<P> 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 up as a sacrifice . 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". The Roman poet Horace alludes to a tale in which a male child is rescued alive from the belly of Lamia, a female ogress in classical mythology . </P> <P> The dialogue between the Big Bad Wolf and Little Red Riding Hood has its analogies to the Norse Þrymskviða from the Elder Edda; the giant Þrymr had stolen Mjölner, Thor's hammer, and demanded Freyja 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, or eaten, or drunk, out of longing for the wedding . </P> <P> The origins of the Little Red Riding Hood story can be traced to versions from various European countries and more than likely preceding the 17th century, of which several exist, some significantly different from the currently known, Grimms - inspired version . It was told by French peasants in the 10th century and recorded by the cathedral schoolmaster Egbert of Liege . In Italy, the Little Red Riding Hood was told by peasants in the fourteenth century, where a number of versions exist, including La finta nonna (The False Grandmother), written among others by Italo Calvino in the Italian Folktales collection . 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"). </P> <P> These early variations of the tale differ from the currently known version in several ways . The antagonist is not always a wolf, but sometimes an ogre, vampire, or a' bzou' (werewolf), making these tales relevant to the werewolf - trials (similar to witch trials) of the time (e.g. the trial of Peter Stumpp). The wolf usually leaves the grandmother's blood and meat for the girl to eat, who then unwittingly cannibalizes her own grandmother . Furthermore, the wolf was also known to ask her to remove her clothing and toss it into the fire . In some versions, the wolf eats the girl after she gets into bed with him, and the story ends there . 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 . 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 . Sometimes, though more rarely, the red hood is even non-existent . </P>

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