This review is going to be a bit different in so far that I am mostly posting general musings about both this story, but more particularly, the Rumpestilzchen type tales in folklore and tradition.
RUMPELSTILZCHEN TALES
Most of the Rumpelstilzchen type fairy and folktales are basically examples of resourceful women outsmarting a for all intents and purposes demonic presence, an entity who might originally seem helpful, but who is, in fact, only helpful because he/she/it wants to obtain the girls' souls, or their unborn children, or actually, both (they want everything, body and soul). Thus, I have always rejoiced that the evil little imps of these tales (who are also usually portrayed as so cocksure of themselves) are generally roundly and soundly outsmarted and defeated by the female protagonists, and have not as a rule ever felt that the girls presented owe their so-called "helpers" much if any gratitude at all (as right from the beginning, it is usually abundantly clear that the seemingly helpful gnomes are after the girls' possessions, and all of their possessions).
However, it must also be stated that in the majority of these tales, the female protagonists are put into problematic and dangerous situations not due to their OWN actions, their own words, but due to the actions and words of those around them (their fathers, mothers, stepmothers, even the greedy kings or merchants who strive to obtain more and more riches, more and more gold, and would kill if thwarted in their endeavours, in many ways, they are also unnatural and actually even on par with the imps and demons who pretend to help and sustain the girls). In the Rumpelstilzchen story of the Brothers Grimm, it is the father of the girl (the miller) who originally brags to the king that his daughter can spin straw into gold and thus endangers her life (if she cannot do this task, she will be killed, she will be executed). Later, the king gets more and more greedy, keeping the unfortunate girl incarcerated, spinning threads into gold, thus forcing her to finally promise the imp her unborn child (already having given away both her necklace and then her ring). And it is thus the miller's vanity and desire to impress the monarch, and later the king's greedy lust for more and more riches that have in every way created the poor girl's dilemma, and really, no blame should therefore fall on the girl; she simply does what she needs to survive, to protect her unborn child and herself. In other, similar European tales (from Austria, Switzerland, Italy, England etc.), an evil stepmother or a jealous, angry mother make outrageous claims that their daughters or stepdaughters can spin gold, to get rid of them, to punish them for supposed laziness, to put them in a position where their inability to be able to do what the mother or stepmother have claimed, will likely cause the daughters' or stepdaughters' destruction and potential demise.
However, while thus in almost ALL of these stories, there are other less obviously guilty antagonists than the scheming seemingly helpful (but in reality harmful) goblins, namely the greedy kings, merchants, barons etc., whose increasing demand for gold and riches at all costs precipitate the action and leave the female protagonists in dire straits and vulnerable to the machinations of the "helpful" imps and demons, there are usually NO actual consequences for these "players" (and even for the parents, the stepparents, the individuals who first bragged about the girls' supposed gold spinning talents, there are usually no nasty or negative repercussions either).
And in NONE of the Rumpelstilzchen type tales I have read to date (except for the exquisite West Indian variant The Girl Who Spun Gold) are there ever apologies (or even much acknowledgement of responsibility) by the father/mother/stepmother who originally tells the lie (or brags about the nonexistent spinning talents of the daughter or stepdaughter), or by the greedy merchants, kings and the like who push and continue to push the female protagonists to produce more and more golden thread, giving the latter no choice but to accept supernatural aid (in the Grimms' version of the tale, while the fact that the king keeps on demading more gold is at least acknowledged, there is nonetheless no real censure or blame cast at him).
SPINNING AND WOMEN'S WORK IN FOLK AND FAIRY TALES
I have recently started to reflect upon the depiction of the act and the craft of spinning thread in folk and fairy tales. In many of these stories, the act of spinning is not depicted as something altogether positive, and it often goes hand in hand with potential danger for the spinners (these almost always being women). More often than not, spinning is used and portrayed as a method of subjugation, even abuse, and is generally described as hard work, or at least as tedious and repetitive. I believe that the often negative depiction of spinning in fairy and folk tales most likely has to do with the nature of that very type of work itself. Spinning was (and maybe even still is) generally considered to be not only a woman's domain, but also a type of handicraft that would keep a woman not only tied to the house, but also often tied or confined to one particular room. I think it is therefore no coincidence that in so many of the Rumpelstilzchen type fairy tales, and other tales involving spinning, the women are not only told to spin a certain amount of thread into gold etc. in a certain amount of time, but that they are often kept in a locked or guarded room in a castle or house until they have spun their threads (more often than not on pain of death, should they not be able to complete their given tasks).
But there has always been something magical (powerful and matriarchal) with regard to the very ability to spin (and the act of spinning) as well. That magical quality is probably not only due to the fact that the Greek Fates (or the Germanic Norns) were seen to "spin" destinies (of both mortals and gods), but it likely also demonstrates the importance of the act of spinning itself. When humans (women mostly) learned how to spin thread, mankind moved from wearing animal skins to being able to fashion clothing, combine different types of wool, make bedding (the ability to spin thread was thus a supremely and important advance, as it increased protection against an often unforgiving environment, it was, in effect, a powerful tool, even a potential protective talisman).
The power and potential magic of spinning notwithstanding, while the Fates and the Germanic Nornes were indeed mighty and regarded with awe and honour, they were also (and as female entities) often regarded and approached with fear and suspicion. And thus, in many if not the majority of fairy tales, spinning, while it can seem magical, even powerful (spinning straw into gold, for example), has actually rather morphed into something generally negative and threatening, as well as a method to subjugate women and keep them tied to the house, to their work, to often even one particular (generally small and confining) room (and remember how in The Sleeping Beauty, the prick of a spinning needle causes Aurora and with her, the entire kingdom, to fall into an enchanted sleep, and that spindle of destiny, so to speak, is located in a small and unfortunately forgotten sewing room, forgotten until Aurora discovers it, that is).
ZELINSKY'S VERSION OF THE TALE
Paul O. Zelinsky's retelling is one of the best and most authentic seeming English language adaptations of the Rumplestilzchen folktale type I have read (although I do wish he had stayed with the Grimm's ending of Rumpelstilzchen tearing himself in half and disappearing). While the story (both the Grimm's original and Zelnisky's retelling) has never been a personal favourite, the tale type itself is not only interesting, but open to different interpretations and discussions (and Zelinsky's illustrations are simply glorious, rich, nuanced and lush, with Rumpelstilzchen as an entity appearing as somewhat creepy, but also not too frightening and uncanny, which might also be perhaps why the miller's daughter originally accepts his advice and aid). An added bonus for me is the informative author's note on the genesis of the tale (and while I indeed would have appreciated a list of sources and suggestions for further reading, this is just my academic self always wishing for the moon). Highly recommended, and not just for children either!