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stone on the troll which crushed his leg. The troll told the boy's mother that he had a garden with twelve lions in it that would tear the boy to pieces. The mother pretended to be sick and sent the boy for lion's milk, but there, he dashed the biggest of them to pieces, scaring the others, and got the milk. The troll said he didn't believe it, but the boy tossed him to the eleven lions, which had followed, and then rescued him.
315:
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The troll then told the old woman that he had two brothers with twelve times his strength. That was why he was here, having been turned out of their home. They had apples that would make someone sleep for three days and three nights, and the boy would be unable to keep from eating them. The old woman
221:
noted that tale types ATU 315, "The
Faithless Sister", and ATU 590, "The Prince and the Arm Bands", were so "closely related" that they seemed to be variations of one type, or, at least, have influenced each other. Both stories related to a betrayal by a female relative (either a sister in type 315,
226:
concurs with
Thompson's assessment, and even declares that types 590 and 315, as well as 590A, "The Treacherous Wife", all "belong" to the same tale type. In the same vein, researcher Christine Shojaei Kawan states that both types are "basically inseparable", and that it is "logical" to assume they
158:. He insisted, and she fainted. A 20-foot-tall (6.1 m) old man was within. The boy called him "grandfather" and he said he had been sitting there three hundred years without anyone calling him grandfather. They talked, and the old man prepared supper for them by killing an oxen with one hand.
153:
A beggar woman and her son were returning home when he saw a blue belt. She forbade him to pick it up, but after a time, he snuck away from her and got it, and it made him feel as strong as a giant. When she had to rest, he climbed a crag and saw light. He came down to his mother to suggest they
181:
The boy disguised himself as a dancing bear and was brought to court. The king brought him to the princess, and he revealed himself to her. Then he came to the king and told him he wanted to find the princess. The king warned him that whoever did not find her within a day would be killed. The boy
161:
At night, the boy got the cradle, and the old man gave his mother the bed. The old man told the mother that if they got rid of her son, they could live happily together. He promised to crush the boy under rocks at the quarry. The boy went with him the next day, but the boy was unhurt and rolled a
173:
He went to see his mother and the troll. She asked for his secret, and he revealed the belt. She tore it off. She and the troll put out his eyes and put him adrift in a small boat. The lions dragged the boat ashore on an island. One day, a lion chased a blind hare, but it fell into a spring, and
174:
after that, the hare could avoid things in its path. The lions dunked the boy in the spring, and he regained his sight. He had the lions bring him back, and then stole the belt again. He punished his mother and the troll and set out to find the princess.
257:
Thompson supposed that both tales originated in
Romania, since both types "appear primarily" in Eastern Europe: in the Balkans ("particularly Roumania"), in Russia, and in the Baltic. Both tale types also appear in North Africa and the Near East.
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The sailors stopped and found an enormous egg. They could not break it, but the boy could. A chick came out. He told the sailors to sail very quickly and leave the boat. A great bird came and sank all the ships. The boy cut its head off.
450:
Online, edited by Rolf
Wilhelm Brednich, Heidrun Alzheimer, Hermann Bausinger, Wolfgang Brückner, Daniel Drascek, Helge Gerndt, Ines Köhler-Zülch, Klaus Roth and Hans-Jörg Uther. Berlin, Boston: De Gruyter, 2016 . p. 1059.
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sent her son to get her some apples from their garden. He went with the lions, ate some apples, and slept. On the third day, the brothers came, but the lions tore them to pieces. He found a
170:
that brothers had carried off. She gave him one of the troll's swords. After they lived together for a time, she decided to let her parents know what had happened to her, and sailed off.
592:
487:
Pedrosa, José Manuel. “La chanson de geste de Beuve de
Hantone, el romance de Celinos y los cuentos de La hermana traidora (ATU 315) y de La madre traidora (ATU 590)”. In:
338:
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is related to the "Beuve" Cycle and contains strong similarities to types 315, "La
Hermana Traidora", and 590, "La Madre Traidora", especially the latter.
328:
50:
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or a mother in type 590), who falls in love with the villain (ogre, robber, devil) and conspires with her new paramour to kill the hero. Professor
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396:
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El-Shamy also locates types 315 and 590 across North Africa, including among the Berber populations. In the same vein, scholars
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554:. Folklore Fellows Communications FFC no. 184. Third Edition. Helsinki: Academia Scientiarum Fennica, 1973 . pp. 113-114, 184.
446:
698:
713:
452:
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as containing "the same plot" as type 590. In the same vein, another line of scholarship notes that
Spanish-language work
412:. Folklore Fellows Communications FFC no. 184. Third Edition. Helsinki: Academia Scientiarum Fennica, 1973 . pp. 113-114.
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insisted and then led him to the princess. The princess told the king that the boy had rescued her, and so they married.
513:
276:
128:
86:
279:, Greek variants about the hero's mother and her "wicked lover" are found all over Greece, "from Pontos to Epeiros".
288:
196:
333:
588:
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seek shelter there. When she could go no further, he carried her, but she saw that the house was that of
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as type ATU 590. Its original name is also the title of the tale type in Norway, according to scholar
708:
703:
167:
137:
101:
82:
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Bošković-Stulli, Maja. "Folktale Themes in Serbo-Croatian Epic Folk
Literature". In: Dégh, Linda.
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https://www-degruyter-com.wikipedialibrary.idm.oclc.org/database/EMO/entry/emo.9.213/html
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and Sharif
Kanaana report that tale type 590 "is popular in the Arabic tradition".
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Beautiful
Angiola: The Lost Sicilian Folk and Fairy Tales of Laura Gonzenbach
272:, the tale type 590 is also popular in Hungary, with 70 variants registered.
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362:
444:
Kawan, Christine Shojaei. "Mutter: Die treulose Mutter (AaTh 590)" . In:
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Lacourcière, L. (1971). "Le ruban qui rend fort (Conte-type 590)". In:
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72:
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http://www.culturaspopulares.org/textos%20I-1/articulos/Pedrosa.htm
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El romance de Celinos y la adultera entre los sefardíes de Oriente
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The Blue Belt: Norway, Peter Christen Asbjørnsen and Jørgen Moe
552:
The types of the folktale: a classification and bibliography
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The types of the folktale: a classification and bibliography
596:. Berkeley: University of California Press. 1989. p. 353.
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identifies the 13th-century Anglo-Norman metrical romance
96:
78:
68:
60:
49:
39:
31:
26:
21:
391:. University of California Press. p. 114, 184.
651:. American Folklore Society, 1978. pp. 54-55.
569:. University of Chicago Press. 1980. p. 241.
427:. University of Chicago Press. 1980. p. 241.
8:
512:Armistead, Samuel G.; Silverman, Joseph H. "
195:The tale is classified in the international
533:. University of California Press. p. 184.
518:Anuario de Letras. Lingüística y Filología
378:. Universitetsforlaget, 1984. pp. 141-142.
329:The Prince and the Princess in the Forest
638:. Oxford: Clarendon Press. 1953. p. 146.
268:According to Hungarian-American scholar
649:Studies In East European Folk Narrative
617:. University of Chicago Press. p. 316.
489:Culturas Populares. Revista Electrónica
353:
303:, was a parallel to the tale type 590.
56:ATU 590 (The Prince and the Arm Bands)
18:
586:Muhawi, Ibrahim, and Sharif Kanaana.
7:
376:The Types of the Norwegian Folktale
212:The Types of the Norwegian Folktale
14:
670:https://doi.org/10.7202/1025289ar
313:
550:Aarne, Antti; Thompson, Stith.
408:Aarne, Antti; Thompson, Stith.
634:Dawkins, Richard McGillivray.
1:
520:Vol 2, (Año 1962), pp. 5-14.
277:Richard MacGillivray Dawkins
470:. Routledge, 2013. p. 354.
730:
593:Palestinian Arab Folktales
197:Aarne-Thompson-Uther Index
447:Enzyklopädie des Märchens
297:Jovan and the Giant Chief
129:Peter Christen Asbjørnsen
87:Peter Christen Asbjørnsen
589:Speak, Bird, Speak Again
529:Thompson, Stith (1977).
387:Thompson, Stith (1977).
227:are the same narrative.
343:(Belarusian fairy tale)
636:Modern Greek folktales
491:1 (enero-abril 2006).
455:. Accessed 2022-12-23.
699:Norwegian fairy tales
247:Celinos y la adúltera
231:Literary predecessors
615:Folktales of Hungary
613:Dégh, Linda (1965).
289:Maja Bošković-Stulli
287:Croatian folklorist
16:Norwegian fairy tale
666:Les Cahiers des dix
563:El-Shamy, Hasan M.
421:El-Shamy, Hasan M.
138:Norske Folkeeventyr
102:George Webbe Dasent
83:Norske Folkeeventyr
714:Asbjørnsen and Moe
566:Folktales of Egypt
424:Folktales of Egypt
668:, (36), 235–297.
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295:epic song
270:Linda Dégh
237:Jack Zipes
145:type 590.
133:Jørgen Moe
125:fairy tale
91:Jørgen Moe
501:1886-5623
283:Parallels
191:Tale type
141:. It is
122:Norwegian
114:Norwegian
64:Norwegian
61:Mythology
27:Folk tale
307:See also
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186:Analysis
168:princess
53:grouping
516:". In:
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69:Region
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619:ISBN
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131:and
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Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.
