613:("The Daughter of the Sun"), three friends work together in the fields. One of them loses his harvest and leaves to look for work elsewhere. He works for a rich man and promises to collect all the hay in one day. He almost fulfills his promise, until he sees the Sun and begs it not to set until he has finished the last one. The sun sets and night comes; the man loses his work and goes to another employer, where he works as a shepherd. A wolf comes and takes a sheep to the woods. The man follows the wolf and rests a bit near a river. He then sees three Sun maidens descending from the sky to bathe in a lake. The man takes one of the Sun maidens to his poor hut and marries her. The Sun maiden gives him a magical ring. Some time later, the poor man wants to invite the monarch to see his humble house, but his wife warns against it. He invites the king, who sends his nazirs and viziers in his stead. The nazirs and viziers go the man's hut and see the Sun maiden. They report back to the king that a beautiful maiden is married to a poor man, when she is fit to be a king's wife. The king then sends the poor man to get the golden ram of the Sun. The man goes to his father-in-law and gets the ram. Next, the king orders the man to go to the Afterlife to retrieve the king's mother's ring. His wife gives him an apple and tells him to follow it wherever it rolls. The man follows the apple and finds a deer with giant antlers, an emaciated bull and a priest carrying a church on his back who ask him the answers for their problems. He also meets a strange couple, a woman building a tower with eggs, a baker who burns bread in an oven, and they explain they are being punished for misdeeds in their lives.
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of human wives. The youngest bemoans the fact that there is not a beautiful young woman in their village and states he will try his luck in the desert. The youngest throws his spear and it hits a single tree with a Girda (a kind of monkey) on top of it. He takes the Girda home. The emir visits his human daughters-in-law to see their work and looks content with their choices. After he announces he will visit his third son, the youth complains to his wife that she is an animal, and she offers to finds him a good human spouse by directing him to a village in the desert. The youth thanks her help, but he is her husband, after all. That same night, he spies on his wife's room and notices a light shining out of it. The next day, the emir visits his son and marvels at the wonderful woven carpets and the exquisite food, and invites his three sons and their wives to his palace. The third son bemoans again his luck, but his monkey wife insists to be brought to her father-in-law's court. The third son sees that his monkey wife takes of the animal skin and he burns it. The now human wife decides to wear a veil to the banquet, and begs her husband to not let her lift her veil. Once there, she asks for some bread, and her veil is lifted. The emir admires his third daughter-in-law and decides to have her for himself and kill his son. Some time later, the emir orders his son to plant a vineyard overnight, to plant an orchard full of watermelons, to eat bread and meat that fill up a house, and to find him a child born overnight that can talk and walk.
842:: Molodets and his Swan-Wife), a down-on-his-luck boy tries to get a job herding horses in the steppes, lumbering for an old man and even planting crops, but no such luck. He decides to earn his living by fishing in a lake. And thus he spends his days. One day, he sees seven white birds coming down to the lake shore and decides to follow them. He sees they transforming into seven maidens. He hides and fetches the clothing of one of them, who gets left behind and the other depart. The bird-girl calls for the stranger: if a young man, she'll be his wife; if an old man, she'll be his daughter. The youth reveals himself, returns the birdskin, and they marry. One day, the bird maiden draws her portrait on a piece of paper that the wind blows away for seven days and seven nights, until the portrait lands on the lap of Abahai-khan, who falls madly in love with the maiden depicted and goes on a frantic search for her. He and his ministers discover she is the wife of the poor youth who lives near the lake. The Khan tries to send the poor youth on perilous quests to get rid of him, but, with his wife's help, he prevails and becomes the next khan.
592:, three brothers try their luck in finding a bride by shooting three arrows at random locations. The third brother's arrow falls near a lake; a frog jumps out of it and he takes it home. His elder brothers find human girls as brides, whereas he has to remain with a frog, but such is his fate. One day, after he returns from work, he sees that the house has been swept and cleaned up. He decides to discover who is this mysterious housekeeper: he hides one day and sees that the frog casts off its amphibian skin to become a human maiden. The man takes skin to burn it. Despite his frog-wife's protests, he does it anyway. Some time later, news reach the ears of the lord of the country of the man's beautiful wife. Hellbent on earning her as his wife, the lord threatens the man with nearly impossible tasks or death. His wife reminds him of her warning, but gives him the means to save himself: he should go to the edge of the lake where he found her and summon for Mother and Father. The last task is to go to the Other World in search of the lord's mother and get from her a ring.
556:, a tsar orders his three sons to shoot three arrows to decide their fates. The elders' arrows land near human maidens; the youngest's falls nears a tortoise. The tsar's son takes the tortoise home and goes hunting. When he returns at night, he sees the place clean and tidy and a meal prepared for him. He discovers that the tortoise changes into a beautiful human maiden and gets rid of her shell. Some time later, his father, the tsar, sees his daughter-in-law and decides to have her for himself. So he goes to his son and tasks him with getting his dead mother (the tsar's dead wife)'s ring, by going into the other world. The magical wife, now human, instructs her human husband to go to the sea and shout into a hole, her mother will appear and give him the keys to the earth. The tsar's son obeys his wife and uses the keys on the locks of the earth; the enters the earth and begins a journey. Every stop he is asked by a person about a problem, and the tsar's son promises to bring the questions to God (tale type ATU 461, "
717:, a young, poor fisherman catches a fish so beautiful it saddens him to sell it or cook it, so he decides to keep it in a well. The next day, after he returns from his fishing trip at night, he sees the place neat and tidy, and wonders who could have done it. He spies on the person responsible for it, and sees that the fish has become a beautiful maiden. The youth takes the fish skin and throws it in the fire. The fish maiden consents to become his wife. However, news of her beauty reach the ears of the Padishah, who begins to lust after the maiden, and sets the fisherman on three difficult quests: to build a palace of gold and diamond in the middle of the sea in 40 days; to prepare a feast so grand everyone would eat and there would still be much food left; to have a mule hatch out of an egg, and to find a year-old infant who could talk and walk.
779:, a poor farmer laments his solitude, but a woman's voice asks him to live with her. The youth sees no one but a tiny snail that he brings home. During the day, he toils in the rice fields, while the snail becomes a woman, does the chores and returns to the shell. The youth returns at night and amazes at the cleanliness of the place. He decides to discover who is responsible. On the third day, he sees that the snail becomes a human woman. He stops her before she returns to the shell. The snail woman reveals she is the daughter of the Dragon King, enchanted to be a mollusk. The enchantment is over and they live as husband and wife. A wealthy magistrate sees the woman and becomes enamoured. He decides to force the farmer to perform difficult tasks. The Dragon King's daughter says her father will help him.
761:, poor orphan boy Ösküs-ool seeks employment with powerful khans. He is tasked with harvesting their fields before the sun sets, of before the moon sets. Nearly finishing both chores, the boy pleads to the moon and the sun to not set for a little longer, but time passes. The respective khans think he never finished the job, berate and whip him. Some time later, while living on his own, the daughter of Khurbustu-khan comes from the upper world in the form of a swan. The boy hides her clothing and she marries him, now that she is stranded on Earth. Some time later, an evil Karaty-khan demands that the youth produces a palace of glass and an invincible army of iron men for him - feats that he accomplishes thanks to his wife's advice and with help from his wife's relatives.
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be taken to his home. He does and the falcon becomes a human maiden. They live as man and wife for some time. Months into their domestic arrangement, the falcon maiden wants to help her human husband improve is material wealth, so she weaves for him a carpet, and tells him to sell by the nighest price. The prince's servant buys it a hangs on a castle wall. The prince admires the handwork and asks about its origins. The servant says Ondrey's wife did it. They go to Ondrey's hut and his wife opens the door. They admire her great beauty, and, after returning to the palace, plot to kill Ondrey and take the maiden. Thus, the prince, advised by a witch, sends Ondrey on dangerous errands: first, to get a golden sheep's head from
416:), a poor widow, on her deathbed, instructs her only son to throw a loaf of bread into the sea, just as she did in life. One day, the youth arrives home and sees the place all clean and tidy. Suspecting something is amiss, the boy stays in waiting and sees a fish coming out of the sea and taking their fishskin off, revealing itself to be a beautiful maiden. The youth seizes her and she screams for help, to which a voice claims from the sea that the human is its son-in-law. The fish maiden and the youth marry and, one day, the Prince, passing by their cottage, sights the maiden and becomes enamored with her. He then orders her husband to meet his outlandish demands.
476:, the bowman Taraban, while on a hunt, sees seven white ducks with silver wings beneath a tree. When they alight near the "sea-ocean", the seven birds take off their silver wings and become maidens. Taraban hides the silver wings of one of them. The other six white ducks depart, but one stays behind. The maiden asks the stranger to give her wings back and, if they are a youth, she will marry him. They marry, but Taraban shows up at court to explain to the Tzar he married without his permission. Taraban presents his wife to the Tzar and his court, and they decide to send the bowman to look for "Schmat-Razum", to try to get rid of him.
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seeing how the King's father was punished by the devils for his sins, the hunter thinks he fulfilled his duty, but the King becomes angry and just sends him back home. But who really gets the anger of the monarch, is the steward, who is ordered again to find another way to let the hunter disappear, or else the steward will be executed. The man asks again for advice from the stranger and he/she tells him to catch a large man-eating magical cat called Bajun who lives on an iron column in the thrice tenth kingdom. But against all their evil plans, the hunter catches the beast, with the help of his wife.
700:("The Frog-Maiden"), three princes try their luck in finding brides by throwing three arrows at random, the youngest prince's falls near a frog whom he marries; the frog bride's skin is burnt by the prince, and she remains human; due to this, the king, her father-in-law, begins to lust after her, and devises ways to kill his own son, by sending him on a quest for impossible things. According to Eberhard and Wolfram's system, the supernatural bride appears as a frog in most of the catalogued variants, followed by a turtle, and a rat or a dog in others. In other variants, the fairy maiden (a
506:; then a golden pig hair; lastly, to go "don't know where", fetch "don't know what". The falcon maiden, named Elena the Beautiful, summons magical help to produce the golden sheep's head and the pig hair. As for the "don't know whay", Elena gives her husband a yarn he must roll out and follow the thread where it ends. With tears in his eyes, he says goodbye to his wife and follows the ball of yarn. It stops at a castle, where his wife's family lives. With the help of his mother-in-law, a wise sorceress, he locates the "don't know what": a spirit named Svat Naum.
240:, to type ATU 465, "The Man persecuted because of his beautiful wife", and its former subtype, AaTh 465A, "The Quest for the Unknown". This tale type involves a unmarried man capturing an animal and bringing it home. When the man is not at home, the animal takes off its animal skin and becomes a beautiful maiden. The hunter returns, burns the skin and marries the maiden. Some time later, an emperor, lord or nobleman of superior rank lusts after the wife of supernatural origin and sends the mortal husband on impossible quests.
483:, the archer is called Petrushka. While on a hunt, he finds an injured dove and brings it home. The dove becomes a human girl named Masha, the Dove Maiden. After a while the emperor becomes enamored with Masha, and sends her husband on an errand to find "I-Know-Not-What" in a place called "I-Know-Not-Where". The archer completes the task with the help of Baba Yaga and a magical frog named Babushka-Lyagushka-Skakushka ("Grandmother Hopping Frog").
875:, a humble fisherman catches a fish, brings to his hut and goes to the market. When he returns, he sees a great palace and a beautiful maiden, who reveals she was the fish, enchanted into that form. They marry. One day, the maiden bathes in the river and draws the attention of a local prince. The prince tries to create impossible riddles for the fisherman, but he answers it with his wife's help. This tale was also classified by scholar
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bring back I know not what." Then she goes out to sea and summons all the fish. But none of them can help her, so she gives him a ball, which if rolled before him would lead him where he needs to go, and a handkerchief, with directions to wipe his face with it whenever he washes. He leaves. The king sends a carriage for his "wife". She turns back into a bird and leaves.
236:), as tale type SUS 465A, "Красавица-жена («Пойди туда, не знаю куда»)" ("Beautiful Wife ('Go Somewhere, I Don't Know Where')"): a royal archer (or a poor man) marries a supernatural maiden; the emperor, wishing to have her to himself, sends the archer on difficult quests he accomplishes with his wife's help. The East Slavic type corresponds, in the international
802:. In this cycle, a woman from the world above descends to earth and marries a human flute player, because she enjoys his flute playing. A local feudal lord imposes three tasks on the flute-player, otherwise he must surrender his wife to the feudal lord. After they deal with the lord's advances, the tale segues into the human's visit to his wife's home.
187:. She gives him food and lets him rest; then she brings him water to wash. He wipes his face not with their towel but his handkerchief. She recognizes it as their sister's. She questions him, and he tells his story. The witch, who had never heard of something like that, knows an old frog who she thinks may know something.
461:, one of the king's sharpshooters, named Fedot, spares a blue dove and she becomes a "soul-maiden", a lovely tsar's daughter. When her husband is tasked with bringing back "Shmat-Razum", he meets three princesses and their aged mother - her wife's family. The tale was also translated by Nisbet Bain with the title
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The king is enraged with the steward, who again goes to the same stranger. This time, the steward tells the king to send the hunter to "go I know not whither and bring back I know not what." The wife conjures spirits and all the beasts and birds to see if they know how to "go I know not whither and
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gives a spear to each of his three sons. The three sons throw their spears and kill three antelopes. The emir is satisfied and takes his sons through the village, where they are to cast their spears in front of the house with their respective brides. The elder two stick their spears in front of huts
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becomes a human maiden, does the chores and prepares the food, then goes back to being a tortoise again. One day, Elias discovers the tortoise maiden and wants to make her his wife. She consents to their marriage, but begs him not to burn the tortoise shell, lest future trouble befalls them. Despite
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her warnings, Elias burns the tortoise shell, so the maiden remains human at all times. Some time later, the king discovers the fisherman's beautiful wife and summons him to his court. Elias is given difficult tasks by the king, which he accomplishes with the help of his wife's sea tortoise mother.
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with the title "Ондрей-стрелец" ("Ondrey, the Archer"), Ondrey is a member of the royal archers, and one day decides to go alone on a hunt. He shoots a female falcon (Russian: соколица, "sokolitsa") with an arrow and goes to kill it, but the falcon, with human voice, pleads for its life and asks to
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In his own country, the hunter has Shmat Razum build a castle. His wife returns to him there. The former king of the country sees the castle and marches against the hunter. The new king, with the help of his wife, summons the fleet and the army. They defeat the other king and the hunter is chosen
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a beautiful woman. She proposes that they marry, and they do. After the marriage, she sees how hard he has to hunt and tells him to borrow one or two hundred rubles. He does so, and then buys silks with them. She conjures two spirits and sets them to make a marvelous carpet. Then she gives the
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to ask of the former King's behavior, in the hope that he never returns. The hunter being told of this tells his wife. She gives him a magic ring and says that he must take the king's steward with him as a witness, to prove that he really has visited the
Underworld. He does. After their return and
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The steward goes to the hunter's house to get another and sees his wife. He falls madly in love with her, and the king sees it. The steward tells him why, and the king goes himself and sees the hunter's wife. He decides that he should marry her instead and demands the steward devise a way to be
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Scholar Joanna Hubbs interpreted the tale under a mythological lens, and stated that the female characters of the story are representations of a powerful female divinity. Thus, in the tale, the male hunter achieves the happy ending due to the actions of his wife and her magical family. Likewise,
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and Sharif
Kanaana, in the Arab and Palestinian parallels they gathered, noted that the human husband is a fisherman "in most other ". Likewise, Greek researcher Marilena Papachristophorou described that, in Greek variants, the animal bride comes in the shape of a turtle and the human husband is
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Baba Yaga gives him a jug to carry the frog, which can not walk fast enough. He does so, and the frog directs him to a river, where it tells him to get on the frog, and it swells large enough to carry him across. There, it directs him to listen to the old men who will arrive soon. He does and
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Professor Susan
Hoogasian-Villa mentioned variants where the hero (a prince or a hunter) marries a maiden that becomes an aquatic animal (mostly fish, but sometimes a frog or a tortoise) or a kind of bird. Graham Anderson also noted that the supernatural wife in this tale type appears to show
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Shmat Razum carries him back. The hunter stops at a golden arbor, where he meets three merchants. With Shmat Razum's directions, he exchanges his servant for three marvels, which could summon up a garden, a fleet of ships, and an army. But after a day, Shmat Razum returns to the hunter.
859:("The Story of the Fisherman and his Son"), collected by Guillaume Spitta-Bey in late-19th century, showed "the undisputable typological character" of type 465. In this tale, the king falls in love with the wife of a fisherman and conspires with his vizier to send him on dangerous quests.
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scholarship, tale type ATU 402, "The Frog as Bride", is "contaminated" with (former) tale type AaTh 465C, "Beautiful Wife (The
Journey to the Other World)": the task the hero's rival sets him is to visit Hell (Other World) in search of something (a soul of a deceased person, an object).
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carpet to her husband and tells him to accept whatever price he is given. The merchants do not know how much to pay for it, and finally, the king's steward buys it for ten thousand rubles. The king sees it and gives the steward twenty-five thousand for it.
529:, an Archer steals the robe of a "golden-crowned" swan maiden when she was in human form and marries her. Later, the titular Tsarkin Khan wants to marry the Archer's swan maiden wife and plans to get rid of him by setting dangerous tasks.
298:. For instance, Tamar Hayrapetyan argues that an "archaic" version may preserve the hero's father lusting after his own daughter-in-law, while later tradition excises the incest theme altogether and replaces the father for a stranger.
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hears them summon "Shmat Razum" to serve them. Then the old men leave, and he hears Shmat Razum lament how they treated him. The men ask Shmat Razum to serve the hunter instead, and Shmat Razum agrees.
401:, the peasant Ivan obtains a wife in the form of a dove maiden whose robe he stole when she was bathing. Some time later, a nobleman lusts after Ivan's dove maiden wife and plans to get rid of the peasant.
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2054:. Сост. Е.В. Баранникова, СС. Бардаханова, В.Ш. Гунгаров (Памятники фольклора народов Сибири и Дальнего Востока; Т. 5). Новосибирск: ВО "Наука". Сибирская издательская фирма, 1993. pp. 23-31.
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argued that the tale is "essentially East
European", "at home in Russia", but could also be found in the Near East, in Baltic and Scandinavian countries. According to Japanese scholar
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Some scholars point out the hero's main rival may be his own father. The paternal antagonist also occurs in Greek variants, according to scholars Anna
Angelopoulou and Aigle Broskou.
1087:. Volume 1: Animal tales, tales of magic, religious tales, and realistic tales, with an introduction. Helsinki: Suomalainen Tiedeakatemia-Academia Scientiarum Fennica, 2004. p. 273.
446:, which transforms into a maiden called Tsarevna Marya. When the hunter goes on the quest for the "something" the Tsar wants, he meets Baba Yaga, who the narrative describes as the
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Angelopoulou, Anna; Broskou, Aigle. "ΕΠΕΞΕΡΓΑΣΙΑ ΠΑΡΑΜΥΘΙΑΚΩΝ ΤΥΠΩΝ ΚΑΙ ΠΑΡΑΛΛΑΓΩΝ AT 300-499". Tome B: AT 400-499. Athens, Greece: ΚΕΝΤΡΟ ΝΕΟΕΛΛΗΝΙΚΩΝ ΕΡΕΥΝΩΝ Ε.Ι.Ε. 1999. p. 910.
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560:"). He reaches a shining castle, and meets the mother of the Sun, who tells him that the Sun has his mother's ring. Coxwell compared the initial episode to the Russian tale
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Tangherlini, Timothy R. (August 1995). "Korean Folk-tales. By James
Riordan. Oxford Myths and Legends. Oxford: Oxford University Press, 1994. 133 pp. $ 10.95 (paper)".
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1558:. Tekstid redigeerinud: Paul Hagu, Kanni Labi. Tartu Ülikooli eesti ja võrdleva rahvaluule osakond, Eesti Kirjandusmuuseumi Eesti Rahvaluule Arhiiv, 2009. p. 574.
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is also classified as belonging to the tale type. Preceded by tale type ATU 653A, "The Rarest Thing in the World", the story continues as Prince Ahmad marries the
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2222:
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A royal hunter shoots a bird; wounded, it begs him not to kill it but to take it home, and when it goes to sleep, strike its head. He does so, and the bird
370:, and orders him to bring a black horse, a black falcon, a black dog and a black horn. The knight's wife guides her husband through the impossible quest.
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noted the resemblance between a
Belarusian variant and tales from Asian peoples wherein a poor and destitute youth marries the daughter of a god.
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In one
Estonian variant, the human husband acquires a maiden from above as his wife, and in another the mother-in-law is the ruler of the Sun.
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supposed that the Greek oikotype (the animal wife as a turtle and the human husband as a fisherman) originated from an
Oriental source.
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noted a similar combination between tale types 402, "The Frog Bride", and 465, "The Man persecuted because of his Beautiful Wife", in
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and Sharif Kanaana stated that "in each case ", the male protagonist is helped by his wife and her relatives (mother and/or sisters).
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This Korean tale was classified both as type 402, "The Animal Bride", and type 465, "Man Persecuted because of his beautiful wife".
791:. Scholar Hiroko Ikeda reported 28 variants. Seki Keigo reported 39 variants, and noted its popularity in Japanese oral tradition.
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671:. She also argued that this combination was "stable" and "part of the Armenian tale corpus", with at least 8 variants recorded.
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The types of International Folktales. A Classification and Bibliography, based on the System of Antti Aarne and Stith Thompson
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folklore, tale type 465A, in the Kalmyk tale corpus, shows that the hero (of humble origins) marries a daughter of Khurmusta-
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919:- Go I Know Not Whither and Fetch I Know Not What) refers (usually with irony) to a poorly defined or impossible task.
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970:, written in early 1985, is based on the tale's storyline. An earlier, although less known story has been written by
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Armenian scholarship suggests that tale type ATU 465 underlies a theme of incest, reminiscent of the Greek myth of
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Barag, Lev. "Сравнительный указатель сюжетов. Восточнославянская сказка". Leningrad: НАУКА, 1979. pp. 137-138.
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643:. In this tale, a poor fisherman named Elias catches a sea tortoise and brings it home. When he is away, the
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The oldest attestation of the tale type is found in ancient East Asian literature of the 7th century, namely
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1975:
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The index of Georgian folktale plot types: systematic directory, according to the system of Aarne - Thompson
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1038:. Folklore Fellows Communications FFC no. 184. Helsinki: Academia Scientiarum Fennica, 1961. p. 159.
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2034:. Nordic Institute of Asian Studies. Monograph Series, No. 77. Curzon Press. 1998. pp. 94-101 and 134.
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subsumed subtypes AaTh 465A, AaTh 465B, AaTh 465C and AaTh 465D under a single tale type, ATU 465.
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Professor Jack V. Haney stated that subtypes 465A and 465C appear as the "typical combination" in
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334:. Seki Keigo pinned down its appearance in some literary collections of his country, such as in
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256:"amphibious connections", since she wears the disguise of a water animal (fish, turtle, frog).
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1979:. Folklore Fellows Communications Vol. 209. Helsinki: Suomalainen Tiedeakatemia. 1971. p. 116.
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745:. The prince, after a while, visits his father, who becomes enamoured by his daughter-in-law.
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The Complete Folktales of A. N. Afanas'ev, Volume II: Black Art and the Neo-Ancestral Impulse
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366:. In the tale, an emperor is desirous to possess not the knight's wife, but the knight's
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2121:(Oxford myths and legends). Oxford; New York: Oxford University Press, 1978. pp. 79-84.
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Scholar David Blamires argues for the existence of the tale type in the medieval work
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Combinaisons archétipales dans les epopees orales et les contes merveilleux armeniens
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706:) comes out of a piece of wood the male character (named Mehmet Efendi) takes home.
2133:
Types of the Folktale in the Arab World: A Demographically Oriented Tale-Type Index
1606:. Translated by R. Nisbet Bain. New York: Frederick A. Stokes Co.. 1915. pp. 64-85.
1477:
971:
939:
932:
754:
644:
469:
443:
34:
1811:. Wiesbaden: Steiner, 1953. pp. 93-94 (tale type), 421 (table of correspondences).
1537:. Lietuvos literatūros ir tautosakos institutas: 1996, Vilnius. pp. 167-168, 233.
1188:
1171:
2603:
2511:
1738:
978:
815:
596:
424:
1617:
28:
1921:. Oxford Myths and Legends. Oxford: Oxford University Press, 2000 . pp. 31-36.
1664:"Беломорские сказки" . Moskva: Sovetskii Pisatel', 1938. pp. 111-134, 249-250.
795:
390:, but type 465C only appears in Northeastern Europe and in Turkic traditions.
311:
172:
141:
1414:
Blamires, David (March 1992). "Folktales and fairytales in the Middle Ages".
696:. According to their system, abbreviated as TTV, EbBo or EB, in type TTV 86,
2518:
2490:
2455:
1992:. Translated by Robert J. Adams. University of Chicago Press. 1963. p. 170.
1396:. Translated by Robert J. Adams. University of Chicago Press. 1963. p. 170.
1354:. Translated by Robert J. Adams. University of Chicago Press. 1963. p. 170.
1172:"The Arabian Nights in Greece: A Comparative Survey of Greek Oral Tradition"
989:
repeatedly falls from its shelf, opening to the page containing the phrase.
487:
184:
171:
rid of the husband. The steward, with a stranger's advice, has him sent to
1794:О сюжетном составе репертуара армянских волшебных и новеллистических сказок
1578:. Edited by Irina Zheleznova. Moscow: Raduga Publishers. 1984. pp. 79-108.
2504:
1647:. Santa Barbara, California: ABC-CLIO. pp. 28-29, 75, 113, 187, 220-224.
887:
394:
1522:
The Golden Maiden and Other Folk Tales and Fairy Stories Told in Armenia
1427:
1268:"Абхазские народные сказки" . Москва: Наука, 1975. p. 443 (tale nr. 27).
1227:. Bloomington and Indianapolis: Indiana University Press. 1993. p. 3-4.
1952:
1897:
Singing Story, Healing Drum: Shamans and Storytellers of Turkic Siberia
1697:. Translated by Irina Zheleznova. Raduga Publishers. 1983. pp. 161-183.
1524:. Cleveland and New York: The Helman-Taylor Company. 1898. pp. 155-157.
668:
405:
336:
295:
87:
2200:
1556:
Monumenta Estoniae antiquae V. Eesti muinasjutud. I: 1. Imemuinasjutud
2253:
2246:
2052:Фольклор народов Сибири и Дальнего Востока Бурятские волшебные сказки
1675:Калмыцкая волшебная сказка: сюжетный состав и поэтикостилевая система
1481:
519:
2018:
1944:
243:
In the third revision of the international index, German folklorist
868:
770:
742:
503:
1695:
A Mountain of Gems: Fairy Tales of the Peoples of the Soviet Land
1840:[Traditional and Legendary Creatures in Turkish Tales].
1589:
Myths and Folk-tales of the Russians, Western Slavs, and Magyars
1318:
Löwis of Menar, August von: Finnische und estnische Volksmärchen
1305:
Löwis of Menar, August von: Finnische und estnische Volksmärchen
895:
738:
702:
2204:
2136:. Bloomington: Indiana University Press. p. 237 (entry nr. 36).
1634:. Oxford; New York: Oxford University Press, 1989. pp. 100-121.
787:
The tale type 465 is also registered in Japan, with the name
1036:
The types of the folktale: a classification and bibliography
798:
indexed a second type related to the story, which he titled
419:
Baltic variants of the tale type (formerly AaTh 465A), like
2393:
The Bold Knight, the Apples of Youth, and the Water of Life
1108:. Detroit: Wayne State University Press. 1966. pp. 480-482.
62:
ATU 465, "The Man persecuted because of his beautiful wife"
1251:. Berkeley: University of California Press. 1989. p. 370.
1147:. Berkeley: University of California Press. 1989. p. 370.
942:. It was directed by the "Patriarch of Soviet animation",
2188:
Go to the Verge of Destruction and Bring Back Shmat-Razum
1072:. Berkeley: University of California Press. 1989. p. 370.
459:
Go to the Verge of Destruction and Bring Back Shmat-Razum
2068:
Egyptian Tales And Romances: Pagan, Christian And Muslim
2030:
Lindell, Kristina; Swahn, Jan-Öjvind; Tayanin, Damrong.
1591:. Boston: Little, Brown, and Company. 1890. pp. 179-202.
1165:
1163:
1161:
621:
According to Marilena Papachristophorou, Greek scholar
1877:. Vol. I. California: ABC-Clio. 2004. pp. 80-81, 796.
1712:. London: The C. W. Daniel Company, 1925. pp. 410-412.
1864:. George G. Harrap & Co. London. 1913. pp. 64-69.
1838:"Türk Masallarında Geleneksel ve Efsanevi Yaratıklar"
231:
1554:
Järv, Risto; Kaasik, Mairi; Toomeos-Orglaan, Kärri.
1320:. Jena: Eugen Diederichs. 1922. pp. 134-140 and 294.
1307:. Jena: Eugen Diederichs. 1922. pp. 123-130 and 294.
1070:
Speak, Bird, Speak Again: Palestinian Arab Folktales
909:
Poydi tuda, ne znayu kuda, prinesi to, ne znayu chto
688:("Turkish Folktale Catalogue"), devised by scholars
2567:
2528:
2278:
2238:
1498:. London: G.G. Harrap & Co.. 1916. pp. 183-187.
1333:. University of California Press. 1977. pp. 92-93.
1225:
Mother Russia: The Feminine Myth in Russian Culture
1106:
100 Armenian Tales and Their Folkloristic Relevance
105:
93:
82:
74:
66:
55:
47:
42:
21:
1976:A Type and Motif Index of Japanese Folk-Literature
1645:Encyclopedia of Russian and Slavic Myth and Legend
138:Poydi tuda, ne znau kuda, prinesi to, ne znau chto
2032:Folk Tales from Kammu - VI: A Teller's Last Tales
1727:. London: The C. W. Daniel Company, 1925. p. 432.
1677:". Элиста: ЗАОр «НПП «Джангар», 2011. pp. 39-40.
1511:. Paris: Ernest Leroux Editeurs. 1905. pp. 45-49.
974:, called "The story of Ivan the young sergeant".
917:Пойди туда, не знаю куда, принеси то, не знаю что
130:Пойди туда, не знаю куда, принеси то, не знаю что
2174:. Bd 4. Jena: Eugen Diederichs, 1923. pp. 60-73.
2009:Seki, Keigo. "Types of Japanese Folktales". In:
1783:. Bombay: Somaiya Publications, 1956. pp. 30-38.
1466:. University Press of Mississippi. p. 541.
1444:. London and New York: Routledge. 2015 . p. 76.
212:Russian scholarship classifies the tale, in the
2400:Go I Know Not Whither and Fetch I Know Not What
2386:Tsarevitch Ivan, the Firebird and the Gray Wolf
1796:". In: "Советская этнография". № 6 (1991): 129.
1603:Russian fairy tales from the Russian of Polevoi
1051:. University of California Press. 1977. p. 92.
122:Go I Know Not Whither and Fetch I Know Not What
51:Go I Know Not Whither and Fetch I Know Not What
22:Go I Know Not Whither and Fetch I Know Not What
2216:
2085:. University of Chicago Press. 1980. p. 237.
1375:. Vol. I. California: ABC-Clio. 2004. p. 81.
399:The Story of Ivan and the Daughter of the Sun
8:
2654:Fairy tales collected by Alexander Afanasyev
2070:. London: T. Butterworth, 1931. pp. 328-339.
423:, attest the presence of Baltic thunder god
1770:. Leipzig: Insel-Verlag, 1980. pp. 241-252.
1621:. New York: The Century Co. 1912. pp. 223-.
855:Scholar Hasan El-Shamy cited that the tale
759:Ösküs-ool and the Daughter of Kurbustu-Khan
479:In a tale translated by Charles Downing as
463:Go I Know Not Whither—Fetch I Know Not What
183:Her husband finally comes to the old witch
2223:
2209:
2201:
1820:Eberhard, Wolfram; Boratav, Pertev Nailî.
1805:Eberhard, Wolfram; Boratav, Pertev Nailî.
1576:Vasilisa the Beautiful: Russian Fairytales
440:Go I Know Not Where, Fetch I Know Not What
27:
2449:Emelya the Simpleton/At the Pike's Behest
1900:. McGill-Queen's Press. 2004. pp. 62-75.
1187:
1170:Papachristophorou, Marilena (July 2004).
838:: "Сагаан шубуугаар haмга хэhэн хубуун";
545:, collected by Moshkov and translated by
412:(translated to French and republished as
1873:Marzolph, Ulrich; van Leewen, Richard.
1371:Marzolph, Ulrich; van Leewen, Richard.
1018:
998:
741:Banou, the daughter of the king of the
639:translated a Greek tale with the title
514:According to Baira Goryaeva, expert on
2551:The Tale of the Fisherman and the Fish
2323:Sister Alenushka and Brother Ivanushka
1757:. London: David Nutt, 1894. pp. 15-22.
1290:". Traduction par Léon Ketcheyan. In:
18:
1244:Muhawi, Ibrahim, and Sharif Kanaana.
1140:Muhawi, Ibrahim, and Sharif Kanaana.
1068:Muhawi, Ibrahim, and Sharif Kanaana.
794:In his system of Japanese folktales,
7:
1742:. Tbilisi: Merani, 2000. pp. 37, 46.
1416:Bulletin of the John Rylands Library
734:Prince Ahmad and the Fairy Peri Banu
2151:. Sphere Books, 1971. pp. 162-176.
1303:"Das Märchen vom roten Meere". In:
983:Agnes Cecilia - en sällsam historia
834:tale, "Молодец и его жена-лебедь" (
684:A similar story is attested in the
481:I know-not-what of I-know-not-where
2484:The Sea Tsar and Vasilisa the Wise
2414:The Firebird and Princess Vasilisa
1826:. Wiesbaden: Steiner, 1953. p. 94.
1496:Cossack fairy tales and folk tales
857:Histoire du pêcheur et de son fils
558:Three Hairs from the Devil's Beard
468:In a tale published by journalist
264:"usually a fisherman". Folklorist
14:
2442:Storm-Bogatyr, Ivan the Cow's Son
2108:. Leiden: Brill. 1883. pp. 43-60.
1442:An Anthology of Russian Folktales
1294:tome 39 (2020). pp. 494, 500-502.
595:In a Georgian tale translated by
2664:Female characters in fairy tales
2379:The Feather of Finist the Falcon
2119:Egyptian and Sudanese folk-tales
2064:Budge, Ernest Alfred Wallis, Sir
1842:Motif Akademi Halkbilimi Dergisi
1535:Senovės lietuvių dievas Perkūnas
1214:. Akademie-Verlag, 1966. p. 608.
490:region from Russian storyteller
2558:The Tale of the Golden Cockerel
1875:The Arabian Nights Encyclopedia
1736:Kʻurdovaniże, Tʻeimuraz et al.
1373:The Arabian Nights Encyclopedia
1034:Aarne, Antti; Thompson, Stith.
709:In a Turkish tale published by
112:The Wife from the Dragon Palace
2309:Vasilisa the Priest's Daughter
2171:Atlantis: Märchen aus Kordofan
1861:Forty-four Turkish Fairy Tales
1120:Fairytale in the ancient world
964:The Tale of Fedot the Strelets
907:In modern Russian, the phrase
812:The Orphan and the Sky Maidens
656:In a 1991 article, researcher
314:, the tale type is "common in
1:
2365:The Twelve Dancing Princesses
2351:The Princess Who Never Smiled
1823:Typen türkischer Volksmärchen
1808:Typen türkischer Volksmärchen
1724:Siberian And Other Folk Tales
1709:Siberian And Other Folk Tales
686:Typen türkischer Volksmärchen
438:In a tale by Bernard Isaacs,
421:Žaibas ir Perkūnas tabokinėje
1933:The Journal of Asian Studies
1643:Dixon-Kennedy, Mike (1998).
1292:Revue des etudes Arméniennes
1249:: Palestinian Arab Folktales
1189:10.1515/fabl.2004.45.3-4.311
1145:: Palestinian Arab Folktales
873:The fisherman and the prince
2576:The Little Humpbacked Horse
2498:Dawn, Midnight and Twilight
1316:"Die lebende Kantele". In:
800:The Flute-player Bridegroom
527:Tsarkin Khan and the Archer
486:In a tale collected in the
232:
2685:
1212:Belorussische Volksmärchen
929:Go There, Don't Know Where
547:Charles Fillingham Coxwell
238:Aarne–Thompson–Uther Index
199:as the king in his place.
2470:The Language of the Birds
1836:Günay Türkeç, U. (2009).
1632:Russian tales and legends
1117:Anderson, Graham (2000).
916:
814:, was collected from the
221:
216:Folktale Classification (
129:
26:
2611:The Tale About Baba-Yaga
2130:El-Shamy, Hasan (2004).
1247:Speak, Bird, Speak Again
1143:Speak, Bird, Speak Again
1104:Hoogasian-Villa, Susie.
894:("The Monkey Girl"): an
810:Another variant, titled
731:collection, the tale of
566:and German (Grimm) tale
453:In a tale translated by
287:Role of the hero's rival
251:Role of the animal bride
2544:The Tale of Tsar Saltan
2283:Narodnye russkie skazki
2102:Spitta-Bey, Guillaume.
1462:Haney, Jack V. (2015).
987:Narodnye russkie skazki
151:Narodnye russkie skazki
99:Narodnye russkie skazki
2302:Vasilisa the Beautiful
2287:collected by Afanasyev
2105:Contes Arabes Modernes
2011:Asian Folklore Studies
886:collected a tale from
442:, the hunter shoots a
1779:Wilson, Barbara Ker.
1533:Laurinkienė, Nijolė.
1123:. Routledge. p. 186.
611:Die Tochter der Sonne
522:, a celestial deity.
410:The Maiden of the Sea
322:Literary predecessors
318:, India, and China".
286:
2421:The Wise Little Girl
2372:The Magic Swan Geese
2295:Koschei the Immortal
1618:Russian Wonder Tales
1286:Hayrapetyan Tamar. "
694:Pertev Naili Boratav
658:Suzanna A. Gullakian
588:In a Georgian tale,
173:the land of the dead
2659:Russian fairy tales
2625:The Girl as Soldier
2618:The Wonderful Birch
2435:The Gigantic Turnip
2337:Vasilii the Unlucky
2265:Alexander Afanasyev
2232:Russian fairy tales
2148:The Black Decameron
2079:El-Shamy, Hasan M.
1754:Georgian Folk Tales
1428:10.7227/BJRL.74.1.7
903:Cultural references
537:In a tale from the
146:Alexander Afanasyev
2583:The Scarlet Flower
2537:Ruslan and Ludmila
2428:The Armless Maiden
2407:The Golden Slipper
2358:The Wicked Sisters
2260:Folklore of Russia
2082:Folktales of Egypt
1990:Folktales of Japan
1894:Van Deusen, Kira.
1768:Georgische Märchen
1751:Wardrop, Marjory.
1630:Downing, Charles.
1587:Curtin, Jeremiah.
1507:Macler, Frédéric.
1394:Folktales of Japan
1352:Folktales of Japan
1081:Uther, Hans-Jörg.
977:In Swedish author
882:German ethnologue
698:Das Frosch-Mädchen
637:Barbara Ker Wilson
569:The Three Feathers
543:Concerning the Sun
525:In a Kalmyk tale,
414:La fille de la mer
16:Russian fairy tale
2641:
2640:
2330:The Frog Princess
2270:Alexander Pushkin
2196:Project Gutenberg
2117:Mitchnik, Helen.
1919:Korean Folk-tales
1792:Гуллакян, С. А. "
1781:Greek Fairy Tales
1766:Fähnrich, Heinz.
1683:978-5-94587-476-3
1564:978-9949-446-47-6
1520:Seklemian, A. G.
1494:Bain, R. Nisbet.
1478:Project MUSE
1473:978-1-4968-0278-1
1450:978-0-7656-2305-8
1329:Thompson, Stith.
1233:978-0-253-11578-2
1129:978-0-415-23702-4
1047:Thompson, Stith.
641:The Tortoise-Wife
623:Georgios A. Megas
492:Matvei M. Korguev
230:
119:
118:
2676:
2529:Tales by Pushkin
2225:
2218:
2211:
2202:
2175:
2168:Frobenius, Leo.
2166:
2160:
2145:Frobenius, Leo.
2143:
2137:
2128:
2122:
2115:
2109:
2100:
2094:
2077:
2071:
2061:
2055:
2049:
2043:
2028:
2022:
2007:
2001:
1986:
1980:
1971:
1965:
1964:
1928:
1922:
1917:Riordan, James.
1915:
1909:
1892:
1886:
1871:
1865:
1856:
1850:
1849:
1833:
1827:
1818:
1812:
1803:
1797:
1790:
1784:
1777:
1771:
1764:
1758:
1749:
1743:
1734:
1728:
1719:
1713:
1704:
1698:
1692:
1686:
1671:
1665:
1662:
1656:
1641:
1635:
1628:
1622:
1613:
1607:
1598:
1592:
1585:
1579:
1573:
1567:
1552:
1546:
1531:
1525:
1518:
1512:
1509:Contes arméniens
1505:
1499:
1492:
1486:
1485:
1459:
1453:
1440:Haney, Jack, V.
1438:
1432:
1431:
1411:
1405:
1390:
1384:
1369:
1363:
1348:
1342:
1327:
1321:
1314:
1308:
1301:
1295:
1284:
1278:
1275:
1269:
1266:
1260:
1242:
1236:
1221:
1215:
1208:
1202:
1201:
1191:
1182:(3–4): 311–329.
1167:
1156:
1138:
1132:
1115:
1109:
1102:
1096:
1079:
1073:
1066:
1060:
1045:
1039:
1032:
1026:
1023:
1006:
1003:
944:Ivan Ivanov-Vano
918:
892:Das Girdamädchen
879:under type 465.
690:Wolfram Eberhard
666:
631:
608:
555:
500:
393:In a "Cossack" (
355:
274:
235:
225:
223:
131:
33:Illustration by
31:
19:
2684:
2683:
2679:
2678:
2677:
2675:
2674:
2673:
2644:
2643:
2642:
2637:
2590:The Snow Maiden
2563:
2524:
2477:The Maiden Tsar
2463:The Lute Player
2286:
2280:
2274:
2234:
2229:
2192:Jeremiah Curtin
2184:
2179:
2178:
2167:
2163:
2144:
2140:
2129:
2125:
2116:
2112:
2101:
2097:
2078:
2074:
2062:
2058:
2050:
2046:
2029:
2025:
2019:10.2307/1177478
2013:25 (1966): 80.
2008:
2004:
1987:
1983:
1972:
1968:
1945:10.2307/2059476
1930:
1929:
1925:
1916:
1912:
1893:
1889:
1872:
1868:
1857:
1853:
1835:
1834:
1830:
1819:
1815:
1804:
1800:
1791:
1787:
1778:
1774:
1765:
1761:
1750:
1746:
1735:
1731:
1721:Coxwell, C. F.
1720:
1716:
1706:Coxwell, C. F.
1705:
1701:
1693:
1689:
1672:
1668:
1663:
1659:
1642:
1638:
1629:
1625:
1615:Wheeler, Post.
1614:
1610:
1600:Polevoi, Petr.
1599:
1595:
1586:
1582:
1574:
1570:
1553:
1549:
1532:
1528:
1519:
1515:
1506:
1502:
1493:
1489:
1474:
1461:
1460:
1456:
1439:
1435:
1413:
1412:
1408:
1391:
1387:
1370:
1366:
1349:
1345:
1328:
1324:
1315:
1311:
1302:
1298:
1285:
1281:
1276:
1272:
1267:
1263:
1243:
1239:
1223:Hubbs, Joanna.
1222:
1218:
1209:
1205:
1169:
1168:
1159:
1139:
1135:
1116:
1112:
1103:
1099:
1080:
1076:
1067:
1063:
1046:
1042:
1033:
1029:
1024:
1020:
1015:
1010:
1009:
1004:
1000:
995:
956:
936:cutout-animated
925:
905:
890:with the title
865:
853:
848:
828:
808:
785:
776:The Snail Woman
767:
751:
723:
713:with the title
682:
677:
660:
654:
625:
619:
609:with the title
602:
590:The Frog's Skin
578:
549:
535:
512:
494:
455:Jeremiah Curtin
436:
376:
363:Gesta Romanorum
349:
324:
304:
289:
268:
253:
245:Hans-Jörg Uther
210:
205:
160:
140:) is a Russian
38:
17:
12:
11:
5:
2682:
2680:
2672:
2671:
2666:
2661:
2656:
2646:
2645:
2639:
2638:
2636:
2635:
2628:
2621:
2614:
2607:
2600:
2593:
2586:
2579:
2571:
2569:
2565:
2564:
2562:
2561:
2554:
2547:
2540:
2532:
2530:
2526:
2525:
2523:
2522:
2515:
2508:
2501:
2494:
2487:
2480:
2473:
2466:
2459:
2452:
2445:
2438:
2431:
2424:
2417:
2410:
2403:
2396:
2389:
2382:
2375:
2368:
2361:
2354:
2347:
2344:The White Duck
2340:
2333:
2326:
2319:
2312:
2305:
2298:
2290:
2288:
2276:
2275:
2273:
2272:
2267:
2262:
2257:
2250:
2242:
2240:
2236:
2235:
2230:
2228:
2227:
2220:
2213:
2205:
2199:
2198:
2183:
2182:External links
2180:
2177:
2176:
2161:
2138:
2123:
2110:
2095:
2072:
2056:
2044:
2023:
2002:
1981:
1973:Hiroko Ikeda.
1966:
1939:(3): 856–858.
1923:
1910:
1887:
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1858:Kúnos, Ignaz.
1851:
1844:(in Turkish).
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1673:Горяева Б.Б. "
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968:Leonid Filatov
955:
952:
938:film from the
933:feature-length
924:
921:
904:
901:
877:Hasan El-Shamy
864:
861:
852:
849:
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844:
827:
824:
820:Southeast Asia
807:
804:
789:Tono no Nandai
784:
781:
766:
763:
750:
747:
728:Arabian Nights
722:
719:
681:
678:
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618:
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600:Heinz Fähnrich
577:
574:
534:
531:
511:
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435:
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375:
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323:
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316:eastern Europe
308:Stith Thompson
303:
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281:Ibrahim Muhawi
261:Ibrahim Muhawi
252:
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159:
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24:
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15:
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2597:The Hairy Man
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2157:9780722136850
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2048:
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2040:0-7007-0624-0
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2033:
2027:
2024:
2020:
2016:
2012:
2006:
2003:
1999:
1998:9780226746142
1995:
1991:
1988:Seki, Keigo.
1985:
1982:
1978:
1977:
1970:
1967:
1962:
1958:
1954:
1950:
1946:
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1927:
1924:
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1906:9780773526174
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1883:1-85109-640-X
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1422:(1): 97–108.
1421:
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1403:
1402:9780226746142
1399:
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1392:Seki, Keigo.
1389:
1386:
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1381:1-85109-640-X
1378:
1374:
1368:
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1360:9780226746142
1357:
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1350:Seki, Keigo.
1347:
1344:
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1339:0-520-03537-2
1336:
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954:In literature
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948:Soyuzmultfilm
945:
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937:
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880:
878:
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862:
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845:
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837:
833:
826:Buryat people
825:
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597:Caucasologist
593:
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583:
580:According to
575:
573:
571:
570:
565:
564:
563:Frog Princess
559:
553:
548:
544:
540:
539:Gagauz people
533:Gagauz people
532:
530:
528:
523:
521:
517:
510:Kalmyk people
509:
507:
505:
498:
493:
489:
484:
482:
477:
475:
471:
466:
464:
460:
456:
451:
450:of his wife.
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41:
36:
30:
25:
20:
2399:
2316:Father Frost
2281:
2252:
2245:
2239:Key articles
2169:
2164:
2146:
2141:
2131:
2126:
2118:
2113:
2103:
2098:
2080:
2075:
2067:
2059:
2051:
2047:
2031:
2026:
2010:
2005:
1989:
1984:
1974:
1969:
1936:
1932:
1926:
1918:
1913:
1895:
1890:
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1457:
1441:
1436:
1419:
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1393:
1388:
1372:
1367:
1351:
1346:
1331:The Folktale
1330:
1325:
1317:
1312:
1304:
1299:
1291:
1282:
1273:
1264:
1245:
1240:
1224:
1219:
1211:
1210:Barag, Lev.
1206:
1179:
1175:
1141:
1136:
1118:
1113:
1105:
1100:
1082:
1077:
1069:
1064:
1049:The Folktale
1048:
1043:
1035:
1030:
1021:
1001:
986:
985:, a copy of
982:
976:
972:Vladimir Dal
957:
940:Soviet Union
931:" is a 1966
926:
908:
906:
891:
881:
872:
866:
856:
854:
829:
816:Kammu people
811:
809:
799:
793:
788:
786:
774:
768:
758:
752:
749:Central Asia
732:
726:
724:
714:
708:
701:
697:
685:
683:
655:
645:sea tortoise
640:
634:
620:
610:
594:
589:
587:
579:
567:
561:
542:
536:
526:
524:
513:
485:
480:
478:
474:Schmat-Razum
473:
470:Post Wheeler
467:
462:
458:
452:
447:
439:
437:
429:
420:
418:
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398:
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377:
367:
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359:
345:
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258:
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242:
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182:
178:
169:
161:
149:
137:
121:
120:
97:
94:Published in
35:Ivan Bilibin
2669:ATU 460-499
2632:Green-Vanka
2604:King Kojata
2512:Sivko-Burko
979:Maria Gripe
806:Khmu people
721:Middle East
711:Ignác Kúnos
661: [
626: [
603: [
550: [
495: [
380:East Slavic
350: [
269: [
214:East Slavic
2648:Categories
1848:(3–4): 92.
1013:References
796:Seki Keigo
444:turtledove
312:Seki Keigo
306:Professor
142:fairy tale
2519:Donotknow
2491:The Norka
2456:The Fiend
1961:176878624
1198:161609991
993:Footnotes
981:'s novel
960:satirical
946:, at the
836:Mongolian
488:White Sea
408:variant,
395:Ukrainian
279:scholars
266:Lev Barag
259:Scholars
227:romanized
208:Tale type
185:Baba Yaga
134:translit.
67:Mythology
43:Folk tale
2505:Verlioka
2279:Tales in
1885:(e-book)
1383:(e-book)
950:studio.
888:Kordofan
869:Sudanese
582:Georgian
425:Perkūnas
406:Armenian
397:) tale,
344:and the
332:Japanese
302:Variants
203:Analysis
158:Synopsis
86:Russia,
59:grouping
1953:2059476
923:In film
913:Russian
840:English
725:In the
669:Armenia
652:Armenia
635:Author
576:Georgia
342:Ryoi-ki
337:Nihongi
328:Chinese
296:Oedipus
229::
218:Russian
164:becomes
126:Russian
106:Related
88:Eurasia
75:Country
2254:Bylina
2247:Skazka
2155:
2089:
2038:
1996:
1959:
1951:
1904:
1881:
1681:
1651:
1562:
1541:
1480:
1470:
1448:
1400:
1379:
1358:
1337:
1255:
1231:
1196:
1176:Fabula
1151:
1127:
1091:
1055:
962:poem "
871:tale,
846:Africa
832:Buryat
773:tale,
771:Korean
757:tale,
680:Turkey
617:Greece
520:Tengri
516:Kalmyk
448:mother
434:Russia
404:In an
388:Turkic
384:Baltic
374:Europe
340:, the
136:
83:Region
78:Russia
70:Slavic
2568:Other
1957:S2CID
1949:JSTOR
1482:42506
1194:S2CID
966:" by
927:The "
867:In a
863:Sudan
851:Egypt
830:In a
783:Japan
769:In a
765:Korea
755:Tuvan
753:In a
743:jinni
665:]
630:]
607:]
554:]
504:Buyan
499:]
368:lands
354:]
273:]
2153:ISBN
2087:ISBN
2036:ISBN
1994:ISBN
1902:ISBN
1879:ISBN
1679:ISBN
1649:ISBN
1560:ISBN
1539:ISBN
1468:ISBN
1446:ISBN
1398:ISBN
1377:ISBN
1356:ISBN
1335:ISBN
1253:ISBN
1229:ISBN
1149:ISBN
1125:ISBN
1089:ISBN
1053:ISBN
958:The
896:emir
739:Peri
703:peri
692:and
675:Asia
386:and
330:and
48:Name
2194:on
2190:by
2015:doi
1941:doi
1424:doi
1184:doi
818:of
233:SUS
222:СУС
148:in
2650::
2066:.
1955:.
1947:.
1937:54
1935:.
1476:.
1420:74
1418:.
1192:.
1180:45
1178:.
1174:.
1160:^
915::
822:.
663:hy
628:el
605:de
572:.
552:de
541:,
497:ru
472:,
465:.
457:,
427:.
382:,
357:.
352:ja
271:ru
224:,
220::
154:.
132:,
128::
2634:"
2630:"
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2293:"
2224:e
2217:t
2210:v
2159:.
2093:.
2042:.
2021:.
2017::
2000:.
1963:.
1943::
1908:.
1846:2
1685:.
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1341:.
1259:.
1235:.
1200:.
1186::
1155:.
1131:.
1095:.
1059:.
911:(
124:(
37:.
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.
