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Eglė the Queen of Serpents

April 28, 2023

Eglė the Queen of Serpents, alternatively Eglė the Queen of Grass Snakes (Lithuanian: Eglė žalčių karalienė), is a Lithuanian folk tale, first published by M. Jasewicz in 1837.

Eglė the Queen of Serpents, statue in Glebe Park, Canberra

Eglė the Queen of Serpents is one of the best-known Lithuanian fairy tales with many references to the Baltic mythology. Over a hundred slightly diverging versions of the plot have been collected. Its mythological background has been an interest of Lithuanian and foreign researchers of Indo-European mythology; Gintaras Beresnevičius considered it being a Lithuanian theogonic myth.[1] The tale features not only human–reptile shapeshifting, but irreversible human–tree shapeshifting as well. Numerology is also evident in the tale, such as twelve sons, three daughters, three days, three tricks, three weeks of feast, nine years under the oath of marriage, three tasks given to Eglė by her husband to fulfill and nine days of visits.

Published sources

According to researcher Svetlana Ryzhakova, the tale first appeared in print in 1837, published by one M. Jasevičiaus or M. Jasavičius, in the supplement Biruta.[2]

The tale was also collected by Polish writer Józef Ignacy Kraszewski and published in his historical work Litwa.[3]

Etymology

Ĕglė is a popular female name in Lithuania. It is also a noun meaning tree species spruce (Latin: Picea) and fir,[4] with cognates in other Baltic languages: Latvian egle 'spruce, fir', and Old Prussian addle 'spruce, fir'.[5]

One of the main characters in this fairy tale is a grass snake (Lithuanian: žaltys), 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).

Synopsis

The story can be subdivided into a number of sections each having parallels with motifs of other folk tales, yet a combination of them is unique.

A young maiden named Eglė discovers a grass snake in the sleeve of her blouse after bathing with her two sisters. The exact location of their bathing remains undisclosed. Speaking in a human voice, the grass snake repeatedly agrees to go away only after Eglė pledges herself to him in exchange for him leaving her clothes. Shocked, upset, hesitant (how can she, a person, marry a grass snake?), but in a hurry to get rid of the persistent snake-like reptile, Eglė agrees to marry, while not fully understanding the potential consequences and the gravity of her situation. Then after three days, thousands of grass snakes march into the yard of her parents' house. They come to claim Eglė as their master's bride and their future queen, but are tricked by her relatives each time. 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. Enraged grass snakes return for a final time and threaten everyone with dry year, deluge and famine. Finally, they take the non-fake bride, Eglė, to the bottom of the sea lagoon to their king.

Instead of seeing a serpent or a grass snake on the seashore, Eglė meets her bridegroom Žilvinas, who appears to be a handsome man - the Grass Snake Prince. They transfer to the nearby island, and from there to the underground underneath the sea, where a nicely decorated palace is located - Eglė's new home for eternity. The feast is going on for three weeks, and thereafter the couple lives happily together. Eglė bears four children (three sons (Ąžuolas (Oak), Uosis (Ash) and Beržas (Birch)) and one youngest daughter Drebulė (Aspen)). Eglė almost forgets about her homeland, but one day, after being questioned by her oldest son Ąžuolas about her parents, she decides to visit her home. However, Žilvinas (perhaps intuitively being afraid to lose his wife or sensing his fate) denies her permission to leave the Grass Snake palace. In order to be allowed to visit home, Eglė is required to fulfill three impossible tasks: to spin a never-ending tuft of silk, wear down a pair of iron shoes and to bake a pie with no utensils. After she gets an advice from the sorceress (a potential referral to the Lady of the Sea or Lady of the Cave) and succeeds in completing these three tasks, Žilvinas reluctantly lets Eglė and the children go. Prior to their departure, he instructs them how to call him from the depths of the sea and asks not to tell this secret to anyone else.

 
Wooden statues of Egle and her children in Druskininkai "Forest Echo" museum

After meeting the long lost family member, Eglė's relatives do not wish to let her return to the sea and decide to kill Žilvinas. 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. Finally, a frightened daughter tells them the grass snake summoning chant:

"Žilvinas, dear Žilvinėlis,
If (you're) alive – may the sea foam milk
If (you're) dead – may the sea foam blood…"

All twelve brothers of Eglė call Žilvinas the Grass Snake from the sea and kill him using scythes. They do not say a word to their sister about the horrible crime they have just committed. After nine days, Eglė arrives at the seashore and calls her husband, but unfortunately only the foams of blood return from the sea. When Eglė hears her dead husband's voice and discovers how her beloved has died, as a punishment for betrayal she whispers an enchantment, which turns her fragile fearful daughter into a quaking aspen. Thereafter she turns her sons into strong trees - an oak, an ash and a birch. Finally, Eglė herself turns into a spruce.[6][7]

Translations

The tale was translated as Spruce, Queen of the Grass Snakes.[8] Hungarian scholar Endre Bójtar [hu] called it Egle (Silver Pine), the Snake Goddess and Egle (Silver Fir), the Snake Queen.[9]

The tale was translated into German language as Egle, die Schlangenkönigin by German professor Carl Cappeller [sv] in his book of Lithuanian folktales,[10] and as Das Weib des Schlangenmannes ("The Wife of the Snake-Man"), and published in Mitteilungen der Litauischen literarischen Gesellschaft.[11]

Analysis

In folkloristics

This tale is classified, in the Aarne–Thompson–Uther Index, as tale type ATU 425M, "The Snake as Bridegroom"[12] (formerly "Bathing Girl's garments kept [until promise of marriage with aquatic being]").[13] These tales are closely connected to type ATU 425 ("Search for the Lost Husband"), ATU 425A ("Animal as Bridegroom"), ATU 425B ("Cupid and Psyche" or "Son of the Witch")[14] and ATU 425C ("Beauty and the Beast").[15] As such, some versions avert the tragic ending by following the narrative of other tale types, like ATU 425A and ATU 425C.[16]

According to Stith Thompson's reworked folktale classification, tale type AaTh 425M involves a magical formula or incantation to summon the serpent husband. This formula is learned by others, who draw the serpentine being out of its hideout to kill it.[17]

In Lithuanian scholarship

The tale is one of the most researched in Lithuanian scholarship, under different approaches,[a] since "it represents the old Lithuanian worldview".[19]

The tale has become the object of scholarly interest of ethnologist Jonas Balys [lt]. In his analysis of Lithuanian folktales (published in 1936), he previously classified the tale as 425D*, Žalčio žmona ("The Girl as Wife to a Snake"), with 27 variants reported until then.[20]

The story has also been considered an oikotype, i.e., a form of the tale that is specific to a certain region (in this case, the Baltic geographical area).[21]

Folklorist Norbertas Vėlius has also developed an academic interest in the narrative and analysed its elements ("the dual nature of Egle, the attributes of the snake, the types of plants") in relation to the folklore of other countries.[22]

The serpent husband

In another version of the tale, the king of snakes is named Žaltys, they live in his palace at the bottom of the sea, and the tale ends with the transformation of her four children and herself into trees: her into a pine tree, her sons into an oak, an ash, and a birch, and her daughter into a weeping willow.[23] The name of the serpent husband may also vary between tellings: Žilvinas, Zilvynas, Zelvynas, or Žilvytis.[24]

Researcher Galina Kabakova cites that most variants feature a serpent husband: a snake, a boa, a winged serpent, even a Hydra-like dragon.[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.[27]

Scholar Jack Zipes provided another description of the tale type, wherein, besides the serpent, a seal, a dragon or sea monster may steal the clothes of the bathing maiden.[28]

The human–animal relationship

The main storyline (marriage of human woman with snake that steals her clothing) is said to belong to a mythological background about snakes that may be very archaic to the European continent.[29] It is also said that the ancient Lithuanians revered the grass snake (žaltys).[30] Under this lens, the grass snake could be seen as a totemic ancestor, akin to the swan maiden, who plays the role of ancestress of many peoples.[31]

According to Bernard Sergent, "human–animal marriage is an union that is too remote as incest is a too close one. Compared to a balanced marriage, between humans but from another clan or another village, that is to say–depending on the society–within 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."[32]

Lithuanian scholarship seems to agree with this assessment: the snake is the ruler of waters and represents a chaotic world. 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.[35] By using the magical incantation to summon the snake bridegroom, Egle builds a bridge between her world and the aquatic one (or an underground, chthonic realm).[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).[37] Balticist Letas Palmaitis [lt], citing Bronislava Kerbelyte [lt] and Meletinsky, described the tragic fate of Egle's family as consequence of tribalism: her brothers kill the 'animal' husband because he belongs to another tribe or group, and, for bearing his sons, Egle and her children must also disappear.[38]

Another view, espoused by scholar Eugenijus Žmuida, 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). At first, she is hesitant and afraid, but relents and, after seeing that the snake can change into a handsome man, accepts him wholeheartedly. Žmuida also suggests that tales that lack family drama and friction might be the original forms of the story.[39]

Possible antiquity

The tale about a snake spouse is also considered by Russian scholarship to be a "common Slavic" or "pan-Slavic" fairy tale, with possible Indo-European origins.[40] Another line of scholarship states that the tale refers to an ancient "Balto-Slavic totemic myth".[41]

A quantitative study, published by folklorist Sara Graça 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.[42]

Although its ultimate time and place of origin cannot be settled with certainty, the Lithuanian myth has been compared with similar stories found among Native American peoples (Wayampi, Yahgan and Coos), which could be the result of an inherited Ancient North Eurasian motif featuring a woman marrying an aquatic animal, violating human laws on exogamy and connecting the terrestrial and aquatic worlds.[43]

Variants

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. Variants have also been found from Tatar (4 tales) and Kazakh (1 version) sources.[48] Altogether, the variants collected outside Lithuania and Latvia, from 11 countries, amount to 106 versions.[49] The tale is also said to be known in Germany, Finland and among the "Cheremis" (Mari people).[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.[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: Jūratė and Kastytis.[54]

According to researcher Galina Kabakova, the fate of the children at the end of the tale is important to determine the origin of that particular variant (based on a geographical method): in the main Lithuanian versions, mother and children are transformed into trees, a motif that occurs in versions collected from the Belarus's border between Poland and Lithuania, and in Russian versions collected in Lithuania. On the other hand, if the tale ends with the transformation of the family into birds or reptiles, it is a tale from East Slavic origin.[55]

Baltic region

The tale type is recognized as being "most at home in the Balto-Slavic regions".[56]

Lithuania

According to scholar Norbertas Vėlius, the tale is "more common" in the eastern area of Lithuania, where "more than two thirds" of the variants have been collected. Variants collected at East Lithuania show the transformation of the children into birds.[57] Following a less mythological approach, scholar Endre Bójtar suggested that its diffusion across Lithuania owes to the local snake cult,[58] recorded in historical sources.[59]

In a Lithuanian variant, Das Mädchen und die Schlange ("The Girl and the Snake"), a widow lives with her daughter in a house at the beach. One day, the girl is sent to wash some clothes at the beach when a wave crashes and carries them away. The girl begins to cry, but a voice tells her it will return the clothes if she becomes the voice's wife. She accepts it and goes back home. That evening, a giant snake comes out of the sea and knocks at the girl's door. She opens the door and answers to the snake's wishes: to be given food and to sleep next to her in her bed. The next day, the snake asks her to prepare the oven and to throw it in the fire. The girl obeys and a human prince appears. He explains she disenchanted him and he will make her his wife as the "Queen of the Seas" ("du wirst fortan Königin des Meeres sein"), in his palace in the middle of the sea.[60]

Latvia

In Latvia the tale is known as Žalčio nuotaka or Zalkša līgava ("The Grass-Snake's Wife").[61] According to the Latvian Folktale Catalogue, the heroine curses her sons to become trees and herself to become a cuckoo.[62]

In a Latvian tale, translated into Russian as "Невеста ужа" ("The Bride of the Snake") and into English as The Sea Snake's Bride, three girls run to the beach to play in the water. The third girl leaves the water and searches for her clothes, only to find a snake lying on top of them. The snake makes the girl give her ring in exchange for the garments, and slithers back into the water. Three weeks later, the snake comes to get his bride in a grand golden carriage. Her family tries to trick him twice, first with a goose, then with a she-goat. The third time, he gets his bride and takes her to his underwater kingdom. The next two years, her mother goes to the sea shore and asks about her daughter. A toad and a crab jump out of the water to tell the woman the girl is doing fine. On the third year, the girl herself visits her family with her children, then returns to the water.[63][64]

In another tale, Das Schloß des Meereskönigs or "Дворец морского царя" ("The Palace of the Sea King"), the son of the Sea King gets curious about the land above the sea and decides to visit it. One day, he meets a despondent fisherman on the shore, who laments to the sea prince that he has not caught any fishes. The sea prince tells he will help him, on the condition that the fisherman gives him the first thing that is on the shore (which happens to be the fisherman's only daughter). The girl is wreathing a flower garland that is swept off by the wind and falls on the sea. The sea prince takes her to his kingdom, marries her and she gives birth to two boys. Years pass, and the girl is missing life on the land. 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). A little bird gives her a clue on how to fulfill both tasks and she tricks her husband. The girl visits her family, but her brothers consult with a nearby witch, who reveals the sons know how to summon their father. The girl's brothers torture their nephews in the bath house and they tell their uncles the secret command. The uncles go to the beach, summon the sea prince and kill him with spears. When the girl goes to the shore to return to her husband, she summons him and sees his head floating in the water. Her sons change into water and she returns to her human family.[65][66]

In a Latvian tale from Ansis Lerhis-Puškaitis's (lv) collection, from Jelgava, translated into Hungarian with the title Hogyan lett a kakukk? ("How did the cuckoo appear?"), a mother finds a louse in her house, fattens it and make a pair of shoes for her daughter. Her suitors are to discover what material the shoes are made of (tale type AaTh 621, "The Louseskin"). A water snake (a crested newt, in the original) announces it is a louseskin and marries the girl, taking her to its underwater palace. 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. She does and takes her three children with her. At the end of the tale, when she discovers the dead husband, she commands the elder son to become an oak, the middle child, a girl, to be a linden tree; the youngest into another tree; and herself into a cuckoo, to ever sigh over her lost love.[67]

Finnic languages

Estonia

The tale type is reported from Southern Estonia, "especially in the Setu region".[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.[70]

In an Estonian tale titled Ussi naine or Ussi naene ("The Snake's Wife"), the maiden bathes with her sisters by the sea, the snake refuses to return her clothes, the heroine gives birth to daughters that become different tree species at the end of the tale.[71]

In an Estonian tale translated into Hungarian as A királylány bocskora, a king prepares two mantles, one made from louseskin, the other from flea skin. He sets a riddle for any suitors: whoever guesses the right material of both mantles, shall marry the princess. Human suitors test their skills. A snake slithers from beneath the well, goes to the king's court, and guesses the right answer. The princess is given to the snake as wife and goes with the animal to its home. The princess bears the snake man three daughters and goes to visit her family. Back to her castle, the princess's brothers express their distaste about their snake brother-in-law, and question their nieces about their home life. 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. The brothers go to the lake, summon the snake with the song and kill him as soon as he appears. 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. The princess asks which of her daughters spilled the secret song (the youngest), and curses herself to become a birch tree, and her daughters to turn into parts of the tree (foliage, tree bark and membrane).[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. Meanwhile, the girls are bathing in the lake. When they leave to get her clothes, the youngest finds a snake on her garments, which promises to return them if she becomes his wife. She agrees to his proposal and the snake comes later to take her to his underground palace. Years into their marriage, the snake takes off the snakeskin to become a man, and they have three daughters. One day, their daughters wish to visit their grandparents. The snake father allows them to go back to land and teaches his wife a song to open a passage back to mainland. Before they enter her parents' house, the girl warns her daughters to keep quiet about their life. The grandfather asks his grandchildren about where they live; the youngest girl tells him about the snake husband and the magical song. The grandfather goes to the lake with a rifle, summons the snake and shoots him. The next day, the girl and her daughters go back to the lake. She summons her husband three times, but he does not respond. Sensing something wrong, she inquires her daughters about it: the youngest confesses. The girl begins to cry and becomes a birch tree, her two elder daughters birch bark and the youngest a trembling leaf.[73]

In a tale from the Lutsi Estonians collected by linguist Oskar Kallas with the name Ussiks nõiutud mees ("The Man Enchanted to be a Snake"), a couple prays for a son, and God gives them a snake. When the snake is older, he goes to a neighbour to court his daughters. He marries the elder in church. During the wedding festivities, the snake climbs onto her lap, but the girl shoos him away. On the wedding night, the snake kills her. This happens again with the middle sister. As for the youngest, she treats him with kindness and, on the wedding night, he takes off his snakeskin to become a handsome man. The man moves out of his parents's home with his wife to an island in the middle of the sea. They live together and have three sons. One day, the man's wife wants to visit her brothers, and the man teaches her a magic command to move from the island to the continent, while also warning her not to tell anything of their life to her brothers. She takes her sons to visit her brothers, and the brothers pry the children for anything. The youngest son reveals the secret command to his uncles. The uncles go to the beach, sing the song to summon the snake man and kill him. The man's wife goes to the beach and repeats the song to summon her husband, but he does not appear. She then questions her sons if any of them told anything about the secret song, and the youngest answers that he did. Crying, the girl becomes a birch near the shore, while her children become trees.[74]

German scholar Oskar Dähnhardt [de] collected an untitled Estonian tale: a king has a daughter and three sons. One day, the princess finds a louse in her father's hair, who decides to fatten the bug and use its hide as part of a suitor riddle: whoever guesses the nature of the hide shall marry the princess. A large snake comes to the castle and guesses it right, then takes the princess with him as his bride to his abode in the sea. To the princess's surprise, the snake becomes a man at night, and after a year she gives birth to a son. 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. Back to the castle, she spends some time with her brothers, who insist to know how their sister can return to the snake's home. After much insistence, the brothers learn of the secret command and go to the seashore. The two elder brothers try to summon the snake brother-in-law, but he recognizes their voices do not belong to his wife. 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. 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.[75]

Finland

Tale type 425M is known in Finland as Uuza Vedenkuningas ("Uuza the King of Waters"), according to the Finnish Folktale Catalogue, established by scholar Pirkko-Liisa Rausmaa.[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).[77]

Author August Löwis de Menar [de] collected a variant from the village of Voloitsa (Valyanitsy), on the Soikino peninsula. In this tale, titled Wie die Trauerbirke entstanden ist ("How the weeping birch came to be"), a rich man finds a louse on his daughter's hair, fattens it, kills it and makes a pair of shoes out of its hide. He then announces a contest to all prospective suitors: to guess the material of his daughter's shoes. A woman appears from the lake, becomes an old man and enters the court. She guesses correctly and takes the girl as daughter-in-law and wife for her son. Three years pass, and the girl has been living in a splendid underwater castle, but begins to long for home. Her husband agrees to let her visit her family with her son, teaches her a spell and give her gold to gift her family. She reaches home and spends some time there. Her brothers want to kill the underwater husband, so they leave early and wait by the lake with wooden bats. Their sister goes to the lake shore and summons her husband. As soon as he emerges from the lake, the brothers jump out of the hiding spot and beat the husband to death. The girl becomes a weeping birch and her son a tree branch.[78]

Eastern Europe

Professor Jack V. Haney stated that variants of type 425M appear "frequently recorded among the Russians", but "less frequently by Belarusians and Ukrainians".[79]

Galina Kabakova notes that, among the East Slavic populations, the tale type ATU 425M assumes the features of an etiological tale:[80] as remarked by professor Natalie Kononenko, it shows the origins of the cuckoo, the lark and the nightingale.[81] In addition, in these variants, the mother-in-law is the one that kills the snake husband.[82]

English scholar A. H. Wratislaw collected the tale Transformation into a Nightingale and a Cuckoo from "Little Russia" in his Sixty Folk-Tales from Exclusively Slavonic Sources. In this tale, a human maiden falls in love with a snake and they both live in an underground palace made of crystal. She becomes the mother of twins (a girl and a boy). Her old mother seizes a sickle and "rushed into the country". 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.[83]

Ukraine

Researcher Galina Kabakova translated and published a variant from Ukraine titled Les coucous, les alouettes et les reptiles.[84] She also cited variants wherein the daughter becomes an ortie (nettle) or a cuckoo, and the son becomes a basilisk or a nightingale.[85]

Poland

A variant from Poland has been translated into English with the title Egle and Zaltis.[86]

According to scholarship, variants collected in northern Poland, in the ancient territories of the Yotvingians (Jatvings), show the Égle's twelve brothers are eventually punished by Baltic thunder god Perkūnas.[87]

Bronisław Sokalski published another Polish variant with the title Król wężów ("The Serpent King"). In this tale, three sisters are bathing in the water. The two elders leave, while the youngest, named Lilla, tries to find her dress and sees a snake on it. The animal makes her promise to marry him in exchange for the dress. The next day, two snakes come to her house to fetch her to their master.[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. However, he is rescued by a mysterious man with greenish hair who introduces himself as Zaltis, the King of the Lakes. 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. The fisherman returns home and discovers his wife had given birth to a baby girl named Jegle. Years pass, the fisherman's wife dies and Jegle runs the house while her father and brothers are away. She likes to spend her days dipping her feet in water, and a large green fish plays between her feet. Later, an old woman pays a visit to Jegle in search of her, and she turns into a woman, saying she brings news from Jegle's bridegroom, Zaltis, and bids the girl meets him by the edge of the lake the following day. Jegle goes to the lake to meet Zaltis, who is in human form, and takes her to his underwater palace. They live happily for a time, until the day Jegle begins to miss her father and wishes to visit him. Zaltis agrees to let her visit his father-in-law, and he brings her to the surface world. Jegle is happy to visit her father, but her brothers secretly decide to take her back from the King of the Lakes. After her visit, Jegle goes to the edge of the lake to wait for her husband; her brothers follow her and wait for Zaltis to come out of the lake. As soon as the lacustrine king emerges, his brothers-in-law try to grab him, but his magic turns them into stones. Zaltis takes Jegle back to their palace, and explains her brothers will be restored to normal after a while.[90]

Russia

The tale type is known in Russia as Zhena Uzha ("The Snake's Wife"),[91][92][93] or The Grass Snake's Wife.[94] Researcher Varvara Dobrovolskaya states that variants in Russia were collected in Kursk, Bashkiria, Ryazan, Voronezh and in East Siberia by the Lena river.[95]

According to Russian scholarship, the tale type 425M sometimes merges with ATU 703, "The Snow-Maiden" in many Russian variants.[96]

British scholar William Ralston Shedden-Ralston translated a variant collected by Erlenwein from the Tula Government. In this variant, The Water Snake or Ujak, an old woman's daughter went to bathe with other girls in the pond. When they finished bathing, a snake appeared and hid the maiden's shift in exchange for her hand in marriage. The girl, dismissing the snake's fanciful notion, agreed to anyway. Some time later, a "troop" of snakes came to the maiden's house to force her to fulfill her promise. The snakes escorted her out of the house and into her fiancée's underwater palace. Three years passed and she returned to her mother's house with two little children, a boy and a girl. When conversing with her mother, the maiden unwittingly revealed her husband's name (Osip) and the incantation to summon him. After she put her daughter and grandchildren to bed, the old woman uttered the incantation, drew forth the snake husband, in human form, out of the palace and decapitated him with an axe. The next morning, the maiden returned to the pond and, after realizing her mother's heinous act, condemned her daughter to become a wren, her son a nightingale and herself a cuckoo.[97]

Professor Jack Haney published another Russian variant, titled The Lake Beetle as Groom. In this tale, a beetle appears on the maiden's dress and proposes to her. She is later taken to the lake. The narrative tells that the human maiden marries another "kidnapped" person that was living with the "lake people", named Osip Tsarevich. 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.[98] The tale was originally collected by Russian philologist Dimitry M. Balashov [ru] from informant Elisaveta Ivanovna Sidorova, from Tersky region, in the White Sea, with the title "Озерный жук — жених" ("Lake Bettle - Groom").[99]

In a tale collected from a Karelian source with the title "Парень-гад" ("The Reptile Beloved"), twelve maidens go to bathe in the sea and leave their clothes on the shore. After they bathe and play in the water, the maidens return to fetch their clothes, when one of them notices there is a reptile lying on theirs. 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. The girl returns home that same evening and the reptile comes to take his bride. The girl and her mother board up the doors and windows and wait for a sudden storm to pass. This happens for the next two nights, until the girl agrees to go with the reptile. She marries the reptile, which lies on the rivers, and she has two children with him when he becomes human. Suddenly, the girl's mother asks her how she can summon her reptile husband, and the girl reveals the secret. The woman takes a scythe and goes to the river to summon the reptile husband to kill him. The girl rushes back to the lake and, seeing her dead husband, curses her two children to become white swans and herself a gray cuckoo.[100]

Russian scholarship states that a tradition in Pskov holds that the daughter of the snake husband turns into a frog.[101]

Another Russian variant of tale type ATU 425M was collected in Tver with the title "Уженька и Маша" ("Uzhenka and Masha").[102][103]

Belarus

According to scholarship, only one Belarusian variant of the tale contains the daughter's transformation into a frog.[104]

Mari people

In a tale from the Mari people titled "Слепая любовь" ("Blind Love"), some sisters go to bathe in the water. 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. She marries the snake. Three years later, the girl visits her family carrying her two children in tow, a son and a daughter. Her mother learns the secret command to summon the snake husband (called Isai Isanych) and kills the husband with a scythe. The girl sees the dead husband and commands the son to become a lark and the daughter a cuckoo, while she is washed away by the waves, never to be seen again.[105]

Chuvash people

In a tale attributed to the Chuvash people, "Про девушку и про ужа" ("About the girl and the snake"), three sisters run to the shore to play and bathe in the water. The elder two leave the lake and, take their garments and go home. When the youngest sister leaves and looks for her garments, the maiden sees a huge snake sitting on her garments. The snake promises to give it back if she marries it. She agrees; the snake returns the garments and teaches her a command to summon him, Yaku. 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. She returns home to her family with dresses and money to give her sisters, and to wait for her husband to fetch her. The snake appears in a carriage to get his bride and take her to his underwater realm. Three years pass, and the snake's human wife has given birth to a boy and a girl. She insists on visiting her parents and showing them their grandchildren, but her husband warns that disaster may loom upon their family. The girl visits her family and one of her sisters asks her what she does to return to her palace in the bottom of the lake. The girl naïvely reveals the command to her sister, who goes to the shore of the lake, summons Yaku and kills him. When the snake's human wife returns to the shore, she sees a cut off snake head floating in the lake. She then enchants her son to become a beetle, her daughter a dragonfly, and herself a cuckoo.[106]

Tatar people

In a tale from the Tatar people titled "Зухра" ("Zuhra"), an old couple try to have a child, but none of their children survive, until they have a girl they name Zuhra. The couple keep her safe from the world, until she is fourteen years old, when some girls from the village enter the couple's house and beg for Zuhra to join them for playtime int he water. The old woman allows her daughters to join the others. Zuhra goes with the girls to bathe in a nearby lake and leaves her clothes on the shore. When she returns, a black snake ("Чёрный Змей", in the Russian translation) is lying on them and asks the girl to marry it. Afraid to utter any word, the Black Snake then assures her it will come back when she is eighteen, and slithers back into the lake. Zuhra runs back home and tells her mother everything, and they fence the house, hoping it will keep the snake out. However, when the time comes, the sky darkens and a retinue of snakes, jinns and peris come to Zuhra's house in their master's name. The Black Snake then appears and demands Zuhra as his bride. The girl agrees to come with him to the lake. The snake wraps itself around Zuhra, they both dive into the lake and swim until they reach a large gate. Past the gate, the snake uncoils itself, hits a golden staircase and becomes a human man. 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. Zuhra accepts him and they marry. Three years pass, and Zuhra begins to miss home. 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. He also teaches her a command to summon him when she returns, and makes her promise to keep it a secret. Zuhra and her children go back to the surface world and visit the grandparents. After pestering her daughter with questions, Zuhra eventually tells her the secret command. 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 Black Snake slithers off to the surface, and is beheaded by the old woman. She returns home. The next morning, Zuhra says her goodbyes to her mother and goes back to the lake. She tries to summon her husband, but, realizing something is wrong, she finds the snake's body. She buries it and curses her children to become a nightingale, a swallow and a starling, while herself becomes a dove.[107]

Southern Europe

Bulgaria

Tale type ATU 425M is reported in the Bulgarian Folktale Catalogue with the name "Невястата на змея проклина децата си"[108] or "Die Frau des Drachen verflucht ihre Kinder"[109] ("The Wife of the Dragon curses her children"): a dragon sits on the girl's garments in exchange for marrying her; they wed and move to his palace at the bottom of the sea, where she gives birth to two children; the girl visits her family with her children and her daughter betrays the dragon's secret, which leads to him being killed by his brothers-in-law; the girl then curses her children to become trees.[110]

Central Europe

The tale is also said to be "very popular" in the Pomeranian region.[111]

Central Asia

In a Kazakh variant, "Красавица Миржан и владыка подводного ханства" ("Beautiful Mirzhan and the Ruler of the Underwater Khanate"), Mirzhan, the beautiful only daughter of an old woman, is bathing in the water with some friends. Suddenly, a booming voice echoes from below the water asking the girl to marry it. The other girls flee in fear, while Mirzhan runs to the shore to get her clothes, but a snake sits on them. The snake asks the girl to be his wife and to live with him in his crystal palace. The girl accepts, if only to get her garments back. For the next week, her mother forbids her to set foot outside their yurt. However, a cadre of black snakes begins to slither out of the river to their house. The snakes take Mirzhan and disappear with her beneath the waters, as her mother grieves for her lost daughter. Some time later, as the old woman waits near the shore, she sees her daughter coming to her with two children, her sons. She explains she lives underwater and to return she only has to call on her husband's name: Ahmet. The old woman convinces her daughter to spend a night on her old home, while she goes in the dead of night to the shore to summon the snake spouse and kill him. The next morning, Mirzhan goes back to the shore to summon her husband, but she only sees a red tint in the river and her husband's head near the reeds. She then curses her daughter to become a swallow, her son a nightingale and herself into a cuckoo.[112]

Latin America

Folklorist Terrence Hansen, in his catalogue of Latin American folktales, identified two tale types wherein a girl meets an enchanted fish and is taught magic to summon fish (in one type) or to bring fresh water (in the other). As the story continues, the girl's relatives imitate her voice to draw out the fish and kill it. In the first type, the girl drowns herself in the sea; in the other, she sinks to the ground after she sees the dead fish.[113]

Africa

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".[114]

Scholar Hasan El-Shamy lists 2 variants of the tale type found in Algeria, under the previous name of the type.[115]

Professor Loreto Todd collected a West African (Cameroon) tale titled Bibaiyibaiyi an di papa-wata (Bibaiyibaiyi and the Papa-Water). In this tale, the heroine goes fishing and a creature named Papa-Water appears to her, intent on marrying her. Papa-Water gives her plenty of fish and teaches her a magic song to summon him and the fishes. A group of boys overhears the incantation and summons Papa-Water to kill him.[116] The story was considered by folklorist Dan Ben-Amos as belonging to the type 425M. He also claimed that this narrative was "a common African variation on the Cupid and Psyche theme".[117]

In another West African folktale from the Mandinga people, A noiva da serpente ("The Serpent's Bride"), there lived two sisters, Cumba and Sira. Sira bakes flour breads with "hydromel" (mead) to take to a mysterious person. Cumba follows her sister to a location near the water, and sees Sira chanting a song to summon an enchanted serpent from the waters. After Sira leaves, Cumba returns home to tell her mother everything. The girl returns to the beach with an armed man and sings the song of invocation. The serpent emerges from the water and is killed by the man. Later, Sira eats some food her mother prepared and a hen reveals it is made from the flesh of the serpent. Saddened with grief, she decides to enter the sea and a wave washes over her.[118]

Parallels

Princess Himal and Nagaray

Indian scholar Suniti Kumar Chatterji summarized the Lithuanian tale and stated that it "reminded" him of the Kashmiri story about Princess Himal and Nagrai (Nāgaray), the Prince of Snakes.[119][d] Indian scholarship states that the tale exists in the oral repertoire of the region, with multiple renditions appearing in both Persian and Kashmiri in the 18th and 19th centuries. In a variation of the story, Princess Himal is a human and her lover Nagaray is a nāga - a snake-like being that lives in a watery realm, and at the end of the tale deities Shiva and Parvati reunite both lovers by resurrecting their ashes in a magical spring.[121]

Vodník (The Water Goblin)

Similarities can be found in Vodník, a story written by Czech author Karel Jaromír Erben as a poem in the book Kytice z pověstí národních ("A Bouquet of Folk Legends"). The poem is about a water goblin who is sitting on a poplar by his lake, singing to the moon and sewing clothes for his wedding soon to come. 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 warns her daughter not to go to the lake but the daughter is drawn to the lake anyway. She leaves for the lake to do her laundry. The moment she hands down her first garment into the water, the bridge on which she was sitting collapses. As the water engulfs her she is abducted by the water goblin. He takes her to his underwater castle and marries her. After the birth of their first child, the abducted wife sings it a lullaby about her past, which enrages the water goblin. She tries to calm him down and pleads to be allowed ashore to visit her mother once. He gives in on three conditions: She is not to embrace a single soul, not even her mother; she has to leave the baby behind as a hostage; and she will return by the bells of the evening vespers. The reunion of mother and daughter is very emotional and they eventually hug despite daughter's promise. When evening falls the mother forbids her daughter to go even when the bells are ringing. The water goblin gets angry and thumps on the door, ordering the girl to go with him because his dinner has to be made. When the mother tells him to go away and eat whatever he has for dinner in his lair, he knocks again, saying his bed needs to be made. Again the mother tells him to leave them alone, after which the goblin says their child is hungry and crying. To this plea the mother tells him to bring the child to them. In a furious rage the goblin returns to the lake and through the shrieking storm screams that pierce the soul are heard. The storm ends with a loud crash that stirs up the mother and her daughter. 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.[122]

Legacy

Toponyms

Studies suggest that characters of the tale named several geographic features, such as toponyms and hydronyms of northwestern Russia, Pskov region.[123]

In the 19th century, Polish writer Aleksander Połujański published a study on the Augustów region, and suggested that two places, a lake named Jeglówek and a village named Jegliniec (where a Lithuanian fortress was previously located), were connected to the name Egle.[124][125]

According to researcher Svetlana Ryzhakova, professor V. Kazakevičius stated that in the Polish region of Suwałki, a legend is told of a girl named Egle or Egla who married a snake being that lived in an underwater crystal palace.[126]

Cultural references

 
Eglė and the Serpent Statue in Palanga

Salomėja Nėris, a Lithuanian poet, wrote a poem called Eglė žalčių karalienė (1940), which is based on the motifs of the tale.

A bronze sculpture displaying Eglė and the Serpent by Robertas Antinis has been constructed in Palanga Botanical Garden, Lithuania in 1960.

A ballet Eglė žalčių karalienė by Eduardas Balsys and numerous plays have been staged in various Lithuanian theaters, for the first time in 1960, directed by Juozas Gustaitis.

The story has also inspired the creation of literary tales.[127]

The tale also inspired a literary work by author Jēkabs Jūsmiņš (lv), in 1880, with the title Zalkša līgava.[128]

A literary telling is attributed to Russian author Leo Tolstoy.[129] In his tale, titled The Snake, the serpent lies on the smock of a girl named Masha. Masha marries the snake and returns from the sea to her mother's house with her two children. Masha's mother is the one to kill the snake husband with a hatchet. After seeing the dead husband, Masha curses her daughter to become a swallow, her son to be a nightingale and herself to be a cuckoo.[130]

See also

Footnotes

  1. ^ At least 12 different approaches are reported.[18]
  2. ^ A similar assessment was made by professor Jack V. Haney, to whom the tale type appears "only around the south Baltic coast".[46]
  3. ^ Philologist and folklorist Julian Krzyżanowski (pl), establisher of the Polish Folktale Catalogue according to the international index, classified similar Polish tales under his own type T 458, Małżeństwo z wężem (Persefona) ("The Woman Marrying a Snake - Persephone)".[89]
  4. ^ German scholar Rainer Eckert also described both stories as having a "surprising correspondence".[120]

References

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  2. ^ РЫЖАКОВА, СВЕТЛАНА ИГОРЕВНА [Ryzhakova, Svetlana Igorevna] (2009). ""ЭГЛЕ КОРОЛЕВА УЖЕЙ": О СПОСОБАХ ИНТЕРПРЕТАЦИИ ОДНОГО СКАЗОЧНОГО СЮЖЕТА В ЛИТОВСКОЙ КУЛЬТУРЕ". In: МИФ В ФОЛЬКЛОРНЫХ ТРАДИЦИЯХ И КУЛЬТУРЕ НОВЕЙШЕГО ВРЕМЕНИ. Moscow: Российский государственный гуманитарный университет, 2009. p. 49. ISBN 978-5728110798.
  3. ^ Kraszewski, Józef Ignacy. Litwa: starożytne dzieje, ustawy, język, wiara, obyczaje, pieśni, przysłowia, podania itd. Tom 1: Historya do XIII wieku. Warszawa: W Drukarni Stanisława Strąbskiego, 1847. pp. 416-419.
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Bibliography

  • Kayanidi, L.G. (2020). “Structural and semantic typology of the metamorphic ornithological plot of an East Slavic tale (SUS 425М)”. In: Folklore: Structure, Typology, Semiotics, vol. 3, no. 1, p. 56-93. doi:10.28995/2658-5294-2020-3-1-56-93
  • Sergent, Bernard (1999). "Un mythe lithuano-amérindien". Dialogues d'histoire ancienne. 25 (2): 9–39. doi:10.3406/dha.1999.1536.
  • Gintaras Beresnevičius. "Eglė žalčių karalienė" ir lietuvių teogoninis mitas: religinė istorinė studija. Vilnius, 2003.
  • Martinkus-Zemp, Ada. Eglé, la reine des serpents: un conte lituanien. Institut d'ethnologie, Musée de l'homme. 1989.
  • Salomėja Nėris. Eglė žalčių karalienė. Kaunas, 1940.
  • Eugenijus Žmuida „Eglė žalčių karalienė“: gyvybės ir mirties domenas http://www.llti.lt/failai/12_Zmuidos.pdf
  • Žmuida, Eugenijus. "Eglė žalčių karalienė: slibino ir mergelės motyvo kilmė" [Eglė, the queen of serpents: origins of the motif of dragon and maiden]. In: Liaudies kultūra Nr. 5 (2016). pp. 30–41. ISSN 0236-0551
  • Žmuida, Eugenijus. "Eglė žalčių karalienė: slibino ir mergelės motyvo kilmė" [Eglė, the queen of serpents: origins of the motif of dragon and maiden]. In: Liaudies kultūra Nr. 6 (2016), pp. 27–36.
  • "«Le mari-couleuvre» ou Pourquoi le coucou coucoule". In: Kabakova, Galina. D’un conte l’autre. Paris: Flies France, 2018. pp. 60–84. ISBN 978-2-37380-117-0.

Further reading

  • Behr-Glinka, Andrei I. "Змея как сексуальный и брачный партнер человека. (Еще раз о семантике образа змеи в фольклорной традиции европейских народов)" [Serpent as a Bride and an Intimate Partner of a Man. Once more about the semantics of serpent in European folk-lore]. In: Культурные взаимодействия. Динамика и смыслы. Издательский дом Stratum, Университет «Высшая антропологическая школа», 2016. pp. 435–575.
  • Bradūnas, Elena. ""IF YOU KILL A SNAKE — THE SUN WILL CRY". Folktale Type 425-M: A Study in Oicotype and Folk Belief". In: LITUANUS: Lithuanian Quarterly Journal of Arts and Sciences. Volume 21, No.1 - Spring 1975.
  • Luven, Yvonne. "Eglè, die Königin der Nattern. Ein Schlangenmärchen als identitätsstiftende Erzählung der Balten". In: Bleckwenn, Helga (Hg.). Märchenfiguren in der Literatur des Nordund Ostseeraumes (Schriftenreihe Ringvorlesungen der Märchen-Stiftung Walther Kahn 11). Baltmannsweiler: Schneider Verlag Hohengehren, 2011. IX. pp. 66–92.
  • Navickiene, Irena. "Les contes du peuple lituanien dans la littérature contemporaine". In: Les métamorphoses du conte. Recherches comparatives sur les livres et le multimédia d'enfance, no 2. Jean Perrot (or.); Institut international Charles Perrault. Bruxelles; New York: Lang, 2004. pp. 101–110. ISBN 9789052012674.
  • Palmaitis, Letas. "Romeo Moses and Psyche Brunhild? Or Cupid the Serpent and the Morning Star?" In: Caucasologie et mythologie comparée, Actes du Colloque international du C.N.R.S. - IVe Colloque de Caucasologie (Sèvres, 27-29 juin 1988). Paris, PEETERS, 1992. pp. 177–185. ISBN 2-87723-042-2
  • Sauka, Leonardas, sudarymas, rengėjas [com, cre]. Pasaka "Eglė žalčių karalienė". Tomas 1, Lietuvių variantai [First Tome: Lithuanian variants]. Vilnius: Lietuvių literatūros ir tautosakos institutas, 2007. ISBN 978-9955-698-66-1
  • Sauka, Leonardas, sudarymas, rengėjas [com, cre]. Pasaka "Eglė žalčių karalienė". Tomas 2, Latvių variantai [Second Tome: Latvian variants]. Vilnius: Lietuvių literatūros ir tautosakos institutas, 2007. ISBN 978-9955-698-67-8
  • Sauka, Leonardas, sudarymas, parengė [com, cre]. Pasaka "Eglė žalčių karalienė". Tomas 3, Finų, slavų, romanų, tiurkų variantai [Third Tome: Fairy tale "The Snake as Bridegroom" (ATU 425M) in Balto-Finnic, Slavic, Romanic and Turkic folklore]. Vilnius: Lietuvių literatūros ir tautosakos institutas, 2008. ISBN 9789955698685
  • Sauka, Leonardas, sudarymas, parengė [com, cre]. Pasaka "Eglė žalčių karalienė". Tomas 4, Tyrinėjimai, kitos žinios [Fourth Tome: research and other data]. Vilnius: Lietuvių literatūros ir tautosakos institutas, 2008. ISBN 9789955698692
  • Stryczyńska-Hodyl, Ewa. "Popularność motywu "O żonie węża" w folklorze i literaturze Bałtów". In: Perspectives of Baltic philology II. Edited by Jowita Niewulis-Grablunas, Justyna Prusinowska, Ewa Stryczyńska-Hodyl. Pozn, P. pp. 223–237. ISBN 9788360517796

External links

  • Artist’s rendering of Eglė
  • Another translation of the tale
  • A version of the tale from Suwalski, Poland (In Polish)

April 28, 2023
eglė, queen, serpents, alternatively, eglė, queen, grass, snakes, lithuanian, eglė, žalčių, karalienė, lithuanian, folk, tale, first, published, jasewicz, 1837, statue, glebe, park, canberra, best, known, lithuanian, fairy, tales, with, many, references, balti. Egle the Queen of Serpents alternatively Egle the Queen of Grass Snakes Lithuanian Egle zalciu karaliene is a Lithuanian folk tale first published by M Jasewicz in 1837 Egle the Queen of Serpents statue in Glebe Park Canberra Egle the Queen of Serpents is one of the best known Lithuanian fairy tales with many references to the Baltic mythology Over a hundred slightly diverging versions of the plot have been collected Its mythological background has been an interest of Lithuanian and foreign researchers of Indo European mythology Gintaras Beresnevicius considered it being a Lithuanian theogonic myth 1 The tale features not only human reptile shapeshifting but irreversible human tree shapeshifting as well Numerology is also evident in the tale such as twelve sons three daughters three days three tricks three weeks of feast nine years under the oath of marriage three tasks given to Egle by her husband to fulfill and nine days of visits Contents 1 Published sources 2 Etymology 3 Synopsis 4 Translations 5 Analysis 5 1 In folkloristics 5 1 1 In Lithuanian scholarship 5 2 The serpent husband 5 3 The human animal relationship 5 4 Possible antiquity 6 Variants 6 1 Baltic region 6 1 1 Lithuania 6 1 2 Latvia 6 2 Finnic languages 6 2 1 Estonia 6 2 2 Finland 6 3 Eastern Europe 6 3 1 Ukraine 6 3 2 Poland 6 3 3 Russia 6 3 4 Belarus 6 3 5 Mari people 6 3 6 Chuvash people 6 3 7 Tatar people 6 4 Southern Europe 6 4 1 Bulgaria 6 5 Central Europe 6 6 Central Asia 6 7 Latin America 6 8 Africa 7 Parallels 7 1 Princess Himal and Nagaray 7 2 Vodnik The Water Goblin 8 Legacy 8 1 Toponyms 8 2 Cultural references 9 See also 10 Footnotes 11 References 11 1 Bibliography 12 Further reading 13 External linksPublished sources EditAccording to researcher Svetlana Ryzhakova the tale first appeared in print in 1837 published by one M Jaseviciaus or M Jasavicius in the supplement Biruta 2 The tale was also collected by Polish writer Jozef Ignacy Kraszewski and published in his historical work Litwa 3 Etymology EditĔgle is a popular female name in Lithuania It is also a noun meaning tree species spruce Latin Picea and fir 4 with cognates in other Baltic languages Latvian egle spruce fir and Old Prussian addle spruce fir 5 One of the main characters in this fairy tale is a grass snake Lithuanian zaltys 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 Synopsis EditThe story can be subdivided into a number of sections each having parallels with motifs of other folk tales yet a combination of them is unique A young maiden named Egle discovers a grass snake in the sleeve of her blouse after bathing with her two sisters The exact location of their bathing remains undisclosed Speaking in a human voice the grass snake repeatedly agrees to go away only after Egle pledges herself to him in exchange for him leaving her clothes Shocked upset hesitant how can she a person marry a grass snake but in a hurry to get rid of the persistent snake like reptile Egle agrees to marry while not fully understanding the potential consequences and the gravity of her situation Then after three days thousands of grass snakes march into the yard of her parents house They come to claim Egle as their master s bride and their future queen but are tricked by her relatives each time 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 Enraged grass snakes return for a final time and threaten everyone with dry year deluge and famine Finally they take the non fake bride Egle to the bottom of the sea lagoon to their king Instead of seeing a serpent or a grass snake on the seashore Egle meets her bridegroom Zilvinas who appears to be a handsome man the Grass Snake Prince They transfer to the nearby island and from there to the underground underneath the sea where a nicely decorated palace is located Egle s new home for eternity The feast is going on for three weeks and thereafter the couple lives happily together Egle bears four children three sons Azuolas Oak Uosis Ash and Berzas Birch and one youngest daughter Drebule Aspen Egle almost forgets about her homeland but one day after being questioned by her oldest son Azuolas about her parents she decides to visit her home However Zilvinas perhaps intuitively being afraid to lose his wife or sensing his fate denies her permission to leave the Grass Snake palace In order to be allowed to visit home Egle is required to fulfill three impossible tasks to spin a never ending tuft of silk wear down a pair of iron shoes and to bake a pie with no utensils After she gets an advice from the sorceress a potential referral to the Lady of the Sea or Lady of the Cave and succeeds in completing these three tasks Zilvinas reluctantly lets Egle and the children go Prior to their departure he instructs them how to call him from the depths of the sea and asks not to tell this secret to anyone else Wooden statues of Egle and her children in Druskininkai Forest Echo museum After meeting the long lost family member Egle s relatives do not wish to let her return to the sea and decide to kill Zilvinas 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 Finally a frightened daughter tells them the grass snake summoning chant Zilvinas dear Zilvinelis If you re alive may the sea foam milk If you re dead may the sea foam blood All twelve brothers of Egle call Zilvinas the Grass Snake from the sea and kill him using scythes They do not say a word to their sister about the horrible crime they have just committed After nine days Egle arrives at the seashore and calls her husband but unfortunately only the foams of blood return from the sea When Egle hears her dead husband s voice and discovers how her beloved has died as a punishment for betrayal she whispers an enchantment which turns her fragile fearful daughter into a quaking aspen Thereafter she turns her sons into strong trees an oak an ash and a birch Finally Egle herself turns into a spruce 6 7 Translations EditThe tale was translated as Spruce Queen of the Grass Snakes 8 Hungarian scholar Endre Bojtar hu called it Egle Silver Pine the Snake Goddess and Egle Silver Fir the Snake Queen 9 The tale was translated into German language as Egle die Schlangenkonigin by German professor Carl Cappeller sv in his book of Lithuanian folktales 10 and as Das Weib des Schlangenmannes The Wife of the Snake Man and published in Mitteilungen der Litauischen literarischen Gesellschaft 11 Analysis EditIn folkloristics Edit This tale is classified in the Aarne Thompson Uther Index as tale type ATU 425M The Snake as Bridegroom 12 formerly Bathing Girl s garments kept until promise of marriage with aquatic being 13 These tales are closely connected to type ATU 425 Search for the Lost Husband ATU 425A Animal as Bridegroom ATU 425B Cupid and Psyche or Son of the Witch 14 and ATU 425C Beauty and the Beast 15 As such some versions avert the tragic ending by following the narrative of other tale types like ATU 425A and ATU 425C 16 According to Stith Thompson s reworked folktale classification tale type AaTh 425M involves a magical formula or incantation to summon the serpent husband This formula is learned by others who draw the serpentine being out of its hideout to kill it 17 In Lithuanian scholarship Edit The tale is one of the most researched in Lithuanian scholarship under different approaches a since it represents the old Lithuanian worldview 19 The tale has become the object of scholarly interest of ethnologist Jonas Balys lt In his analysis of Lithuanian folktales published in 1936 he previously classified the tale as 425D Zalcio zmona The Girl as Wife to a Snake with 27 variants reported until then 20 The story has also been considered an oikotype i e a form of the tale that is specific to a certain region in this case the Baltic geographical area 21 Folklorist Norbertas Velius has also developed an academic interest in the narrative and analysed its elements the dual nature of Egle the attributes of the snake the types of plants in relation to the folklore of other countries 22 The serpent husband Edit In another version of the tale the king of snakes is named Zaltys they live in his palace at the bottom of the sea and the tale ends with the transformation of her four children and herself into trees her into a pine tree her sons into an oak an ash and a birch and her daughter into a weeping willow 23 The name of the serpent husband may also vary between tellings Zilvinas Zilvynas Zelvynas or Zilvytis 24 Researcher Galina Kabakova cites that most variants feature a serpent husband a snake a boa a winged serpent even a Hydra like dragon 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 27 Scholar Jack Zipes provided another description of the tale type wherein besides the serpent a seal a dragon or sea monster may steal the clothes of the bathing maiden 28 The human animal relationship Edit The main storyline marriage of human woman with snake that steals her clothing is said to belong to a mythological background about snakes that may be very archaic to the European continent 29 It is also said that the ancient Lithuanians revered the grass snake zaltys 30 Under this lens the grass snake could be seen as a totemic ancestor akin to the swan maiden who plays the role of ancestress of many peoples 31 According to Bernard Sergent human animal marriage is an union that is too remote as incest is a too close one Compared to a balanced marriage between humans but from another clan or another village that is to say depending on the society within 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 32 Lithuanian scholarship seems to agree with this assessment the snake is the ruler of waters and represents a chaotic world 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 35 By using the magical incantation to summon the snake bridegroom Egle builds a bridge between her world and the aquatic one or an underground chthonic realm 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 37 Balticist Letas Palmaitis lt citing Bronislava Kerbelyte lt and Meletinsky described the tragic fate of Egle s family as consequence of tribalism her brothers kill the animal husband because he belongs to another tribe or group and for bearing his sons Egle and her children must also disappear 38 Another view espoused by scholar Eugenijus Zmuida 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 At first she is hesitant and afraid but relents and after seeing that the snake can change into a handsome man accepts him wholeheartedly Zmuida also suggests that tales that lack family drama and friction might be the original forms of the story 39 Possible antiquity Edit The tale about a snake spouse is also considered by Russian scholarship to be a common Slavic or pan Slavic fairy tale with possible Indo European origins 40 Another line of scholarship states that the tale refers to an ancient Balto Slavic totemic myth 41 A quantitative study published by folklorist Sara Graca 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 42 Although its ultimate time and place of origin cannot be settled with certainty the Lithuanian myth has been compared with similar stories found among Native American peoples Wayampi Yahgan and Coos which could be the result of an inherited Ancient North Eurasian motif featuring a woman marrying an aquatic animal violating human laws on exogamy and connecting the terrestrial and aquatic worlds 43 Variants EditAlthough 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 Variants have also been found from Tatar 4 tales and Kazakh 1 version sources 48 Altogether the variants collected outside Lithuania and Latvia from 11 countries amount to 106 versions 49 The tale is also said to be known in Germany Finland and among the Cheremis Mari people 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 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 Jurate and Kastytis 54 According to researcher Galina Kabakova the fate of the children at the end of the tale is important to determine the origin of that particular variant based on a geographical method in the main Lithuanian versions mother and children are transformed into trees a motif that occurs in versions collected from the Belarus s border between Poland and Lithuania and in Russian versions collected in Lithuania On the other hand if the tale ends with the transformation of the family into birds or reptiles it is a tale from East Slavic origin 55 Baltic region Edit The tale type is recognized as being most at home in the Balto Slavic regions 56 Lithuania Edit According to scholar Norbertas Velius the tale is more common in the eastern area of Lithuania where more than two thirds of the variants have been collected Variants collected at East Lithuania show the transformation of the children into birds 57 Following a less mythological approach scholar Endre Bojtar suggested that its diffusion across Lithuania owes to the local snake cult 58 recorded in historical sources 59 In a Lithuanian variant Das Madchen und die Schlange The Girl and the Snake a widow lives with her daughter in a house at the beach One day the girl is sent to wash some clothes at the beach when a wave crashes and carries them away The girl begins to cry but a voice tells her it will return the clothes if she becomes the voice s wife She accepts it and goes back home That evening a giant snake comes out of the sea and knocks at the girl s door She opens the door and answers to the snake s wishes to be given food and to sleep next to her in her bed The next day the snake asks her to prepare the oven and to throw it in the fire The girl obeys and a human prince appears He explains she disenchanted him and he will make her his wife as the Queen of the Seas du wirst fortan Konigin des Meeres sein in his palace in the middle of the sea 60 Latvia Edit In Latvia the tale is known as Zalcio nuotaka or Zalksa ligava The Grass Snake s Wife 61 According to the Latvian Folktale Catalogue the heroine curses her sons to become trees and herself to become a cuckoo 62 In a Latvian tale translated into Russian as Nevesta uzha The Bride of the Snake and into English as The Sea Snake s Bride three girls run to the beach to play in the water The third girl leaves the water and searches for her clothes only to find a snake lying on top of them The snake makes the girl give her ring in exchange for the garments and slithers back into the water Three weeks later the snake comes to get his bride in a grand golden carriage Her family tries to trick him twice first with a goose then with a she goat The third time he gets his bride and takes her to his underwater kingdom The next two years her mother goes to the sea shore and asks about her daughter A toad and a crab jump out of the water to tell the woman the girl is doing fine On the third year the girl herself visits her family with her children then returns to the water 63 64 In another tale Das Schloss des Meereskonigs or Dvorec morskogo carya The Palace of the Sea King the son of the Sea King gets curious about the land above the sea and decides to visit it One day he meets a despondent fisherman on the shore who laments to the sea prince that he has not caught any fishes The sea prince tells he will help him on the condition that the fisherman gives him the first thing that is on the shore which happens to be the fisherman s only daughter The girl is wreathing a flower garland that is swept off by the wind and falls on the sea The sea prince takes her to his kingdom marries her and she gives birth to two boys Years pass and the girl is missing life on the land 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 A little bird gives her a clue on how to fulfill both tasks and she tricks her husband The girl visits her family but her brothers consult with a nearby witch who reveals the sons know how to summon their father The girl s brothers torture their nephews in the bath house and they tell their uncles the secret command The uncles go to the beach summon the sea prince and kill him with spears When the girl goes to the shore to return to her husband she summons him and sees his head floating in the water Her sons change into water and she returns to her human family 65 66 In a Latvian tale from Ansis Lerhis Puskaitis s lv collection from Jelgava translated into Hungarian with the title Hogyan lett a kakukk How did the cuckoo appear a mother finds a louse in her house fattens it and make a pair of shoes for her daughter Her suitors are to discover what material the shoes are made of tale type AaTh 621 The Louseskin A water snake a crested newt in the original announces it is a louseskin and marries the girl taking her to its underwater palace 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 She does and takes her three children with her At the end of the tale when she discovers the dead husband she commands the elder son to become an oak the middle child a girl to be a linden tree the youngest into another tree and herself into a cuckoo to ever sigh over her lost love 67 Finnic languages Edit Estonia Edit The tale type is reported from Southern Estonia especially in the Setu region 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 70 In an Estonian tale titled Ussi naine or Ussi naene The Snake s Wife the maiden bathes with her sisters by the sea the snake refuses to return her clothes the heroine gives birth to daughters that become different tree species at the end of the tale 71 In an Estonian tale translated into Hungarian as A kiralylany bocskora a king prepares two mantles one made from louseskin the other from flea skin He sets a riddle for any suitors whoever guesses the right material of both mantles shall marry the princess Human suitors test their skills A snake slithers from beneath the well goes to the king s court and guesses the right answer The princess is given to the snake as wife and goes with the animal to its home The princess bears the snake man three daughters and goes to visit her family Back to her castle the princess s brothers express their distaste about their snake brother in law and question their nieces about their home life 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 The brothers go to the lake summon the snake with the song and kill him as soon as he appears 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 The princess asks which of her daughters spilled the secret song the youngest and curses herself to become a birch tree and her daughters to turn into parts of the tree foliage tree bark and membrane 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 Meanwhile the girls are bathing in the lake When they leave to get her clothes the youngest finds a snake on her garments which promises to return them if she becomes his wife She agrees to his proposal and the snake comes later to take her to his underground palace Years into their marriage the snake takes off the snakeskin to become a man and they have three daughters One day their daughters wish to visit their grandparents The snake father allows them to go back to land and teaches his wife a song to open a passage back to mainland Before they enter her parents house the girl warns her daughters to keep quiet about their life The grandfather asks his grandchildren about where they live the youngest girl tells him about the snake husband and the magical song The grandfather goes to the lake with a rifle summons the snake and shoots him The next day the girl and her daughters go back to the lake She summons her husband three times but he does not respond Sensing something wrong she inquires her daughters about it the youngest confesses The girl begins to cry and becomes a birch tree her two elder daughters birch bark and the youngest a trembling leaf 73 In a tale from the Lutsi Estonians collected by linguist Oskar Kallas with the name Ussiks noiutud mees The Man Enchanted to be a Snake a couple prays for a son and God gives them a snake When the snake is older he goes to a neighbour to court his daughters He marries the elder in church During the wedding festivities the snake climbs onto her lap but the girl shoos him away On the wedding night the snake kills her This happens again with the middle sister As for the youngest she treats him with kindness and on the wedding night he takes off his snakeskin to become a handsome man The man moves out of his parents s home with his wife to an island in the middle of the sea They live together and have three sons One day the man s wife wants to visit her brothers and the man teaches her a magic command to move from the island to the continent while also warning her not to tell anything of their life to her brothers She takes her sons to visit her brothers and the brothers pry the children for anything The youngest son reveals the secret command to his uncles The uncles go to the beach sing the song to summon the snake man and kill him The man s wife goes to the beach and repeats the song to summon her husband but he does not appear She then questions her sons if any of them told anything about the secret song and the youngest answers that he did Crying the girl becomes a birch near the shore while her children become trees 74 German scholar Oskar Dahnhardt de collected an untitled Estonian tale a king has a daughter and three sons One day the princess finds a louse in her father s hair who decides to fatten the bug and use its hide as part of a suitor riddle whoever guesses the nature of the hide shall marry the princess A large snake comes to the castle and guesses it right then takes the princess with him as his bride to his abode in the sea To the princess s surprise the snake becomes a man at night and after a year she gives birth to a son 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 Back to the castle she spends some time with her brothers who insist to know how their sister can return to the snake s home After much insistence the brothers learn of the secret command and go to the seashore The two elder brothers try to summon the snake brother in law but he recognizes their voices do not belong to his wife 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 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 75 Finland Edit Tale type 425M is known in Finland as Uuza Vedenkuningas Uuza the King of Waters according to the Finnish Folktale Catalogue established by scholar Pirkko Liisa Rausmaa 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 77 Author August Lowis de Menar de collected a variant from the village of Voloitsa Valyanitsy on the Soikino peninsula In this tale titled Wie die Trauerbirke entstanden ist How the weeping birch came to be a rich man finds a louse on his daughter s hair fattens it kills it and makes a pair of shoes out of its hide He then announces a contest to all prospective suitors to guess the material of his daughter s shoes A woman appears from the lake becomes an old man and enters the court She guesses correctly and takes the girl as daughter in law and wife for her son Three years pass and the girl has been living in a splendid underwater castle but begins to long for home Her husband agrees to let her visit her family with her son teaches her a spell and give her gold to gift her family She reaches home and spends some time there Her brothers want to kill the underwater husband so they leave early and wait by the lake with wooden bats Their sister goes to the lake shore and summons her husband As soon as he emerges from the lake the brothers jump out of the hiding spot and beat the husband to death The girl becomes a weeping birch and her son a tree branch 78 Eastern Europe Edit Professor Jack V Haney stated that variants of type 425M appear frequently recorded among the Russians but less frequently by Belarusians and Ukrainians 79 Galina Kabakova notes that among the East Slavic populations the tale type ATU 425M assumes the features of an etiological tale 80 as remarked by professor Natalie Kononenko it shows the origins of the cuckoo the lark and the nightingale 81 In addition in these variants the mother in law is the one that kills the snake husband 82 English scholar A H Wratislaw collected the tale Transformation into a Nightingale and a Cuckoo from Little Russia in his Sixty Folk Tales from Exclusively Slavonic Sources In this tale a human maiden falls in love with a snake and they both live in an underground palace made of crystal She becomes the mother of twins a girl and a boy Her old mother seizes a sickle and rushed into the country 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 83 Ukraine Edit Researcher Galina Kabakova translated and published a variant from Ukraine titled Les coucous les alouettes et les reptiles 84 She also cited variants wherein the daughter becomes an ortie nettle or a cuckoo and the son becomes a basilisk or a nightingale 85 Poland Edit A variant from Poland has been translated into English with the title Egle and Zaltis 86 According to scholarship variants collected in northern Poland in the ancient territories of the Yotvingians Jatvings show the Egle s twelve brothers are eventually punished by Baltic thunder god Perkunas 87 Bronislaw Sokalski published another Polish variant with the title Krol wezow The Serpent King In this tale three sisters are bathing in the water The two elders leave while the youngest named Lilla tries to find her dress and sees a snake on it The animal makes her promise to marry him in exchange for the dress The next day two snakes come to her house to fetch her to their master 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 However he is rescued by a mysterious man with greenish hair who introduces himself as Zaltis the King of the Lakes 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 The fisherman returns home and discovers his wife had given birth to a baby girl named Jegle Years pass the fisherman s wife dies and Jegle runs the house while her father and brothers are away She likes to spend her days dipping her feet in water and a large green fish plays between her feet Later an old woman pays a visit to Jegle in search of her and she turns into a woman saying she brings news from Jegle s bridegroom Zaltis and bids the girl meets him by the edge of the lake the following day Jegle goes to the lake to meet Zaltis who is in human form and takes her to his underwater palace They live happily for a time until the day Jegle begins to miss her father and wishes to visit him Zaltis agrees to let her visit his father in law and he brings her to the surface world Jegle is happy to visit her father but her brothers secretly decide to take her back from the King of the Lakes After her visit Jegle goes to the edge of the lake to wait for her husband her brothers follow her and wait for Zaltis to come out of the lake As soon as the lacustrine king emerges his brothers in law try to grab him but his magic turns them into stones Zaltis takes Jegle back to their palace and explains her brothers will be restored to normal after a while 90 Russia Edit The tale type is known in Russia as Zhena Uzha The Snake s Wife 91 92 93 or The Grass Snake s Wife 94 Researcher Varvara Dobrovolskaya states that variants in Russia were collected in Kursk Bashkiria Ryazan Voronezh and in East Siberia by the Lena river 95 According to Russian scholarship the tale type 425M sometimes merges with ATU 703 The Snow Maiden in many Russian variants 96 British scholar William Ralston Shedden Ralston translated a variant collected by Erlenwein from the Tula Government In this variant The Water Snake or Ujak an old woman s daughter went to bathe with other girls in the pond When they finished bathing a snake appeared and hid the maiden s shift in exchange for her hand in marriage The girl dismissing the snake s fanciful notion agreed to anyway Some time later a troop of snakes came to the maiden s house to force her to fulfill her promise The snakes escorted her out of the house and into her fiancee s underwater palace Three years passed and she returned to her mother s house with two little children a boy and a girl When conversing with her mother the maiden unwittingly revealed her husband s name Osip and the incantation to summon him After she put her daughter and grandchildren to bed the old woman uttered the incantation drew forth the snake husband in human form out of the palace and decapitated him with an axe The next morning the maiden returned to the pond and after realizing her mother s heinous act condemned her daughter to become a wren her son a nightingale and herself a cuckoo 97 Professor Jack Haney published another Russian variant titled The Lake Beetle as Groom In this tale a beetle appears on the maiden s dress and proposes to her She is later taken to the lake The narrative tells that the human maiden marries another kidnapped person that was living with the lake people named Osip Tsarevich 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 98 The tale was originally collected by Russian philologist Dimitry M Balashov ru from informant Elisaveta Ivanovna Sidorova from Tersky region in the White Sea with the title Ozernyj zhuk zhenih Lake Bettle Groom 99 In a tale collected from a Karelian source with the title Paren gad The Reptile Beloved twelve maidens go to bathe in the sea and leave their clothes on the shore After they bathe and play in the water the maidens return to fetch their clothes when one of them notices there is a reptile lying on theirs 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 The girl returns home that same evening and the reptile comes to take his bride The girl and her mother board up the doors and windows and wait for a sudden storm to pass This happens for the next two nights until the girl agrees to go with the reptile She marries the reptile which lies on the rivers and she has two children with him when he becomes human Suddenly the girl s mother asks her how she can summon her reptile husband and the girl reveals the secret The woman takes a scythe and goes to the river to summon the reptile husband to kill him The girl rushes back to the lake and seeing her dead husband curses her two children to become white swans and herself a gray cuckoo 100 Russian scholarship states that a tradition in Pskov holds that the daughter of the snake husband turns into a frog 101 Another Russian variant of tale type ATU 425M was collected in Tver with the title Uzhenka i Masha Uzhenka and Masha 102 103 Belarus Edit According to scholarship only one Belarusian variant of the tale contains the daughter s transformation into a frog 104 Mari people Edit In a tale from the Mari people titled Slepaya lyubov Blind Love some sisters go to bathe in the water 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 She marries the snake Three years later the girl visits her family carrying her two children in tow a son and a daughter Her mother learns the secret command to summon the snake husband called Isai Isanych and kills the husband with a scythe The girl sees the dead husband and commands the son to become a lark and the daughter a cuckoo while she is washed away by the waves never to be seen again 105 Chuvash people Edit In a tale attributed to the Chuvash people Pro devushku i pro uzha About the girl and the snake three sisters run to the shore to play and bathe in the water The elder two leave the lake and take their garments and go home When the youngest sister leaves and looks for her garments the maiden sees a huge snake sitting on her garments The snake promises to give it back if she marries it She agrees the snake returns the garments and teaches her a command to summon him Yaku 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 She returns home to her family with dresses and money to give her sisters and to wait for her husband to fetch her The snake appears in a carriage to get his bride and take her to his underwater realm Three years pass and the snake s human wife has given birth to a boy and a girl She insists on visiting her parents and showing them their grandchildren but her husband warns that disaster may loom upon their family The girl visits her family and one of her sisters asks her what she does to return to her palace in the bottom of the lake The girl naively reveals the command to her sister who goes to the shore of the lake summons Yaku and kills him When the snake s human wife returns to the shore she sees a cut off snake head floating in the lake She then enchants her son to become a beetle her daughter a dragonfly and herself a cuckoo 106 Tatar people Edit In a tale from the Tatar people titled Zuhra Zuhra an old couple try to have a child but none of their children survive until they have a girl they name Zuhra The couple keep her safe from the world until she is fourteen years old when some girls from the village enter the couple s house and beg for Zuhra to join them for playtime int he water The old woman allows her daughters to join the others Zuhra goes with the girls to bathe in a nearby lake and leaves her clothes on the shore When she returns a black snake Chyornyj Zmej in the Russian translation is lying on them and asks the girl to marry it Afraid to utter any word the Black Snake then assures her it will come back when she is eighteen and slithers back into the lake Zuhra runs back home and tells her mother everything and they fence the house hoping it will keep the snake out However when the time comes the sky darkens and a retinue of snakes jinns and peris come to Zuhra s house in their master s name The Black Snake then appears and demands Zuhra as his bride The girl agrees to come with him to the lake The snake wraps itself around Zuhra they both dive into the lake and swim until they reach a large gate Past the gate the snake uncoils itself hits a golden staircase and becomes a human man 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 Zuhra accepts him and they marry Three years pass and Zuhra begins to miss home 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 He also teaches her a command to summon him when she returns and makes her promise to keep it a secret Zuhra and her children go back to the surface world and visit the grandparents After pestering her daughter with questions Zuhra eventually tells her the secret command 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 Black Snake slithers off to the surface and is beheaded by the old woman She returns home The next morning Zuhra says her goodbyes to her mother and goes back to the lake She tries to summon her husband but realizing something is wrong she finds the snake s body She buries it and curses her children to become a nightingale a swallow and a starling while herself becomes a dove 107 Southern Europe Edit Bulgaria Edit Tale type ATU 425M is reported in the Bulgarian Folktale Catalogue with the name Nevyastata na zmeya proklina decata si 108 or Die Frau des Drachen verflucht ihre Kinder 109 The Wife of the Dragon curses her children a dragon sits on the girl s garments in exchange for marrying her they wed and move to his palace at the bottom of the sea where she gives birth to two children the girl visits her family with her children and her daughter betrays the dragon s secret which leads to him being killed by his brothers in law the girl then curses her children to become trees 110 Central Europe Edit The tale is also said to be very popular in the Pomeranian region 111 Central Asia Edit In a Kazakh variant Krasavica Mirzhan i vladyka podvodnogo hanstva Beautiful Mirzhan and the Ruler of the Underwater Khanate Mirzhan the beautiful only daughter of an old woman is bathing in the water with some friends Suddenly a booming voice echoes from below the water asking the girl to marry it The other girls flee in fear while Mirzhan runs to the shore to get her clothes but a snake sits on them The snake asks the girl to be his wife and to live with him in his crystal palace The girl accepts if only to get her garments back For the next week her mother forbids her to set foot outside their yurt However a cadre of black snakes begins to slither out of the river to their house The snakes take Mirzhan and disappear with her beneath the waters as her mother grieves for her lost daughter Some time later as the old woman waits near the shore she sees her daughter coming to her with two children her sons She explains she lives underwater and to return she only has to call on her husband s name Ahmet The old woman convinces her daughter to spend a night on her old home while she goes in the dead of night to the shore to summon the snake spouse and kill him The next morning Mirzhan goes back to the shore to summon her husband but she only sees a red tint in the river and her husband s head near the reeds She then curses her daughter to become a swallow her son a nightingale and herself into a cuckoo 112 Latin America Edit Folklorist Terrence Hansen in his catalogue of Latin American folktales identified two tale types wherein a girl meets an enchanted fish and is taught magic to summon fish in one type or to bring fresh water in the other As the story continues the girl s relatives imitate her voice to draw out the fish and kill it In the first type the girl drowns herself in the sea in the other she sinks to the ground after she sees the dead fish 113 Africa Edit 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 114 Scholar Hasan El Shamy lists 2 variants of the tale type found in Algeria under the previous name of the type 115 Professor Loreto Todd collected a West African Cameroon tale titled Bibaiyibaiyi an di papa wata Bibaiyibaiyi and the Papa Water In this tale the heroine goes fishing and a creature named Papa Water appears to her intent on marrying her Papa Water gives her plenty of fish and teaches her a magic song to summon him and the fishes A group of boys overhears the incantation and summons Papa Water to kill him 116 The story was considered by folklorist Dan Ben Amos as belonging to the type 425M He also claimed that this narrative was a common African variation on the Cupid and Psyche theme 117 In another West African folktale from the Mandinga people A noiva da serpente The Serpent s Bride there lived two sisters Cumba and Sira Sira bakes flour breads with hydromel mead to take to a mysterious person Cumba follows her sister to a location near the water and sees Sira chanting a song to summon an enchanted serpent from the waters After Sira leaves Cumba returns home to tell her mother everything The girl returns to the beach with an armed man and sings the song of invocation The serpent emerges from the water and is killed by the man Later Sira eats some food her mother prepared and a hen reveals it is made from the flesh of the serpent Saddened with grief she decides to enter the sea and a wave washes over her 118 Parallels EditPrincess Himal and Nagaray Edit Indian scholar Suniti Kumar Chatterji summarized the Lithuanian tale and stated that it reminded him of the Kashmiri story about Princess Himal and Nagrai Nagaray the Prince of Snakes 119 d Indian scholarship states that the tale exists in the oral repertoire of the region with multiple renditions appearing in both Persian and Kashmiri in the 18th and 19th centuries In a variation of the story Princess Himal is a human and her lover Nagaray is a naga a snake like being that lives in a watery realm and at the end of the tale deities Shiva and Parvati reunite both lovers by resurrecting their ashes in a magical spring 121 Vodnik The Water Goblin Edit Similarities can be found in Vodnik a story written by Czech author Karel Jaromir Erben as a poem in the book Kytice z povesti narodnich A Bouquet of Folk Legends The poem is about a water goblin who is sitting on a poplar by his lake singing to the moon and sewing clothes for his wedding soon to come 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 warns her daughter not to go to the lake but the daughter is drawn to the lake anyway She leaves for the lake to do her laundry The moment she hands down her first garment into the water the bridge on which she was sitting collapses As the water engulfs her she is abducted by the water goblin He takes her to his underwater castle and marries her After the birth of their first child the abducted wife sings it a lullaby about her past which enrages the water goblin She tries to calm him down and pleads to be allowed ashore to visit her mother once He gives in on three conditions She is not to embrace a single soul not even her mother she has to leave the baby behind as a hostage and she will return by the bells of the evening vespers The reunion of mother and daughter is very emotional and they eventually hug despite daughter s promise When evening falls the mother forbids her daughter to go even when the bells are ringing The water goblin gets angry and thumps on the door ordering the girl to go with him because his dinner has to be made When the mother tells him to go away and eat whatever he has for dinner in his lair he knocks again saying his bed needs to be made Again the mother tells him to leave them alone after which the goblin says their child is hungry and crying To this plea the mother tells him to bring the child to them In a furious rage the goblin returns to the lake and through the shrieking storm screams that pierce the soul are heard The storm ends with a loud crash that stirs up the mother and her daughter 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 122 Legacy EditToponyms Edit Studies suggest that characters of the tale named several geographic features such as toponyms and hydronyms of northwestern Russia Pskov region 123 In the 19th century Polish writer Aleksander Polujanski published a study on the Augustow region and suggested that two places a lake named Jeglowek and a village named Jegliniec where a Lithuanian fortress was previously located were connected to the name Egle 124 125 According to researcher Svetlana Ryzhakova professor V Kazakevicius stated that in the Polish region of Suwalki a legend is told of a girl named Egle or Egla who married a snake being that lived in an underwater crystal palace 126 Cultural references Edit Egle and the Serpent Statue in Palanga Salomeja Neris a Lithuanian poet wrote a poem called Egle zalciu karaliene 1940 which is based on the motifs of the tale A bronze sculpture displaying Egle and the Serpent by Robertas Antinis has been constructed in Palanga Botanical Garden Lithuania in 1960 A ballet Egle zalciu karaliene by Eduardas Balsys and numerous plays have been staged in various Lithuanian theaters for the first time in 1960 directed by Juozas Gustaitis The story has also inspired the creation of literary tales 127 The tale also inspired a literary work by author Jekabs Jusmins lv in 1880 with the title Zalksa ligava 128 A literary telling is attributed to Russian author Leo Tolstoy 129 In his tale titled The Snake the serpent lies on the smock of a girl named Masha Masha marries the snake and returns from the sea to her mother s house with her two children Masha s mother is the one to kill the snake husband with a hatchet After seeing the dead husband Masha curses her daughter to become a swallow her son to be a nightingale and herself to be a cuckoo 130 See also EditJurate and Kastytis Therianthropy Shapeshifting Monstrous bridegroom Daphne Baucis and Philemon The Sea Tsar and Vasilisa the Wise The Frog Prince about an amphibian paramour ATU 440 King Lindworm about a serpentine husband ATU 433B Footnotes Edit At least 12 different approaches are reported 18 A similar assessment was made by professor Jack V Haney to whom the tale type appears only around the south Baltic coast 46 Philologist and folklorist Julian Krzyzanowski pl establisher of the Polish Folktale Catalogue according to the international index classified similar Polish tales under his own type T 458 Malzenstwo z wezem Persefona The Woman Marrying a Snake Persephone 89 German scholar Rainer Eckert also described both stories as having a surprising correspondence 120 References Edit Beresnevicius Gintaras Egle zalciu karaliene ir lietuviu teogoninis mitas religine istorine studija Egle the Queen of the Grass Snakes and the Lithuanian theogonical myth Vilnius Kulturos filosofijos ir meno institutas 2003 RYZhAKOVA SVETLANA IGOREVNA Ryzhakova Svetlana Igorevna 2009 EGLE KOROLEVA UZhEJ O SPOSOBAH INTERPRETACII ODNOGO SKAZOChNOGO SYuZhETA V LITOVSKOJ KULTURE In MIF V FOLKLORNYH TRADICIYaH I KULTURE NOVEJShEGO VREMENI Moscow Rossijskij gosudarstvennyj gumanitarnyj universitet 2009 p 49 ISBN 978 5728110798 Kraszewski Jozef Ignacy Litwa starozytne dzieje ustawy jezyk wiara obyczaje piesni przyslowia podania itd Tom 1 Historya do XIII wieku Warszawa W Drukarni Stanislawa Strabskiego 1847 pp 416 419 SINKEVICIuTĖ Daiva TENDENCIES OF THE FORMATION AND USAGE OF BALTIC NOUNS WITH SUFFIX UT IN LITHUANIA In International Scientific Conference ONOMASTIC INVESTIGATIONS Riga 10 12 May 2018 Riga Latvian Language Institute of the University of Latvia 2018 p 105 ISBN 978 9984 742 98 4 Young Steven Baltic In Mate Kapovic ed The Indo European Languages Second edition Routledge 2017 p 499 Lithuania Egle the Queen of Serpents Zobarskas Stepas lt Lithuanian Folk Tales G J Rickard 1959 pp 1 12 Zheleznova Irina Tales from the Amber Sea Moscow Progress Publishers 1981 1974 pp 204 212 Bojtar Endre 1999 Foreword to the Past A Cultural History of the Baltic People CEU Press pp 243 and 349 ISBN 963 9116 42 4 Cappeller Carl Ubers Litauische Marchen und Geschichten Berlin Boston De Gruyter 2019 1924 pp 19 27 https doi org 10 1515 9783111678931 Lietuviu literaturos draugija Mitteilungen Der Litauischen Literarischen Gesellschaft Zweiter Band Hift VII XII Heidelberg C Winters Universitatsbuchhandlung 1887 pp 233 238 Felton Debbie Apuleius Cupid Considered as a Lamia Metamorphoses 5 17 18 Illinois Classical Studies no 38 2013 230 footnote nr 4 doi 10 5406 illiclasstud 38 0229 Aarne Antti Thompson Stith The types of the folktale a classification and bibliography Folklore Fellows Communications FFC no 184 Helsinki Academia Scientiarum Fennica 1961 p 144 Felton Debbie Apuleius Cupid Considered as a Lamia Metamorphoses 5 17 18 Illinois Classical Studies no 38 2013 231 footnote nr 7 doi 10 5406 illiclasstud 38 0229 Zipes Jack The Enchanted Screen The Unknown History of Fairy Tale Films London and New York Routledge 2011 pp 224 225 ISBN 9780203927496 Sauka Leonardas Pastangos svelninti kurinį pasakos Egle zalciu karaliene periferiniai variantai Attempts at mitigating the narrative peripheral variants of the tale Egle the queen of serpents In Tautosakos darbai Folklore Studies 2007 33 pp 48 49 ISSN 1392 2831 1 Aarne Antti Thompson Stith The types of the folktale a classification and bibliography Folklore Fellows Communications FFC no 184 Third printing Helsinki Academia Scientiarum Fennica 1973 1961 p 144 Repsiene Rita Egles pasaka populiarumo transkripcijos Egle s tale transcriptions of popularity In Gimtasis zodis Nr 1 2001 p 21 ISSN 0235 7151 Tyrimo objektu dazniausiai pasirenkama pasaka Egle zalciu karaliene ATU 425M Tai naratyvas kuris reprezentuoja senaja lietuviu pasauleziura ir kiekvienas jo tyrimas yra savaip vertingas Slekonyte Jurate Lietuviu pasaku tyrimu simtmetis nuo tradicines komparatyvistikos iki siuolaikiniu metodu Hundred years of the Lithuanian folktale research from the traditional comparativism to the modern methods In Tautosakos darbai t 49 2015 p 133 ISSN 1392 2831 Balys Jonas Lietuviu pasakojamosios tautosakos motyvu katalogas Motif index of Lithuanian narrative folk lore Tautosakos darbai Folklore studies Vol II Kaunas Lietuviu tautosakos archyvo leidinys 1936 pp 39 40 Slekonyte Jurate Lietuviu pasaku tyrimu simtmetis nuo tradicines komparatyvistikos iki siuolaikiniu metodu Hundred years of the Lithuanian folktale research from the traditional comparativism to the modern methods In Tautosakos darbai t 49 2015 p 130 ISSN 1392 2831 Slekonyte Jurate Lietuviu pasaku tyrimu simtmetis nuo tradicines komparatyvistikos iki siuolaikiniu metodu Hundred years of the Lithuanian folktale research from the traditional comparativism to the modern methods In Tautosakos darbai t 49 2015 p 133 ISSN 1392 2831 The Encyclopedia of Religion and Nature Vol 1 Bron R Taylor Editor in Chief Jeffrey Kaplan Consulting Editor Thoemmes Continuum 2005 p 157 ISBN 1 84371 138 9 Astramskaite Daiva 1993 Ados Martinkus studija apie Egle In Tautosakos darbai II IX 93 Kabakova Galina D un conte l autre Paris Flies France 2018 pp 60 61 ISBN 978 2 37380 117 0 Kabakova Galina D un conte l autre Paris Flies France 2018 pp 61 64 ISBN 978 2 37380 117 0 Bliujiene Audrone Northern Gold Amber in Lithuania c 100 to c 1200 Leiden The Netherlands Boston Brill 2011 p 33 footnote nr 82 ISBN 978 90 04 21118 6 Zipes Jack The Enchanted Screen The Unknown History of Fairy Tale Films London and New York Routledge 2011 p 225 ISBN 9780203927496 Alekseev Sergej Viktorovich K rekonstrukcii praslavyanskoj mifologii In Znanie Ponimanie Umenie no 4 2011 pp 81 82 https cyberleninka ru article n k rekonstruktsii praslavyanskoy mifologii Lurker Manfred The Routledge Dictionary Of Gods Goddesses Devils And Demons Routledge 2004 p 207 ISBN 0415340187 Kalik Judith Uchitel Alexander Slavic Gods and Heroes Routledge 2019 pp 97 105 ISBN 9781351028707 Sergent 1999 p 26 Luvena Ivonne Egle zalksa ligava Pasaka par zalkti baltu identitati veidojoss stasts Spruce the Bride of the Grass Snake The Folk Tale about Grass Snake as a Story of Baltic Identity In LATVIJAS UNIVERSITATES raksti n 732 Literaturzinatne folkloristika maksla Riga LU Akademiskais apgads 2008 p 12 Astramskaite Daiva 1993 Ados Martinkus studija apie Egle In Tautosakos darbai II IX 89 92 Slekonyte Jurate Lietuviu pasaku tyrimu simtmetis nuo tradicines komparatyvistikos iki siuolaikiniu metodu Hundred years of the Lithuanian folktale research from the traditional comparativism to the modern methods In Tautosakos darbai t 49 2015 p 131 ISSN 1392 2831 Stryczynska Hodyl Ewa Uzkeikimai magiskos formules ir vardu problema baltu Zalciu karalienes variantuose Spells magic formulas and the problem of names in the Baltic variants of the tale The queen of grass snakes In Acta humanitarica universitatis Saulensis Acta humanit univ Saulensis Online 2009 t 8 pp 28 34 ISSN 1822 7309 2 Zmuida Eugenijus Egle zalciu karaliene gyvybes ir mirties domenas Egle the queen of serpents domain of life and death In Tautosakos darbai Folklore Studies 2011 42 p 159 169 ISSN 1392 2831 3 Palmaitis Letas Romeo Moses and Psyche Brunhild Or Cupid the Serpent and the Morning Star In Caucasologie et mythologie comparee Actes du Colloque international du C N R S IVe Colloque de Caucasologie Sevres 27 29 juin 1988 Paris PEETERS 1992 pp 182 183 ISBN 2 87723 042 2 Zmuida Eugenijus Egle zalciu karaliene slibino ir mergeles motyvo kilme Egle the queen of serpents origins of the motif of dragon and maiden In Liaudies kultura Nr 5 2016 pp 36 38 ISSN 0236 0551 Alekseev Sergej Viktorovich K rekonstrukcii praslavyanskoj mifologii Znanie Ponimanie Umenie no 4 2011 pp 81 82 URL https cyberleninka ru article n k rekonstruktsii praslavyanskoy mifologii data obrasheniya 20 06 2021 Kalik Judith Uchitel Alexander Slavic Gods and Heroes Routledge 2019 pp 97 98 ISBN 9781351028707 Graca da Silva Sara Tehrani Jamshid J January 2016 Comparative phylogenetic analyses uncover the ancient roots of Indo European folktales Royal Society Open Science The Royal Society 3 1 150645 Bibcode 2016RSOS 350645D doi 10 1098 rsos 150645 PMC 4736946 PMID 26909191 Sergent 1999 pp 36 37 Ji pagrįstai gali buti laikoma baltu lietuviu ir latviu pasaka nes daugiausia jos variantu uzrasyta Lietuvoje ir Latvijoje Bagociunas Saulis Egle zalciu karaliene pasakos topografijos paieskos Egle the Queen of Serpents in search of the tale s topography In Tautosakos darbai Folklore Studies 2008 36 p 64 ISSN 1392 2831 4 It may be called a Baltic version of Aarne type 425 Zobarskas Stepas Lithuanian Folk Tales G J Rickard 1959 p 233 Haney Jack V The Complete Russian Folktale Russian Wondertales Vol I Tales of Heroes and Villains M E Sharpe 1999 p 427 ISBN 9781563244896 Bagociunas Saulis Egle zalciu karaliene pasakos topografijos paieskos Egle the Queen of Serpents in search of the tale s topography In Tautosakos darbai Folklore Studies 2008 36 p 68 ISSN 1392 2831 5 Sauka Leonardas Veikeju ir vietu vardai ju kaita Egles pasakoje Names of characters and places and their change in the fairy tale The snake as bridegroom In Tautosakos darbai Folklore Studies 2008 35 pp 184 193 ISSN 1392 2831 6 Sauka Leonardas Pastangos svelninti kurinį pasakos Egle zalciu karaliene periferiniai variantai Attempts at mitigating the narrative peripheral variants of the tale Egle the queen of serpents In Tautosakos darbai Folklore Studies 2007 33 pp 45 55 ISSN 1392 2831 7 Repsiene Rita Egles pasaka populiarumo transkripcijos Egle s tale transcriptions of popularity In Gimtasis zodis Nr 1 2001 p 20 ISSN 0235 7151 Sauka Leonardas Kurybiskumo proverziai pasakoje Egle zalciu karaliene Outbreaks of creativity in the tale Egle the queen of serpents In Tautosakos darbai Folklore Studies 2010 39 pp 66 79 ISSN 1392 2831 8 Zmuida Eugenijus Egle zalciu karaliene gyvybes ir mirties domenas Egle the queen of serpents domain of life and death In Tautosakos darbai Folklore Studies 2011 42 pp 160 161 ISSN 1392 2831 9 Luvena Ivonne Egle zalksa ligava Pasaka par zalkti baltu identitati veidojoss stasts Spruce the Bride of the Grass Snake The Folk Tale about Grass Snake as a Story of Baltic Identity In LATVIJAS UNIVERSITATES raksti n 732 Literaturzinatne folkloristika maksla Riga LU Akademiskais apgads 2008 p 15 Bliujiene Audrone Northern Gold Amber in Lithuania c 100 to c 1200 Leiden The Netherlands Boston Brill 2011 p 33 ISBN 978 90 04 21118 6 Kabakova Galina Le projet du Dictionnaire de motifs et de contes types etiologiques chez les slaves orientaux Revue des etudes slaves Onlajn LXXXIX 1 2 2018 30 Vylozhit onlajn 09 juillet 2019 Navodit spravki v 04 fevrier 2021 URL http journals openedition org res 1526 DOI https doi org 10 4000 res 1526 Rosenberg Bruce A Folklore and Literature Rival Siblings Univ of Tennessee Press 1991 p 105 ISBN 9780870496813 Velius Norbertas Senoves baltu pasauleziura strukturos bruozai The World Outlook of the Ancient Balts Vilnius Mintis 1983 p 101 Luvena Ivonne Egle zalksa ligava Pasaka par zalkti baltu identitati veidojoss stasts Spruce the Bride of the Grass Snake The Folk Tale about Grass Snake as a Story of Baltic Identity In LATVIJAS UNIVERSITATES raksti n 732 Literaturzinatne folkloristika maksla Riga LU Akademiskais apgads 2008 p 16 22 Bojtar Endre 1999 Foreword to the Past A Cultural History of the Baltic People CEU Press p 293 and footnote nr 20 ISBN 963 9116 42 4 Richter Fr Lithauische Marchen II In Zeitschrift fur Volkskunde 1 Jahrgang 1888 pp 189 190 Stryczynska Hodyl Ewa Uzkeikimai magiskos formules ir vardu problema baltu Zalciu karalienes variantuose Spells magic formulas and the problem of names in the Baltic variants of the tale The queen of grass snakes In Acta humanitarica universitatis Saulensis Acta humanit univ Saulensis Online 2009 t 8 pp 28 34 ISSN 1822 7309 Arajs Karlis Medne A Latviesu pasaku tipu raditajs Zinatne 1977 p 66 Arajs K Latyshskie narodnye skazki Riga Zinatne 1969 pp 142 144 Huggins Edward Blue and green wonders and other Latvian tales New York Simon and Schuster 1971 pp 93 100 Lettische Volksmarchen Edited by Ojars Ambainis Berlin Boston De Gruyter 2022 1977 pp 383 386 https doi org wikipedialibrary idm oclc org 10 1515 9783112611289 086 Latyshskie narodnye skazki Latvian Folk Tales Sostavitel K Arajs Riga Zinatne 1969 pp 261 264 Karig Sara A Laima es a ket anya Lett Nepmesek Fordit Brodszky Erzsebet Budapest Europa Konyvkiado 1972 pp 18 19 Paar Piret Turnpu Anne Estonian Folktales The Heavenly Wedding Tallinn Varrak 2005 p 145 ISBN 9789985311462 Jarv Risto Kaasik Mairi Toomeos Orglaan Karri Monumenta Estoniae antiquae V Eesti muinasjutud I 1 Imemuinasjutud Tekstid redigeerinud Paul Hagu Kanni Labi Tartu Ulikooli eesti ja vordleva rahvaluule osakond Eesti Kirjandusmuuseumi Eesti Rahvaluule Arhiiv 2009 p 584 ISBN 978 9949 446 47 6 Jarv Risto Kaasik Mairi Toomeos Orglaan Karri Monumenta Estoniae antiquae V Eesti muinasjutud I 1 Imemuinasjutud Tekstid redigeerinud Paul Hagu Kanni Labi Tartu Ulikooli eesti ja vordleva rahvaluule osakond Eesti Kirjandusmuuseumi Eesti Rahvaluule Arhiiv 2009 p 608 ISBN 978 9949 446 47 6 Eesti Kirjandusmuuseum Ussi naine Muinasjutte soovide taitumisest Tartu EKM Teaduskirjastus 2015 pp 11 15 ISBN 978 9949 544 75 2 Bereczki Gabor Kepes Geza Az aranyfono lanyok Eszt nepmesek Estonian Tales Budapest Europa Konyvkiado 1966 pp 135 137 Loorits Oskar Estnische Volkserzahlungen Berlin Boston De Gruyter 2019 1959 pp 79 82 https doi org 10 1515 9783110843637 Kallas Oskar Kaheksakummend Lutsi maarahva muinasjuttu kogunud Oskar Kallas Jurjevis Tartus Schmakenburg i trukikojas 1900 pp 281 283 Dahnhardt Oskar Natursagen Eine Samlung naturdeutender Sagen Marchen Fabeln und Legenden Dritter Bande Leipzig Berlin 1912 p 473 Rausmaa Pirkko Liisa Suomalaiset kansansadut Ihmesadut Suomalaisen Kirjallisuuden Seura 1988 p 160 ISBN 9789517175272 Rausmaa Pirkko Liisa Suomalaiset kansansadut Ihmesadut Suomalaisen Kirjallisuuden Seura 1988 p 484 ISBN 9789517175272 Lowis of Menar August von Finnische und estnische Volksmarchen Jena Eugen Diederichs 1922 pp 62 64 293 Haney Jack V The Complete Russian Folktale Russian Wondertales Vol I Tales of Heroes and Villains M E Sharpe 1999 p 427 ISBN 9781563244896 Kabakova Galina Le mari serpent ou Pourquoi le coucou coucoule In EURASIE 2007 vol 17 Oiseaux Heros et devins pp 127 142 Kononenko Natalie 2007 Slavic Folklore A Handbook Greenwood Press pp 28 29 ISBN 978 0 313 33610 2 Kayanidi L G 2020 Structural and semantic typology of the metamorphic ornithological plot of an East Slavic tale SUS 425M In Folklore Structure Typology Semiotics vol 3 no 1 p 58 doi 10 28995 2658 5294 2020 3 1 56 93 Wratislaw A H Sixty Folk Tales from Exclusively Slavonic Sources London Elliot Stock 1889 pp 160 161 Kabakova Galina Ojog Elena Contes et legendes d Ukraine Paris Flies France 2009 pp 146 149 ISBN 978 2 910272 56 2 Kabakova Galina Ojog Elena Contes et legendes d Ukraine Paris Flies France 2009 ISBN 978 2 910272 56 2 10 Coleman Marion Moore Lechitica In Honor of Charlotte Bielawski Yess 1917 1957 On the Occasion of the Fifteenth Anniversary of Her Work On the Polish Land Cambridge Springs Pa Alliance College Publications 1958 p 26 Betakova Marta Eva Blazek Vaclav Encyklopedie baltske mytologie Praha Libri 2012 p 70 ISBN 978 80 7277 505 7 Sokalski Bronislaw Powiat sokalski pod wzgledem geograficznym etnograficznym historycznym i ekonomicznym Lwow 1899 pp 273 276 Krzyzanowski Julian Szkice folklorystyczne Wokol legendy i zagadki Z zagadnien przyslowioznawstwa Wydawn Literackie 1980 p 395 ISBN 9788308000489 Monte Richard The mermaid of Warsaw and other tales from Poland London Frances Lincoln Children s Books 2011 pp 53 61 Leonid Gennadevich Kayanidi SKAZKI TIPA 425M ZhENA UZhA IZ SMOLENSKOJ I BRESTSKOJ OBLASTEJ In ZhIVAYa STARINA 2 102 2019 pp 34 37 ISSN 0204 3432 VARVARA EVGENEVNA DOBROVOLSKAYa VARVARA DOBROVOL SKAYA ISTORIYa FIKSACII SKAZKI ZhENA UZhA 425 M U RUSSKIH HISTORY OF RECORDING OF FOLKTALE GRASS SNAKE AS A HUSBAND BATHING GIRL S GARMENT KEPT UNTIL PROMISE OF MARRIAGE 425 M AMONG RUSSIANS In Tradicionnaya kultura 2015 4 pp 133 142 Barag Lev Sravnitelnyj ukazatel syuzhetov Vostochnoslavyanskaya skazka Leningrad NAUKA 1979 p 132 Kostiukhin E A 1998 Magic Tales That End Badly FOLKLORICA Journal of the Slavic East European and Eurasian Folklore Association 3 2 12 https doi org 10 17161 folklorica v3i2 3670 Dobrovolskaya Varvara HISTORY OF RECORDING OF FOLKTALE GRASS SNAKE AS A HUSBAND BATHING GIRL S GARMENT KEPT UNTIL PROMISE OF MARRIAGE 425 M AMONG RUSSIANS In Traditional culture 2015 Vol 16 4 60 p 91 Dobrovolskaya V E 2016 Voronezhskie varianty skazki Zhena uzha SUS 425M v kontekste russkoj skazochnoj tradicii In Narodnaya kultura i problemy ee izucheniya Sb st Mater reg nauch konf Voronezh Izdatelsko poligraficheskij centr Nauchnaya kniga 2016 pp 3 14 Ralston William Ralston Shedden Russian Folk tales New York R Worthington 1878 pp 126 129 Haney Jack The Complete Russian Folktale Volume 3 Russian Wondertales 1 Tales of Heroes and Villains M E Sharpe 1999 pp 306 307 ISBN 9781315482514 Balashov Dmitrij Mihajlovich Skazki Terskogo berega Belogo morya Leningrad NAUKA 1970 pp 137 138 text 422 source for entry nr 63 Skazki i predaniya Severnogo kraya V zapisyah I V Karnauhovoj Vstupit statya T G Ivanovoj Moskva OGI 2009 1934 pp 170 171 ISBN 978 5 94282 508 9 Belova O V 2014 Neskazochnaya proza Velizhskogo rajona Smolenskoj oblasti obshee i osobennoe v lokalnoj tradicii NON FAIRY PROZE OF VELIZHSKY REGION IN SMOLENSK DISTRICT GENERAL AND SPECIAL IN LOCAL TRADITION In Filologicheskaya regionalistika 1 11 11 URL https cyberleninka ru article n neskazochnaya proza velizhskogo rayona smolenskoy oblasti obschee i osobennoe v lokalnoy traditsii data obrasheniya 22 06 2021 Akulov Petr Tverskie skazki Tverskoj obl gos Dom nar tvorchestva 1997 pp 11ff ISBN 9785740100067 Goncharova Aleksandra Vasilʹevna Zolotye zyorna skazki legendy predaniya memuarnye rasskazy Tverskogo kraya Russkaya Provinciya 1999 pp 317 ISBN 9785872660439 Belova O V 2014 Neskazochnaya proza Velizhskogo rajona Smolenskoj oblasti obshee i osobennoe v lokalnoj tradicii NON FAIRY PROZE OF VELIZHSKY REGION IN SMOLENSK DISTRICT GENERAL AND SPECIAL IN LOCAL TRADITION In Filologicheskaya regionalistika 1 11 11 URL https cyberleninka ru article n neskazochnaya proza velizhskogo rayona smolenskoy oblasti obschee i osobennoe v lokalnoy traditsii data obrasheniya 22 06 2021 Akcorin Vitalij Marijskie narodnye skazki Mari Folk Tales Joshkar Ola Marijskoe knizhnoe izdatelstvo 1984 pp 145 146 Chuvashskie narodnye skazki Moskva Detskaya literatura 1975 pp 67 75 Tatarskoe narodnoe tvorchestvo Tom 1 Skazki o zhivotnyh i volshebnye skazki Animal Tales and Tales of Magic Kazan Izd vo Rannur 1999 pp 177 180 text 347 classification for tale nr 52 ISBN 9785900049564 Daskalova Perkovska Lilyana et al Blgarski folklorni prikazki katalog Universitetsko izdatelstvo Sv Kliment Ohridski 1994 pp 150 151 ISBN 9789540701561 Liliana Daskalova Perkowski Doroteja Dobreva Jordanka Koceva amp Evgenija Miceva Typenverzeichnis der bulgarischen Volksmarchen Bearbeitet und herausgegeben von Klaus Roth Suomalainen Tiedeakatemia 1995 p 91 ISBN 9789514107719 Liliana Daskalova Perkowski Doroteja Dobreva Jordanka Koceva amp Evgenija Miceva Typenverzeichnis der bulgarischen Volksmarchen Bearbeitet und herausgegeben von Klaus Roth Suomalainen Tiedeakatemia 1995 p 91 ISBN 9789514107719 Kaukiene Audrone Bendrieji lietuviu ir prusu zodziai Common Lithuanian and Prussian words In Tiltai Priedas 2004 Nr 24 pp 72 73 ISSN 1648 3979 Kazahskie narodnye skazki V treh toma Kazakh folk tales In 3 volumes Tom 2 Alma ata Zhazushny 1971 pp 83 87 Hansen Terrence Leslie The Types of the Folktale In Cuba Puerto Rico the Dominican Republic And Spanish South America Berkeley University of California Press 1957 pp 55 56 Schmidt Sigrid Children Born from Eggs African Magic Tales Texts and Discussions Afrika erzahlt Vol 9 Koppe 2007 p 310 ISBN 9783896451927 El Shamy Hasan 2004 Types of the Folktale in the Arab World A Demographically Oriented Tale Type Index Bloomington Indiana University Press p 208 ISBN 9780253344472 Todd Loreto Some Day Been Dey RLE Folklore West African Pidgin Folktales Routledge 2015 1979 pp 160 169 ISBN 9781317549932 Ben Amos Dan 1980 Review of Loreto Todd Some Day Been Dey West African Pidgin Folktales In Africana Journal 11 73 Retrieved from https repository upenn edu nelc papers 109 Barros M Marques Litteratura dos negros contos cantigas e parabolas Lisboa Typographia do Commercio 1900 pp 3 12 in Portuguese Suniti Kumar Chatterji 1968 Balts and Aryans in Their Indo European Background Simla Indian Institute of Advanced Study pp 128 129 Eckert Rainer On the Cult of the Snake in Ancient Baltic and Slavic Tradition based on language material from the Latvian folksongs In Zeitschrift fur Slawistik 43 no 1 1998 94 100 https doi org 10 1524 slaw 1998 43 1 94 Zutshi Chitralekha Oxford India Short Introductions Series Kashmir Oxford University Press 2019 pp 43 44 ISBN 9780190121419 The original Czech poem Vodnik by Erben Bagociunas Saulis Egle zalciu karaliene pasakos topografijos paieskos Egle the Queen of Serpents in search of the tale s topography In Tautosakos darbai Folklore Studies 2008 36 pp 64 72 ISSN 1392 2831 Sauka Leonardas EGLĖS PASAKOS VARIANTAI XIX A ANTROJE PUSĖJE In Tautosakos darbai XXXVIII 2009 282 283 ISSN 1392 2831 Polujanski Aleksander Wedrowki po guberni augustowskiej w celu naukowym odbyte Warszawa 1859 pp 145 148 RYZhAKOVA SVETLANA IGOREVNA Ryzhakova Svetlana Igorevna 2009 EGLE KOROLEVA UZhEJ O SPOSOBAH INTERPRETACII ODNOGO SKAZOChNOGO SYuZhETA V LITOVSKOJ KULTURE In MIF V FOLKLORNYH TRADICIYaH I KULTURE NOVEJShEGO VREMENI Moscow Rossijskij gosudarstvennyj gumanitarnyj universitet 2009 p 54 ISBN 978 5 7281 1079 8 Dromantaite Stancikiene Aiste Egles zalciu karalienes interpretacijos trumposios literaturines pasakos Interpretations of Lithuanian folk tale Egle zalciu karaliene short literary tales In Tautosakos darbai Folklore Studies 2003 26 pp 76 83 ISSN 1392 2831 11 Matthews William Kleesmann The Tricolour Sun Latvian Lyrics in English Versions an Essay on Latvian Poetry and Critical Commentaries W Heffer amp Sons 1936 pp 4 5 Ashliman D L A Guide to Folktales in the English Language Based on the Aarne Thompson Classification System Bibliographies and Indexes in World Literature vol 11 Westport Connecticut Greenwood Press 1987 p 88 ISBN 0 313 25961 5 Tolstoy Leo Fables and fairy tales New York New American Library 1962 pp 55 59 Bibliography Edit Kayanidi L G 2020 Structural and semantic typology of the metamorphic ornithological plot of an East Slavic tale SUS 425M In Folklore Structure Typology Semiotics vol 3 no 1 p 56 93 doi 10 28995 2658 5294 2020 3 1 56 93 Sergent Bernard 1999 Un mythe lithuano amerindien Dialogues d histoire ancienne 25 2 9 39 doi 10 3406 dha 1999 1536 Gintaras Beresnevicius Egle zalciu karaliene ir lietuviu teogoninis mitas religine istorine studija Vilnius 2003 Martinkus Zemp Ada Egle la reine des serpents un conte lituanien Institut d ethnologie Musee de l homme 1989 Salomeja Neris Egle zalciu karaliene Kaunas 1940 Eugenijus Zmuida Egle zalciu karaliene gyvybes ir mirties domenas http www llti lt failai 12 Zmuidos pdf Zmuida Eugenijus Egle zalciu karaliene slibino ir mergeles motyvo kilme Egle the queen of serpents origins of the motif of dragon and maiden In Liaudies kultura Nr 5 2016 pp 30 41 ISSN 0236 0551 Zmuida Eugenijus Egle zalciu karaliene slibino ir mergeles motyvo kilme Egle the queen of serpents origins of the motif of dragon and maiden In Liaudies kultura Nr 6 2016 pp 27 36 Le mari couleuvre ou Pourquoi le coucou coucoule In Kabakova Galina D un conte l autre Paris Flies France 2018 pp 60 84 ISBN 978 2 37380 117 0 Further reading EditBehr Glinka Andrei I Zmeya kak seksualnyj i brachnyj partner cheloveka Eshe raz o semantike obraza zmei v folklornoj tradicii evropejskih narodov Serpent as a Bride and an Intimate Partner of a Man Once more about the semantics of serpent in European folk lore In Kulturnye vzaimodejstviya Dinamika i smysly Izdatelskij dom Stratum Universitet Vysshaya antropologicheskaya shkola 2016 pp 435 575 Bradunas Elena IF YOU KILL A SNAKE THE SUN WILL CRY Folktale Type 425 M A Study in Oicotype and Folk Belief In LITUANUS Lithuanian Quarterly Journal of Arts and Sciences Volume 21 No 1 Spring 1975 Luven Yvonne Egle die Konigin der Nattern Ein Schlangenmarchen als identitatsstiftende Erzahlung der Balten In Bleckwenn Helga Hg Marchenfiguren in der Literatur des Nordund Ostseeraumes Schriftenreihe Ringvorlesungen der Marchen Stiftung Walther Kahn 11 Baltmannsweiler Schneider Verlag Hohengehren 2011 IX pp 66 92 Navickiene Irena Les contes du peuple lituanien dans la litterature contemporaine In Les metamorphoses du conte Recherches comparatives sur les livres et le multimedia d enfance no 2 Jean Perrot or Institut international Charles Perrault Bruxelles New York Lang 2004 pp 101 110 ISBN 9789052012674 Palmaitis Letas Romeo Moses and Psyche Brunhild Or Cupid the Serpent and the Morning Star In Caucasologie et mythologie comparee Actes du Colloque international du C N R S IVe Colloque de Caucasologie Sevres 27 29 juin 1988 Paris PEETERS 1992 pp 177 185 ISBN 2 87723 042 2 Sauka Leonardas sudarymas rengejas com cre Pasaka Egle zalciu karaliene Tomas 1 Lietuviu variantai First Tome Lithuanian variants Vilnius Lietuviu literaturos ir tautosakos institutas 2007 ISBN 978 9955 698 66 1 Sauka Leonardas sudarymas rengejas com cre Pasaka Egle zalciu karaliene Tomas 2 Latviu variantai Second Tome Latvian variants Vilnius Lietuviu literaturos ir tautosakos institutas 2007 ISBN 978 9955 698 67 8 Sauka Leonardas sudarymas parenge com cre Pasaka Egle zalciu karaliene Tomas 3 Finu slavu romanu tiurku variantai Third Tome Fairy tale The Snake as Bridegroom ATU 425M in Balto Finnic Slavic Romanic and Turkic folklore Vilnius Lietuviu literaturos ir tautosakos institutas 2008 ISBN 9789955698685 Sauka Leonardas sudarymas parenge com cre Pasaka Egle zalciu karaliene Tomas 4 Tyrinejimai kitos zinios Fourth Tome research and other data Vilnius Lietuviu literaturos ir tautosakos institutas 2008 ISBN 9789955698692 Stryczynska Hodyl Ewa Popularnosc motywu O zonie weza w folklorze i literaturze Baltow In Perspectives of Baltic philology II Edited by Jowita Niewulis Grablunas Justyna Prusinowska Ewa Stryczynska Hodyl Pozn P pp 223 237 ISBN 9788360517796External links EditAbout the myth of Egle English translation of the tale following Salomeja Neris version Artist s rendering of Egle Another translation of the tale A version of the tale from Suwalski Poland In Polish Retrieved from https en wikipedia org w index php title Egle the Queen of Serpents amp oldid 1150329812, wikipedia, wiki, book, books, library,

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