B — partly documented

Regno dei Fanes

Trentino-South Tyrol · The Alpine arc
Alpe di Fanes, Marebbe (province of Bolzano), and the Ladin Dolomites

Regno dei Fanes — saga of a peaceful Alpine kingdom bound to the marmots: the archer-princess Dolasilla, her love for the enemy warrior Ey de Net, the king's betrayal, the defeat and the refuge underground awaiting rebirth.

Dolasilla with her bow lowered on a Dolomite ledge among the marmots, the defeated kingdom below and a cave alluding to the underground refuge.

Variants and dialect names: Fanes, Regn di Fanes, Fanesreich
What is told: Saga of a peaceful Alpine kingdom bound to the marmots: the archer-princess Dolasilla, her love for the enemy warrior Ey de Net, the king's betrayal, the defeat and the refuge underground awaiting rebirth.
What it was forthe author’s reading: In the form in which we know it, it works as a Ladin identity myth: the construction of an autonomous heroic past for a linguistic minority.
Where it is attested: Il regno dei Fanes by Karl Felix Wolff appeared in 1932. The reference critical analysis is the critical reading of Wolff's Dolomite legends carried out by Ulrike Kindl, Ca' Foscari, published by the Istitut Ladin Micurà de Rü in two volumes, 1983 and 1997.
Caution: The unitary saga is a twentieth-century construction: Kindl has shown that Wolff fused three originally independent narrative cores — Badiot-Ampezzan, Fodom and Fassan — without documenting his own interventions. Anyone presenting it as an intact ancient Ladin myth is repeating popularisation. The dates that circulate for the first notes (1907) and for the definitive edition (1941) I have found only in unverified encyclopaedic sources: I use 1932 because it is the only one confirmed by an independent source.

Reality checkestablished

What has been established today.

The Fanes saga is not a text handed down orally and collected intact: it is a composition by Karl Felix Wolff, who from 1907 gathered fragmentary Ladin materials and welded them into a unitary narrative, published from the Dolomitensagen of 1913 onwards and reorganised in the editions of 1932 and 1941. Wolff admitted that he had made additions and connections in order to obtain a continuous text, but he left no notes that would allow the oral material to be separated from his own. Ulrike Kindl's critical reading has shown that the supposedly unitary cycle can in fact be broken down into three originally independent cores, Badiot-Ampezzan, Fodóm and Fassan.

K. F. Wolff, Dolomitensagen, 1913; U. Kindl, Kritische Lektüre der Dolomitensagen von Karl Felix Wolff, Istitut Ladin Micurà de Rü

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Regno dei Fanes

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