Eglė the Queen of Serpents

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and beg for Zuhra to join them for playtime in the 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.

1436:, in a village a girl refuses all suitors, since she will only choose the most handsome man in the land. One day, she sees a man at the marketplace and falls in love with him at once, desiring to become his wife. The man says he wishes he could be her husband, but he is in fact a fish that lives in a river in Idunmaibo, to whom the gods have bestowed the ability to shapeshift into a man. The girl insists to be with him, and says she could visit him by the river. The man agrees and teaches her a magic song to call upon him by the river margin. They spend the days like so: the girl summons him, and he comes out of the water as man and gifts her gems and coral. Some time later, the girl's parents wish to marry their daughter, but she says she is already married, though she cannot disclose his identity. The next time the girl visits her fish lover, her little brother metamorphoses himself into a fly and follows her to spy on his sister's clandestine meeting, then reports back to their father. The girl's father sends his daughter away to some distant parents, then asks his son to lead him to the river at Idunmaibo. After they reach the river margin, they summon the fish lover with the magic song and the girl's father kills him with a hatchet. To further teach his daughter a lesson, he brings home the dead fish and his wife cooks a dish for his daughter's return. The girl refuses to eat the meal, but her father forces her to do it. While she is eating, her little brother sings some verses mocking the girl, mentioning how she is eating her own husband's flesh. Horrified at this revelation, the girl rushes to the river at Idunmaibo and prays to Oluweri, the goddess of the river, for her husband to appear alive; if not, "the face of the river" should appear red as blood. As answer to her plea, the river becomes red; she discovers her lover is dead and jumps into the river, becoming a 1092:, a fisherman has two sons and goes to fish in the lake, when, suddenly, a storm begins to rage on the lake, threatening 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 his 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. 1562:

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.

1470:. In this tale, in a village in Africa, a girl with large eyes is considered very beautiful, and the subject of marriage prospects among the men in the village. In a certain summer, a drought strikes the land, affecting crops and water bodies. Due to this, the girl with large eyes has no time to think about marriage, for she is busy finding water for her family. One day, the girl is walking by the river margin, when a fish comes to the surface of the river and asks the girl to give her pitcher, for it will give her water. The girl is at first afraid of the talking fish, but fulfills its request and the animal fills her pitcher with cold, clear water. She brings it home to her family, and they ask her where she found it, but she remains silent. For the next days, the girl goes back to the fish to fetch water, and begins to fall in love with it, eventually becoming its wife. One day, however, the girl's father, a witch doctor, suspects his daughter has mixed up with spirits, and turns his son into a fly to trail behind the girl and spy on her. The girl's brother, as a fly, discovers the girl's liaison with the fish, and reports to his father, who fears their affair will bring shame to his family. Thus, he orders the girl at home and takes his son with him to the river, calls upon the fish and kills it. Then, he brings home the dead animal and throws at his daughter's feet, mocking her "husband". The girl, who is pregnant, takes the dead fish with her and walks to a place with flowing waters. Calling on her husband's name, she enters the waters. Drowning in the water, she gives birth to many children, which are 927:

castle's basement, when a snake appears and coils around her, trying to force the answers out of her. Fearing for her life, she tells the snake her shoes are made of fleaskin. The snake releases her. Later, many suitors come to the castle to make merry and try their hand at guessing, but the snake appears with the right answer and takes the princess with him as his bride. The snake takes the princess to a lake, they sail in a boat to an island and enter a castle filled with food and drinks. When they go to bed, the snake becomes a handsome youth at night, then goes back to being a snake in the morning. In time, the snake teaches the princess a secret command to call upon him from the island. Years later, the couple has two children, a boy and a girl, and the princess wishes to visit her human family, which the snake allows. The princess takes her children to meet her human family, and the princess's brother asks his nephew about their journey. The boy reveals the secret command to his uncle, who goes to the beach and summons the snake brother-in-law. The snake appears with the boat and the princess's brother shoots him with a gun, then returns home. Later, the princess takes her two children to the beach and calls upon her husband, to no avail. The princess's brothers invite her to come back to their father's castle, but the girl denounces them as her husband's murderers. She then turns her daughter into a birch, her son into a pine tree, and throws herself into the sea. Thus, the birch is a female tree and the pine a male tree.

1304:, "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. 900:; English: "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. 881:("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. 1356:

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.

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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.

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some girls to swim in the river. When she comes out of the water, she sees a snake on her garments. The animal agrees to return her clothes if she agrees to a marriage with it. Masha's friends return home, but the girl goes to live with the snake. The next year, Masha returns to the shore with a girl in her arms, and asks her husband how she can return home; the snake teaches her a command to summon him. The next year, Masha brings home her two children, a boy and the same girl, to visit their grandmother. Masha goes home and naïvely revels her mother the secret command to summon her husband. After the old woman puts her family to sleep, she takes an ax, goes to the shore, summons the snake and kills it. The next day, Masha goes alone to the shore and tries to summon her husband, the snake, but she finds him dead. She returns home, takes her children and brings them to the forest. They sit under an oak tree, Masha curses her daughter to be a little bird, her son a nightingale, and herself into a cuckoo. It happens thus, and they fly to different directions.

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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

969:("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. 1158:), 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 1247:

garments, by Masha sees a snake on hers. The snake asks if Masha will marry it. The girl agrees, if only to shoo out the snake and get her clothes back. She goes back home, and her mother scolds her for her decision. Years later, snakes come to her house and take her to their master in a pond. She lives underwater with the snake and bears him two children, then comes out of the pond to visit her mother. Masha brings her children to meet their grandmother, and she reveals her mother the secret command to summon her snake husband. Later, the woman goes to the pond with an ax, goes to the pond and summons the snake husband to kill him. The next day, Masha returns with her children to the edge of the pond and tries to summon the snake, but can only see blood at the surface. Realizing what happened, she curses her daughter to become a little bird, her son a nightingale, and herself into a cuckoo.

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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).

236: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 752:("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. 1217:

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

775:, 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. 1420:("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. 20: 1251:

underwater kingdom. Two years later, the girl, now mother to a pair of children (a boy and a girl), wishes to return home to visit her mother. Her underwater husband agrees to her visit. The girl takes her children to visit their grandmother. The old woman goes to the edge of the pond and summons the animal husband, Yuzhenka, then kills him. After the killing, Yuzhenka's wife curses her daughter to become a nightingale to sing at dawn, her son to become a swallow and fly over the water, and herself into a cuckoo, to cry over her lost Yuzhenka.

806:, 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. 264: 1614: 1279:, the heroine marries the serpent husband, called Osip, who becomes a man underwater, and bears him a son and a daughter; her mother kills the serpent, and she curses her daughter to become a swallow, her son into the Morning Star and herself into a cuckoo. In a tale sourced to Codrin, the heroine marries the snake and gives birth to two sons; the heroine's elder brothers summon and kill her husband, and she curses her elder son to become a well, the younger a spring, and herself into a willow. 3396: 213:

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

1051:. 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 1678:, 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, called Osip in the story, Masha curses her daughter to become a swallow, her son to be a nightingale and herself to be a cuckoo. 471:, 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. The name of the serpent husband may also vary between tellings: Žilvinas, Zilvynas, Zelvynas, or Žilvytis. 1292:

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.

741:, 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. Following a less mythological approach, scholar Endre Bójtar suggested that its diffusion across Lithuania owes to the 1409:). 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. The story was considered by folklorist 1085:("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. 2137:"Tyrimo objektu dažniausiai pasirenkama pasaka „Eglė žalčių karalienė“ (ATU 425M). (...) Tai naratyvas, kuris reprezentuoja senąją lietuvių pasaulėžiūrą ir kiekvienas jo tyrimas yra savaip vertingas." Šlekonytė, Jūratė. "Lietuvių pasakų tyrimų šimtmetis: nuo tradicinės komparatyvistikos iki šiuolaikinių metodų" . In: 1291:

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

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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

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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

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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

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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

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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

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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

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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.

1238:

In a Russian tale from Voronezh with the title "С ЧЕГО КУКУШКА У НАС ЗАВЕЛАСЬ" ("How the Cuckoo appeared to us"), a couple have a daughter. The man dies, and the widowed mother raises her daughter Masha alone, never letting her out of the house. One day, when the girl is old enough, she leaves with

914:

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

838:

indicated 19 Estonian variants. However, in a later study by Estonian folklorists (who worked in conjunction with the Lithuanians), the Estonian archives registered 34 variants of the tale type. Geographically, the tale type is particularly reported from eastern and southern Estonia, "especially in

716:

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

578:

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

540:

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 and, by killing the snake, the natural order

260:(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. 1330:

Folktale Catalogue with the name "Невястата на змея проклина децата си" or "Die Frau des Drachen verflucht ihre Kinder" ("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

869:

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

1250:

In a Russian tale titled "Южик" ("Yuzhik"), some girls go to take a bathe in the water, and when they leave, one of them finds a "yuzh" on her clothes, which offers the garments in return for marrying it. The girl agrees and goes home. Later, the "yuzh" goes to the girl's house to take her to his

1246:

titled "Маша и Уж" ("Masha and the Snake"), a girl named Masha is invited by her friends to swim in the river, and asks if her mother allows it. The woman does and Masha joins the other girls in the water, leaving their clothes on the banks. While they come out of the water, the girls fetch their

999:

tradition: a girl goes to bathe in the river, a snake sits on her clothes and asks her to marry him; they marry, she lives with him in his underwater palace and bears him a son and a daughter; later, she goes to visit her mother, who learns the secret command to summon the snake husband and kills

782:

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

704:

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. Some stories mention that the king of the grass

926:

tale collected by Estonian folklorist Ello Kirss Säärits from teller Maarja Kink, a king's daughter wears shoes made of fleaskin, and her father sets a challenge: whoever guesses the right material her shoes are made of shall have her for wife. One day, the princess is getting something in the

88:, 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. 544:

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).

4061: 4488:РЫЖАКОВА, СВЕТЛАНА ИГОРЕВНА (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. 54. 1822:РЫЖАКОВА, СВЕТЛАНА ИГОРЕВНА (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. 501:

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. It is also said that the ancient Lithuanians revered the grass snake

229:, 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. 943:("Uuza the King of Waters"), according to the Finnish Folktale Catalogue, established by scholar Pirkko-Liisa Rausmaa. Rausmaa also stated that the tale type was rare ("Harvinaisesta", in the original) in Finland, with its four variants collected from 717:

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.

802:("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 645:

Although it can be considered a tale type developed in the Baltic area, since most of the variants have been recorded there, variants are reported by scholar Leonardas Sauka to have been collected in nearby countries: 23 variants in

1331:

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.

1196: 528:

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

418:'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. 541:(that is, separation between land and water) can be restored. 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). 992:, it shows the origins of the cuckoo, the lark and the nightingale. In addition, in these variants, the mother-in-law is the one that kills the snake husband, and the heroine's son "almost always" becomes a nightingale. 843:", where 9 texts have been recorded. Some variants begin with type AaTh 621, with the louseskin riddle, and, at the end of the tale, the serpent's wife becomes a birch or aspen and her children turn into bark or leaves. 300:

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

2635:"Ji pagrįstai gali būti laikoma baltų – lietuvių ir latvių – pasaka, nes daugiausia jos variantų užrašyta Lietuvoje ir Latvijoje." Bagočiūnas, Saulis. ""Eglė žalčių karalienė": pasakos topografijos paieškos" . In: 682:(1 version) sources. Altogether, the variants collected outside Lithuania and Latvia, from 11 countries, amount to 106 versions. The tale is also said to be known in Germany, Finland and among the "Cheremis" ( 458:

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.

3996: 854:("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. 5219: 692: 5605: 3927:"Воронежские народные сказки и предания". Подготовка тектов, составление, вступительная статья и примечания А. И. Кречетова. Воронеж: Воронежский государственный университет, 2004. Tale nr. 42. 3552: 399:, as tale type ATU 425M, "The Snake as Bridegroom" (formerly "Bathing Girl's garments kept "). These tales are closely connected to type ATU 425 ("Search for the Lost Husband"), ATU 425A (" 296:. 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 4745:. 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. 1370:

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

5117: 5631: 4841:

Zavyalova, Maria V. (2023). "Эгле — королева ужей: к вопросу о теогонии и космогонии змеи/ужа" [Egle, the Queen of Serpents: On the Theogony and Cosmogony of the Snake].

617:

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 (

478:-like dragon. In other variants, he is identified as the king of snakes or the spirit of the waters who lives in an underwater palace located in a lake, a river or a lagoon. 3671: 3981:Белова О.В. (2014). "Несказочная проза Велижского района Смоленской области - общее и особенное в локальной традиции" . In: Филологическая регионалистика, 1 (11): 11. URL: 3868:Белова О.В. (2014). "Несказочная проза Велижского района Смоленской области - общее и особенное в локальной традиции" . In: Филологическая регионалистика, 1 (11): 11. URL: 701:'s opinion that the tale type existed in Lithuania, it was also reported among East Slavs (in Ukraine, Russia and Belarus), in Poland, Bulgaria, and in Latvia and Estonia. 3085:. Tekstid redigeerinud: Paul Hagu, Kanni Labi. Tartu Ülikooli eesti ja võrdleva rahvaluule osakond, Eesti Kirjandusmuuseumi Eesti Rahvaluule Arhiiv, 2009. pp. 565, 608. 3883: 69:. 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 3982: 3869: 3531: 3469: 5419: 3261:. Tekstid redigeerinud: Paul Hagu, Kanni Labi. Tartu Ülikooli eesti ja võrdleva rahvaluule osakond, Eesti Kirjandusmuuseumi Eesti Rahvaluule Arhiiv, 2009. p. 608. 3125:. Tekstid redigeerinud: Paul Hagu, Kanni Labi. Tartu Ülikooli eesti ja võrdleva rahvaluule osakond, Eesti Kirjandusmuuseumi Eesti Rahvaluule Arhiiv, 2009. p. 584. 5553: 4928: 5351: 3773: 977:

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

995:

In addition, another line of Russian scholarship states that the "etiological" tale of the snake husband is "common" ('распространенной', in the original) in

5356: 5184: 4702:

Behr-Glinka, Andrei I. "Змея как сексуальный и брачный партнер человека. (Еще раз о семантике образа змеи в фольклорной традиции европейских народов)" . In:

575:: 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. 3198: 96:

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

5512: 3555:". Публикации текстов в записях 80-90-х гг. XX века. Том IV: Духи домашнего и природного пространства. Нелокализованные персонажи. Litres, 2022. p. 419. 1513:), the Prince of Snakes. Indian scholarship states that the tale exists in the oral repertoire of the region, with multiple renditions appearing in both 3604: 3759:

Kostiukhin, E. A. 1998. “Magic Tales That End Badly”. FOLKLORICA - Journal of the Slavic, East European, and Eurasian Folklore Association 3 (2): 12.

768:("The Grass-Snake's Wife"). According to the Latvian Folktale Catalogue, the heroine curses her sons to become trees and herself to become a cuckoo. 5361: 5696: 426:

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

209:

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.

1653:

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

537:, incest transgresses the norm because it is an exaggerated endogamy, and animal marriage transgresses it because it is an exaggerated exogamy." 1772:), establisher of the Polish Folktale Catalogue according to the international index, classified similar Polish tales under his own type T 458, 5424: 4734:(Schriftenreihe Ringvorlesungen der Märchen-Stiftung Walther Kahn 11). Baltmannsweiler: Schneider Verlag Hohengehren, 2011. IX. pp. 66–92. 4730:

Luven, Yvonne. "Eglè, die Königin der Nattern. Ein Schlangenmärchen als identitätsstiftende Erzählung der Balten". In: Bleckwenn, Helga (Hg.).

4373:

Eckert, Rainer. "On the Cult of the Snake in Ancient Baltic and Slavic Tradition (based on language material from the Latvian folksongs)". In:

3842:Балашов, Дмитрий Михайлович. "Сказки Терского берега Белого моря". Leningrad: «НАУКА», 1970. pp. 137-138 (text), 422 (source for entry nr. 63). 4895: 3741:ВАРВАРА ЕВГЕНЬЕВНА ДОБРОВОЛЬСКАЯ . "ИСТОРИЯ ФИКСАЦИИ СКАЗКИ «ЖЕНА УЖА» (425 М) У РУССКИХ" . In: Традиционная культура. 2015. № 4. pp. 133-142. 1897: 5164: 5102: 5027: 4793: 4779: 4688: 4493: 3856: 3657: 3601: 3581: 3539: 3498: 3477: 3287: 3266: 3130: 3090: 2865: 2296: 2275: 2254: 1867: 2220: 5711: 5579: 5543: 5522: 5154: 5052: 400: 3945: 3774:

HISTORY OF RECORDING OF FOLKTALE “GRASS-SNAKE AS A HUSBAND (BATHING GIRL’S GARMENT KEPT UNTIL PROMISE OF MARRIAGE)” (425 M) AMONG RUSSIANS

587:

The tale about a snake spouse is also considered by Russian scholarship to be a "common Slavic" or "pan-Slavic" fairy tale, with possible

5666: 4391: 396: 5726: 5414: 5409: 5204: 4582:

Kayanidi, L.G. (2020). “Structural and semantic typology of the metamorphic ornithological plot of an East Slavic tale (SUS 425М)”. In:

4301: 4106: 4083: 3510:

Kayanidi, L.G. (2020). “Structural and semantic typology of the metamorphic ornithological plot of an East Slavic tale (SUS 425М)”. In:

3633:

Lechitica: In Honor of Charlotte Bielawski-Yess (1917-1957) On the Occasion of the Fifteenth Anniversary of Her Work On the Polish Land

5199: 3961:. ФОЛЬКЛОРНЫЕ СОКРОВИЩА МОСКОВСКОЙ ЗЕМЛИ (in Russian). Vol. 3. Мoskva: Наследие. 1998. pp. 95 (text), 329 (classification). 1827: 1714: 2899: 4835: 4821: 4807: 4765: 4750: 4551: 4400: 4281: 4222: 4199: 4190: 4176: 4115: 4092: 4069: 4048: 4006: 3983:

https://cyberleninka.ru/article/n/neskazochnaya-proza-velizhskogo-rayona-smolenskoy-oblasti-obschee-i-osobennoe-v-lokalnoy-traditsii

3966: 3932: 3915: 3892: 3870:

https://cyberleninka.ru/article/n/neskazochnaya-proza-velizhskogo-rayona-smolenskoy-oblasti-obschee-i-osobennoe-v-lokalnoy-traditsii

3830: 3821: 3695: 3560: 3443: 3405: 3382: 3330: 3207: 3174: 2955: 2908: 2681: 2554: 2497: 2372: 2317: 2065: 1955: 4878: 4873: 1413:

as belonging to the type 425M. He also claimed that this narrative was "a common African variation on the Cupid and Psyche theme".

1000:

him; upon discovering her dead husband, the girl turns into a cuckoo, her son into a nightingale, and her daughter into a swallow.

5502: 5319: 5287: 5194: 4886: 1731: 1202: 3851:Сказки и предания Северного края. В записях И. В. Карнауховой; Вступит. статья Т. Г. Ивановой. Moskva: ОГИ, 2009 . pp. 170-171. 3434: 2672: 5701: 5032: 1143: 411:"). As such, some versions avert the tragic ending by following the narrative of other tale types, like ATU 425A and ATU 425C. 19: 2532:Алексеев Сергей Викторович. "К реконструкции праславянской мифологии" Знание. Понимание. Умение, no. 4, 2011, pp. 81-82. URL: 2329:Алексеев Сергей Викторович. "К реконструкции праславянской мифологии". In: Знание. Понимание. Умение, no. 4, 2011, pp. 81-82. 579:

wholeheartedly. Žmuida also suggests that tales that lack family drama and friction might be the original forms of the story.

5492: 5107: 4311: 4271: 2351: 1759:

A similar assessment was made by professor Jack V. Haney, to whom the tale type appears "only around the south Baltic coast".

5600: 4040: 3906: 3789:Добровольская В.Е. (2016). "Воронежские варианты сказки «Жена ужа» (СУС 425М) в контексте русской сказочной традиции". In: 3534:" . под общ. ред. Г.И. Кабаковой; сост. О.В. Белова, А.В. Гура, Г.И. Кабакова, С.М. Толстая. Moskva: Неолит, 2019. p. 392. 3472:" . под общ. ред. Г.И. Кабаковой; сост. О.В. Белова, А.В. Гура, Г.И. Кабакова, С.М. Толстая. Moskva: Неолит, 2019. p. 139. 3334:. Jurjevis (Tartus) Schmakenburg'i trükikojas, 1900. pp. 139-140 (German summary), 281-283 (Estonian text for tale nr. 21). 5691: 5497: 5189: 5159: 4914: 5214: 4986: 4921: 4738: 4565: 4213: 474:

Researcher Galina Kabakova cites that most variants feature a serpent husband: a snake, a boa, a winged serpent, even a

194: 5721: 5716: 5240: 5097: 5087: 5057: 4713: 4235: 2443:

Stryczyńska-Hodyl, Ewa. "Užkeikimai, magiškos formulės ir vardų problema baltų "Žalčių karalienės" variantuose" . In:

2422:Šlekonytė, Jūratė. "Lietuvių pasakų tyrimų šimtmetis: nuo tradicinės komparatyvistikos iki šiuolaikinių metodų" . In: 2191:Šlekonytė, Jūratė. "Lietuvių pasakų tyrimų šimtmetis: nuo tradicinės komparatyvistikos iki šiuolaikinių metodų" . In: 2171:Šlekonytė, Jūratė. "Lietuvių pasakų tyrimų šimtmetis: nuo tradicinės komparatyvistikos iki šiuolaikinių metodų" . In: 1605:, a legend is told of a girl named Egle or Egla who married a snake being that lived in an underwater crystal palace. 4529: 4167: 2104:. Folklore Fellows Communications FFC no. 184. Third printing. Helsinki: Academia Scientiarum Fennica, 1973 . p. 144. 4900: 5686: 5563: 5548: 5482: 5169: 5112: 2877:

Kabakova, Galina. «Le projet du Dictionnaire de motifs et de contes-types étiologiques chez les slaves orientaux».

1495: 104: 4505:

Dromantaitė-Stancikienė, Aistė. "Eglės žalčių karalienės interpretacijos: trumposios literatūrinės pasakos" . In:

2215:. Vol. 1. Bron R. Taylor (Editor-in-Chief). Jeffrey Kaplan (Consulting Editor). Thoemmes Continuum. 2005. p. 157. 1521:

in the 18th and 19th centuries. In a variation of the story, Princess Himal is a human and her lover Nagaray is a

525: 5647: 5082: 5017: 4802:. Tomas 3, Finų, slavų, romanų, tiurkų variantai . Vilnius: Lietuvių literatūros ir tautosakos institutas, 2008. 4624: 4306:. Die Märchen der Weltliteratur (in German). Jena: Eugen Didierichs Verlag. pp. 77–80 (text), 289 (source). 74: 4830:

II. Edited by Jowita Niewulis-Grablunas, Justyna Prusinowska, Ewa Stryczyńska-Hodyl. Pozn, P. pp. 223–237.

4546:. Bibliographies and Indexes in World Literature, vol. 11. Westport, Connecticut: Greenwood Press, 1987. p. 88. 1858:

SINKEVIČIŪTĖ, Daiva. "TENDENCIES OF THE FORMATION AND USAGE OF BALTIC NOUNS WITH SUFFIX -UT- IN LITHUANIA". In:

1687: 960: 710: 5429: 5012: 1594:

and a village named Jegliniec (where a Lithuanian fortress was previously located), were connected to the name

225:

are given instead of the bride to the legion of the grass snakes, but once they start a journey back home, the

4021:Акцорин, Виталий. "Марийские народные сказки" . Йошкар-Ола: Марийское книжное издательство, 1984. pp. 145-146. 2533: 2330: 965:

collected a variant from the village of Voloitsa (Valyanitsy), on the Soikino peninsula. In this tale, titled

451:, i.e., a form of the tale that is specific to a certain region (in this case, the Baltic geographical area). 3793:: Сб. ст. Матер. рег. науч. конф. Воронеж: Издательско-полиграфический центр «Научная книга». 2016. pp. 3–14. 2737:

Sauka, Leonardas. "Pastangos švelninti kūrinį: pasakos "Eglė žalčių karalienė" periferiniai variantai" . In:

2077:

Sauka, Leonardas. "Pastangos švelninti kūrinį: pasakos "Eglė žalčių karalienė" periferiniai variantai" . In:

1985: 1841: 5445: 5388: 5047: 4530:

The Tricolour Sun: Latvian Lyrics in English Versions, an Essay on Latvian Poetry, and Critical Commentaries

591:

origins. Another line of scholarship states that the tale refers to an ancient "Balto-Slavic totemic myth".

70: 3686: 955: 771:

In a Latvian tale, translated into Russian as "Невеста ужа" ("The Bride of the Snake") and into English as

440:. In his analysis of Lithuanian folktales (published in 1936), he previously classified the tale as 425D*, 5022: 5007: 3804: 1613: 1601:

According to researcher Svetlana Ryzhakova, professor V. Kazakevičius stated that in the Polish region of

1548: 1502: 787: 630: 611: 557: 3750:

Barag, Lev. "Сравнительный указатель сюжетов. Восточнославянская сказка". Leningrad: НАУКА, 1979. p. 132.

1660: 1191: 5706: 5461: 5404: 5179: 5133: 5072: 5037: 4412: 3616: 3186: 606:

Jamshid J. Tehrani in 2016, seemed to indicate that the tale type shows a certain antiquity: based on a

595: 162: 1910: 828: 610:

model, both researchers estimated that the ATU 425M type belongs to an "ancestral tale corpora" of the

4475: 3995:

Kerbelytė, Bronislava (2004). "Сказка о жене ужа/змея: соотношение литовских и молдавских вариантов".

3373: 3165: 562: 5731: 5271: 5235: 4991: 4938: 4816:. Tomas 4, Tyrinėjimai, kitos žinios . Vilnius: Lietuvių literatūros ir tautosakos institutas, 2008. 2881:, LXXXIX 1-2 | 2018 (§30). Выложить онлайн 09 juillet 2019, Наводить справки в 04 février 2021. URL: 2580: 1624: 904: 546: 510: 408: 27: 4756:

Palmaitis, Letas. "Romeo Moses and Psyche Brunhild? Or Cupid the Serpent and the Morning Star?" In:

4162: 3361:(in Estonian). Tartu: Eesti Kirjandus Muuseum. pp. 314 (Seto text), 315 (Estonian translation). 2933:

Lūvena, Ivonne. "Egle — zalkša līgava. Pasaka par zalkti — baltu identitāti veidojošs stāsts" . In:

2843:

Lūvena, Ivonne. "Egle — zalkša līgava. Pasaka par zalkti — baltu identitāti veidojošs stāsts" . In:

2488:

Palmaitis, Letas. "Romeo Moses and Psyche Brunhild? Or Cupid the Serpent and the Morning Star?" In:

2396:

Lūvena, Ivonne. "Egle — zalkša līgava. Pasaka par zalkti — baltu identitāti veidojošs stāsts" . In:

2023:. Folklore Fellows Communications FFC no. 184. Helsinki: Academia Scientiarum Fennica, 1961. p. 144. 1862:. Riga, 10–12 May 2018. Riga: Latvian Language Institute of the University of Latvia. 2018. p. 105. 1769: 364: 5245: 5042: 3948:" . Современные записи. Под ред. А.И. Кретова. Воронеж: Изд-во Воронежского Ун-та, 1977. pp. 50-51. 3153:[ AT 425 M ... Estonia registers 20 variants, more than half of them from the Setu region.] 1709: 1070:

According to scholarship, variants collected in northern Poland, in the ancient territories of the

738: 568: 455: 237: 186: 176: 41: 4826:

Stryczyńska-Hodyl, Ewa. "Popularność motywu "O żonie węża" w folklorze i literaturze Bałtów". In:

4760:- IVe Colloque de Caucasologie (Sèvres, 27-29 juin 1988). Paris, PEETERS, 1992. pp. 177–185. 4711:"IF YOU KILL A SNAKE — THE SUN WILL CRY". Folktale Type 425-M: A Study in Oicotype and Folk Belief 3720:Леонид Геннадьевич Каяниди. "СКАЗКИ ТИПА 425M «ЖЕНА УЖА» ИЗ СМОЛЕНСКОЙ И БРЕСТСКОЙ ОБЛАСТЕЙ". In: 3645: 2492:- IVe Colloque de Caucasologie (Sèvres, 27-29 juin 1988). Paris, PEETERS, 1992. pp. 182–183. 1989:. Zweiter Band. Hift. VII-XII. Heidelberg: C. Winters Universitätsbuchhandlung, 1887. pp. 233-238. 334: 263: 5250: 5077: 4706:. Издательский дом Stratum, Университет «Высшая антропологическая школа», 2016. pp. 435–575. 1789:

German scholar Rainer Eckert also described both stories as having a "surprising correspondence".

1558: 1441: 795: 430: 257: 214: 4663: 4514: 4461: 4436: 4140: 3729: 2997: 2830: 2808: 2772: 2746: 2724: 2702: 2644: 2521: 2474: 2452: 2431: 2200: 2180: 2146: 2126: 2086: 4544:

A Guide to Folktales in the English Language: Based on the Aarne-Thompson Classification System

3151:

AT 425 M ... Eestist on talletatud üle 20 teisendi, sealjuures rohkem kui pooled on setu alalt.

687: 5517: 5487: 5138: 5067: 4831: 4817: 4803: 4789: 4775: 4774:. Tomas 1, Lietuvių variantai . Vilnius: Lietuvių literatūros ir tautosakos institutas, 2007. 4761: 4746: 4684: 4659: 4547: 4510: 4489: 4457: 4432: 4396: 4307: 4277: 4218: 4195: 4172: 4136: 4111: 4088: 4065: 4044: 4002: 3962: 3928: 3911: 3888: 3852: 3826: 3725: 3691: 3653: 3597: 3577: 3556: 3535: 3494: 3473: 3439: 3401: 3378: 3283: 3262: 3203: 3170: 3126: 3086: 2993: 2951: 2904: 2861: 2826: 2804: 2768: 2742: 2720: 2698: 2677: 2640: 2606: 2550: 2517: 2493: 2470: 2448: 2427: 2368: 2347: 2313: 2292: 2271: 2250: 2216: 2196: 2176: 2142: 2122: 2082: 2061: 1951: 1863: 1823: 1518: 1378: 989: 4601: 3822:

The Complete Russian Folktale. Volume 3: Russian Wondertales 1 - Tales of Heroes and Villains

2847:. n. 732: Literatūrzinātne, folkloristika, māksla. Rīga: LU Akadēmiskais apgāds, 2008. p. 15. 2400:. n. 732: Literatūrzinātne, folkloristika, māksla. Rīga: LU Akadēmiskais apgāds, 2008. p. 12. 5621: 5143: 4953: 4854: 4788:. Tomas 2, Latvių variantai . Vilnius: Lietuvių literatūros ir tautosakos institutas, 2007. 4613: 4587: 3515: 2596: 2588: 2162:. Tautosakos darbai Vol. II. Kaunas: Lietuvių tautosakos archyvo leidinys, 1936. pp. 39-40. 2037: 2003: 1543: 1514: 1479: 1147: 948: 909: 709:

crown or that he lived in an amber palace - a motif that recalls another Baltic fairy tale:

404: 155: 151: 66: 4906: 3191: 833: 272:

not betray him. Finally, a frightened daughter tells them the grass snake summoning chant:

5595: 5266: 4890: 4717: 4597: 4043:. Kazan: Изд-во "Раннур", 1999. pp. 177-180 (text), 347 (classification for tale nr. 52). 1719: 1364: 1243: 1074:(Jatvings), show the Égle's twelve brothers are eventually punished by Baltic thunder god 1032: 885: 521: 356: 306: 302: 292:

All twelve brothers of Eglė call Žilvinas the Grass Snake from the sea and kill him using

123: 4981: 1915: 1880: 1842:

Litwa: starożytne dzieje, ustawy, język, wiara, obyczaje, pieśni, przysłowia, podania itd

3422:(in German). Jena: Eugen Diederichs. pp. 62-64 (text for tale nr. 17), 293 (notes). 2584: 2569:"Comparative phylogenetic analyses uncover the ancient roots of Indo-European folktales" 5477: 5062: 4110:. Bearbeitet und herausgegeben von Klaus Roth. Suomalainen Tiedeakatemia, 1995. p. 91. 4087:. Bearbeitet und herausgegeben von Klaus Roth. Suomalainen Tiedeakatemia, 1995. p. 91. 3672:

Powiat sokalski pod względem geograficznym, etnograficznym, historycznym i ekonomicznym

2601: 2568: 1575:

Studies suggest that characters of the tale named several geographic features, such as

1367: 1301: 698: 603: 551: 475: 415: 4883: 4591: 4104:

Liliana Daskalova Perkowski, Doroteja Dobreva, Jordanka Koceva & Evgenija Miceva.

4081:

Liliana Daskalova Perkowski, Doroteja Dobreva, Jordanka Koceva & Evgenija Miceva.

3519: 3247:] (in German). Berlin: Akademie Verlag. p. 570 (commentaries to tale nr. 55). 3228:] (in German). Berlin: Akademie Verlag. p. 570 (commentaries to tale nr. 55). 3111:] (in German). Berlin: Akademie Verlag. p. 570 (commentaries to tale nr. 55). 1642:

sculpture displaying Eglė and the Serpent by Robertas Antinis has been constructed in

1525:- a snake-like being that lives in a watery realm, and at the end of the tale deities 339: 5680: 5538: 4676: 3059:Латышские народные сказки . Составитель: К. Арайс. Riga: Зинатне, 1969. pp. 261-264. 2986:

Užkeikimai, magiškos formulės ir vardų problema baltų "Žalčių karalienės" variantuose

1725: 1700: 1696: 1692: 1463: 1429: 1271:

Lithuanian scholar Bronislava Kerbelytė, in a 2004 article, reported two variants in

1135:

According to Russian scholarship, the tale type 425M sometimes merges with ATU 703, "

1113: 1044: 874: 622: 588: 369: 318: 226: 85: 1190:

and herself into a cuckoo. The tale was originally collected by Russian philologist

1108:. Researcher Varvara Dobrovolskaya states that variants in Russia were collected in 5626: 5507: 5292: 4668:Žmuida, Eugenijus. "Eglė žalčių karalienė: slibino ir mergelės motyvo kilmė" . In: 4654:Žmuida, Eugenijus. "Eglė žalčių karalienė: slibino ir mergelės motyvo kilmė" . In: 4191:

Types of the Folktale in the Arab World: A Demographically Oriented Tale-Type Index

4152:Казахские народные сказки. В трех тома . Tom 2. Алма-ата: Жазушны, 1971. pp. 83-87. 2693:

Bagočiūnas, Saulis. ""Eglė žalčių karalienė": pasakos topografijos paieškos" . In:

1471: 1410: 1129: 1125: 923: 889: 803: 726: 607: 314: 310: 253: 5209: 2799:

Sauka, Leonardas. "Kūrybiškumo proveržiai pasakoje "Eglė žalčių karalienė"" . In:

1586:

In the 19th century, Polish writer Aleksander Połujański published a study on the

4358: 2041: 2032:

Felton, Debbie. "Apuleius' Cupid Considered as a Lamia (Metamorphoses 5.17-18)."

2007: 1998:

Felton, Debbie. "Apuleius' Cupid Considered as a Lamia (Metamorphoses 5.17-18)."

1846: 5148: 4976: 4758:

Caucasologie et mythologie comparée, Actes du Colloque international du C.N.R.S.

4449: 3760: 2490:

Caucasologie et mythologie comparée, Actes du Colloque international du C.N.R.S.

1671: 1591: 1587: 1394: 1288: 1163: 1136: 1075: 1071: 985: 742: 683: 651: 626: 514: 490: 172: 62: 4629:"Eglė žalčių karalienė" ir lietuvių teogoninis mitas: religinė istorinė studija 4297: 4243: 3687:

Szkice folklorystyczne: Wokół legendy i zagadki. Z zagadnień przysłowioznawstwa

2968: 2821:Žmuida, Eugenijus. ""Eglė žalčių karalienė": gyvybės ir mirties domenas" . In: 2465:Žmuida, Eugenijus. ""Eglė žalčių karalienė": gyvybės ir mirties domenas" . In: 1811:"Eglė žalčių karalienė" ir lietuvių teogoninis mitas: religinė istorinė studija 1446: 485:

provided another description of the tale type, wherein, besides the serpent, a

435: 5558: 5092: 4858: 3202:. Tallinn: Eesti Rahvusraamatukogu, 1967. pp. 502-503 (notes to tale nr. 63). 2935:

LATVIJAS UNIVERSITĀTES raksti. n. 732: Literatūrzinātne, folkloristika, māksla

2053: 1777: 1602: 1483: 1352: 981: 916: 679: 599: 482: 233: 3532:Восточнославянские этиологические сказки и легенды: Энциклопедический словарь 3470:Восточнославянские этиологические сказки и легенды: Энциклопедический словарь 232:

Instead of seeing a serpent or a grass snake on the seashore, Eglė meets her

4517: 4424: 4378: 4128: 3144: 3048: 3047:. Edited by Ojärs Ambainis. Berlin, Boston: De Gruyter, 2022 . pp. 383-386. 2985: 2833: 2811: 2760: 2749: 2727: 2705: 2647: 2509: 2478: 2455: 2114: 2090: 1580: 1340: 1206: 655: 633:

motif featuring a woman marrying an aquatic animal, violating human laws on

572: 267:

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

49: 4710: 4649: 3907:Золотые зёрна: сказки, легенды, предания, мемуарные рассказы Тверского края 3345:

Natursagen. Eine Samlung naturdeutender Sagen, Märchen, Fabeln und Legenden

2882: 2715:

Sauka, Leonardas. "Veikėjų ir vietų vardai, jų kaita Eglės pasakoje" . In:

2610: 2534:

https://cyberleninka.ru/article/n/k-rekonstruktsii-praslavyanskoy-mifologii

2331:

https://cyberleninka.ru/article/n/k-rekonstruktsii-praslavyanskoy-mifologii

468: 181: 4617: 3072:. Fordít: Brodszky Erzsébet. Budapest: Európa Könyvkiadó, 1972. pp. 18-19. 5174: 4722: 4064:". Университетско издателство "Св. Климент Охридски", 1994. pp. 150-151. 4030:"Чувашские народные сказки". Moskva: Детская литература, 1975. pp. 67-75. 2657:"It may be called a Baltic version of Aarne 425...". Zobarskas, Stepas. 2291:. Leiden, The Netherlands; Boston: Brill. 2011. p. 33 (footnote nr. 82). 1576: 1398: 1327: 1121: 1025: 671: 530: 486: 78: 52: 3455:

Kabakova, Galina. "Le mari-serpent ou Pourquoi le coucou coucoule". In:

3317: 3022:Арайс, К. "Латышские народные сказки". Riga: Зинатне, 1969. pp. 142-144. 2592: 1972: 1505:

summarized the Lithuanian tale and stated that it "reminded" him of the

1263:

variant of the tale contains the daughter's transformation into a frog.

5665:

indicates a previous tale type extant until 2004. "AaTh" refers to the

4236:

Review of Loreto Todd, Some Day Been Dey: West African Pidgin Folktales

1643: 1618: 1530: 1522: 1510: 1506: 1456: 1382: 1272: 1260: 1213: 1187: 1009: 996: 936: 840: 820: 791: 667: 663: 647: 634: 618: 534: 444:("The Girl as Wife to a Snake"), with 27 variants reported until then. 82: 4256: 3259:

Monumenta Estoniae antiquae V. Eesti muinasjutud. I: 1. Imemuinasjutud

3123:

Monumenta Estoniae antiquae V. Eesti muinasjutud. I: 1. Imemuinasjutud

3083:

Monumenta Estoniae antiquae V. Eesti muinasjutud. I: 1. Imemuinasjutud

1063:

A variant from Poland has been translated into English with the title

4648:

Eugenijus Žmuida „Eglė žalčių karalienė“: gyvybės ir mirties domenas

3635:. Cambridge Springs, Pa.: Alliance College Publications, 1958. p. 26. 2785:Бараг, Л. Г. (1971). "Сюжеты и мотивы белорусских волшебных сказок". 1705: 1639: 1553: 1533:

reunite both lovers by resurrecting their ashes in a magical spring.

1276: 1178: 1167: 1117: 1052: 1021: 944: 659: 293: 136: 4344:

Folklore from Africa to the United States: an annotated bibliography

3438:. Vol. I: Tales of Heroes and Villains. M. E. Sharpe, 1999. p. 427. 2676:. Vol. I: Tales of Heroes and Villains. M. E. Sharpe, 1999. p. 427. 2409:

Astramskaitė, Daiva (1993). "Ados Martinkus studija apie Eglę". In:

2232:

Astramskaitė, Daiva (1993). "Ados Martinkus studija apie Eglę". In:

429:

The tale has become the object of scholarly interest of ethnologist

4879:

English translation of the tale (following Salomėja Neris' version)

4260:. Lisboa: Typographia do Commércio, 1900. pp. 3-12. (in Portuguese) 4168:

Children Born from Eggs: African Magic Tales: Texts and Discussions

2886: 1081:

Bronisław Sokalski published another Polish variant with the title

1008:

Researcher Galina Kabakova translated and published a variant from

1612: 1526: 1225: 1109: 862: 706: 675: 507: 262: 218: 18: 1849:. Warszawa: W Drukarni Stanisława Strąbskiego, 1847. pp. 416-419. 1659:

The tale also inspired a literary work by author Jēkabs Jūsmiņš (

4739:

Les contes du peuple lituanien dans la littérature contemporaine

3809:. New York: R. Worthington. pp. 9 (source), 126–129 (text). 1628: 1232: 1228:

holds that the daughter of the snake husband turns into a frog.

1218: 1209:, with the title "Озерный жук — жених" ("Lake Bettle - Groom"). 1183: 1159: 866: 827:("The Snake's Wife"). A primary analysis by Estonian folklorist 297: 245: 241: 131: 127: 4910: 4214:

Some Day Been Dey (RLE Folklore): West African Pidgin Folktales

3331:

Kaheksakümmend Lutsi maarahva muinasjuttu, kogunud Oskar Kallas

1231:

Another Russian variant of tale type ATU 425M was collected in

1173:

Professor Jack Haney published another Russian variant, titled

984:

populations, the tale type ATU 425M assumes the features of an

571:, described the tragic fate of Egle's family as consequence of 4363:. Simla: Indian Institute of Advanced Study. pp. 128–129. 249: 222: 146: 3359:

Maailmade vahel. Ello Kirsi Setomaal kogutud lood (1938-1940)

2948:

Foreword to the Past: A Cultural History of the Baltic People

2310:

The Enchanted Screen: The Unknown History of Fairy-Tale Films

2058:

The Enchanted Screen: The Unknown History of Fairy-Tale Films

1948:

Foreword to the Past: A Cultural History of the Baltic People

1860:

International Scientific Conference: ONOMASTIC INVESTIGATIONS

1100:

The tale type is known in Russia as "Жена ужа (змея, гада)" (

5606:

The Tale of the Queen Who Sought a Drink From a Certain Well

5220:

The Padisah's Youngest Daughter and Her Donkey-Skull Husband

3711:. London: Frances Lincoln Children's Books, 2011. pp. 53-61. 2344:

The Routledge Dictionary Of Gods Goddesses Devils And Demons

2102:

The types of the folktale: a classification and bibliography

2021:

The types of the folktale: a classification and bibliography

1656:

The story has also inspired the creation of literary tales.

467:

In another version of the tale, the king of snakes is named

193:), the word may actually refer either to a mythical aquatic 185:), but because it seems to inhabit the sea-adjacent lagoon ( 4276:. New York: Lothrop, Lee & Shepard Co. pp. 32–38. 3887:. Тверской обл. гос. Дом нар. творчества, 1997. pp. 11-18. 3149:(in Estonian). Keele ja Kirjanduse Instituut. p. 175. 1416:

In another West African folktale from the Mandinga people,

2567:

Graça da Silva, Sara; Tehrani, Jamshid J. (January 2016).

1813:. Vilnius: Kultūros, filosofijos ir meno institutas, 2003. 1146:

translated a variant collected by A.A. Erlenwein from the

1016:. She also cited variants wherein the daughter becomes an 725:

The tale type is recognized as being "most at home in the

3459:, 2007. vol. 17: "Oiseaux: Héros et devins". pp. 127-142. 4732:

Märchenfiguren in der Literatur des Nordund Ostseeraumes

4476:

Wędrówki po guberni augustowskiej w celu naukowym odbyte

305:. Thereafter she turns her sons into strong trees - an 2860:. Leiden, The Netherlands; Boston: Brill. 2011. p. 33. 2510:

Eglė žalčių karalienė: slibino ir mergelės motyvo kilmė

1986:

Mitteilungen Der Litauischen Literarischen Gesellschaft

1235:

with the title "Уженька и Маша" ("Uzhenka and Masha").

506:). Under this lens, the grass snake could be seen as a 380:

Mitteilungen der Litauischen literarischen Gesellschaft

4425:"Eglė žalčių karalienė": pasakos topografijos paieškos 5632:

The Hedgehog, the Merchant, the King and the Poor Man

2858:

Northern Gold: Amber in Lithuania (c. 100 to c. 1200)

2289:

Northern Gold: Amber in Lithuania (c. 100 to c. 1200)

2060:. London and New York: Routledge. 2011. pp. 224-225. 4257:

Litteratura dos negros: contos, cantigas e parábolas

3257:

Järv, Risto; Kaasik, Mairi; Toomeos-Orglaan, Kärri.

3121:

Järv, Risto; Kaasik, Mairi; Toomeos-Orglaan, Kärri.

3081:

Järv, Risto; Kaasik, Mairi; Toomeos-Orglaan, Kärri.

1590:

region, and suggested that two places, a lake named

517:, who plays the role of ancestress of many peoples. 5640: 5614: 5588: 5572: 5531: 5470: 5454: 5438: 5397: 5381: 5374: 5344: 5328: 5312: 5305: 5280: 5259: 5228: 5126: 5000: 4969: 4962: 4946: 4725:: Lithuanian Quarterly Journal of Arts and Sciences 2160:

Lietuvių pasakojamosios tautosakos motyvų katalogas

1670:A literary telling is attributed to Russian author 1557:("A Bouquet of Folk Legends"). The poem is about a 1440:(a mermaid). The tale was translated by africanist 637:and connecting the terrestrial and aquatic worlds. 171:One of the main characters in this fairy tale is a 4677:«Le mari-couleuvre» ou Pourquoi le coucou coucoule 4360:Balts and Aryans in Their Indo-European Background 4346:. Washington: Library of Congress. pp. 21–22. 3709:The mermaid of Warsaw: and other tales from Poland 3618:Sixty Folk-Tales from Exclusively Slavonic Sources 3435:The Complete Russian Folktale: Russian Wondertales 3400:. Suomalaisen Kirjallisuuden Seura, 1988. p. 484. 3377:. Suomalaisen Kirjallisuuden Seura, 1988. p. 160. 2673:The Complete Russian Folktale: Russian Wondertales 1937:. Moscow: Progress Publishers. 1981 . pp. 204-212. 1635:(1940), which is based on the motifs of the tale. 1339:The tale is also said to be "very popular" in the 1049:Sixty Folk-Tales from Exclusively Slavonic Sources 4273:Fourteen Hundred Cowries: And Other African Tales 4194:. Bloomington: Indiana University Press. p. 208. 3303:. Budapest: Európa Könyvkiadó, 1966. pp. 135-137. 3035:. New York: Simon and Schuster, 1971. pp. 93-100. 1201:from informant Elisaveta Ivanovna Sidorova, from 857:In an Estonian tale translated into Hungarian as 786:In a Latvian tale from Ansis Lerhis-Puškaitis's ( 4638:. Institut d'ethnologie, Musée de l'homme. 1989. 4392:Oxford India Short Introductions Series: Kashmir 3316:. Berlin, Boston: De Gruyter, 2019 . pp. 79-82. 2312:. London and New York: Routledge. 2011. p. 225. 1971:. Berlin, Boston: De Gruyter, 2019 . pp. 19-27. 1768:Philologist and folklorist Julian Krzyżanowski ( 378:("The Wife of the Snake-Man"), and published in 5669:pre-2004; "ATU" refers to the system post-2004. 5420:The Man and the Girl at the Underground Mansion 4636:Eglé, la reine des serpents: un conte lituanien 3282:. Tartu: EKM Teaduskirjastus. 2015. pp. 11-15. 3033:Blue and green wonders, and other Latvian tales 2937:. Rīga: LU Akadēmiskais apgāds, 2008. p. 16-22. 1224:Russian scholarship states that a tradition in 4171:. Afrika erzählt Vol. 9. Köppe, 2007. p. 310. 4107:Typenverzeichnis der bulgarischen Volksmärchen 4084:Typenverzeichnis der bulgarischen Volksmärchen 3347:. Dritter Bande. Leipzig/Berlin: 1912. p. 473. 2922:Senovės baltų pasaulėžiūra: struktūros bruožai 1750:At least 12 different approaches are reported. 1037:Transformation into a Nightingale and a Cuckoo 686:). Similarly, according to Russian folklorist 5352:The Story of Princess Zeineb and King Leopard 4922: 4683:. Paris: Flies France, 2018. pp. 60–84. 4450:EGLĖS PASAKOS VARIANTAI XIX A. ANTROJE PUSĖJE 3761:https://doi.org/10.17161/folklorica.v3i2.3670 861:, a king prepares two mantles, one made from 629:), which could be the result of an inherited 493:may steal the clothes of the bathing maiden. 103:The tale was also collected by Polish writer 8: 5185:The Tale of the Woodcutter and his Daughters 4704:Культурные взаимодействия. Динамика и смыслы 4395:. Oxford University Press, 2019. pp. 43-44. 4244:https://repository.upenn.edu/nelc_papers/109 873:In an Estonian tale published by folklorist 374:in his book of Lithuanian folktales, and as 4901:A version of the tale from Suwalski, Poland 3998:Этнопоэтика и традиция. К 70-летию чл.-корр 3280:Ussi naine: Muinasjutte soovide täitumisest 1381:lists 2 variants of the tale type found in 287:If (you're) dead – may the sea foam blood…" 5378: 5309: 4966: 4929: 4915: 4907: 3576:. Paris: Flies France, 2009. pp. 146-149. 2950:. CEU Press. p. 293 and footnote nr. 20. 2903:. Univ. of Tennessee Press. 1991. p. 105. 1887:. Second edition. Routledge, 2017. p. 499. 1014:Les coucous, les alouettes et les reptiles 55:, first published by M. Jasewicz in 1837. 4569:. New American Library, 1962. pp. 55-59. 4379:https://doi.org/10.1524/slaw.1998.43.1.94 3803:Ralston, William Ralston Shedden (1878). 3621:. London: Elliot Stock. pp. 160–161. 3049:https://doi.org/10.1515/9783112611289-086 2990:Acta humanitarica universitatis Saulensis 2600: 2445:Acta humanitarica universitatis Saulensis 2270:. Paris: Flies France, 2018. pp. 61, 64. 282:If (you're) alive – may the sea foam milk 4784:Sauka, Leonardas, sudarymas, rengėjas . 4770:Sauka, Leonardas, sudarymas, rengėjas . 4650:http://www.llti.lt/failai/12_Zmuidos.pdf 4584:Folklore: Structure, Typology, Semiotics 4331:. New York: Grove Press. pp. 57–61. 3791:Народная культура и проблемы ее изучения 3512:Folklore: Structure, Typology, Semiotics 3166:Estonian Folktales: The Heavenly Wedding 2883:http://journals.openedition.org/res/1526 2761:Eglės pasaka: populiarumo transkripcijos 2249:. Paris: Flies France, 2018. pp. 60-61. 2115:Eglės pasaka: populiarumo transkripcijos 1898:"Lithuania - Eglė the Queen of Serpents" 407:" or "Son of the Witch") and ATU 425C (" 4812:Sauka, Leonardas, sudarymas, parengė . 4798:Sauka, Leonardas, sudarymas, parengė . 4413:The original Czech poem Vodník by Erben 4039:"Татарское народное творчество" Tom 1: 3357:Säärits, Elfriede (Ello) Kirss (2022). 2900:Folklore and Literature: Rival Siblings 2623: 2384: 2213:The Encyclopedia of Religion and Nature 2036:, no. 38 (2013): 231 (footnote nr. 7). 2002:, no. 38 (2013): 230 (footnote nr. 4). 1802: 1743: 1728:, about a serpentine husband (ATU 433B) 1722:, about an amphibian paramour (ATU 440) 1509:story about Princess Himal and Nagrai ( 1474:. The tale was originally published as 1385:, under the previous name of the type. 819:Tale type ATU 425M is also reported in 4533:. W. Heffer & Sons. 1936. pp. 4-5. 1583:of northwestern Russia, Pskov region. 1486:, and sourced from the Yoruba people. 1326:Tale type ATU 425M is reported in the 980:Galina Kabakova notes that, among the 447:The story has also been considered an 4062:Български фолклорни приказки: каталог 3318:https://doi.org/10.1515/9783110843637 1973:https://doi.org/10.1515/9783111678931 1646:Botanical Garden, Lithuania in 1960. 1024:) or a cuckoo, and the son becomes a 898:Der in eine Schlange verwandelte Mann 674:. Variants have also been found from 346:Egle (Silver Pine), the Snake Goddess 317:. Finally, Eglė herself turns into a 107:and published in his historical work 7: 5580:The Dead Prince and the Talking Doll 5544:The Dragon-Prince and the Stepmother 5053:East of the Sun and West of the Moon 4060:Даскалова-Перковска, Лиляна et al. " 4041:Сказки о животных и волшебные сказки 3910:. Русская Провинция, 1999. pp. 317. 3690:. Wydawn. Literackie, 1980. p. 395. 3420:Finnische und estnische Volksmärchen 3070:A Laima és a két anya: Lett Népmesék 256:. After she gets an advice from the 61:is one of the best-known Lithuanian 5410:The Little Girl Sold with the Pears 5205:The Story of the Abandoned Princess 4129:Bendrieji lietuvių ir prūsų žodžiai 4001:. Мoskva: Наука. pp. 170–178. 3946:Народные сказки Воронежской области 3904:Goncharova, Aleksandra Vasilʹevna. 3418:Löwis of Menar, August von (1922). 3143:Salve, Kristi; Sarv, Vaike (1987). 2545:Kalik, Judith; Uchitel, Alexander. 2363:Kalik, Judith; Uchitel, Alexander. 1259:According to scholarship, only one 1104:; English: "The Snake's Wife"), or 81:. The tale features not only human– 5165:Tulisa, the Wood-Cutter's Daughter 5118:About the astonishing husband Horu 5028:The Three Daughters of King O'Hara 3825:. M. E Sharpe. 1999. pp. 306-307. 3397:Suomalaiset kansansadut: Ihmesadut 3374:Suomalaiset kansansadut: Ihmesadut 3301:Az aranyfonó lányok: Észt népmesék 1969:Litauische Märchen und Geschichten 1715:The Sea Tsar and Vasilisa the Wise 1547:, a story written by Czech author 1393:Professor Loreto Todd collected a 967:Wie die Trauerbirke entstanden ist 745:, recorded in historical sources. 662:versions; 28 from Russia; 22 from 350:Egle (Silver Fir), the Snake Queen 14: 4592:10.28995/2658-5294-2020-3-1-56-93 4217:. Routledge. 2015 . pp. 160-169. 3780:. 2015. Vol. 16. № 4 (60). p. 91. 3520:10.28995/2658-5294-2020-3-1-56-93 3169:. Tallinn: Varrak, 2005. p. 145. 2975:, 1. Jahrgang, 1888. pp. 189–190. 1041:Prevrastenye v Solovya i kukushku 331:Spruce, Queen of the Grass Snakes 77:considered it being a Lithuanian 5503:The Feather of Finist the Falcon 4828:Perspectives of Baltic philology 4727:. Volume 21, No.1 - Spring 1975. 4586:, vol. 3, no. 1, p. 56-93. 2924:. Vilnius: Mintis, 1983. p. 101. 2887:https://doi.org/10.4000/res.1526 2787:Славянский и балканский фольклор 2579:(1). The Royal Society: 150645. 2367:. Routledge. 2019. pp. 97, 105. 1732:Tezin Nan Dlo (Haitian folktale) 1453:Das schöne Mädchen und der Fisch 395:This tale is classified, in the 5033:The White Hound of the Mountain 4896:Another translation of the tale 4357:Suniti Kumar Chatterji (1968). 3592:Kabakova, Galina; Ojog, Elena. 3572:Kabakova, Galina; Ojog, Elena. 3239:Richard Viidalepp, ed. (1980). 3220:Richard Viidalepp, ed. (1980). 3103:Richard Viidalepp, ed. (1980). 2100:Aarne, Antti; Thompson, Stith. 2019:Aarne, Antti; Thompson, Stith. 1983:Lietūvių literatūros draugijā. 1924:. G.J. Rickard, 1959. pp. 1-12. 1776:("The Woman Marrying a Snake - 1617:Eglė and the Serpent Statue in 1434:The Beautiful Girl and the Fish 1407:Bibaiyibaiyi and the Papa-Water 1144:William Ralston Shedden-Ralston 1090:Jegle and the King of the Lakes 1088:In a Polish tale translated as 988:tale: as remarked by professor 760:In Latvia the tale is known as 5697:Lithuanian folklore characters 4814:Pasaka "Eglė žalčių karalienė" 4800:Pasaka "Eglė žalčių karalienė" 4786:Pasaka "Eglė žalčių karalienė" 4772:Pasaka "Eglė žalčių karalienė" 4658:Nr. 5 (2016). pp. 30–41. 4602:"Un mythe lithuano-amérindien" 4479:. Warszawa: 1859. pp. 145-148. 4342:Coughlan, Margaret N. (1976). 3650:Encyklopedie baltské mytologie 3493:. Greenwood Press. pp. 28-29. 2789:(in Russian). Мoskva: 203–204. 2549:. Routledge. 2019. pp. 97-98. 1950:. CEU Press. pp. 243 and 349. 1774:Małżeństwo z wężem (Persefona) 38:Eglė the Queen of Grass Snakes 1: 5190:Yasmin and the Serpent Prince 5160:The Horse-Devil and the Witch 4672:Nr. 6 (2016), pp. 27–36. 4606:Dialogues d'histoire ancienne 4527:Matthews, William Kleesmann. 3985:(дата обращения: 22.06.2021). 3872:(дата обращения: 22.06.2021). 3652:. Praha: Libri. 2012. p. 70. 3596:. Paris: Flies France, 2009. 3199:Eesti muinasjutud. Antoloogia 3196:; Malk, Vaina; Sarv, Ingrid. 3011:Latviešu pasaku tipu rādītājs 2845:LATVIJAS UNIVERSITĀTES raksti 2661:. G.J. Rickard, 1959. p. 233. 2536:(дата обращения: 20.06.2021). 2398:LATVIJAS UNIVERSITĀTES raksti 1879:Young, Steven. "Baltic". In: 1847:Tom 1: Historya do XIII wieku 1627:, a Lithuanian poet, wrote a 1541:Similarities can be found in 1476:Large Eyes Produce Many Tears 497:The human–animal relationship 355:The tale was translated into 5215:The Snake-Prince Sleepy-Head 4982:Master Semolina/Mr Simigdáli 3594:Contes et légendes d'Ukraine 3574:Contes et légendes d'Ukraine 3553:Народная демонология Полесья 3299:Bereczki Gábor; Képes Géza. 2042:10.5406/illiclasstud.38.0229 2008:10.5406/illiclasstud.38.0229 1468:The Girl With the Large Eyes 1403:Bibaiyibaiyi an di papa-wata 1300:In a tale attributed to the 1139:" in many Russian variants. 750:Das Mädchen und die Schlange 376:Das Weib des Schlangenmannes 5712:Fiction about shapeshifting 5601:The Well of the World's End 5241:The Singing, Springing Lark 5098:Again, The Snake Bridegroom 5058:Prince Hat Under the Ground 4135:. 2004, Nr. 24, pp. 72-73. 3491:Slavic Folklore: A Handbook 3489:Kononenko, Natalie (2007). 3163:Päär, Piret; Türnpu, Anne. 2346:. Routledge. 2004. p. 207. 1885:The Indo-European Languages 1663:), in 1880, with the title 1221:and herself a gray cuckoo. 1212:In a tale collected from a 935:Tale type 425M is known in 919:) and her son into a duck. 846:In an Estonian tale titled 780:Das Schloß des Meereskönigs 329:The tale was translated as 277:"Žilvinas, dear Žilvinėlis, 5748: 5727:Female legendary creatures 5667:Aarne–Thompson–Uther Index 5564:The Story of the Hamadryad 5554:Dragon-Child and Sun-Child 5549:The Girl with Two Husbands 5336:Eglė the Queen of Serpents 5170:Khastakhumar and Bibinagar 5113:The Tale of the Little Dog 4884:Artist's rendering of Eglė 4743:Les métamorphoses du conte 4377:43, no. 1 (1998): 94-100. 3959:СКАЗКИ И НЕСКАЗОЧНАЯ ПРОЗА 3944:Кретов, Александр Ильич. " 3675:. Lwów: 1899. pp. 273-276. 3314:Estnische Volkserzählungen 3146:Setu lauludega muinasjutud 2992:. 2009, t. 8. pp. 28, 34. 2973:Zeitschrift für Volkskunde 2573:Royal Society Open Science 2034:Illinois Classical Studies 2000:Illinois Classical Studies 1839:Kraszewski, Józef Ignacy. 1554:Kytice z pověstí národních 1496:Princess Himal and Nagaray 397:Aarne–Thompson–Uther Index 361:Egle, die Schlangenkönigin 65:, with many references to 59:Eglė the Queen of Serpents 34:Eglė the Queen of Serpents 24:Eglė the Queen of Serpents 5660: 5648:The Old Woman in the Wood 5018:The Daughter of the Skies 4859:10.26158/TK.2023.24.4.006 4679:". In: Kabakova, Galina. 4456:XXXVIII (2009): 282-283. 4375:Zeitschrift für Slawistik 4242:, 11: 73. Retrieved from 3772:Dobrovolskaya, Varvara. " 3724:2 (102) 2019. pp. 34-37. 3615:Wratislaw, A. H. (1889). 3009:Arājs, Kārlis; Medne, A. 2984:Stryczyńska-Hodyl, Ewa. " 2825:. 2011, 42. pp. 160-161. 2719:. 2008, 35. pp. 184-193. 2516:Nr. 5 (2016). pp. 36-38. 2447:. 2009, t. 8. pp. 28-34. 1809:Beresnevičius, Gintaras. 1537:Vodník (The Water Goblin) 1055:is what remained of her. 748:In a Lithuanian variant, 422:In Lithuanian scholarship 150:, with cognates in other 5430:The Tale About Baba-Yaga 5013:The Brown Bear of Norway 4473:Połujański, Aleksander. 4303:Westafrikanische Märchen 4188:El-Shamy, Hasan (2004). 3514:, vol. 3, no. 1, p. 58. 3278:Eesti Kirjandusmuuseum. 2469:. 2011, 42, p. 159-169. 1935:Tales from the Amber Sea 1466:published a tale titled 1175:The Lake Beetle as Groom 670:; 3 from Poland; 2 from 602:Sara Graça da Silva and 5389:Snow-White and Rose-Red 5048:White-Bear-King-Valemon 4509:. 2003, 26. pp. 76-83. 4431:. 2008, 36, pp. 64-72. 4327:Lester, Julius (1970). 4234:Ben-Amos, Dan (1980). " 3631:Coleman, Marion Moore. 3394:Rausmaa, Pirkko-Liisa. 3371:Rausmaa, Pirkko-Liisa. 3013:. Zinātne, 1977. p. 66. 2879:Revue des études slaves 2803:. 2010, 39. pp. 66-79. 2741:. 2007, 33. pp. 45-55. 2426:, t. 49, 2015. p. 131. 2195:, t. 49, 2015. p. 133. 2175:, t. 49, 2015. p. 130. 2141:, t. 49, 2015. p. 133. 2081:. 2007, 33. pp. 48-49. 1372:The Snake as Bridegroom 240:a never-ending tuft of 105:Józef Ignacy Kraszewski 71:Indo-European mythology 5702:Lithuanian fairy tales 5083:Sigurd, the King's Son 5023:The Tale of the Hoodie 5008:Black Bull of Norroway 4874:About the myth of Eglė 4643:Eglė žalčių karalienė. 4625:Gintaras Beresnevičius 4566:Fables and fairy tales 4270:Fuja, Abayomi (1971). 3684:Krzyżanowski, Julian. 3241:Estnische Volksmärchen 3222:Estnische Volksmärchen 3105:Estnische Volksmärchen 3045:Lettische Volksmärchen 2969:Lithauische Märchen II 2946:Bojtár, Endre (1999). 2547:Slavic Gods and Heroes 2365:Slavic Gods and Heroes 1946:Bojtár, Endre (1999). 1674:. In his tale, titled 1621: 1551:as a poem in the book 1503:Suniti Kumar Chatterji 1186:, her daughter into a 1106:The Grass Snake's Wife 888:collected by linguist 705:snakes was wearing an 631:Ancient North Eurasian 612:Balto-Slavic languages 268: 244:, wear down a pair of 75:Gintaras Beresnevičius 45: 30: 5462:The Hut in the Forest 5180:The Son of the Ogress 5134:Graciosa and Percinet 5073:Whitebear Whittington 5038:The Sprig of Rosemary 4843:Традиционная культура 4634:Martinkus-Zemp, Ada. 4618:10.3406/dha.1999.1536 4423:Bagočiūnas, Saulis. " 4389:Zutshi, Chitralekha. 3669:Sokalski, Bronisław. 3644:Běťáková, Marta Eva; 2767:Nr. 1 (2001). p. 20. 2659:Lithuanian Folk Tales 2121:Nr. 1 (2001). p. 21. 1922:Lithuanian Folk Tales 1651:Eglė žalčių karalienė 1633:Eglė žalčių karalienė 1616: 1242:In another tale from 956:August Löwis de Menar 859:A királylány bocskora 800:Hogyan lett a kakukk? 773:The Sea Snake's Bride 737:According to scholar 526:human–animal marriage 266: 46:Eglė žalčių karalienė 22: 5692:Lithuanian mythology 5523:The Falcon Pipiristi 5357:María, manos blancas 5236:Beauty and the Beast 4939:Animal as Bridegroom 4849:] (in Russian). 4737:Navickiene, Irena. " 4254:Barros, M. Marques. 4127:Kaukienė, Audronė. " 2897:Rosenberg, Bruce A. 2856:Bliujienė, Audronė. 2508:Žmuida, Eugenijus. " 2287:Bliujienė, Audronė. 1701:Monstrous bridegroom 1275:. In one sourced to 598:study, published by 558:Bronislava Kerbelyte 409:Beauty and the Beast 401:Animal as Bridegroom 363:by German professor 333:. Hungarian scholar 248:shoes and to bake a 122:is a popular female 28:Glebe Park, Canberra 5513:The Fan of Patience 5425:The Girl as Soldier 5320:The Sleeping Prince 5246:The Small-tooth Dog 5043:The Enchanted Snake 4987:Fairer-than-a-Fairy 4847:Traditional Culture 4448:Sauka, Leonardas. " 3778:Traditional culture 2920:Vėlius, Norbertas. 2697:. 2008, 36, p. 68. 2639:. 2008, 36, p. 64. 2593:10.1098/rsos.150645 2585:2016RSOS....350645D 1933:Zheleznova, Irina. 1710:Baucis and Philemon 1688:Jūratė and Kastytis 1609:Cultural references 1549:Karel Jaromír Erben 1418:A noiva da serpente 1287:In a tale from the 1192:Dimitry M. Balashov 1035:collected the tale 894:Ussiks nõiutud mees 884:In a tale from the 790:) collection, from 711:Jūratė and Kastytis 463:The serpent husband 197:or a European eel ( 161:'spruce, fir', and 16:Lithuanian folktale 5722:Legendary serpents 5717:Trees in mythology 5478:The Prince as Bird 5362:Feather O' My Wing 5251:The Scarlet Flower 5078:The Serpent Prince 4889:2017-06-30 at the 4716:2021-01-25 at the 4709:Bradūnas, Elena. " 4681:D’un conte l’autre 3806:Russian Folk-tales 3343:Dähnhardt, Oskar. 3245:Estonian Folktales 3226:Estonian Folktales 3187:Viidalepp, Richard 3109:Estonian Folktales 2268:D’un conte l’autre 2266:Kabakova, Galina. 2247:D’un conte l’autre 2245:Kabakova, Galina. 1967:Cappeller, Carl . 1622: 1177:. In this tale, a 1028:or a nightingale. 941:Uuza Vedenkuningas 879:Die Schlangenbraut 794:, translated into 583:Possible antiquity 269: 215:domesticated goose 31: 5687:European folklore 5674: 5673: 5656: 5655: 5518:The Greenish Bird 5493:The Three Sisters 5488:The Canary Prince 5370: 5369: 5301: 5300: 5272:The Donkey's Head 5139:The Green Serpent 5068:The Enchanted Pig 4794:978-9955-698-67-8 4780:978-9955-698-66-1 4689:978-2-37380-117-0 4507:Tautosakos darbai 4494:978-5-7281-1079-8 4454:Tautosakos darbai 4429:Tautosakos darbai 3857:978-5-94282-508-9 3658:978-80-7277-505-7 3602:978-2-910272-56-2 3582:978-2-910272-56-2 3540:978-5-6042415-2-3 3499:978-0-313-33610-2 3478:978-5-6042415-2-3 3288:978-9949-544-75-2 3267:978-9949-446-47-6 3131:978-9949-446-47-6 3091:978-9949-446-47-6 3031:Huggins, Edward. 2866:978-90-04-21118-6 2823:Tautosakos darbai 2801:Tautosakos darbai 2759:Repšienė, Rita. " 2739:Tautosakos darbai 2717:Tautosakos darbai 2695:Tautosakos darbai 2637:Tautosakos darbai 2626:, pp. 36–37. 2467:Tautosakos darbai 2424:Tautosakos darbai 2411:Tautosakos darbai 2342:Lurker, Manfred. 2297:978-90-04-21118-6 2276:978-2-37380-117-0 2255:978-2-37380-117-0 2234:Tautosakos darbai 2193:Tautosakos darbai 2173:Tautosakos darbai 2139:Tautosakos darbai 2113:Repšienė, Rita. " 2079:Tautosakos darbai 1911:Zobarskas, Stepas 1868:978-9984-742-98-4 1455:and sourced from 990:Natalie Kononenko 865:, the other from 829:Richard Viidalepp 823:, with the title 778:In another tale, 199:Anguilla anguilla 124:name in Lithuania 92:Published sources 5739: 5622:Hans My Hedgehog 5498:The Green Knight 5379: 5310: 5306:Other tale types 5144:The King of Love 4967: 4954:Cupid and Psyche 4931: 4924: 4917: 4908: 4862: 4670:Liaudies kultūra 4656:Liaudies kultūra 4641:Salomėja Nėris. 4631:. Vilnius, 2003. 4621: 4598:Sergent, Bernard 4570: 4561: 4555: 4542:Ashliman, D. L. 4540: 4534: 4525: 4519: 4503: 4497: 4486: 4480: 4471: 4465: 4446: 4440: 4421: 4415: 4410: 4404: 4387: 4381: 4371: 4365: 4364: 4354: 4348: 4347: 4339: 4333: 4332: 4324: 4318: 4317: 4294: 4288: 4287: 4267: 4261: 4252: 4246: 4240:Africana Journal 4232: 4226: 4209: 4203: 4186: 4180: 4159: 4153: 4150: 4144: 4125: 4119: 4102: 4096: 4079: 4073: 4058: 4052: 4037: 4031: 4028: 4022: 4019: 4013: 4012: 3992: 3986: 3979: 3973: 3972: 3955: 3949: 3942: 3936: 3925: 3919: 3902: 3896: 3879: 3873: 3866: 3860: 3849: 3843: 3840: 3834: 3817: 3811: 3810: 3800: 3794: 3787: 3781: 3770: 3764: 3757: 3751: 3748: 3742: 3739: 3733: 3718: 3712: 3707:Monte, Richard. 3705: 3699: 3682: 3676: 3667: 3661: 3642: 3636: 3629: 3623: 3622: 3612: 3606: 3590: 3584: 3570: 3564: 3549: 3543: 3528: 3522: 3508: 3502: 3487: 3481: 3466: 3460: 3453: 3447: 3430: 3424: 3423: 3415: 3409: 3392: 3386: 3369: 3363: 3362: 3354: 3348: 3341: 3335: 3326: 3320: 3312:Loorits, Oskar. 3310: 3304: 3297: 3291: 3276: 3270: 3255: 3249: 3248: 3236: 3230: 3229: 3217: 3211: 3195: 3184: 3178: 3161: 3155: 3154: 3140: 3134: 3119: 3113: 3112: 3100: 3094: 3079: 3073: 3066: 3060: 3057: 3051: 3042: 3036: 3029: 3023: 3020: 3014: 3007: 3001: 2982: 2976: 2965: 2959: 2944: 2938: 2931: 2925: 2918: 2912: 2895: 2889: 2875: 2869: 2854: 2848: 2841: 2835: 2819: 2813: 2797: 2791: 2790: 2782: 2776: 2757: 2751: 2735: 2729: 2713: 2707: 2691: 2685: 2668: 2662: 2655: 2649: 2633: 2627: 2621: 2615: 2614: 2604: 2564: 2558: 2543: 2537: 2530: 2524: 2514:Liaudies kultūra 2506: 2500: 2486: 2480: 2463: 2457: 2441: 2435: 2420: 2414: 2407: 2401: 2394: 2388: 2382: 2376: 2361: 2355: 2340: 2334: 2327: 2321: 2306: 2300: 2285: 2279: 2264: 2258: 2243: 2237: 2230: 2224: 2210: 2204: 2189: 2183: 2169: 2163: 2156: 2150: 2135: 2129: 2111: 2105: 2098: 2092: 2075: 2069: 2051: 2045: 2030: 2024: 2017: 2011: 1996: 1990: 1981: 1975: 1965: 1959: 1944: 1938: 1931: 1925: 1919: 1908: 1902: 1901: 1894: 1888: 1877: 1871: 1856: 1850: 1837: 1831: 1820: 1814: 1807: 1790: 1787: 1781: 1766: 1760: 1757: 1751: 1748: 1480:Bakare Gbadamosi 1462:American author 1450: 1200: 1150:. In this tale, 1142:British scholar 1031:English scholar 964: 913: 837: 810:Finnic languages 743:local snake cult 739:Norbertas Vėlius 696: 566: 555: 456:Norbertas Vėlius 439: 405:Cupid and Psyche 391:In folkloristics 373: 343: 152:Baltic languages 67:Baltic mythology 36:, alternatively 5747: 5746: 5742: 5741: 5740: 5738: 5737: 5736: 5677: 5676: 5675: 5670: 5652: 5636: 5610: 5596:The Frog Prince 5584: 5568: 5527: 5466: 5450: 5434: 5415:La Fada Morgana 5393: 5366: 5340: 5324: 5297: 5276: 5267:The Golden Crab 5255: 5224: 5195:The Little Crab 5155:The Golden Root 5122: 5103:Prince Crawfish 4996: 4963:Main tale types 4958: 4942: 4935: 4891:Wayback Machine 4870: 4865: 4840: 4718:Wayback Machine 4698: 4696:Further reading 4596: 4579: 4574: 4573: 4562: 4558: 4541: 4537: 4526: 4522: 4504: 4500: 4487: 4483: 4472: 4468: 4447: 4443: 4422: 4418: 4411: 4407: 4388: 4384: 4372: 4368: 4356: 4355: 4351: 4341: 4340: 4336: 4329:Black folktales 4326: 4325: 4321: 4314: 4296: 4295: 4291: 4284: 4269: 4268: 4264: 4253: 4249: 4233: 4229: 4210: 4206: 4187: 4183: 4160: 4156: 4151: 4147: 4133:Tiltai. Priedas 4126: 4122: 4103: 4099: 4080: 4076: 4059: 4055: 4038: 4034: 4029: 4025: 4020: 4016: 4009: 3994: 3993: 3989: 3980: 3976: 3969: 3957: 3956: 3952: 3943: 3939: 3926: 3922: 3903: 3899: 3884:Тверские сказки 3880: 3876: 3867: 3863: 3850: 3846: 3841: 3837: 3818: 3814: 3802: 3801: 3797: 3788: 3784: 3771: 3767: 3758: 3754: 3749: 3745: 3740: 3736: 3719: 3715: 3706: 3702: 3683: 3679: 3668: 3664: 3643: 3639: 3630: 3626: 3614: 3613: 3609: 3591: 3587: 3571: 3567: 3550: 3546: 3529: 3525: 3509: 3505: 3488: 3484: 3467: 3463: 3454: 3450: 3432:Haney, Jack V. 3431: 3427: 3417: 3416: 3412: 3393: 3389: 3370: 3366: 3356: 3355: 3351: 3342: 3338: 3328:Kallas, Oskar. 3327: 3323: 3311: 3307: 3298: 3294: 3277: 3273: 3256: 3252: 3238: 3237: 3233: 3219: 3218: 3214: 3189: 3185: 3181: 3162: 3158: 3142: 3141: 3137: 3120: 3116: 3102: 3101: 3097: 3080: 3076: 3067: 3063: 3058: 3054: 3043: 3039: 3030: 3026: 3021: 3017: 3008: 3004: 2983: 2979: 2966: 2962: 2945: 2941: 2932: 2928: 2919: 2915: 2896: 2892: 2876: 2872: 2855: 2851: 2842: 2838: 2820: 2816: 2798: 2794: 2784: 2783: 2779: 2758: 2754: 2736: 2732: 2714: 2710: 2692: 2688: 2670:Haney, Jack V. 2669: 2665: 2656: 2652: 2634: 2630: 2622: 2618: 2566: 2565: 2561: 2544: 2540: 2531: 2527: 2507: 2503: 2487: 2483: 2464: 2460: 2442: 2438: 2421: 2417: 2413:II (IX): 89-92. 2408: 2404: 2395: 2391: 2383: 2379: 2362: 2358: 2341: 2337: 2328: 2324: 2307: 2303: 2286: 2282: 2265: 2261: 2244: 2240: 2231: 2227: 2211: 2207: 2190: 2186: 2170: 2166: 2157: 2153: 2136: 2132: 2112: 2108: 2099: 2095: 2076: 2072: 2052: 2048: 2031: 2027: 2018: 2014: 1997: 1993: 1982: 1978: 1966: 1962: 1945: 1941: 1932: 1928: 1913: 1909: 1905: 1896: 1895: 1891: 1878: 1874: 1857: 1853: 1838: 1834: 1821: 1817: 1808: 1804: 1799: 1794: 1793: 1788: 1784: 1767: 1763: 1758: 1754: 1749: 1745: 1740: 1720:The Frog Prince 1684: 1611: 1573: 1568: 1539: 1501:Indian scholar 1499: 1492: 1451:into German as 1444: 1428:In a tale from 1426: 1391: 1362: 1349: 1337: 1324: 1319: 1317:Southern Europe 1310: 1298: 1285: 1269: 1257: 1244:Voronezh Oblast 1194: 1152:The Water Snake 1148:Tula Government 1137:The Snow-Maiden 1098: 1065:Egle and Zaltis 1061: 1033:A. H. Wratislaw 1006: 975: 958: 933: 907: 905:Oskar Dähnhardt 903:German scholar 886:Lutsi Estonians 877:with the title 831: 817: 812: 798:with the title 758: 735: 723: 690: 643: 585: 560: 549: 547:Letas Palmaitis 522:Bernard Sergent 499: 465: 433: 424: 403:"), ATU 425B (" 393: 388: 367: 357:German language 337: 327: 207: 168:'spruce, fir'. 126:. It is also a 117: 94: 17: 12: 11: 5: 5745: 5743: 5735: 5734: 5729: 5724: 5719: 5714: 5709: 5704: 5699: 5694: 5689: 5679: 5678: 5672: 5671: 5661: 5658: 5657: 5654: 5653: 5651: 5650: 5644: 5642: 5638: 5637: 5635: 5634: 5629: 5624: 5618: 5616: 5612: 5611: 5609: 5608: 5603: 5598: 5592: 5590: 5586: 5585: 5583: 5582: 5576: 5574: 5570: 5569: 5567: 5566: 5561: 5556: 5551: 5546: 5541: 5535: 5533: 5529: 5528: 5526: 5525: 5520: 5515: 5510: 5505: 5500: 5495: 5490: 5485: 5480: 5474: 5472: 5468: 5467: 5465: 5464: 5458: 5456: 5452: 5451: 5449: 5448: 5442: 5440: 5436: 5435: 5433: 5432: 5427: 5422: 5417: 5412: 5407: 5401: 5399: 5395: 5394: 5392: 5391: 5385: 5383: 5376: 5372: 5371: 5368: 5367: 5365: 5364: 5359: 5354: 5348: 5346: 5342: 5341: 5339: 5338: 5332: 5330: 5326: 5325: 5323: 5322: 5316: 5314: 5307: 5303: 5302: 5299: 5298: 5296: 5295: 5290: 5284: 5282: 5278: 5277: 5275: 5274: 5269: 5263: 5261: 5257: 5256: 5254: 5253: 5248: 5243: 5238: 5232: 5230: 5226: 5225: 5223: 5222: 5217: 5212: 5207: 5202: 5197: 5192: 5187: 5182: 5177: 5172: 5167: 5162: 5157: 5152: 5151:(Ulv Kongesøn) 5146: 5141: 5136: 5130: 5128: 5124: 5123: 5121: 5120: 5115: 5110: 5105: 5100: 5095: 5090: 5088:The White Wolf 5085: 5080: 5075: 5070: 5065: 5063:The Iron Stove 5060: 5055: 5050: 5045: 5040: 5035: 5030: 5025: 5020: 5015: 5010: 5004: 5002: 4998: 4997: 4995: 4994: 4989: 4984: 4979: 4973: 4971: 4964: 4960: 4959: 4957: 4956: 4950: 4948: 4947:Literary tales 4944: 4943: 4936: 4934: 4933: 4926: 4919: 4911: 4905: 4904: 4898: 4893: 4881: 4876: 4869: 4868:External links 4866: 4864: 4863: 4838: 4824: 4810: 4796: 4782: 4768: 4754: 4735: 4728: 4707: 4699: 4697: 4694: 4693: 4692: 4673: 4666: 4652: 4646: 4639: 4632: 4622: 4594: 4578: 4575: 4572: 4571: 4563:Tolstoy, Leo. 4556: 4535: 4520: 4498: 4481: 4466: 4441: 4416: 4405: 4382: 4366: 4349: 4334: 4319: 4312: 4289: 4282: 4262: 4247: 4227: 4211:Todd, Loreto. 4204: 4181: 4163:chmidt, Sigrid 4154: 4145: 4120: 4097: 4074: 4053: 4032: 4023: 4014: 4007: 3987: 3974: 3967: 3950: 3937: 3920: 3897: 3881:Akulov, Petr. 3874: 3861: 3844: 3835: 3812: 3795: 3782: 3765: 3752: 3743: 3734: 3713: 3700: 3677: 3662: 3646:Blažek, Václav 3637: 3624: 3607: 3585: 3565: 3563:. (In Russian) 3544: 3523: 3503: 3482: 3461: 3448: 3425: 3410: 3387: 3364: 3349: 3336: 3321: 3305: 3292: 3271: 3250: 3231: 3212: 3179: 3156: 3135: 3114: 3095: 3074: 3061: 3052: 3037: 3024: 3015: 3002: 2977: 2967:Richter. Fr. " 2960: 2939: 2926: 2913: 2890: 2870: 2849: 2836: 2814: 2792: 2777: 2765:Gimtasis žodis 2752: 2730: 2708: 2686: 2663: 2650: 2628: 2616: 2559: 2538: 2525: 2501: 2481: 2458: 2436: 2415: 2402: 2389: 2377: 2356: 2335: 2322: 2301: 2280: 2259: 2238: 2225: 2205: 2184: 2164: 2158:Balys, Jonas. 2151: 2130: 2119:Gimtasis žodis 2106: 2093: 2070: 2046: 2025: 2012: 1991: 1976: 1960: 1939: 1926: 1903: 1889: 1872: 1851: 1832: 1828:978-5728110798 1815: 1801: 1800: 1798: 1795: 1792: 1791: 1782: 1761: 1752: 1742: 1741: 1739: 1736: 1735: 1734: 1729: 1723: 1717: 1712: 1703: 1690: 1683: 1680: 1625:Salomėja Nėris 1610: 1607: 1572: 1569: 1567: 1564: 1538: 1535: 1498: 1493: 1491: 1488: 1425: 1422: 1401:) tale titled 1390: 1387: 1379:Hasan El-Shamy 1368:Sigrid Schmidt 1361: 1358: 1348: 1345: 1336: 1335:Central Europe 1333: 1323: 1320: 1318: 1315: 1309: 1306: 1302:Chuvash people 1297: 1296:Chuvash people 1294: 1284: 1281: 1268: 1265: 1256: 1253: 1166:and herself a 1097: 1094: 1060: 1057: 1005: 1002: 974: 973:Eastern Europe 971: 932: 929: 892:with the name 816: 813: 811: 808: 762:Žalčio nuotaka 757: 754: 734: 731: 722: 719: 699:Stith Thompson 678:(4 tales) and 642: 639: 604:anthropologist 584: 581: 513:, akin to the 498: 495: 489:, a dragon or 464: 461: 423: 420: 416:Stith Thompson 392: 389: 387: 384: 365:Carl Cappeller 326: 323: 290: 289: 284: 279: 206: 203: 116: 113: 93: 90: 79:theogonic myth 15: 13: 10: 9: 6: 4: 3: 2: 5744: 5733: 5730: 5728: 5725: 5723: 5720: 5718: 5715: 5713: 5710: 5708: 5705: 5703: 5700: 5698: 5695: 5693: 5690: 5688: 5685: 5684: 5682: 5668: 5664: 5659: 5649: 5646: 5645: 5643: 5639: 5633: 5630: 5628: 5625: 5623: 5620: 5619: 5617: 5613: 5607: 5604: 5602: 5599: 5597: 5594: 5593: 5591: 5587: 5581: 5578: 5577: 5575: 5571: 5565: 5562: 5560: 5557: 5555: 5552: 5550: 5547: 5545: 5542: 5540: 5539:King Lindworm 5537: 5536: 5534: 5530: 5524: 5521: 5519: 5516: 5514: 5511: 5509: 5506: 5504: 5501: 5499: 5496: 5494: 5491: 5489: 5486: 5484: 5483:The Blue Bird 5481: 5479: 5476: 5475: 5473: 5469: 5463: 5460: 5459: 5457: 5453: 5447: 5444: 5443: 5441: 5437: 5431: 5428: 5426: 5423: 5421: 5418: 5416: 5413: 5411: 5408: 5406: 5403: 5402: 5400: 5396: 5390: 5387: 5386: 5384: 5380: 5377: 5375:Related tales 5373: 5363: 5360: 5358: 5355: 5353: 5350: 5349: 5347: 5343: 5337: 5334: 5333: 5331: 5327: 5321: 5318: 5317: 5315: 5311: 5308: 5304: 5294: 5291: 5289: 5286: 5285: 5283: 5279: 5273: 5270: 5268: 5265: 5264: 5262: 5258: 5252: 5249: 5247: 5244: 5242: 5239: 5237: 5234: 5233: 5231: 5227: 5221: 5218: 5216: 5213: 5211: 5208: 5206: 5203: 5201: 5198: 5196: 5193: 5191: 5188: 5186: 5183: 5181: 5178: 5176: 5173: 5171: 5168: 5166: 5163: 5161: 5158: 5156: 5153: 5150: 5147: 5145: 5142: 5140: 5137: 5135: 5132: 5131: 5129: 5125: 5119: 5116: 5114: 5111: 5109: 5106: 5104: 5101: 5099: 5096: 5094: 5091: 5089: 5086: 5084: 5081: 5079: 5076: 5074: 5071: 5069: 5066: 5064: 5061: 5059: 5056: 5054: 5051: 5049: 5046: 5044: 5041: 5039: 5036: 5034: 5031: 5029: 5026: 5024: 5021: 5019: 5016: 5014: 5011: 5009: 5006: 5005: 5003: 4999: 4993: 4990: 4988: 4985: 4983: 4980: 4978: 4975: 4974: 4972: 4968: 4965: 4961: 4955: 4952: 4951: 4949: 4945: 4940: 4932: 4927: 4925: 4920: 4918: 4913: 4912: 4909: 4902: 4899: 4897: 4894: 4892: 4888: 4885: 4882: 4880: 4877: 4875: 4872: 4871: 4867: 4860: 4856: 4852: 4848: 4844: 4839: 4837: 4836:9788360517796 4833: 4829: 4825: 4823: 4822:9789955698692 4819: 4815: 4811: 4809: 4808:9789955698685 4805: 4801: 4797: 4795: 4791: 4787: 4783: 4781: 4777: 4773: 4769: 4767: 4766:2-87723-042-2 4763: 4759: 4755: 4752: 4751:9789052012674 4748: 4744: 4740: 4736: 4733: 4729: 4726: 4724: 4719: 4715: 4712: 4708: 4705: 4701: 4700: 4695: 4690: 4686: 4682: 4678: 4674: 4671: 4667: 4665: 4661: 4657: 4653: 4651: 4647: 4645:Kaunas, 1940. 4644: 4640: 4637: 4633: 4630: 4626: 4623: 4619: 4615: 4611: 4607: 4603: 4599: 4595: 4593: 4589: 4585: 4581: 4580: 4576: 4568: 4567: 4560: 4557: 4553: 4552:0-313-25961-5 4549: 4545: 4539: 4536: 4532: 4531: 4524: 4521: 4518: 4516: 4512: 4508: 4502: 4499: 4495: 4491: 4485: 4482: 4478: 4477: 4470: 4467: 4463: 4459: 4455: 4451: 4445: 4442: 4438: 4434: 4430: 4426: 4420: 4417: 4414: 4409: 4406: 4402: 4401:9780190121419 4398: 4394: 4393: 4386: 4383: 4380: 4376: 4370: 4367: 4362: 4361: 4353: 4350: 4345: 4338: 4335: 4330: 4323: 4320: 4315: 4309: 4305: 4304: 4299: 4293: 4290: 4285: 4283:9780671481353 4279: 4275: 4274: 4266: 4263: 4259: 4258: 4251: 4248: 4245: 4241: 4237: 4231: 4228: 4224: 4223:9781317549932 4220: 4216: 4215: 4208: 4205: 4201: 4200:9780253344472 4197: 4193: 4192: 4185: 4182: 4178: 4177:9783896451927 4174: 4170: 4169: 4164: 4158: 4155: 4149: 4146: 4142: 4138: 4134: 4130: 4124: 4121: 4117: 4116:9789514107719 4113: 4109: 4108: 4101: 4098: 4094: 4093:9789514107719 4090: 4086: 4085: 4078: 4075: 4071: 4070:9789540701561 4067: 4063: 4057: 4054: 4050: 4049:9785900049564 4046: 4042: 4036: 4033: 4027: 4024: 4018: 4015: 4010: 4008:9785020326743 4004: 4000: 3999: 3991: 3988: 3984: 3978: 3975: 3970: 3968:5-201-13337-1 3964: 3960: 3954: 3951: 3947: 3941: 3938: 3934: 3933:5-86937-017-5 3930: 3924: 3921: 3917: 3916:9785872660439 3913: 3909: 3908: 3901: 3898: 3894: 3893:9785740100067 3890: 3886: 3885: 3878: 3875: 3871: 3865: 3862: 3858: 3854: 3848: 3845: 3839: 3836: 3832: 3831:9781315482514 3828: 3824: 3823: 3819:Haney, Jack. 3816: 3813: 3808: 3807: 3799: 3796: 3792: 3786: 3783: 3779: 3775: 3769: 3766: 3762: 3756: 3753: 3747: 3744: 3738: 3735: 3731: 3727: 3723: 3722:ЖИВАЯ СТАРИНА 3717: 3714: 3710: 3704: 3701: 3697: 3696:9788308000489 3693: 3689: 3688: 3681: 3678: 3674: 3673: 3666: 3663: 3659: 3655: 3651: 3647: 3641: 3638: 3634: 3628: 3625: 3620: 3619: 3611: 3608: 3605: 3603: 3599: 3595: 3589: 3586: 3583: 3579: 3575: 3569: 3566: 3562: 3561:9785042812798 3558: 3554: 3548: 3545: 3541: 3537: 3533: 3527: 3524: 3521: 3517: 3513: 3507: 3504: 3500: 3496: 3492: 3486: 3483: 3479: 3475: 3471: 3465: 3462: 3458: 3452: 3449: 3445: 3444:9781563244896 3441: 3437: 3436: 3429: 3426: 3421: 3414: 3411: 3407: 3406:9789517175272 3403: 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1604: 1599: 1597: 1593: 1589: 1584: 1582: 1578: 1570: 1565: 1563: 1560: 1556: 1555: 1550: 1546: 1545: 1536: 1534: 1532: 1528: 1524: 1520: 1516: 1512: 1508: 1504: 1497: 1494: 1489: 1487: 1485: 1481: 1477: 1473: 1469: 1465: 1464:Julius Lester 1460: 1458: 1454: 1448: 1443: 1439: 1435: 1431: 1430:Yoruba people 1424:Yoruba people 1423: 1421: 1419: 1414: 1412: 1408: 1404: 1400: 1396: 1388: 1386: 1384: 1380: 1375: 1373: 1369: 1366: 1359: 1357: 1354: 1346: 1344: 1342: 1334: 1332: 1329: 1321: 1316: 1314: 1307: 1305: 1303: 1295: 1293: 1290: 1282: 1280: 1278: 1274: 1266: 1264: 1262: 1254: 1252: 1248: 1245: 1240: 1236: 1234: 1229: 1227: 1222: 1220: 1215: 1210: 1208: 1204: 1203:Tersky region 1198: 1193: 1189: 1185: 1180: 1176: 1171: 1169: 1165: 1161: 1157: 1153: 1149: 1145: 1140: 1138: 1133: 1131: 1127: 1123: 1119: 1115: 1111: 1107: 1103: 1095: 1093: 1091: 1086: 1084: 1079: 1077: 1073: 1068: 1066: 1058: 1056: 1054: 1050: 1046: 1045:Little Russia 1042: 1038: 1034: 1029: 1027: 1023: 1019: 1015: 1011: 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