"[32], Lithuanian scholarship seems to agree with this assessment: the snake is the ruler of waters and represents a chaotic world. That evening, a giant snake comes out of the sea and knocks at the girl's door. Her brothers want to kill the underwater husband, so they leave early and wait by the lake with wooden bats. There are several Aztec gods and goddesses of the underworld, but Mictlntcutli is the most prominent one. During the wedding festivities, the snake climbs onto her lap, but the girl shoos him away. Le projet du Dictionnaire de motifs et de contes-types tiologiques chez les slaves orientaux. #1 Late Night. A donkey is one of his symbols because he would ride a donkey instead of a chariot. 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. .. The princess is given to the snake as wife and goes with the animal to its home. Crying, the girl becomes a birch near the shore, while her children become trees. , [Ryzhakova, Svetlana Igorevna] (2009). "Veikj ir viet vardai, j kaita Egls pasakoje" [Names of characters and places and their change in the fairy tale "The snake as bridegroom"]. [67], The tale type is reported from Southern Estonia, "especially in the Setu region". She warns her daughter not to go to the lake but the daughter is drawn to the lake anyway. [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. "TENDENCIES OF THE FORMATION AND USAGE OF BALTIC NOUNS WITH SUFFIX -UT- IN LITHUANIA". Hera was the goddess of marriage, family, and childbirth and was often portrayed as a regal and influential figure. [29] It is also said that the ancient Lithuanians revered the grass snake (altys). In: "It may be called a Baltic version of Aarne [type] 425". When the youngest sister leaves and looks for her garments, the maiden sees a huge snake sitting on her garments. "Le mari-serpent ou Pourquoi le coucou coucoule". After meeting the long lost family member, Egl's relatives do not wish to let her return to the sea and decide to kill ilvinas. Under this rubric are snakes, usually of the python kind (despite the fact that naga is usually taken literally to refer to a cobra ,) deities of the primal ocean and of mountain springs; also spirits of earth and the realm beneath . The girl begins to cry and becomes a birch tree, her two elder daughters birch bark and the youngest a trembling leaf. Melville) . The Black Snake slithers off to the surface, and is beheaded by the old woman. Variants collected at East Lithuania show the transformation of the children into birds. 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 man's wife goes to the beach and repeats the song to summon her husband, but he does not appear. The snakes take Mirzhan and disappear with her beneath the waters, as her mother grieves for her lost daughter. She was usually represented as a winged female creature having a head of hair consisting of snakes; unlike the Gorgons, she was sometimes represented as very beautiful. After nine days, Egl arrives at the seashore and calls her husband, but unfortunately only the foams of blood return from the sea. 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]. She was however raped by the sea god Poseidon in Athena's temple. 4, 2011, pp. She then enchants her son to become a beetle, her daughter a dragonfly, and herself a cuckoo. Moskva: , 2009 [1934]. The brothers go to the lake, summon the snake with the song and kill him as soon as he appears. . " 425M ". In 3 volumes]. [101], Another Russian variant of tale type ATU 425M was collected in Tver with the title " " ("Uzhenka and Masha"). . 142-144. 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. Ancient Egypt had a vast array of Gods and Goddesses. Masha marries the snake and returns from the sea to her mother's house with her two children. "Egl, die Knigin der Nattern. . . . "" ": ". In: Luven, Yvonne. Jrv, Risto; Kaasik, Mairi; Toomeos-Orglaan, Krri. muida, Eugenijus. [65][66], In a Latvian tale from Ansis Lerhis-Pukaitis's (lv) collection, from Jelgava, translated into Hungarian with the title Hogyan lett a kakukk? This happens for the next two nights, until the girl agrees to go with the reptile. [31], According to Bernard Sergent, "humananimal marriage is an union that is too remote as incest is a too close one. [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. (2016). "Apuleius' Cupid Considered as a Lamia (Metamorphoses 5.17-18).". Although the Furies appear in the Iliad as spirits who make sure things are. One day, he meets a despondent fisherman on the shore, who laments to the sea prince that he has not caught any fishes. [121], Similarities can be found in Vodnk, a story written by Czech author Karel Jaromr Erben as a poem in the book Kytice z povst nrodnch ("A Bouquet of Folk Legends"). 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 snakes escorted her out of the house and into her fiance's underwater palace. In his analysis of Lithuanian folktales (published in 1936), he previously classified the tale as 425D*, alio mona ("The Girl as Wife to a Snake"), with 27 variants reported until then. 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. Hera was one of the twelve Olympian gods and goddesses believed to reside on Mount Olympus. -: , 1971. pp. The storm ends with a loud crash that stirs up the mother and her daughter. ". [2], The tale was also collected by Polish writer Jzef Ignacy Kraszewski and published in his historical work Litwa. Years pass, the fisherman's wife dies and Jegle runs the house while her father and brothers are away. 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. and snake. This told that Isis was the daughter of the earth god Geb and the sky goddess Nut and the sister of the deities Osiris, Seth, and Nephthys.Married to Osiris, king of Egypt, Isis was a queen who supported her husband and taught the women of Egypt how to weave, bake, and brew beer. Subcategories This category has the following 7 subcategories, out of 7 total. " ". In: Stryczyska-Hodyl, Ewa. Salomja Nris, a Lithuanian poet, wrote a poem called Egl ali karalien (1940), which is based on the motifs of the tale. Her sons change into water and she returns to her human family. A similar assessment was made by professor Jack V. Haney, to whom the tale type appears "only around the south Baltic coast". The girl, dismissing the snake's fanciful notion, agreed to anyway. The girl begins to cry, but a voice tells her it will return the clothes if she becomes the voice's wife. 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). Shahmaran is a mythical creature, half snake and half woman, the first human she encounters is a young man named Camasb (also known as Yada Jamsab, Jamisav, Jamasp in other versions of the story). [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). 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. Broken Bridge (From mid-Qing to late-Qing. [11], This tale is classified, in the AarneThompsonUther Index, as tale type ATU 425M, "The Snake as Bridegroom"[12] (formerly "Bathing Girl's garments kept [until promise of marriage with aquatic being]"). When they finished bathing, a snake appeared and hid the maiden's shift in exchange for her hand in marriage. The princess bears the snake man three daughters and goes to visit her family. . However, a cadre of black snakes begins to slither out of the river to their house. 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. Medusa did not come into existence as a woman with a head 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. URL: "Ji pagrstai gali bti laikoma balt lietuvi ir latvi pasaka, nes daugiausia jos variant urayta Lietuvoje ir Latvijoje." A ballet Egl ali karalien by Eduardas Balsys and numerous plays have been staged in various Lithuanian theaters, for the first time in 1960, directed by Juozas Gustaitis. She was associated with witchcraft, magic, the Moon, doorways, and creatures of the night like hell-hounds and ghosts. [84] She also cited variants wherein the daughter becomes an ortie (nettle) or a cuckoo, and the son becomes a basilisk or a nightingale. "), a mother finds a louse in her house, fattens it and make a pair of shoes for her daughter. Tyr m Norse Mythology From Tr, the Old Norse form of the name of the Germanic god *Twaz, related to Indo-European *Dyws (see Zeus).In Norse mythology he was a god associated with war and justice, by some accounts a son of Odin.While the gods bound the great wolf Fenrir, Tyr placated the beast by placing his right hand in its mouth.After the binding was successful, Fenrir bit off Tyr's hand. The water goblin gets angry and thumps on the door, ordering the girl to go with him because his dinner has to be made. She agrees to his proposal and the snake comes later to take her to his underground palace. The serpent emerges from the water and is killed by the man. [61] According to the Latvian Folktale Catalogue, the heroine curses her sons to become trees and herself to become a cuckoo. Bagoinas, Saulis. Later, Sira eats some food her mother prepared and a hen reveals it is made from the flesh of the serpent. Enraged grass snakes return for a final time and threaten everyone with dry year, deluge and famine. Mictlntcutli is the Aztec god of death, king of Mictlan. Its mythological background has been an interest of Lithuanian and foreign researchers of Indo-European mythology; Gintaras Beresneviius considered it being a Lithuanian theogonic myth. Mythology In myths, legends, scripture and folklore, the category naga comprises all kinds of serpentine beings . . . ; . ("How did the cuckoo appear? The snake-like head is a symbol of her cunning, a perversion of the matrifocal ancient goddess who the Greeks must destroy. [122], Studies suggest that characters of the tale named several geographic features, such as toponyms and hydronyms of northwestern Russia, Pskov region. The Folk Tale about Grass Snake as a Story of Baltic Identity]. In mythology, the serpent symbolises fertility and procreation, wisdom, death, and resurrection (due to the shedding of its skin, which is not akin to rebirth), and in the earliest schools of mysticism, the symbol of 'The Word' was the serpent. Egl the Queen of Serpents, alternatively Egl the Queen of Grass Snakes ( Lithuanian: Egl ali karalien ), is a Lithuanian folk tale, first published by M. Jasewicz in 1837. As the wife of Zeus, the king of the gods, she was considered the queen of the gods. 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]. Facts: Hephaestus made all of the weapons and armor for Mount Olympus. "Pastangos velninti krin: pasakos "Egl ali karalien" periferiniai variantai" [Attempts at mitigating the narrative: peripheral variants of the tale "Egl - the queen of serpents"]. Scythian She-Dragon. [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. 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. "Egle zalka lgava. The angels deliver God's message to her: She can return to Adam, no harm no foul, or God will kill 100 of her children every day. Zeus was afraid of her. They live happily for a time, until the day Jegle begins to miss her father and wishes to visit him. Her mother learns the secret command to summon the snake husband (called Isai Isanych) and kills the husband with a scythe. Sauka, Leonardas, sudarymas, pareng [com, cre]. [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 " " ("Lake Bettle - Groom"). [21], Folklorist Norbertas Vlius 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. In: Kabakova, Galina. The two elders leave, while the youngest, named Lilla, tries to find her dress and sees a snake on it. 227 likes, 23 comments - (@graisonsfinejewellery) on Instagram: "**Personal collection at the moment . 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. . Their sister goes to the lake shore and summons her husband. As soon as the lacustrine king emerges, his brothers-in-law try to grab him, but his magic turns them into stones. According to historian Joseph Campbell (1904-1987), the Greeks used the Medusa story to justify the destruction of idols and temples of an ancient goddess mother wherever they found them. Egl the Queen of Serpents is one of the best-known Lithuanian fairy tales with many references to the Baltic mythology. 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. In addition to these areas of influence, Hera was . When the girl goes to the shore to return to her husband, she summons him and sees his head floating in the water. Thus, through no fault of her own, she incurred the wrath of Hera upon herself. His legs were the same. The old woman allows her daughters to join the others. The reunion of mother and daughter is very emotional and they eventually hug despite daughter's promise. They come to claim Egl as their master's bride and their future queen, but are tricked by her relatives each time. Then after three days, thousands of grass snakes march into the yard of her parents' house. According to researcher Svetlana Ryzhakova, the tale first appeared in print in 1837, published by one M. Jaseviiaus or M. Jasaviius, in the supplement Biruta. Three weeks later, the snake comes to get his bride in a grand golden carriage. This formula is learned by others, who draw the serpentine being out of its hideout to kill it. A bronze sculpture displaying Egl and the Serpent by Robertas Antinis has been constructed in Palanga Botanical Garden, Lithuania in 1960. The snake appears in a carriage to get his bride and take her to his underwater realm. [73], In a tale from the Lutsi Estonians collected by linguist Oskar Kallas with the name Ussiks niutud mees ("The Man Enchanted to be a Snake"), a couple prays for a son, and God gives them a snake. [55], The tale type is recognized as being "most at home in the Balto-Slavic regions". Note that serpent men are different to "man serpents", which are typically depicted the other way round, having the bodies of giant snakes but the heads of human beings. The story of Lamia, Queen of Libya, a woman driven to eat her children, sometimes depicts the titular character as half snake. 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. 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. known as slayer . [63][64], In another tale, Das Schlo des Meeresknigs or " " ("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. The deepest part of the underworld, that is, and Mictlntcutli was in charge. A feathered serpent of Aztec myth, Quetzalcoatl is believed to be the creator of man, and the dividing deity between the land and the sky. She then questions her sons if any of them told anything about the secret song, and the youngest answers that he did. In: Bleckwenn, Helga (Hg.). In fact, she was a queen. Hecate. The girl becomes a weeping birch and her son a tree branch. [51][52][53] Some stories mention that the king of the grass snakes was wearing an amber crown or that he lived in an amber palace - a motif that recalls another Baltic fairy tale: Jrat and Kastytis. 83-87. [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. In a variation of the story, Princess Himal is a human and her lover Nagaray is a nga - 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. It is an instinctive fear. Category:Mythological queens Queens regnant and Queens consort depicted in mythology . In: . The uncles go to the beach, sing the song to summon the snake man and kill him. [57] Following a less mythological approach, scholar Endre Bjtar suggested that its diffusion across Lithuania owes to the local snake cult,[58] recorded in historical sources. [114], Scholar Hasan El-Shamy lists 2 variants of the tale type found in Algeria, under the previous name of the type. She guesses correctly and takes the girl as daughter-in-law and wife for her son. (2020). Volume 3: Russian Wondertales 1 - Tales of Heroes and Villains, https://cyberleninka.ru/article/n/neskazochnaya-proza-velizhskogo-rayona-smolenskoy-oblasti-obschee-i-osobennoe-v-lokalnoy-traditsii, : , , , , Typenverzeichnis der bulgarischen Volksmrchen, Children Born from Eggs: African Magic Tales: Texts and Discussions, Types of the Folktale in the Arab World: A Demographically Oriented Tale-Type Index, Some Day Been Dey (RLE Folklore): West African Pidgin Folktales, Review of Loreto Todd, Some Day Been Dey: West African Pidgin Folktales, https://repository.upenn.edu/nelc_papers/109, Litteratura dos negros: contos, cantigas e parbolas, https://doi.org/10.1524/slaw.1998.43.1.94, Oxford India Short Introductions Series: Kashmir, "Egl ali karalien": pasakos topografijos paiekos, EGLS PASAKOS VARIANTAI XIX A. ANTROJE PUSJE, Wdrwki po guberni augustowskiej w celu naukowym odbyte, The Tricolour Sun: Latvian Lyrics in English Versions, an Essay on Latvian Poetry, and Critical Commentaries, Le mari-couleuvre ou Pourquoi le coucou coucoule, "IF YOU KILL A SNAKE THE SUN WILL CRY". At least 12 different approaches are reported. In Greek mythology, the Gorgons were snake-women whose gazes would turn people to stone; they had serpents for hair, long claws, sharp teeth and scales covering their bodies. In: . Suddenly, a booming voice echoes from below the water asking the girl to marry it. In: . The next day, the girl and her daughters go back to the lake. The third time, he gets his bride and takes her to his underwater kingdom. SINKEVIIT, Daiva. https://go.nebula.tv/extramythologyIn Lithuania, there's a story about how the trees got their names. Zuhra accepts him and they marry. 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. Papa-Water gives her plenty of fish and teaches her a magic song to summon him and the fishes. 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. Leningrad: , 1970. pp. Artifacts and carvings made in the image of the snake have been found all across the world. "Popularno motywu "O onie wa" w folklorze i literaturze Batw". The next day, two snakes come to her house to fetch her to their master. The Tuatha D Danann is a race of Celtic people with supernatural abilities. .. As for the youngest, she treats him with kindness and, on the wedding night, he takes off his snakeskin to become a handsome man. Afterwards, returning to the shore to get dressed, she found a serpent in her clothes. This happens again with the middle sister. At first, she is hesitant and afraid, but relents and, after seeing that the snake can change into a handsome man, accepts him wholeheartedly. [127], The tale also inspired a literary work by author Jkabs Jsmi (lv), in 1880, with the title Zalka lgava. Eckert, Rainer. In Egyptian mythology, the snake was a personification of the goddess Kebechet, who personified the purification of water in the funeral cult, and the snake was a protector of the pharaohs after death. Past the gate, the snake uncoils itself, hits a golden staircase and becomes a human man. [77], Author August Lwis de Menar[de] collected a variant from the village of Voloitsa (Valyanitsy), on the Soikino peninsula. Perseus was the son of Danae, daughter of Acrisius the King of Argos, and Zeus. The girl is wreathing a flower garland that is swept off by the wind and falls on the sea. , . While Iphicles screamed in fear, Heracles grabbed one snake in . 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