Wikipedia Begging

Begging

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For other uses, see Begging (disambiguation).

"Beggar" redirects here. It is not to be confused with Begga or Bega (disambiguation).

A beggar in 1880s Tehran, photographed by Antoin Sevruguin

Begging (also panhandling or mendicancy) is the practice of imploring others to grant a favor, often a gift of money, with little or no expectation of reciprocation. A person doing such is called a beggar, panhandler, or mendicant. Street beggars may be found in public places such as transport routes, urban parks, and near busy markets. Besides money, they may also ask for food, drink, cigarettes or other small items.

Internet begging is the modern practice of asking people to give money to others over the internet, rather than in person. Internet begging is usually targeted at people who are acquainted with the beggar, but it may be advertised to strangers. Internet begging encompasses requests for help meeting basic needs such as food, clothing, and shelter, as well as requests for people to pay for vacations, school trips, and other things that the beggar wants but can't comfortably afford.

Contents

• 1History
  • 1.1Greece
  • 1.2Britain
  • 1.3In India
• 2Religious begging
• 3Legal restrictions
  • 3.1Australia
  • 3.2Austria
  • 3.3Canada
  • 3.4China
    • 3.4.1Ming China
  • 3.5Denmark
  • 3.6Finland
  • 3.7France
  • 3.8Greece
  • 3.9Hungary
  • 3.10India
  • 3.11Italy
  • 3.12Japan
  • 3.13Luxembourg
  • 3.14Norway
  • 3.15Philippines
  • 3.16Portugal
  • 3.17Romania
  • 3.18England & Wales
  • 3.19United States
• 4Use of funds
• 5Communities reducing street begging
• 6Notable beggars
• 7See also
• 8References
• 9Further reading
• 10External links

History[edit]

Beggars have existed in human society since before the dawn of recorded history. Street begging has happened in most societies around the world, though its prevalence and exact form vary.

A beggar in Uppsala, Sweden. June 2014.

Greece[edit]

Ancient Greeks distinguished between the penes (Greek: ποινής, "active poor") and the ptochos (Greek: πτωχός, "passive poor"). The penes was somebody with a job, only not enough to make a living, while the ptochosdepended on others entirely. The working poor were accorded a higher social status.^[1] The New Testament contains several references to Jesus' status as the savior of the ptochos, usually translated as "the poor", considered the most wretched portion of society.

Britain[edit]

A Caveat or Warning for Common Cursitors, vulgarly called vagabonds, was first published in 1566 by Thomas Harman. From early modern England, another example is Robert Greene in his coney-catching pamphlets, the titles of which included "The Defence of Conny-catching," in which he argued there were worse crimes to be found among "reputable" people. The Beggar's Opera is a ballad opera in three acts written in 1728 by John Gay. The Life and Adventures of Bampfylde Moore Carew was first published in 1745. There are similar writers for many European countries in the early modern period.^{[citation needed]}

According to Jackson J. Spielvogel, "Poverty was a highly visible problem in the eighteenth century, both in cities and in the countryside... Beggars in Bologna were estimated at 25 percent of the population; in Mainz, figures indicate that 30 percent of the people were beggars or prostitutes... In France and Britain by the end of the century, an estimated 10 percent of the people depended on charity or begging for their food."^[2]

The British Poor Laws, dating from the Renaissance, placed various restrictions on begging. At various times, begging was restricted to the disabled. This system developed into the workhouse, a state-operated institution where those unable to obtain other employment were forced to work in often grim conditions in exchange for a small amount of food. The welfare state of the 20th century greatly reduced the number of beggars by directly providing for the basic necessities of the poor from state funds.

In India[edit]

A street beggar in India gets into a car

Begging is an age old social phenomenon in India. In the medieval and earlier times begging was considered to be an acceptable occupation which was embraced within the traditional social structure.^[3] This system of begging and alms-giving to mendicants and the poor is still widely practiced in India, with over 400,000 beggars in 2015.^[4]

In contemporary India, beggars are often stigmatized as undeserving. People often believe that beggars are not destitute and instead call them professional beggars.^{[vague][5][better source needed]} There is a wide perception of begging scams.^[6] This view is refuted by grassroots research organizations such as Aashray Adhikar Abhiyan, which claim that beggars and other homeless people are overwhelmingly destitute and vulnerable. Their studies indicate that 99 percent men and 97 percent women resort to beggary due to abject poverty, distress migration from rural villages and the unavailability of employment.^[7]

Religious begging[edit]

Main article: Mendicant

A mendicant outside ‘Kalkaji Mandir’ in Delhi, India

Many religions have prescribed begging as the only acceptable means of support for certain classes of adherents, including Hinduism, Sufism, Buddhism, and typically to provide a way for certain adherents to focus exclusively on spiritual development without the possibility of becoming caught up in worldly affairs.

Religious ideals of ‘Bhiksha’ in Hinduism ,‘Charity’ in Christianity besides others promote alms-giving.^[8] This obligation of making gifts to God by alms-giving explains the occurrence of generous donations outside religious sites like temples and mosques to mendicants begging in the name of God.

Tzedakah plays a central role in Judaism. According to the Torah, Jews are obligated to contribute 10% of their income as tithes, which also can include giving to the poor.

In Buddhism, monks and nuns traditionally live by begging for alms, as done by the historical Gautama Buddha himself. This is, among other reasons, so that Laity can gain religious merit by giving food, medicines, and other essential items to the monks. The monks seldom need to plead for food; in villages and towns throughout modern Myanmar, Thailand, Cambodia, Vietnam, and other Buddhist countries, householders can often be found at dawn every morning streaming down the road to the local temple to give food to the monks. In East Asia, monks and nuns were expected to farm or work for returns to feed themselves.^[9][10][11]

Ming China was founded by former beggar Zhu Yuanzhang. Orphaned in childhood due to famine, Zhu Yuanzhang, turned to the Huangjue temple for help. When the temple ran out of resources to support its occupants he became a mendicant monk traveling China begging for food.^[12]

Legal restrictions[edit]

See also: Anti-homelessness legislation

A kindness meter in downtown Ottawa, Ontario, Canada. The meter accepts donations for charitable efforts to help the poor as part of an official effort to discourage panhandling.

Begging has been restricted or prohibited at various times and for various reasons, typically revolving around a desire to preserve public order or to induce people to work rather than to beg for economic or moral reasons. Various European poor laws prohibited or regulated begging from the Renaissance to modern times, with varying levels of effectiveness and enforcement. Similar laws were adopted by many developing countries such as India.

"Aggressive panhandling" has been specifically prohibited by law in various jurisdictions in the United States and Canada, typically defined as persistent or intimidating begging.^[13]

Australia[edit]

Each State and Territory has individual laws regarding begging and panhandling.

In South Australia, begging for alms is illegal, and may bring a maximum penalty of $250. This legislation is outlined in the Summary Offences Act 1953 - Section 12 ^[14]

Austria[edit]

There is no nationwide ban but it is illegal in several federal states.^[15]

Canada[edit]

The province of Ontario introduced its Safe Streets Act in 1999 to restrict specific kinds of begging, particularly certain narrowly defined cases of "aggressive" or abusive begging.^[16] In 2001 this law survived a court challenge under the Canadian Charter of Rights and Freedoms.^[17] The law was further upheld by the Court of Appeal for Ontario in January 2007.^[18]

One response to the anti-panhandling laws which were passed was the creation of the Ottawa Panhandlers Union which fights for the political rights of panhandlers. The union is a shop of the Industrial Workers of the World.

British Columbia enacted its own Safe Streets Act in 2004 which resembles the Ontario law. There are also critics in that province who oppose such laws.^[19]

China[edit]

Begging in China is illegal if:

• Coercing, decoying or utilizing others to beg;
• Forcing others to beg, repeatedly tangling or using other means of nuisance.

Those cases are violations of the Article 41 of the Public Security Administration Punishment Law of the People's Republic of China. For the first case, offenders would receive a detention between 10 days and 15 days, with an additional fine under RMB 1,000; for the second case, it is punishable by a 5-day detention or warning.

According to Article 262(2) or the Criminal Law of the People's Republic of China, organizing disabled or children under 14 to beg is illegal and will be punished by up to 7 years in prison, and fined.^{[citation needed]}

Ming China[edit]

After the establishment of the Ming Dynasty many farmers and unemployed laborers in Beijing were forced to beg to survive.^[20] Begging was especially difficult during Ming times due to high taxes that limited the disposable income of most individuals.^[21] Beijing's harsh winters were a difficult challenge for beggars. To avoid freezing to death, some beggars paid porters one copper coin to sleep in their warehouse for the night. Others turned to burying themselves in manure and eating arsenic to avoid the pain of the cold. Thousands of beggars died of poison and exposure to the elements every year.^[20]

Begging was some people's primary occupation. A Qing Dynasty source describes that "professional beggars" were not considered to be destitute, and as such were not allowed to receive government relief, such as food rations, clothing, and shelter.^[22] Beggars would often perform or train animals to perform to earn coins from passerby.^[21] Although beggars were of low status in Ming, they were considered to have higher social standing over prostitutes, entertainers, runners, and soldiers.^[23]

Some individuals capitalized on beggars and became "Beggar Chiefs". Beggar chiefs provided security in the form of food for beggars and in return received a portion of beggars daily earnings as tribute. Beggar chiefs would often lend out their surplus income back to beggars and charge interest, furthering their subjects dependence on them to the point of near slavery. Although beggar chiefs could acquire significant wealth they were still looked upon as low class citizens. The title of beggar chief was often passed through family line and could stick with an individual through occupational changes.^[23]

Denmark[edit]

Begging in Denmark is illegal under section 197 of the penal code. Begging or letting a member of your household under 18 beg is illegal after being warned by the police and is punishable by 6 months in jail.^[15][24]

Finland[edit]

Begging has been legal in Finland since 1987 when the poor law was invalidated. In 2003, the Public Order Act replaced any local government rules and completely decriminalized begging.^[25]

France[edit]

Louis Dewis, "The Old Beggar", Bordeaux, France, 1916

A law against begging ended in 1994 but begging with aggressive animals or children is still outlawed.^[15]

Greece[edit]

A woman begging at traffic lights in Patras, Greece.

Under article 407 of the Greek Penal Code, begging was punishable by up to 6 months in jail and up to a 3000 euro fine. However, this law was repelled in November 2018, after protests from street musicians in the city of Thessaloniki. ^[15]

Hungary[edit]

Hungary has a nationwide ban. This may include stricter related laws in cities such as Budapest, which prohibits picking things from rubbish bins.^[15]

India[edit]

Begging is criminalized in cities such as Mumbai and Delhi as per the Bombay Prevention of Begging Act, BPBA (1959).^[26] Under this law, officials of the Social Welfare Department assisted by the police, conduct raids to pick up beggars who they then try in special courts called ‘beggar courts’. If convicted, they are sent to certified institutions called ‘beggar homes’ also known as ‘Sewa Kutir’ for a period ranging from one to ten years for detention, training and employment. The government of Delhi, besides criminalizing alms-seeking has also criminalized alms-giving on traffic signals to reduce the ‘nuisance’ of begging and ensure the smooth flow of traffic.

Aashray Adhikar Abhiyan and People's Union of Civil Liberties, PUCL have critiqued this Act and advocated for its repeal.^[27] Section 2(1) of the BPBA broadly defines ‘beggars’ as those individuals who directly solicit alms as well as those who have no visible means of subsistence and are found wandering around as beggars. Therefore, during the implementation of this law the homeless are often mistaken as beggars.^[7] Beggar homes, which are meant to provide vocational training, have been often found to have abysmal living conditions.^[27]

Italy[edit]

Begging with children or animals is forbidden but the law is not enforced.^[15]

Japan[edit]

Buddhist monks appear in public when begging for alms.^[28] Although homelessness in Japan is common, such people rarely beg.

Luxembourg[edit]

Begging in Luxembourg is legal except when it is indulged in as a group or the beggar is a part of an organised effort. According to Chachipe a Roma rights advocacy NGO 1639 begging cases were reported by Luxembourgian law enforcement authorities. Roma beggars were arrested, handcuffed, taken to police stations and held for hours and had their money confiscated.^[29]

Norway[edit]

Begging is banned in some counties and there were plans for a nationwide ban in 2015, however this was dropped after the Centre Party withdrew their support.^[15]

The Singing Beggars by Russian painter Ivan Yermenyov c. 1775

Philippines[edit]

Begging is prohibited in the Philippines under the Anti-Mendicancy Law of 1978 although this is not strictly enforced.^[30]

Portugal[edit]

In Portugal, panhandlers normally beg in front of Catholic churches, at traffic lights or on special places in Lisbon or Oporto downtowns. Begging is not illegal in Portugal. Many social and religious institutions support homeless people and panhandlers and the Portuguese Social Security normally gives them a survival monetary subsidy.

Romania[edit]

Law 61 of 1991 forbids the persistent call for the mercy of the public, by a person who is able to work.^[31]

US State Department Human Rights reports note a pattern of Roma children registered for "vagrancy and begging".^[32]

In a 1786 James Gillraycaricature, the plentiful money bags handed to King George III are contrasted with the beggar whose legs and arms were amputated, in the left corner

England & Wales[edit]

Begging is illegal under the Vagrancy Act of 1824. However it does not carry a jail sentence and is not well enforced in many cities,^[33] although since the Act applies in all public places it is enforced more frequently on public transport.

United States[edit]

In parts of San Francisco, California, aggressive panhandling is prohibited.^[34]

In May 2010, police in the city of Boston started cracking down on panhandling in the streets in downtown, and were conducting an educational outreach to residents advising them not to give to panhandlers. The Boston police distinguished active solicitation, or aggressive panhandling, versus passive panhandling of which an example is opening doors at a store with a cup in hand but saying nothing.^[35]

U. S. Courts have repeatedly ruled that begging is protected by the First Amendment's free speech provisions. On August 14, 2013, the U. S. Court of Appeals struck down a Grand Rapids, Michigan anti-begging law on free speech grounds.^[36] An Arcata, California law banning panhandling within twenty feet of stores was struck down on similar grounds in 2012.^[37]

Use of funds[edit]

A beggar in Denver, USA in 2018.

A man holding a sign using self-deprecating humor for begging

A 2002 study of 54 panhandlers in Toronto reported that of a median monthly income of $638 Canadian dollars (CAD), those interviewed spent a median of $200 CAD on food and $192 CAD on alcohol, tobacco and illegal drugs, according to Income and spending patterns among panhandlers, by Rohit Bose and Stephen W. Hwang.^[38] The Fraser Institute criticized this study, citing problems with potential exclusion of lucrative forms of begging and the unreliability of reports from the panhandlers who were polled in the Bose/Hwang study.^[39]

In North America, panhandling money is widely reported to support substance abuse and other addictions. For example, outreach workers in downtown Winnipeg, Manitoba, Canada, surveyed that city's panhandling community and determined that approximately three-quarters use some of the donated money to buy tobacco products, while two-thirds buy solvents or alcohol.^[40] In Midtown Manhattan, one outreach worker anecdotally commented to the New York Times that substance abuse accounts for 90 percent of panhandling funds.^[41] This, too, may not be representative since outreach workers work with those with abuse problems.^{[citation needed]}

Communities reducing street begging[edit]

Please do not Encourage the Beggars Sarahan, India

Because of concerns that people begging on the street may use the money to support alcohol or drug abuse, some advise those wishing to give to beggars to give gift cards or vouchers for food or services, and not cash.^{[40][42][43][44][45][46]} Some shelters also offer business cards with information on the shelter's location and services, which can be given in lieu of cash.^[47] This has been criticised since there are typically far fewer shelter beds than people in need.

"The Man with the Twisted Lip", illustrated by Sidney Paget, a beggar playing a major role in a Sherlock Holmes adventure.

Notable beggars[edit]

• Bampfylde Moore Carew, self-styled King of the Beggars
• Diogenes of Sinope
• Gautama Buddha, the founder of Buddhism accepted alms from people to survive^[48]
• Gavroche Thenardier in Victor Hugo's Les Misérables
• Lazarus
• Wu Xun was a Chinese wandering beggar and educational reformer
• Nicholas Jennings in Thomas Harman's Caveat for Common Cursitors
• So Chan, Chinese folk hero of Drunken Fist
• Dobri Dobrev, Bulgarian ascetic and philanthropist
• Zhu Yuanzhang, the founder of the Ming Dynasty

See also[edit]

• Begging behavior in animals
• Begging letter
• Belisarius
• Busking
• Child Begging
• Fundraising
• Garbage picking
• Mendicant Orders
• Street fundraising

Wikipedia Grimms Fairy Tales

Grimms' Fairy Tales

From Wikipedia, the free encyclopedia

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For the comic series, see Grimm Fairy Tales (comics).

Not to be confused with Grimm Tales (disambiguation) or Grimm's Fairy Tale Classics.

Grimms' Fairy Tales

Title page of first volume of Grimms' Kinder- und Hausmärchen (1819) 2nd Ed.
Author	Jakob and Wilhelm Grimm
Original title	Kinder- und Hausmärchen (lit. Children's and Household Tales)
Country	Germany
Language	German
Genre	Fairy tale Folklore
Published	1812–1858

Grimms' Fairy Tales, originally known as the Children's and Household Tales (German: Kinder- und Hausmärchen, pronounced [ˌkɪndɐ ʔʊnt ˈhaʊsmɛːɐ̯çən]), is a collection of fairy tales by the Grimm brothers or "Brothers Grimm", Jakob and Wilhelm, first published on 20 December 1812. The first edition contained 86 stories, and by the seventh edition in 1857, had 211 unique fairy tales.

Contents

• 1Origin
  • 1.1Professor Friedrich Carl von Savigny
• 2Composition
• 3Popularity
• 4Influence
• 5English translations
  • 5.1Of the first edition
  • 5.2Of the seventh edition
• 6List of fairy tales
  • 6.1Volume 1
  • 6.2Volume 2
• 7No longer included in the last edition
• 8References
• 9External links

Origin[edit]

Jacob and Wilhelm Grimm were two of nine children from their mother Dorothea (Née Zimmer) and father Philipp Wilhelm Grimm. Philipp was a highly regarded district magistrate in Steinau, near Kassel. Jacob and Wilhelm were sent to school for a classical education once they were of age, while their father was working. They were very hard-working pupils throughout their education. They followed their father’s footsteps and started to pursue a degree in law. However, in 1796, their father died at the age of 44 from pneumonia. This was a tragic time for the Grimms because the family lost all financial support and relied on their aunt, Henriette Zimmer, and grandfather, Johanne Hermann Zimmer. At the age of 11, Jacob was compelled to be head of the household and provide for his family. After down-sizing their home because of financial reasons, Henriette sent Jacob and Wilhelm to study at the prestigious high school, Lyzeum, in Kassel. In school, their grandfather wrote to them saying that because of their current situation, they needed to apply themselves industriously to secure their future welfare.^[1]

Shortly after attending Lyzeum, their grandfather died and they were again left to themselves to support their family in the future. The two became intent on becoming the best students at Lyzeum, since they wanted to live up to their deceased father. They studied more than twelve hours a day and established similar work habits. They also shared the same bed and room at school. After four years of rigorous schooling, Jacob graduated head of his class in 1802. Wilhelm contracted asthma and scarlet fever, which delayed his graduation by one year although he was also head of his class. Both were given special dispensations for studying law at the University of Marburg. They particularly needed this dispensation because their social standing at the time was not high enough to have normal admittance. University of Marburg was a small, 200-person university where most students were more interested in activities than schooling. Most of the students received stipends even though they were the richest in the state. The Grimms did not receive any stipends because of their social standing; however, they were not upset by it since it kept the distractions away.^[1]

Professor Friedrich Carl von Savigny[edit]

Jacob attended the university first and showed proof of his hard work ethic and quick intelligence. Wilhelm joined Jacob at the university, and Jacob drew the attention of Professor Friedrich Carl von Savigny, founder of its historical school of law. He became a huge personal and professional influence on the brothers. Throughout their time at university, the brothers became quite close with Savigny and were able to use his personal library as they became very interested in German law, history, and folklore. Savigny asked Jacob to join him in Paris as an assistant and Jacob went with him for a year. While he was gone, Wilhelm became very interested in German literature and started collecting books. Once Jacob returned to Kassel in 1806, he decided to quit studying law and instead spent his full efforts on German literature. While Jacob studied literature and took care of their siblings, Wilhelm received his degree in law at Marburg.^[1] During the Napoleonic Wars, Jacob interrupted his studies to serve the Hessian War Commission.^[2]

In 1808, their mother died and it was hard on Jacob because he took the position in the family as a father figure, while also trying to be a brother. From 1806 to 1810, the Grimm family had barely enough money to properly feed and clothe themselves. During this time, Jacob and Wilhelm were concerned about the stability of the family.

Achim von Arnim and Clemens Brentano were good friends of the brothers and wanted to publish folk tales, so they asked the brothers to collect oral tales for publication. The Grimms collected many old books and asked friends and acquaintances in Kassel to tell tales and to gather stories from others. Jacob and Wilhelm sought to collect these stories in order to write a history of old German Poesie and to preserve history.^[1]

Composition[edit]

A copy of the 1976 English edition, containing 210 tales

The first volume of the first edition was published in 1812, containing 86 stories; the second volume of 70 stories followed in 1815. For the second edition, two volumes were issued in 1819 and a third in 1822, totaling 170 tales. The third edition appeared in 1837; fourth edition, 1840; fifth edition, 1843; sixth edition, 1850; seventh edition, 1857. Stories were added, and also subtracted, from one edition to the next, until the seventh held 211 tales. All editions were extensively illustrated, first by Philipp Grot Johann and, after his death in 1892, by German illustrator Robert Leinweber.^{[citation needed]}

The first volumes were much criticized because, although they were called "Children's Tales", they were not regarded as suitable for children, both for the scholarly information included and the subject matter.^[3] Many changes through the editions – such as turning the wicked mother of the first edition in Snow White and Hansel and Gretel (shown in original Grimm stories as Hänsel and Grethel) to a stepmother, were probably made with an eye to such suitability. Jack Zipes believes that the Grimms made the change in later editions because they “held motherhood sacred”.^[4]

They removed sexual references—such as Rapunzel's innocently asking why her dress was getting tight around her belly, and thus naively revealing to the witch Dame Gothel her pregnancy and the prince's visits—but, in many respects, violence, particularly when punishing villains, was increased.^[5]

Popularity[edit]

The brothers' initial intention of their first book, Children’s and Household Tales, was to establish a name for themselves in the world. After the first book was published in 1812, they began their second volume, German Legends,which was published in 1818. The book that started their international success was not any of their tales, but Jacob’s publication of German Grammar in 1819. This was one year after their publication of the German Legends. In 1825, the Brothers published their Kleine Ausgabe or "small edition", a selection of 50 tales designed for child readers. This children's version went through ten editions between 1825 and 1858.

In 1830, Jacob became a professor at University of Göttingen and shortly after, in 1835, Wilhelm also became a professor. During these years Jacob wrote a third volume of German Grammar and Wilhelm prepared the third revision of the Children’s and Household Tales.^[1]

In 1837, King Ernst August II revoked the constitution of 1833 and was attempting to restore absolutism for the Kingdom of Hannover. Since Göttingen was a part of Hannover, the brothers were expected to take an oath of allegiance. However, the brothers and five other professors led a protest against this and were heavily supported by the student body since all of these professors were well renowned. Jacob left Göttingen immediately and Wilhelm followed him a few months later back to Kassel.^[6]

In Kassel, the Grimms devoted themselves to researching and studying. A close friend of theirs, Bettina von Arnim, was also a talented writer. Savigny and others convinced the King of Prussia, Friedrich Wilhelm IV, to allow the brothers to teach and conduct research at the University of Berlin. In March 1841, the brothers did just this and also continued to work on the German Dictionary.^[7]

Influence[edit]

Kinder- und Hausmärchen (Children and Household Tales) is listed by UNESCO in its Memory of the World Registry.^[2]

The Grimms believed that the most natural and pure forms of culture were linguistic and based in history.^[2] The work of the Brothers Grimm influenced other collectors, both inspiring them to collect tales and leading them to similarly believe, in a spirit of romantic nationalism, that the fairy tales of a country were particularly representative of it, to the neglect of cross-cultural influence.^[8] Among those influenced were the Russian Alexander Afanasyev, the Norwegians Peter Christen Asbjørnsen and Jørgen Moe, the English Joseph Jacobs, and Jeremiah Curtin, an American who collected Irish tales.^[9] There was not always a pleased reaction to their collection. Joseph Jacobs was in part inspired by his complaint that English children did not read English fairy tales;^[10] in his own words, "What Perrault began, the Grimms completed".

W. H. Auden praised the collection during World War II as one of the founding works of Western culture.^[11] The tales themselves have been put to many uses. Hitler praised them as folkish tales showing children with sound racial instincts seeking racially pure marriage partners, and so strongly that the Allied forces warned against them;^[12] for instance, Cinderella with the heroine as racially pure, the stepmother as an alien, and the prince with an unspoiled instinct being able to distinguish.^[13] Writers who have written about the Holocaust have combined the tales with their memoirs, as Jane Yolen in her Briar Rose.^[14]

Three individual works of Wilhelm Grimm include Altdänische Heldenlieder, Balladen und Märchen ('Old Danish Heroic Songs, Ballads, and Folktales') in 1811, Über deutsche Runen ('On German Runes') in 1821, and Die deutsche Heldensage ('The German Heroic Saga') in 1829.

The Grimm anthology has been a source of inspiration for artists and composers. Arthur Rackham, Walter Crane and Rie Cramer are among the artists who have created illustrations based on the stories.

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Our Ladys Child

Brothers Grimm Fairytale

Our Ladys Child

Hard by a great forest dwelt a wood-cutter with his wife, who had an
only child, a little girl three years old.  They were so poor,
however, that they no longer had daily bread, and did not know how to
get food for her.  One morning the wood-cutter went out sorrowfully
to his work in the forest, and while he was cutting wood, suddenly
there stood before him a tall and beautiful woman with a crown of
shining stars on her head, who said to him 'I am the virgin mary,
mother of the child jesus. You are poor and needy, bring your child
to me, I will take her with me and be her mother, and care for her.'
The wood-cutter obeyed, brought his child, and gave her to the virgin
mary, who took her up to heaven with her.  There the child fared
well, ate sugar-cakes, and drank sweet milk, and her clothes were of
gold, and the little angels played with her.  And when she was
fourteen years of age, the virgin mary called her one day and said
'dear child, I am about to make a long journey, so take into your
keeping the keys of the thirteen doors of heaven.  Twelve of these
you may open, and behold the glory which is within them, but the
thirteenth, to which this little key belongs, is forbidden you.  Take
care not to open it, or you will be unhappy.' The girl promised to be
obedient, and when the virgin mary was gone, she began to examine the
dwellings of the kingdom of heaven.  Each day she opened one of them,
until she had made the round of the twelve. In each of them sat one
of the apostles in the midst of a great light, and she rejoiced in
all the magnificence and splendor, and the little angels who always
accompanied her rejoiced with her. Then the forbidden door alone
remained, and she felt a great desire to know what could be hidden
behind it, and said to the angels 'I will not open it entirely, and I
will not go inside, but I will unlock it so that we can see just a
little through the opening.' 'Oh'no,  said the little angels,  'that
would be a sin.  The virgin mary has forbidden it, and it might
easily cause your unhappiness.' Then she was silent, but the desire
in her heart was not stilled, but gnawed there and tormented her, and
let her have no rest.  And once when the angels had all gone out, she
thought 'now I am quite alone, and I could peep in.  If I do, no one
will ever know.' She sought out the key, and when she had got it in
her hand, she put it in the lock, and when she had put it in, she
turned it round as well.  Then the door sprang open, and she saw
there the trinity sitting in fire and splendor.  She stayed there
awhile, and looked at everything in amazement, then she touched the
light a little with her finger, and her finger became quite golden.
Immediately a great fear fell on her.  She shut the door violently,
and ran hi there.  But her terror would not quit her, let her do what she
'Yes,  said the girl, for the second time. Then she perceived the
finger which had become golden from touching the fire of heaven, and
saw well that the child had sinned, and said for the third time 'have
you not done it.' 'No,  said the girl for the third time.  Then said
the virgin mary 'you have not obeyed me, and besides that you have
lied, you are no longer worthy to be in heaven.' Then the girl fell
into a deep sleep, and when she awoke she lay on the earth below, and
in the midst of a wilderness.  She wanted to cry out, but she could
bring forth no sound.  She sprang up and wanted to run away, but
whithersoever she turned herself, she was continually held back by
thick hedges of thorns through which she could not break.  In the
desert, in which she was imprisoned, there stood an old hollow tree,
and this had to be her dwelling-place.  Into this she crept when
night came, and here she slept.  Here, too, she found a shelter from
might, and her heart beat continually and would not be still, the gold too
stayed on her finger, and  would not go away, let  her rub it and wash  it
never so much. It was not long  before the virgin mary came back from  her
journey.  She called the girl  before her, and asked  to have the keys  of
heaven back.  When the maiden gave  her the bunch, the virgin looked  into
her eyes and said 'have you not opened the thirteenth door also.' 'No, she
replied.  Then she laid her hand on the girl's heart, and felt how it beat
and beat, and  saw right well  that she  had disobeyed her  order and  had
opened the door.  Then she said once again 'are you certain that you  have
not done it.'
storm and rain, but it was a miserable life, and bitterly did she
weep when she remembered how happy she had been in heaven, and how
the angels had played with her.  Roots and wild berries were her only
food, and for these she sought as far as she could go.  In the autumn
she picked up the fallen nuts and leaves, and carried them into the
hole.  The nuts were her food in winter, and when snow and ice came,
she crept amongst the leaves like a poor little animal that she might
not freeze.  Before long her clothes were all torn, and one bit of
them after another fell off her.  As soon, however, as the sun shone
warm again, she went out and sat in front of the tree, and her long
hair covered her on all sides like a mantle.  Thus she sat year after
year, and felt the pain and the misery of the world. One day, when
the trees were once more clothed in fresh green, the king of the
country was hunting in the forest, and followed a roe, and as it had
fled into the thicket which shut in this part of the forest, he got
off his horse, tore the bushes asunder, and cut himself a path with
his sword.  When he had at last forced his way through, he saw a
wonderfully beautiful maiden sitting under the tree, and she sat
there and was entirely covered with her golden hair down to her very
feet. He stood still and looked at her full of surprise, then he
spoke to her and said 'who are you.  Why are you sitting here in the
wilderness.' But she gave no answer, for she could not open her
mouth.  The king continued 'will you go with me to my castle.  Then
she just nodded her head a little.  The king took her in his arms,
carried her to his horse, and rode home with her, and when he reached
the royal castle he caused her to be dressed in beautiful garments,
and gave her all things in abundance.  Although she could not speak,
she was still so beautiful and charming that he began to love her
with all his heart, and it was not long before he married her. After
a year or so had passed, the queen brought a son into the world.
Thereupon the virgin mary appeared to her in the night when she lay
in her bed alone, and said 'if you will tell the truth and confess
that you did unlock the forbidden door, I will open your mouth and
give you back your speech, but if you persevere in your sin, and deny
obstinately, I will take your new-born child away with me.' The the
queen was permitted to answer, but she remained hard, and said 'no, I
did not open the forbidden door, and the virgin mary took the
new-born child from her arms, and vanished with it.  Next morning
when the child was not to be found, it was whispered among the people
that the queen was a man-eater, and had put her own child to death.
She heard all this and could say nothing to the contrary, but the
king would not believe it, for he loved her so much. When a year had
gone by the queen again bore a son, and in the night the virgin mary
again came to her, and said 'if you will confess that you opened the
forbidden door, I will give you your child back and untie your tongue
but if you continue in sin and deny it, I will take away with me this
new child also.' Then the queen again said 'no, I did not open the
forbidden door.' And the virgin took the child out of her arms, and
away with her to heaven.  Next morning, when this child also had
disappeared, the people declared quite loudly that the queen had
devoured it, and the king's councillors demanded that she should be
brought to justice.  The king however, loved her so dearly that he
would not believe it, and commanded the councillors under pain of
death not to say any more about it. The following year the queen gave
birth to a beautiful little daughter, and for the third time the
virgin mary appeared to her in the night and said 'follow me.' She
took the queen by the hand and led her to heaven, and showed her
there her two eldest children, who smiled at her, and were playing
with the ball of the world.  When the queen rejoiced thereat, the
virgin mary said 'is your heart not yet softened.  If you will own
that you opened the forbidden door, I will give you back your two
little sons.' But for the third time the queen answered 'no, I did
not open the forbidden door.' Then the virgin let her sink down to
earth once more, and took from her likewise her third child.

Next morning, when the loss was reported abroad, all the people cried
loudly 'the queen is a man-eater.  She must be judged, and the king
was no longer able to restrain his councillors. Thereupon a trial was
held, and as she could not answer, and defend herself, she was
condemned to be burnt at the stake. The wood was got together, and
when she was fast bound to the stake, and the fire began to burn
round about her, the hard ice of pride melted, her heart was moved by
repentance, and she thought 'if I could but confess before my death
that I opened the door.' Then her voice came back to her, and she
cried out loudly 'yes, mary, I did it, and straight-way rain fell
from the sky and extinguished the flames of fire, and a light broke
forth above her, and the virgin mary descended with the two little
sons by her side, and the new-born daughter in her arms.  She spoke
kindly to her, and said 'he who repents his sin and acknowledges it,
is forgiven.' Then she gave her the three children, untied her
tongue, and granted her happiness for her whole life.

The Frog King or Iron Henry

Brothers Grimm Fairy Tale

The Frog King or Iron Henry

In olden times when wishing still helped one, there lived a king
whose daughters were all beautiful, but the youngest was so beautiful
that the sun itself, which has seen so much, was astonished whenever
it shone in her face.  Close by the king's castle lay a great dark
forest, and under an old lime-tree in the forest was a well, and when
the day was very warm, the king's child went out into the forest and
sat down by the side of the cool fountain, and when she was bored she
took a golden ball, and threw it up on high and caught it, and this
ball was her favorite plaything.

Now it so happened that on one occasion the princess's golden ball
did not fall into the little hand which she was holding up for it,
but on to the ground beyond, and rolled straight into the water.  The
king's daughter followed it with her eyes, but it vanished, and the
well was deep, so deep that the bottom could not be seen.  At this
she began to cry, and cried louder and louder, and could not be
comforted.  And as she thus lamented someone said to her, "What ails
you, king's daughter?  You weep so that even a stone would show pity."

She looked round to the side from whence the voice came, and saw a
frog stretching forth its big, ugly head from the water.  "Ah, old
water-splasher, is it you," she said, "I am weeping for my golden ball,
which has fallen into the well."  "Be quiet, and do not weep," answered
the frog, "I can help you, but what will you give me if I bring your
plaything up again?"  "Whatever you will have, dear frog," said she, "My
clothes, my pearls and jewels, and even the golden crown which I am
wearing."  The frog answered, "I do not care for your clothes, your
pearls and jewels, nor for your golden crown, but if you will love me
and let me be your companion and play-fellow, and sit by you at your
little table, and eat off your little golden plate, and drink out of
your little cup, and sleep in your little bed - if you will promise
me this I will go down below, and bring you your golden ball up
again."

"Oh yes," said she, "I promise you all you wish, if you will but bring
me my ball back again."  But she thought, "How the silly frog does
talk.  All he does is to sit in the water with the other frogs, and
croak.  He can be no companion to any human being."

But the frog when he had received this promise, put his head into the
water and sank down; and in a short while came swimmming up again
with the ball in his mouth, and threw it on the grass.  The king's
daughter was delighted to see her pretty plaything once more, and
picked it up, and ran away with it.  "Wait, wait," said the frog.  "Take
me with you.  I can't run as you can."  But what did it avail him to
scream his croak, croak, after her, as loudly as he could.  She did
not listen to it, but ran home and soon forgot the poor frog, who was
forced to go back into his well again.

The next day when she had seated herself at table with the king and
all the courtiers, and was eating from her little golden plate,
something came creeping splish splash, splish splash, up the marble
staircase, and when it had got to the top, it knocked at the door and
cried, "Princess, youngest princess, open the door for me."  She ran to
see who was outside, but when she opened the door, there sat the frog
in front of it.  Then she slammed the door to, in great haste, sat
down to dinner again, and was quite frightened.  The king saw plainly
that her heart was beating violently, and said, "My child, what are
you so afraid of?  Is there perchance a giant outside who wants to
carry you away?"  "Ah, no," replied she.  "It is no giant but a disgusting
frog."

"What does a frog want with you?"  "Ah, dear father, yesterday as I was
in the forest sitting by the well, playing, my golden ball fell into
the water.  And because I cried so, the frog brought it out again for
me, and because he so insisted, I promised him he should be my
companion, but I never thought he would be able to come out of his
water.  And now he is outside there, and wants to come in to me."

In the meantime it knocked a second time, and cried,  "Princess,
youngest princess,  open the door for me,  do you not know what you
said to me yesterday by the cool waters of the well.  Princess,
youngest princess,  open the door for me."

Then said the king, "That which you have promised must you perform.
Go and let him in."  She went and opened the door, and the frog hopped
in and followed her, step by step, to her chair. There he sat and
cried, "Lift me up beside you."  She delayed, until at last the king
commanded her to do it.  Once the frog was on the chair he wanted to
be on the table, and when he was on the table he said, "Now, push your
little golden plate nearer to me that we may eat together."  She did
this, but it was easy to see that she did not do it willingly.  The
frog enjoyed what he ate, but almost every mouthful she took choked
her.  At length he said, "I have eaten and am satisfied, now I am
tired, carry me into your little room and make your little silken bed
ready, and we will both lie down and go to sleep."

The king's daughter began to cry, for she was afraid of the cold frog
which she did not like to touch, and which was now to sleep in her
pretty, clean little bed.  But the king grew angry and said, "He who
helped you when you were in trouble ought not afterwards to be
despised by you."  So she took hold of the frog with two fingers,
carried him upstairs, and put him in a corner, but when she was in
bed he crept to her and said, "I am tired, I want to sleep as well as
you, lift me up or I will tell your father."  At this she was terribly
angry, and took him up and threw him with all her might against the
wall.  "Now, will you be quiet, odious frog," said she.  But when he
fell down he was no frog but a king's son with kind and beautiful
eyes.  He by her father's will was now her dear companion and
husband.  Then he told her how he had been bewitched by a wicked
witch, and how no one could have delivered him from the well but
herself, and that to-morrow they would go together into his kingdom.

Then they went to sleep, and next morning when the sun awoke them, a
carriage came driving up with eight white horses, which had white
ostrich feathers on their heads, and were harnessed with golden
chains, and behind stood the young king's servant Faithful Henry.
Faithful Henry had been so unhappy when his master was changed into a
frog, that he had caused three iron bands to be laid round his heart,
lest it should burst with grief and sadness.  The carriage was to
conduct the young king into his kingdom.  Faithful Henry helped them
both in, and placed himself behind again, and was full of joy because
of this deliverance.  And when they had driven a part of the way the
king's son heard a cracking behind him as if something had broken.
So he turned round and cried, "Henry, the carriage is breaking."
"No, master, it is not the carriage.  It is a band from my heart,
which was put there in my great pain when you were a frog and
imprisoned in the well."  Again and once again while they were on
their way something cracked, and each time the king's son thought the
carriage was breaking, but it was only the bands which were springing
from the heart of Faithful Henry because his master was set free and
was happy.

FREQUENTLY ASKED QUESTIONS PROBEGGER FAQ

FREQUENTLY ASKED QUESTIONS - FAQ - PROBEGGER

#PROBEGGER

Q1 What is this website:

A1 This website is here to raise enough money through donations and the power of the internet (Hi there rich people)  to purchase a house in Masterton New Zealand where I live. My name is Darcy Lee and I am 40 years old. I'm mostly posting the videos that I have streamed to Youtube but there will be odd commentary.


Q2 How Much Money Do You Need:

A2 I need approximately 200k US dollars to purchase a house and get everything sorted.


Q3 How Long Have You Been Doing This:

A3 I bought the address DarcyLee.com about 10 years ago and have been posting there with posts going back to April 2007. I have never really been noticed. ProBegger.com is my latest attempt to earn money through the internet.


Q4 How Much Have You Made So Far:

A4 I have received around $130 US from streaming to Youtube, but this was made within the first two weeks of streaming and i've now long since spent it. It's now been around a year and a half since I made my first stream. I have been paid out once with Google adsense from DarcyLee.com and youtube earnings. I have made about $700 from playing video games but these sources have dried up


Q5 How Can I Donate:

A5 You can clicke the Buy Now Paypal button on this page and use your credit card or paypal account. My current paypal address is DarcyLee78@gmail.com which you can use if you go direct to Paypal.com

Alternatively if you want your name to appear on screen in one of my youtube streams then you can go here https://youtube.streamlabs.com/piratevoice Pronounced Poweradvice.




I'll update this FAQ as I think of more questions people might ask, i'm not yet at the stage of actually having people ask questions.


Darcy Lee
Leeda
#Probegger