To the princess's surprise, the snake becomes a man at night, and after a year she gives birth to a son. A domesticated goose, a sheep and then a cow are given instead of the bride to the legion of the grass snakes, but once they start a journey back home, the cuckoo, who is sitting in the birch tree, warns them about the deceit. It is the child of Loki and giant Angrboa. The girl obeys and a human prince appears. She marries the snake. He marries the elder in church. One of the main characters in this fairy tale is a grass snake (Lithuanian: altys), but because it seems to inhabit the sea-adjacent lagoon (Lithuanian: marios), the word may actually refer either to a mythical aquatic snake or a European eel (Anguilla anguilla). "Lietuvi pasak tyrim imtmetis: nuo tradicins komparatyvistikos iki iuolaikini metod" [Hundred years of the Lithuanian folktale research: from the traditional comparativism to the modern methods]. [40] Another line of scholarship states that the tale refers to an ancient "Balto-Slavic totemic myth". Lamia is a devastatingly beautiful monster, part woman and part serpent. Sauka, Leonardas, sudarymas, rengjas [com, cre]. A female naga is called a Nagi, or a Nagini. He takes her to his underwater castle and marries her. In: . 145-146. The princess bears the snake man three daughters and goes to visit her family. URL: , . [38], Another view, espoused by scholar Eugenijus muida, is that the tale harks back to a myth about a maiden offered as the bride to a snake (who represents a deity of waters). [113], Africanist Sigrid Schmidt stated that in African tales, the secret song known only by heroine and husband and learned by others who use it to betray the couple "connects also with the East European tale of The Snake as Bridegroom". [67], The tale type is reported from Southern Estonia, "especially in the Setu region". Melville) . In Egyptian mythology, the snake was a personification of the goddess Kebechet, who personified the purification of water in the funeral cult, and the snake was a protector of the pharaohs after death. " - " [NON-FAIRY PROZE OF VELIZHSKY REGION IN SMOLENSK DISTRICT - GENERAL AND SPECIAL IN LOCAL TRADITION]. Zuhra goes with the girls to bathe in a nearby lake and leaves her clothes on the shore. () Tai naratyvas, kuris reprezentuoja senj lietuvi pasaulir ir kiekvienas jo tyrimas yra savaip vertingas." Sauka, Leonardas, sudarymas, pareng [com, cre]. The princess is given to the snake as wife and goes with the animal to its home. 170-171. [43], Although it can be considered a tale type developed in the Baltic area, since most of the variants have been recorded there,[44][45][b] variants are reported by scholar Leonardas Sauka to have been collected in nearby countries: 23 variants in Estonia (near Lake Peipus);[47] 150 Lithuanian versions; 89 Latvian versions; 28 from Russia; 22 from Belarus; 6 in Ukraine; 3 from Poland; 2 from Bulgaria. A simplified version of the myth regards Manasa as the daughter of Lord Shiva. " ". Hopi Indians and dan cing ritual with s nakes, American Indians al . The reptile promises to return her clothes if she agrees to marry her, to which she answers yes so she can get her clothes back. Finally, Egl herself turns into a spruce. The storm ends with a loud crash that stirs up the mother and her daughter. She is worshipped by many in India, particularly in Bengal . 2015. That evening, a giant snake comes out of the sea and knocks at the girl's door. Its mythological background has been an interest of Lithuanian and foreign researchers of Indo-European mythology; Gintaras Beresneviius considered it being a Lithuanian theogonic myth. Zaltis agrees to let her visit his father-in-law, and he brings her to the surface world. She agrees to his proposal and the snake comes later to take her to his underground palace. In: Felton, Debbie. After much insistence, the brothers learn of the secret command and go to the seashore. [127], The tale also inspired a literary work by author Jkabs Jsmi (lv), in 1880, with the title Zalka lgava. Egl bears four children (three sons (uolas (Oak), Uosis (Ash) and Beras (Birch)) and one youngest daughter Drebul (Aspen)). At the end of the tale, after her mother kills Osip, the maiden curses her son into a dove, her daughter into a swallow and herself into a cuckoo. The old woman allows her daughters to join the others. The man explains he was taken by the genie race when he was little, but eventually became their leader, and the girl has nothing to fear. 81-82. Wikimedia Commons has media related to Mythological queens. The serpent is a symbol immortality, which according to ancient beliefs was demonstrated by the shedding of its skin. Hera was worshipped* in all parts of Greece and temples were built for her at Argos and Salmos. [29] It is also said that the ancient Lithuanians revered the grass snake (altys). Her husband agrees to let her up on the shore, but she has to eat a loaf of bread (that does not diminish) and wear out a pair of shoes (that do not wear out). "Egl, die Knigin der Nattern. The fisherman is thankful for the rescue, and asks what he can offer in return; Zaltis says he wants the fisherman's most valuable thing, and promises to grant him fish for hiw whole life. In: Palmaitis, Letas. [104], In a tale from the Mari people titled " " ("Blind Love"), some sisters go to bathe in the water. Hundreds of different wings were grafted onto his body. When he . The brothers go to the lake, summon the snake with the song and kill him as soon as he appears. "Egle zalka lgava. The man's wife goes to the beach and repeats the song to summon her husband, but he does not appear. A snake slithers from beneath the well, goes to the king's court, and guesses the right answer. According to researcher Svetlana Ryzhakova, the tale first appeared in print in 1837, published by one M. Jaseviiaus or M. Jasaviius, in the supplement Biruta. She was a daughter of Poseidon and a queen of Libya. The old woman places her grandchildren to bed, and, taking a saber, goes to the lake in the dead of night to summon the Black Snake (the "padishah of the jinn"). The sea prince takes her to his kingdom, marries her and she gives birth to two boys. Magic Tales That End Badly. . When opening the door the mother finds a tiny head without a body and a tiny body without a head lying in their blood on the doorstep of her hut. In: . Nagas and Lamias Danae The daughter of King Acrisius of Argos and Queen Eurydice, . The maiden "saw she had manifest death before her" and, by her command, orders her children to become birds: the boy a nightingale and the girl a cuckoo, and it is implied that a dead nettle is what remained of her. [59], In a Lithuanian variant, Das Mdchen und die Schlange ("The Girl and the Snake"), a widow lives with her daughter in a house at the beach. Note that serpent men are different to "man serpents", which are typically depicted the other way round, having the bodies of giant snakes but the heads of human beings. In: Astramskait, Daiva (1993). [118], Indian scholar Suniti Kumar Chatterji summarized the Lithuanian tale and stated that it "reminded" him of the Kashmiri story about Princess Himal and Nagrai (Ngaray), the Prince of Snakes. Zuhra runs back home and tells her mother everything, and they fence the house, hoping it will keep the snake out. [65][66], In a Latvian tale from Ansis Lerhis-Pukaitis's (lv) collection, from Jelgava, translated into Hungarian with the title Hogyan lett a kakukk? Cumba follows her sister to a location near the water, and sees Sira chanting a song to summon an enchanted serpent from the waters. Shocked, upset, hesitant (how can she, a person, marry a grass snake? FACTS ABOUT HERA. 8 Tu Er ShenChinese Mythology. Later, Sira eats some food her mother prepared and a hen reveals it is made from the flesh of the serpent. The serpent emerges from the water and is killed by the man. Human suitors test their skills. The girl wishes to go back home to show her father the child, and, despite some reservations, the snake husband allows her to pay him a visit, by teaching a spell to access her watery home. When conversing with her mother, the maiden unwittingly revealed her husband's name (Osip) and the incantation to summon him. Hecate often carries a torch in her connection with the night. Variants collected at East Lithuania show the transformation of the children into birds. [95], According to Russian scholarship, the tale type 425M sometimes merges with ATU 703, "The Snow-Maiden" in many Russian variants. His eyes were glowing red. She convinces her husband to let her go to the surface to visit her parents, and he gives her gold and silver to gift his mother-in-law. Notes for mythology about gods, goddesses, and demi-gods demi gods hercules (herakles or heracles) description achilles perseus orpheus helen best known for his . Jrmungandr is a famous sea creature from Norse mythology known as the Midgard Serpent or the World Serpent. "TENDENCIES OF THE FORMATION AND USAGE OF BALTIC NOUNS WITH SUFFIX -UT- IN LITHUANIA". Past the gate, the snake uncoils itself, hits a golden staircase and becomes a human man. The story of Lamia, Queen of Libya, a woman driven to eat her children, sometimes depicts the titular character as half snake. This formula is learned by others, who draw the serpentine being out of its hideout to kill it. Some time later, the princess and her child come to the seashore and try to call out to the snake husband, to no avail, so the princess turns into a Maserbirke (a type of birch tree) and her son into a duck. Her mother learns the secret command to summon the snake husband (called Isai Isanych) and kills the husband with a scythe. "Krybikumo proveriai pasakoje "Egl ali karalien"" [Outbreaks of creativity in the tale "Egl - the queen of serpents"]. [3] However, he is rescued by a mysterious man with greenish hair who introduces himself as Zaltis, the King of the Lakes. In this variant, The Water Snake or Ujak, an old woman's daughter went to bathe with other girls in the pond. All of Medusa's siblings were monsters by birth and, even though she was not, she had the misfortune of being turned . A little bird gives her a clue on how to fulfill both tasks and she tricks her husband. [50], Other variations lie in the secret code the wife learns from her snake husband, and in the fate of the heroine and their children (sometimes all girls; sometimes all boys): they are either transformed into trees or into birds and disappear forever. The god had impregnated the princess in the form of a shower of gold after her father had locked her away upon learning from an oracle that he would be killed by his grandson. Variants have also been found from Tatar (4 tales) and Kazakh (1 version) sources. Zeus was afraid of her. [121], Similarities can be found in Vodnk, a story written by Czech author Karel Jaromr Erben as a poem in the book Kytice z povst nrodnch ("A Bouquet of Folk Legends"). This told that Isis was the daughter of the earth god Geb and the sky goddess Nut and the sister of the deities Osiris, Seth, and Nephthys.Married to Osiris, king of Egypt, Isis was a queen who supported her husband and taught the women of Egypt how to weave, bake, and brew beer. Now, she is a bloodthirsty villain who slithers through the darkness of the night, searching for children to devour, or walks in beauty through the daylight, searching for . [88][c], In a Polish tale translated as Jegle and the King of the Lakes, a fisherman has two sons and goes to fish in the lake, when, suddenly, a storm begins to rage on the lake, threating to drown the man. Volume 3: Russian Wondertales 1 - Tales of Heroes and Villains, https://cyberleninka.ru/article/n/neskazochnaya-proza-velizhskogo-rayona-smolenskoy-oblasti-obschee-i-osobennoe-v-lokalnoy-traditsii, : , , , , Typenverzeichnis der bulgarischen Volksmrchen, Children Born from Eggs: African Magic Tales: Texts and Discussions, Types of the Folktale in the Arab World: A Demographically Oriented Tale-Type Index, Some Day Been Dey (RLE Folklore): West African Pidgin Folktales, Review of Loreto Todd, Some Day Been Dey: West African Pidgin Folktales, https://repository.upenn.edu/nelc_papers/109, Litteratura dos negros: contos, cantigas e parbolas, https://doi.org/10.1524/slaw.1998.43.1.94, Oxford India Short Introductions Series: Kashmir, "Egl ali karalien": pasakos topografijos paiekos, EGLS PASAKOS VARIANTAI XIX A. ANTROJE PUSJE, Wdrwki po guberni augustowskiej w celu naukowym odbyte, The Tricolour Sun: Latvian Lyrics in English Versions, an Essay on Latvian Poetry, and Critical Commentaries, Le mari-couleuvre ou Pourquoi le coucou coucoule, "IF YOU KILL A SNAKE THE SUN WILL CRY". According to historian Joseph Campbell (1904-1987), the Greeks used the Medusa story to justify the destruction of idols and temples of an ancient goddess mother wherever they found them. . . ; . A mother tells her young daughter of a dream she had about clothing her daughter in white robes swirling like foaming water and with pearls of tears hiding deep distress around her neck. She was a woman from the waist up with the tail of a serpent in place of legs. [76] Rausmaa also stated that the tale type was rare ("Harvinaisesta", in the original) in Finland, with its four variants collected from Ingria (Finnish: Inkeri). 90 likes, 5 comments - (@elizah_leigh_art_writer) on Instagram on January 15, 2021: ""What . She insists on visiting her parents and showing them their grandchildren, but her husband warns that disaster may loom upon their family. Gorgon Medusa. [41], A quantitative study, published by folklorist Sara Graa da Silva and anthropologist Jamshid J. Tehrani in 2016, seemed to indicate that the tale type shows a certain antiquity: based on a phylogenetic model, both researchers estimated that the ATU 425M type belongs to an "ancestral tale corpora" of the Balto-Slavic languages. In: , 1 (11): 11. They are a strong, handsome species who can assume either wholly human or wholly serpentine form and are potentially dangerous but often beneficial to humans. [16], According to Stith Thompson's reworked folktale classification, tale type AaTh 425M involves a magical formula or incantation to summon the serpent husband. The Folk Tale about Grass Snake as a Story of Baltic Identity]. Some time later, as the old woman waits near the shore, she sees her daughter coming to her with two children, her sons. After some years, the girl wants to visit her human family, but the water snake sets a task: to wear down some pairs of iron shoes. [19], The tale has become the object of scholarly interest of ethnologist Jonas Balys[lt]. Ryujin was thought to appear in people's dreams and briefly in the moment of waking up. In 3 volumes]. The girl returns to the beach with an armed man and sings the song of invocation. Suddenly, a booming voice echoes from below the water asking the girl to marry it. . Mictlntcutli is the Aztec god of death, king of Mictlan. The next day, the girl and her daughters go back to the lake. In: lekonyt, Jrat. They are known as Nagas, and they played a very important role in shaping the consciousness of this nation and many other cultures. He also teaches her a command to summon him when she returns, and makes her promise to keep it a secret. In: Kabakova, Galina. At least 12 different approaches are reported. 585 ff (trans. The snake appears in a carriage to get his bride and take her to his underwater realm. For the next week, her mother forbids her to set foot outside their yurt. In: muida, Eugenijus. Some time later, the princess takes her daughters and prepares to return home by summoning her snake husband, the boat appears dirtied with her husband's blood. [72], In an Estonian tale published by folklorist Oskar Loorits with the title Die Schlangenbraut ("The Snake's Bride"), a mother consults with a wise man the fate of her daughters: her two elders shall marry later, but the youngest shall soon meet her intended mate, a snake. As for Nagini, the human-turned-snake sidekick of Voldemort first introduced in Harry Potter and the Goblet of Fire, she finds her roots in an ancient history of her own, where women and snakes are intertwined. -: , 1971. pp. [17], The tale is one of the most researched in Lithuanian scholarship, under different approaches,[a] since "it represents the old Lithuanian worldview". First, his sons are threatened and beaten with the scourge by their uncles, in attempt to make them disclose how to summon their father; however, they remain silent and do not betray him. [84] She also cited variants wherein the daughter becomes an ortie (nettle) or a cuckoo, and the son becomes a basilisk or a nightingale. " . Her brothers want to kill the underwater husband, so they leave early and wait by the lake with wooden bats. Leningrad: , 1970. pp. muida, Eugenijus. Again the mother tells him to leave them alone, after which the goblin says their child is hungry and crying. [110], The tale is also said to be "very popular" in the Pomeranian region. (2016). Before she was cursed with her terrible new form, she was a powerful but relatively innocent woman. the dance, live snakes were handled and at the end of the dance the snakes were released into the fields to guarantee good crops. [1] The tale features not only humanreptile shapeshifting, but irreversible humantree shapeshifting as well. They terrorized anyone who had the misfortune to see them. The man moves out of his parents's home with his wife to an island in the middle of the sea. The youngest leaves and tries to find her garments, but a snake is lying on top of them and will only return her the clothes with the promise of marriage. The snake wraps itself around Zuhra, they both dive into the lake and swim until they reach a large gate. In Sumerian and Old-Babylonian literary tradition the snake was a wise creature and an granted miraculous herbs for eternal youth and immortality. Greek Mythology. , no. Delighted, she made another figure, and another and another, and each came to life in the same way. The girl begins to cry and becomes a birch tree, her two elder daughters birch bark and the youngest a trembling leaf. The next day, the snake asks her to prepare the oven and to throw it in the fire. The snake takes her to his splendid underwater palace and reveals he must suffer some time under a curse: he is human under the snakeskin. Compared to a balanced marriage, between humans but from another clan or another village, that is to saydepending on the societywithin the framework of a well measured endogamy or exogamy, incest transgresses the norm because it is an exaggerated endogamy, and animal marriage transgresses it because it is an exaggerated exogamy. Also Kekrops, an early king of Athens who was depicted as being Closer to Earth by having the lower body of a snake. While some elements of the original mythology remained, the character's evolution did not . Jegle goes to the lake to meet Zaltis, who is in human form, and takes her to his underwater palace. Fand is a Celtic sea goddess also known as Queen of the Fairies and wife of Manannn. She then curses her daughter to become a swallow, her son a nightingale and herself into a cuckoo. After pestering her daughter with questions, Zuhra eventually tells her the secret command. [68] According to Estonian folklorists (who worked in conjunction with the Lithuanians), the Estonian archives registered 34 variants of the tale type,[69] and, at the end of the tale, the serpent's wife becomes a birch or aspen and her children turn into bark or leaves. However, the princess's younger brother mimics her voice and tricks the snake into coming out of the water, only to be beheaded by the princess's brothers. Saddened with grief, she decides to enter the sea and a wave washes over her. [Kazakh folk tales. Eckert, Rainer. [2], The tale was also collected by Polish writer Jzef Ignacy Kraszewski and published in his historical work Litwa. Thus, through no fault of her own, she incurred the wrath of Hera upon herself. A ballet Egl ali karalien by Eduardas Balsys and numerous plays have been staged in various Lithuanian theaters, for the first time in 1960, directed by Juozas Gustaitis. [3], gl is a popular female name in Lithuania. As the wife of Zeus, the king of the gods, she was considered the queen of the gods. Egl the Queen of Serpents is one of the best-known Lithuanian fairy tales with many references to the Baltic mythology. " 425M ". [100], Russian scholarship states that a tradition in Pskov holds that the daughter of the snake husband turns into a frog. Three years pass, and the girl has been living in a splendid underwater castle, but begins to long for home. A woman appears from the lake, becomes an old man and enters the court. Although the Furies appear in the Iliad as spirits who make sure things are. Years pass, the fisherman's wife dies and Jegle runs the house while her father and brothers are away. The girl becomes a weeping birch and her son a tree branch. . [23] The name of the serpent husband may also vary between tellings: ilvinas, Zilvynas, Zelvynas, or ilvytis. She leaves for the lake to do her laundry. Suddenly, the girl's mother asks her how she can summon her reptile husband, and the girl reveals the secret. [36], Other interpretations focus on the intergroup marriage aspect of the story: Egle's family (brothers) would then represent male relatives fighting against a male from another family or clan to rescue their only sister, by torturing their nephews and niece (the fruits of this "spurious" union). Meanwhile, the girls are bathing in the lake. and snake. ("How did the cuckoo appear? [124][125], According to researcher Svetlana Ryzhakova, professor V. Kazakeviius stated that in the Polish region of Suwaki, a legend is told of a girl named Egle or Egla who married a snake being that lived in an underwater crystal palace.[126]. The girl accepts, if only to get her garments back. It symbolized the pharaoh's role as lawmaker and maintainer of order, protecting the Egyptian people from the forces of chaos. In Egyptian mythology, the snake symbol represented royalty and divinity. Bagoinas, Saulis. Zaltis takes Jegle back to their palace, and explains her brothers will be restored to normal after a while. The youngest child reveals how they reach their house: their mother goes to the edge of a lake, sings a song and the snake father appears in a boat. Her family tries to trick him twice, first with a goose, then with a she-goat. To her surprise, the serpent spoke to her in a man's voice and demanded that she promise to become his wife for the return of her clothes. [51][52][53] Some stories mention that the king of the grass snakes was wearing an amber crown or that he lived in an amber palace - a motif that recalls another Baltic fairy tale: Jrat and Kastytis. The two elders leave, while the youngest, named Lilla, tries to find her dress and sees a snake on it. [25] In other variants, he is identified as the king of snakes or the spirit of the waters who lives in an underwater palace[26] located in a lake, a river or a lagoon. [56], According to scholar Norbertas Vlius, the tale is "more common" in the eastern area of Lithuania, where "more than two thirds" of the variants have been collected. After nine days, Egl arrives at the seashore and calls her husband, but unfortunately only the foams of blood return from the sea. A relatively minor deity of Chinese mythology, Tu Er Shenor Hu Tianbao, as he was known when he was mortalis the god of homosexual love and marriage. The youngest son reveals the secret command to his uncles. While Athena was a mythological figure, the Cult of Athena was very real. "Popularno motywu "O onie wa" w folklorze i literaturze Batw". In: , . [24], Researcher Galina Kabakova cites that most variants feature a serpent husband: a snake, a boa, a winged serpent, even a Hydra-like dragon. There's the mi. [123], In the 19th century, Polish writer Aleksander Poujaski published a study on the Augustw region, and suggested that two places, a lake named Jeglwek and a village named Jegliniec (where a Lithuanian fortress was previously located), were connected to the name Egle. The angels deliver God's message to her: She can return to Adam, no harm no foul, or God will kill 100 of her children every day. Kabakova, Galina. In: . Its liaison with a human woman, which produces children, violates the boundaries between the world of land and the world of water[33][34] and, by killing the snake, the natural order (that is, separation between land and water) can be restored. [Latvian Folk Tales]. In: Bleckwenn, Helga (Hg.). Shahmaran is a mythical creature, half snake and half woman, the first human she encounters is a young man named Camasb (also known as Yada Jamsab, Jamisav, Jamasp in other versions of the story). The god of the sea has a handy dispensary of useful medicines, too, especially those which can guarantee a long life. She made humans one at a time with clay. The water goblin gets angry and thumps on the door, ordering the girl to go with him because his dinner has to be made. 818 Likes, 7 Comments - (@belarusian_monsters) on Instagram: "", . The grandfather goes to the lake with a rifle, summons the snake and shoots him. Like many beautiful demi goddesses in Greek mythology, she became the object of Zeus's affections. The Black Snake slithers off to the surface, and is beheaded by the old woman. In Chinese mythology, the woman-headed snake Nwa made the first humans. Liliana Daskalova Perkowski, Doroteja Dobreva, Jordanka Koceva & Evgenija Miceva. 4, 2011, pp. She returns home to her family with dresses and money to give her sisters, and to wait for her husband to fetch her. He sets a riddle for any suitors: whoever guesses the right material of both mantles, shall marry the princess. Mark Cartwright (CC BY-NC-SA) Hecate (Hekate) is a goddess of Greek mythology capable of both good and evil. Hearing of the incident, the goddess Athena got infuriated and turned Medusa's hair into snakes. Moscow: , 2009. p. 49. A toad and a crab jump out of the water to tell the woman the girl is doing fine. Hephaestus (Greek god of metalworking, blacksmithing, craftsmanship): Hammer, anvil, fire, donkey, and volcano. [73], In a tale from the Lutsi Estonians collected by linguist Oskar Kallas with the name Ussiks niutud mees ("The Man Enchanted to be a Snake"), a couple prays for a son, and God gives them a snake. 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