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In Grimm's 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.
Sanitized versions of the story have the grandmother locked in the closet instead of being eaten and some have Little Red Riding Hood saved by the lumberjack as the wolf advances on her rather than after she gets eaten, where the woodcutter kills the wolf with his axe.
The tale makes the clearest contrast between the safe world of the village and the dangers of the forest , conventional antitheses that are essentially medieval, though no written versions are as old as that.
The story displays many similarities to stories from classical Greece and Rome. Scholar Graham Anderson has compared the story to a local legend recounted by Pausanias in which, each year, a virgin girl was offered to a malevolent 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.
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.
A very similar story also belongs to the North African tradition, namely in Kabylia , where a number of versions are attested.
The theme of the ravening wolf and of the creature released unharmed from its belly is also reflected in the Russian tale Peter and the Wolf and another Grimm tale The Wolf and the Seven Young Kids , 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 of Saint Margaret , wherein the saint emerges unharmed from the belly of a dragon , and in the epic "The Red Path" by Jim C.
A Taiwanese story from the 16th century, known as Grandaunt Tiger bears several striking similarities.
When the girl's mother goes out, the tigress comes to the girl's house and pretends to be their aunt, asking to come in. The girl says that her voice does not sound right, so the tigress attempts to disguise her voice.
Then, the girl says that her hands feel too coarse, so the tigress attempts to make them smoother. When finally, the tigress gains entry, she eats the girl's sister's hand.
The girl comes up with a ruse to go outside and fetch some food for her aunt. Grandaunt Tiger, suspicious of the girl, ties a rope to her leg.
The girl ties a bucket to the rope to fool her, but Grandaunt Tiger realises 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 food, whereupon, the girl pours boiling hot oil down her throat, killing her.
The origins of the Little Red Riding Hood story can be traced to several likely preth century versions from various European countries.
Some of these are significantly different from the currently known, Grimms-inspired version. It is also possible that this early tale has roots in very similar East Asian tales e.
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.
Furthermore, the wolf was also known to ask her to remove her clothing and toss it into the fire. The wolf reluctantly lets her go, tied to a piece of string so she does not get away.
However, 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 who she happens to run into.
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. The earliest known printed version  was known as Le Petit Chaperon Rouge and may have had its origins in 17th-century French folklore.
It was included in the collection Tales and Stories of the Past with Morals. As the title implies, this version  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.
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 the victor of the encounter and there is no happy ending. Charles Perrault explained the 'moral' at the end of the tale  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 is one 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.
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 seventeenth-century French court of King Louis XIV.
This audience, whom the King entertained with extravagant parties, presumably would take from the story the intended meaning. In the 19th century two separate German versions were retold to Jacob Grimm and his younger brother Wilhelm Grimm , known as the Brothers Grimm , the first by Jeanette Hassenpflug — and the second by Marie Hassenpflug — The brothers turned the first version to the main body of the story and the second into a sequel of it.
The story as Rotkäppchen was included in the first edition of their collection Kinder- und Hausmärchen Children's and Household Tales The earlier parts of the tale agree so closely with Perrault's variant that it is almost certainly the source of the tale.
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.
The Brothers further revised the story in later editions and it reached the above-mentioned final and better-known version in the edition of their work.
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 as an approximately word story. It was later reprinted in in a book of collected stories edited by William E Burton, called the Cyclopedia 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. In the 20th century, the popularity of the tale appeared to snowball, with many new versions being written and produced, especially in the wake of Freudian analysis, deconstruction and feminist critical theory.
See "Modern uses and adaptations" below. This trend has also led to a number of academic texts being written that focus on Little Red Riding Hood, including works by Alan Dundes and Jack Zipes.
Apart from the overt warning about talking to strangers, there are many interpretations of the classic fairy tale, many of them sexual.
Folklorists and cultural anthropologists , such as P. 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.
The tale has been interpreted as a puberty rite, stemming from a prehistoric origin sometimes an origin stemming from a previous matriarchal era.
Bruno Bettelheim , in The Uses of Enchantment : The Meaning and Importance of Fairy Tales , recast the Little Red Riding Hood motif in terms of classic Freudian 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.
Loki 's explanations for the strange behavior of " Freyja " actually Thor 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. A sexual analysis of the tale may also include negative connotations in terms of rape or abduction.
Such tellings bear some similarity to the "animal bridegroom" tales, such as Beauty and the Beast or The Frog Prince , but where the heroines of those tales revert the hero to a prince, these tellings of Little Red Riding Hood reveal to the heroine that she has a wild nature like the hero's.
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