Irish-American authorCaitlín R. Kiernan has written a number of retellings of Little Red Riding Hood, including short fiction such as "Untitled 17," "Werewolf Smile," and "The Road of Needles," as well as using the fairy tale as a prominent element in their novel,The Drowning Girl.
Nikita Gill's 2018 poetry collectionFierce Fairytales: & Other Stories to Stir Your Soul alludes to Little Red Riding Hood in the poem "The Red Wolf".[64]
In Rosamund Hodge's 2015 novelCrimson Bound, a girl named Rachelle is forced to serve the realm after meeting dark forces in the woods.
InLois Lowry's historical novelNumber the Stars, the protagonist Annemarie runs through the woods while fleeing Nazis, reciting the story of Little Red Riding Hood to calm herself down.
The Kentucky writerCordellya Smith wrote the first Native American version of Little Red Riding Hood, calledKawoni's Journey Across the Mountain: A Cherokee Little Red Riding Hood. It introduces some basic Cherokee words and phrases while drawing Cherokee legends into the children's story.
Hannah F. Whitten wrote a retelling inspired by "Little Red Riding Hood" named "For the wolf", where the character named Red is sacrificed to the Wolf as part of tradition. In this retelling the wolf is a man, and later on they form a relationship.
Red Riding Hood is a character in Bill Willingham'sFables (comics) series beginning with the Homelands arc.
In 2024, Little Red Riding Hood was adapted in Jade Maitre's "The Burning Girls", combining the familiar motifs of the classic story with elements of psychological depth, gothic horror, and dark fantasy; transforming the traditional narrative into a haunting and spare tale of fear, resilience and female power, inspired by the petroleuses of the 1871 Paris Commune.[65][66]
"How Could Red Riding Hood? (Have Been So Very Good and Still Keep the Wolf from the Door)", written by A.P. Randolph, was first recorded in 1926 by various artists including theYacht Club Boys andDolly Kay.[67] Despite being a hit, it was banned from the radio due to its suggestive lyrics.[68]
Sam the Sham & the Pharaohs's hit song, "Li'l Red Riding Hood" (1966), take Wolf's point of view, implying that he wants love rather than blood. Here, the Wolf befriends Little Red Riding Hood disguised as a sheep and offers to protect her on her journey through the woods.
The Kelly Family's "The Wolf" (1994) is inspired by the tale, warning the children that there's a Wolf out there. During the instrumental bridge in live shows, the song's lead singer,Joey, does both Little Red Riding Hood's and Wolf's part, where the child asks her grandmother about the big eyes, ears, and mouth.
"Little Red Riding Hood" is a rawstyle song by Da Tweekaz, which was later remixed by Ecstatic.[69]
In theShrek 2 (2004) video game, she is playable and appears as a friend ofShrek's. She joins him, Fiona, and Donkey on their journey to Far Far Away, despite only appearing in the film's opening scene.
Dark Parables: The Red Riding Hood Sisters is a 2013 computer game.
The 2009 psychological horror art gameThe Path (2007) features 6 sisters, ages 9–19, who all must face their own 'wolf' in the forest on the way to Grandmother's house.
^abBerlioz, Jacques (2005). "Il faut sauver Le petit chaperon rouge".Les Collections de l'Histoires (36): 63.
^BottikRuth (2008). "BeforeContes du temps passe (1697): Charles Perrault'sGriselidis,Souhaits andPeau".The Romantic Review.99 (3):175–189.
^Karen Coats, Deborah Stevenson, Vivian Yenika-Agbaw (2022).A Companion to Children's Literature.John Wiley & Sons. p. 1939.{{cite book}}: CS1 maint: multiple names: authors list (link)
^Uther, Hans-Jörg (2004).The Types of International Folktales: Animal tales, tales of magic, religious tales, and realistic tales, with an introduction. FF Communications. pp. 224–226.[ISBN missing]
^Spurgeon, Maureen (1990).Red Riding Hood. England: Brown Watson.ISBN0-7097-0692-8.
^Tatar, Maria (2002).The Annotated Classic Fairy Tales. W W Norton. p. xxxviii.ISBN0-393-05163-3.
^abcdefDundes, Alan (1988). "Interpreting Little Red Riding Hood Psychoanalytically". In McGlathery, James M. (ed.).The Brothers Grimm and Folktale. University of Illinois Press. pp. 16–51 [26–32].ISBN0-252-01549-5.
^The oldest source is the tale "Rova" in:Leo Frobenius,Volksmärchen und Volksdichtungen Afrikas / Band (Vol.) III, Jena 1921: 126–129, fairy tale # 33.
^Quoted from Jane E. Goodman,Berber Culture on the World Stage: From Village to Video, Indiana University Press, 2005: 62.
^Lontzen, Dr Guntzen (December 1993). "The Earliest Version of the Chinese Red Riding Hood".Merveilles & Contes.7 (2):513–527.JSTOR41390379.
^"The Sun, the Moon and the Stars". In: Riordan, James.Korean Folk-tales. Oxford Myths and Legends. Oxford: Oxford University Press, 2000 [1994]. pp. 85–89.
^Delarue, Paul Delarue.The Borzoi Book of French Folk-Tales. New York: Alfred A. Knopf, Inc., 1956. p. 383.
^J.M. Ziolkowski, "A fairy tale from before fairy tales: Egbert of Liege's 'De puella a lupellis seruata' and the medieval background of 'Little Red Riding Hood'",Speculum 67 (1992): 549–575.
^Priest, Hannah (2015).She-wolf: A Cultural History of Female Werewolves. Manchester: Manchester University Press. p. 153.
^Jack Zipes, In Hungarian folklore, the story is known as "Piroska" (Little Red), and is still told in mostly the original version described above.The Great Fairy Tale Tradition: From Straparola and Basile to the Brothers Grimm, p. 744,ISBN0-393-97636-X
^Catherine Orenstein,Little Red Riding Hood Uncloaked: Sex, Morality and the Evolution of a Fairy Tale, pp. 92–106,ISBN0-465-04126-4
^Zipes, Jack (1983).The Trials and Tribulations of Little Red Riding Hood: Versions of the Tale in Sociocultural Context. South Hadley, MA: Bergin & Garvey. p. 4.ISBN978-0-89789-023-6.
^Rumpf, Marianne (1950–1989).Rotkäppchen. Eine vergleichende Märchenuntersuchung. Frankfurt: Artes Populares.
^Zipes, Jack (1993).The Trials and Tribulations of Little Red Riding Hood (2nd ed.). New York: Routledge. p. 4.ISBN0-415-90835-3.
^Beckett, S. L. (2008). Little Red Riding Hood. In D. Haase, The Greenwood Encyclopedia of Folktales and Fairytales: G-P (pp. 522–534). Greenwood Publishing Group.
^Beckett, S. L. (2008). Little Red Riding Hood. In D. Haase,The Greenwood Encyclopedia of Folktales and Fairytales: G–P (pp. 583–588). Greenwood Publishing Group.
^Tatar, Maria (2002).The Annotated Classic Fairy Tales. W W Norton. p. 17.ISBN0-393-05163-3.
^"Little Red Riding Hood Charles Perrault".Pitt.Edu. University of Pittsburgh. 21 September 2003.Archived from the original on 27 July 2017. Retrieved12 January 2016.And, saying these words, this wicked wolf fell upon Little Red Riding Hood, and ate her all up.
^cf. in German language Hans Ritz,Die Geschichte vom Rotkäppchen, Kassel 2013, (ISBN978-3-922494-10-2). The author gives the matter of the oral tradition of this fairy tale worldwide and its manifold adaptations in German language full treatment. His book, which has gone through 15 again and again enlarged editions so far, is the leading monograph on Rotkäppchen in Germany. His second bookBilder vom Rotkäppchen (ISBN978-3-453-02390-1) is of similar value.
^Harry Velten, "The Influences of Charles Perrault'sContes de ma Mère L'oie on German Folklore", p. 966, Jack Zipes, ed.The Great Fairy Tale Tradition: From Straparola and Basile to the Brothers Grimm,ISBN0-393-97636-X
^Harry Velten, "The Influences of Charles Perrault'sContes de ma Mère L'oie on German Folklore", p. 967, Jack Zipes, ed.The Great Fairy Tale Tradition: From Straparola and Basile to the Brothers Grimm,ISBN0-393-97636-X
^Tatar, Maria (2002).The Annotated Classic Fairy Tales. W W Norton. p. 149.ISBN0-393-05163-3.
^The proper name of this French author isCharles Marelle (1827–19..), there is a typo in Andrew Lang'sRed Fairy Book. SeeBNF note onlineArchived 21 September 2016 at theWayback Machine.
^Zipes, Jack (2013).The Golden Age of Folk and Fairy Tales: From the Brothers Grimm to Andrew Lang. Indianapolis: Hackett Publishing. pp. 155–178.
^Tatar, Maria (2002).The Annotated Classic Fairy Tales. W W Norton. p. 25.ISBN0-393-05163-3.
^Tatar, Maria (2002).The Annotated Classic Fairy Tales. W W Norton. p. 148.ISBN0-393-05163-3.
^Orenstein, Catherine (2002).Little Red Riding Hood Uncloaked: Sex, Morality, and the Evolution of a Fairy Tale. Basic Books. p. 145.ISBN0-465-04125-6.
^Orenstein, Catherine (2002).Little Red Riding Hood Uncloaked: Sex, Morality, and the Evolution of a Fairy Tale. Basic Books. pp. 160–161.ISBN0-465-04125-6.
^Orenstein, Catherine (2002).Little Red Riding Hood Uncloaked: Sex, Morality, and the Evolution of a Fairy Tale. Basic Books. pp. 172–173.ISBN0-465-04125-6.
^Orenstein, Catherine (2002).Little Red Riding Hood Uncloaked: Sex, Morality, and the Evolution of a Fairy Tale. Basic Books. pp. 112–113.ISBN0-465-04125-6.
^Mistral, Gabriela (1924).Ternura: canciones de niños. Madrid: Saturnino Calleja.
^Orenstein, Catherine (2002).Little Red Riding Hood Uncloaked: Sex, Morality, and the Evolution of a Fairy Tale. Basic Books. p. 165.ISBN0-465-04125-6.
^abOrenstein, Catherine (2002).Little Red Riding Hood Uncloaked: Sex, Morality, and the Evolution of a Fairy Tale. Basic Books. p. 167.ISBN0-465-04125-6.
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