The Enchanted Prince Who was a Hedgehog

The Enchanted Prince Who was a Hedgehog (Hungarian: Az elátkozott királyfi, aki sündisznó volt)[1] is a Romani-Hungarian folktale collected in Püspökladány, featuring the marriage between a human maiden and a husband in hedgehog guise.

The tale is related to the international cycle of the Animal as Bridegroom or The Search for the Lost Husband: a human maiden marries an animal that is a prince in disguise, breaks a taboo and loses him, and she has to seek him out. The story shares motifs with other tales of the region, like Hungarian The Serpent Prince, Serbian Again, The Snake Bridegroom, and Romanian Trandafiru, The Enchanted Pig and Enchanted Balaur: the heroine must search for her husband under a curse not to bear their child until he touches her again.

Source

The tale was collected from a Hungarian-Romanian source named Gyula Mágai, on January 8th, 1942.[2][3]

Translations

The tale was also translated to German as Der in einen Igel verzauberte Prinz[4] and as Vom Stachelschwein, das ein verwunschener Prinz war ("About the Porcupine, who was an Enchanted Prince").[5]

Summary

A king and queen wish to have a son in their old age, and suddenly the queen becomes pregnant. She gives birth to a hedgehog, to their shock, but the hedgehog asks to be suckled. After three days, he takes the sheep to graze in the forest, and sees a Turkish king who has lost his way in the woods. The hedgehog prince offers to help him, if he promises his eldest daughter as the animal's wife. A deal is made, and the hedgehog prince later goes to meet the Turkish king in order to cash in on the promise. He marries the elder princess, and they ride a carriage to the castle. When the hedgehog jumps on the bride's lap, she shoos him away, and he kills her for it. Next, the Turkish king goes to church with his wife, and loses his way in the forest again. The hedgehog appears and offers his help, in exchange for marrying the middle princess. It happens thus, and the hedgehog marries the second princess. The girl shoos away the hedgehog, who kills the second princess. Lastly, the Turkish king loses his way in the forest again, and offers his help in exchange for marrying the youngest princess. The Turkish king agrees to a deal, and later marries the princess to the animal. On the road home, the hedgehog jumps on the princess's lap, injuring her. The princess simply takes out her veil and cushions her husband.

Some time later, the princess, Ludinca, becomes pregnant, and the hedgehog prince's mother suspects she is having an affair, but she explains he takes off the porcupine skin at night to become a handsome youth, then suggests she burns the animal skin by heating up an oven later at night. That same night, at midnight, while the prince is asleep, Ludinca gives the animal skin to her mother-in-law for her to burn it. The human hedgehog smells the burning, wakes up and curses his wife not to bear their children unless he places his arm around her three times, but spares his mother of any curse. In return, Ludinca cuts her finger and lets three drops of blood fall on his shirt, for her and no one else to wash it. The hedgehog prince says his name is Rudolf, and vanishes. After two years, Ludinca decides to go after him: she places two hoops around her belly and begins a long journey. She reaches the hut of an old woman, who asks her children, the Star, the Moon, and the Sun, if they saw Rudolf. Only the Sun knows about his location: he is now married to a fairy maiden in a castle beyond the Danube River. The old woman gives Ludinca a golden duck for her to trade it for a night in Rudolf's chambers.

Ludinca goes to the castle market and draws out the golden duck, which the fairy maiden wishes to have. Ludinca trades it for a night in Rudolf's chambers and asks him to touch her, but he lies asleep on his bed due to some morphine the fairy put in his coffee. Failing the first time, the old woman gives Ludinca a golden kettle, which she trades with the fairy maiden for a second night in Rudolf's chambers. Again, he is lying fast asleep, for the fairy maiden has put dream powder in his coffee. The following day, Rudolf goes on a hunt and his second wife's aunt, the Iron-Nosed Witch, offers to join him, despite the fairy's objections. During the hunt, the Iron-Nosed Witch tells him a story about how a hedgehog prince made his way to the castle, and his wife Ludinca tried to wake him up. Back to Ludinca, the old woman gives her a golden spindle, for her to trade for a last night in Rudolf's chambers. The last night, Rudolf drops the coffee and waits for Ludinca. Ludinca enters his room and talks to him. He wakes up, embraces her, and she gives birth to two boys playing with golden apples. The following morning, the fairy maiden brings him some coffee, but Rudolf threatens to kill her. The Iron-Nosed Witch begs for the fairy to be spared, and Rudolf takes his wife and children back to his parents' castle, then invites the Turkish king to their wedding.[6][7]

Analysis

Tale type

Hungarian scholarship classified the tale as combination of types AaTh 441 and AaTh 425L, a subtype of type 425, "The Search for the Lost Husband".[8] Heinz Mode and József Vekerdi also classified the tale as types 441 and 425.[9][10] In type 441, a couple wish for a son and a hedgehog is born to them; later, the hedgehog son grows up, helps a king who lost his way in the woods and asks as his reward marriage to one of the princesses; the elder two princesses are rude to him, whom he banishes or kills, and he marries the youngest, who is the only one kind enough to him.[11]

The second part of the tale is classified in the international Aarne-Thompson-Uther Index as type ATU 425A, "The Animal (Monster) as Bridegroom".[12][13] In this tale type, the princess burns the husband's animal skin and she must seek him out, even paying a visit to the Sun, the Moon and the Wind and gaining their help.[14][15]

In tale type ATU 425A, the heroine journeys far and wide to encounter her husband, and finds him at the mercy of a second spouse. The supernatural husband, now human, is put to sleep by the magic potion of the second spouse, so that the heroine has no chance of rescuing him.[16]

Motifs

József Vekerdi suggested that the couple's names, Rudolf and Ludinca, which are a "known" Hungarian couple's name, were "a literary reminiscence".[17]

The hedgehog husband

Polish philologist Mark Lidzbarski noted that the pig prince usually appears in Romance language tales, while the hedgehog as the animal husband occurs in Germanic and Slavic tales.[18] Also, according to Swedish folklorist Waldemar Liungman and Christine Shojaei Kawan (in Enzyklopädie des Märchens), in type ATU 441 the animal husband may be a hedgehog, a wild boar or a porcupine.[19][20] The Grimms' notes state that in these fairy tales, "Hedgehog, porcupine, and pig are here synonymous, like Porc and Porcaril".[21]

The heroine's helpers

According to Hans-Jörg Uther, the main feature of tale type ATU 425A is "bribing the false bride for three nights with the husband".[22] In fact, when he developed his revision of Aarne-Thompson's system, Uther remarked that an "essential" trait of the tale type ATU 425A was the "wife's quest and gifts" and "nights bought".[23]

In a study published posthumously, Romanian folklorist Petru Caraman noted that, in Romanian and in some South Slavic variants, instead of meeting the Sun, the Moon and the Wind on the way to her husband, the heroine finds incarnations of the days of the week, like Holy Wednesday and Holy Friday. They function the same as the elements and gift the heroine with golden objects.[24] Also, according to Hungarian scholar Ágnes Kovács, the heroine's helpers are three old ladies: the mother of the Sun, the mother of the Moon and the Mother of the Wind in Hungarian variants, and Holy Friday, Holy Saturday and Holy Sunday in Romania.[25]

The heroine's pregnancy

In Balkanic variants of the international tale type, the supernatural husband curses his wife not to give birth to their child for a long period of time until she finds him again.[26] In addition, according to Lithuanian professor Bronislava Kerbelyte, similar tales from Hungary, Romania and Moldova contain the motif of the supernatural husband wrapping iron hoops around the heroine's belly so she cannot give birth to their child until he lays a hand on her again.[27]

In this regard, Hungarian scholar Ákos Dömötör, in the 1988 revised edition of the Hungarian Folktale Catalogue, separated this motif under a second typing indexed as AaTh 425L, Abroncs a Testen ("Rings on Body"): the husband places iron rings around the heroine's body so she is unable to give birth until he touches her again. Despite its own typing, Dömötör remarked that it is "identical" to type AaTh 425A (see above).[28]

The gifts from the helpers

According to Hans-Jörg Uther, the main feature of tale type ATU 425A is "bribing the false bride for three nights with the husband".[29] In fact, when he developed his revision of Aarne-Thompson's system, Uther remarked that an "essential" trait of the tale type ATU 425A was the "wife's quest and gifts" and "nights bought".[30]

Variants

According to Hungarian scholarship, ethnographer Janos Berze Nágy dubbed type AaTh 425A in Hungary as Kígyóvőlegény ("The Serpent Bridegroom"), due to the serpent appearing in 12 of 26 variants available in his lifetime.[31] Similarly, according to Hungarian folklorist Ágnes Kovács, most of the Hungarian variants about an animal bridegroom involve the serpent prince (tale type AaTh 425A).[32]

Dégh stated that she analysed some 40 Hungarian variants of type ATU 425A and concluded that the "Hungarian ethnic redaction" of the type "always" featured the snake as the supernatural husband.[33] In a later study, Dégh claimed that the Hungarian ethnic redaction was "remarkably consistent": the snake is the animal bridegroom "in all cases", barring a few variants wherein the supernatural bridegroom is a pig or a dog.[34]

The Pigboy

Hungarian ethnographer Oszkár Mailand collected a Hungarian tale from Szováta, in Székely. In this tale, titled Disznóficzkó ("The Pigboy"), an old woman earns her living by spinning. She spins threads of gold, silver and diamond, and gives to the queen. Later, the old woman's pig son tells her to go to the royal couple and ask for the princess's hand in marriage. The king hears the marriage proposal, but first orders tasks for his daughter's suitor: to break a rock, build a vineyard, and have freshly squeezed wine and a bowl of grapes on the king's table by morning. The pigboy summons all devils and people from hell and fulfills the task. The next task is to build a diamond road between the king's palace and the pigboy's house, with many fruitful trees along the path, in many states of ripening, and a diamond well in the middle of the road. The pig suitor fulfills the task and marries the princess in church. The princess goes to the old woman's poor house and is given a bed of straw to lie on. That night, the pig suitor becomes a prince and tells his wife not to reveal the secret for three more days. They spend the night together and she is pregnant. On the third night, the princess tells her mother-in-law that the pig becomes a prince. While the couple are asleep, the old woman takes the pigskin and tosses it in the oven. The man awakens and waits by the door for his wife to awaken. After she does, he goes to embrace her, and places two iron rings around her belly, which he explains will only come off when he touches her again. Then he becomes a dove and flies away. The princess asks her father to commission iron shoes and iron canes, and begins her quest. She passes by the Holy Monday (Szent-Hétfő), Holy Tuesday (Szent-Keddhez), Holy Wednesday (Szent-Szereda), Holy Thursday (Szent-Csütörtök), Holy Friday (Szent-Pentek), Holy Saturday (Szent-Szombat) and Holy Sunday (Szent-Vasárnap) - which are referred to as male entities in this tale -, but only Holy Sunday, by summoning all devils of the world, has any idea about her husband's location. The little devil takes the princess to a valley, and tells her husband is sleeping in a diamond palace down in the valley. The princess enters the palace and goes to his room: he sleeps chained with a golden chain to the golden bed. The princess cries out to him and he awakens. He embraces her, the iron rings come off of her body and she gives birth to a golden-haired boy. Then they turn into three doves, fly up to the sky and become a star.[35]

The Pig King

In a Hungarian tale collected from a Csangó source in Gajcsána with the title Disznyókirály ("The Pig King"), three princesses discern about their futures, and the youngest learns she is to marry a pig king, to her sadness. They do not report the incident to the monarch. Some time later, the suitors fate has allotted them begin to appear: the king of the East appears to marry the elder princess, and so does the king of the West to marry the middle daughter. Lastly, a beautiful silver carriage appears to bring the third suitor: the Pig King, who has come for the youngest princess. A priest officiates their marriage, and the pig enters the carriage covered with mud, but the princess wipes it off. When they reach their marital home, the Pig King removes the porcine skin to become a handsome youth at night, but dons it again in the morning. A few days later, the princess's mother pays her daughter a visit and is told about the Pig King's transformation, so she convinces the princess to take the skin while her husband is asleep and burn it. At night, the princess takes the porcine skin and tosses it in the oven, but the smell alerts the king, who wakes up to ask the princess about his pigskin. The princess denies everything, but the Pig King tells her he would have three days more to end his curse, admonishes her for the action and tells her to wear down a pair of iron shoes, curses her not to bear their children until he lays a hand on her again, and departs. The princess commissions the iron apparel and begins her journey: she passes by the forest houses of Szëm Péntek (Holy Friday), where she gains a golden "guzsájt" and a golden spool, of Szën Szombat (Holy Saturday), where she gains a "gërëbën" (comb), and of Szën Vasárnap (Holy Sunday). Holy Sunday controls the birds, welcomes the princess into her house, and summons her avian subjects to discern the Pig King's location. Most of the assembled birds do not know, save for a latecomer lark, which knows where Pig King is and says he spends his days hunting. The princess thanks the lark and goes to her husband's new home, reaches a well and takes out the golden objects to draw attention. A maidservant is fetching water when she sees the princess with the golden instruments and informs her mistress, the Pig King's new wife, a Gypsy. The princess trades the objects for a night in Pig King's chambers and tries to wake him up on the first two nights, begging him to touch her, but the Gypsy wife has given him a sleeping wine. The Pig King notices in the morning that his pillow is soaked. On the final night, the princess trades a golden hen with chicks Holy Sunday has given her and bribes for a third night in the Pig King's quarters. The human Pig King returns from the hunt, remembers his previous wife, and avoids drinking the wine the Gypsy wife offers him. He lies on his bed when the princess comes to beg him to touch her body. He wakes up and places his hand on her body, allowing their children to be born: golden-haired children. The Gypsy woman appears to scold the crying babies, but the Pig King locks her up, then lives in the palace with his true wife and children.[36]

Green Pig (Csóngrad)

In a Hungarian tale collected from a teller named Palásti Annuska in Csongrád with the title Zöld disznó ("Green Pig"), a king has three daughters, Rozika, Mariska, and Erzsike. One day, he tells them he will go to the fair, and asks which presents he can bring them: the elder asks for a flame-coloured dress, the middle one for a sky-blue dress and Erszike for smiling grapes and peaches. The king finds the dresses, but not the smiling fruits. One day, he is traversing the forest when he loses his way in the woods. The monarch promises t marry his daughter to anyone that can save him, and a pig appears to him, who carries the king's carriage out of the mud. Some time later, the green pig appears at the king's palace doors and demands his bride, per their arrangement, otherwise he will burn the palace. Erszike agrees to go with the animal to spare her father, and the green pig takes her on the wheelbarrow to his barn, the girl crying all the way. She sleeps on a straw bed and cries herself to sleep. When she wakes up, she finds herself not in a barn, but in a grand palace, with a handsome prince next to her - it is the green pig, with the green pig skin lying on the floor. They live together like this, with the prince removing the pigskin at night. The princess wants to destroy the pigskin, so her mother convinces her to place some coals on a pan next to the bed and kick the animal disguise the next time he removes it. It happens thus, and the green pigskin is burnt in the coals. THe prince wakes up, says he must depart now, for he is a cursed youth, then cuts off his finger to smear his own shirt, saying that only she can wash the bloodstains, which will make him know she is nearby,. He also curses Erszike not to bear their child until he places a hand on her again, then vanishes. Erszike goes to an old aunt in search of advice, and the old woman tells her to search for her husband. Thus, the princess starts a long journey beyond seven mountains and near the Óperenciás Sea. She finally reaches the house of the mother of the Sun and her son, the Sun, which have not seen the Green Pig, but the Sun's mother gives the princess a golden spindle and sends her on her way. Next, she reaches the house of the mother of the Moon and her son, the Moon, which have also not seen the Green Pig. The mother of the Moon gives the princess a second golden spindle. Lastly, she reaches the house of the Mother of the Wind and the Wind, which has seen her husband. The mother of the Wind gives her a third golden spindle and sends the Wind and the princess on her way. The Wind carries the princess to a stream, where washerwomen are trying to wash a shirt stained with blood that belongs to a prince, who promised a reward to whoever can wash it off. The princess asks to try washing the shirt, but the washerwomen dismiss her for she is pregnant. Still, she takes out a golden spindle and trades it for a night in the castle's "echo palace", which is the room next to the prince's chambers. She cannot wake him up on the first night, since he was given "the honey of sleep". The following morning, the princess asks to try washing the shirt and removes the blood. A washerwoman goes to report to the king, who knows that his wife is nearby, and also about a crying woman's voice, so he promises not to drink the honey of sleep to talk to her. However, he had drunk it the night before and falls asleep, when Erszike goes to talk to him a second time after trading a second spindle. The king avoids drinking the honey of sleep a third time, just as Erszike trades the last golden spindle and reaches his room. The king talks to Erszike and takes her to his chambers, then touches her, allowing her to give birth to two golden-haired sons. The king then tells his wife they shall live in the palace, in that kingdom.[37]

See also

References

  1. ^ Bálint Péter. Átok, titok és ígéret a népméseben [The Curse, the Secret and the Promise in the Folktale]. Fabula Aeterna V. Edited by Péter Bálint. Debrecen: Didakt Kft. 2018. p. 231 (footnote nr. 61). ISBN 978-615-5212-65-9.
  2. ^ Csenki, Sándor (1980). József Vekerdi (ed.). Ilona Tausendschön: Zigeunermärchen und -schwänke aus Ungarn. Das Gesicht der Völker (in German). Vol. 48. Translated by Henriette Schade-Engl. E. Röth-Verlag. p. 174 (source and notes to tale nr. 6). ISBN 9783876803210.
  3. ^ Mode, Heinz (1984). Zigeunermärchen aus aller Welt (in German). Vol. 3. Wiesbaden: Insel Verlag. pp. 555-556 (source and notes to tale nr. 188). ISBN 9783922383291.
  4. ^ Csenki, Sándor (1980). József Vekerdi (ed.). Ilona Tausendschön: Zigeunermärchen und -schwänke aus Ungarn. Das Gesicht der Völker (in German). Vol. 48. Translated by Henriette Schade-Engl. E. Röth-Verlag. pp. 52-61 (text for tale nr. 6). ISBN 9783876803210.
  5. ^ Mode, Heinz (1984). Zigeunermärchen aus aller Welt (in German). Vol. 3. Wiesbaden: Insel Verlag. pp. 401-411 (text for tale nr. 188). ISBN 9783922383291.
  6. ^ Csenki Sándor (1974). Karig Sára (ed.). A cigány meg a sárkány: Püspökladányi cigány mesék (in Hungarian). Translated by Mészáros György; Vekerdi József. Budapest: Európa Könyvkiadó. pp. 16–24.
  7. ^ KEDVENC NÉPMESÉIM: MY FAVOURITE FOLK TALES (A hangok sokfélesége / The Multiplicity of Voices). Meseszöveg-gyűjtemény és tanulmányok [a collection of tales and studies]. A meséket válogatta, szerkesztette, jegyzetekkel ellátta és a tanulmányokat írta [tales selected, edited, and studies written by] BÁLINT PÉTER. Hajdúböszörmény. 2010. pp. 128-134. ISBN 978-963-89167-0-9.
  8. ^ Benedek Katalin; Angyal Katalin; Cserbák András, eds. (2001). A magyar népmese-katalógus bibliográfiája [Type and Motif-Index of Gypsy Folk-Literature] (PDF). Magyar népmesekatalógus (in Hungarian and English). Vol. 10. Budapest: MTA Néprajzi Kutató Intézet. p. 420 (entry nr. 00249).
  9. ^ Csenki, Sándor (1980). József Vekerdi (ed.). Ilona Tausendschön: Zigeunermärchen und -schwänke aus Ungarn. Das Gesicht der Völker (in German). Vol. 48. Translated by Henriette Schade-Engl. E. Röth-Verlag. pp. 174-175 (source and notes to tale nr. 6). ISBN 9783876803210.
  10. ^ Mode, Heinz (1984). Zigeunermärchen aus aller Welt (in German). Vol. 3. Wiesbaden: Insel Verlag. pp. 555-556 (notes to tale nr. 188). ISBN 9783922383291.
  11. ^ Dömötör Ákos (szerk.). Magyar népmesekatalógus 2. Budapest, MTA Néprajzi Kutató Csoport, 1988. A magyar tündérmesék katalógusa (AaTh 300-749). p. 221.
  12. ^ Dégh, Linda. Hungarian Folktales: The Art of Zsuzsanna Palkó. Routledge, 2014. p. 77. ISBN 9781317946670.
  13. ^ Dégh, Linda. Folktales and Society: Story-telling in a Hungarian Peasant Community: Expanded Edition with a New Afterword. Indiana University Press, 1989. p. 325. ISBN 9780253316790.
  14. ^ Vernaleken, Theodor. In the Land of Marvels: Folk-tales From Austria And Bohemia. London: W. S. Sonnenschein & co., 1884. pp. 359-360.
  15. ^ Kovacs, Agnes. "Az égig éro fa meséjének magyar redakcioi és samanisztikus motivumaik" [Die ungarischen Redaktionen des Märchens vom Himmelhohen Baum (AaTh 468) und ihre schamanistischen Motive]. In: Ethnographia vol. 95, n°1 (1984). p. 23.
  16. ^ Bálint Peter. Kedvenc Népmeséim (My Favourite Folk Tales): A hangok sokfélesége (The Multiplicity of Voices) - meseszöveg-gyűjtemény és tanulmányok (a collection of tales and studies). Hajdúböszörmény, 2010. p. 225. ISBN 978-963-89167-0-9.
  17. ^ Csenki, Sándor (1980). József Vekerdi (ed.). Ilona Tausendschön: Zigeunermärchen und -schwänke aus Ungarn. Das Gesicht der Völker (in German). Vol. 48. Translated by Henriette Schade-Engl. E. Röth-Verlag. pp. 174-175 (source and notes to tale nr. 6). ISBN 9783876803210.
  18. ^ Lidzbarski, Mark (Hg.). Geschichten und Lieder aus den neuaramäischen Handschriften. Weimar: Verlag von Emil Felber, 1896. p. 82.
  19. ^ Liungman, Waldemar (2022) [1961]. Die Schwedischen Volksmärchen: Herkunft und Geschichte (in German). Berlin, Boston: De Gruyter. p. 103. doi:10.1515/9783112618004.
  20. ^ Kawan, Christine Shojaei (2016) [2010]. "Tierbraut, Tierbräutigam, Tierehe" [Animal Bride, Animal Husband, Animal Marriage]. In Rolf Wilhelm Brednich; Heidrun Alzheimer; Hermann Bausinger; Wolfgang Brückner; Daniel Drascek; Helge Gerndt; Ines Köhler-Zülch; Klaus Roth; Hans-Jörg Uther (eds.). Enzyklopädie des Märchens Online (in German). Berlin, Boston: De Gruyter. pp. 556–557. doi:10.1515/emo.13.126.
  21. ^ Grimm, Jacob und Wilhelm (1884). "Hans mein Igel /Hans the Hedgehog". Grimm's Household Tales: With the Author's Notes. Vol. 2. Translated by Margaret Hunt. G. Bell. p. 409.
  22. ^ Hurbánková, Šárka (2018). "G.B. Basile and Apuleius: first literary tales : morphological analysis of three fairytales". Graeco-Latina Brunensia (2): 75–93. doi:10.5817/GLB2018-2-6.
  23. ^ Fellows, Folklore (2004). FF Communications. Suomalainen Tiedeakatemia. p. 249. ISBN 978-951-41-0963-8.
  24. ^ Caraman, Petru. "Identificarea episodului despre Cupidon şi Psyche, din romanul „Metamorphoses” al lui Apuleius, cu un basm autentic popular" [Identification of the Episode on Cupidon and Psyche, in the Novel Metamorphoses by Appuleius, with An Authentic Folk Fairy Tale]. In: Anuarul Muzeului Etnografic al Moldovei 9 (2009): 28–33.
  25. ^ Purdi Mihály; Karig Sára, Hocopán Sándor (eds.). Világ Szépe és Világ Gyönyörűje. Magyarországi román népmesék. Budapest: Európa Könyvkiadó, 1982. p. 330.
  26. ^ Wright, James R. G. (1971). "Folk-Tale and Literary Technique in Cupid and Psyche". The Classical Quarterly. 21 (1): 276. doi:10.1017/S0009838800029013. JSTOR 637841. S2CID 170565870.
  27. ^ Kerbelytė, Bronislava (2007). "Žemaičių pasakos XIX a. ir XX a. pradžioje" [Samogitian folktales in the 19th century and in the beginning of the 20th century]. Tautosakos darbai [Folklore Studies] (in Lithuanian). 34: 63. ISSN 1392-2831.
  28. ^ Dömötör Ákos (szerk.). Magyar népmesekatalógus 2. Budapest, MTA Néprajzi Kutató Csoport, 1988. A magyar tündérmesék katalógusa (AaTh 300-749). pp. 216-217.
  29. ^ Hurbánková, Šárka (2018). "G.B. Basile and Apuleius: first literary tales : morphological analysis of three fairytales". Graeco-Latina Brunensia (2): 75–93. doi:10.5817/GLB2018-2-6.
  30. ^ Fellows, Folklore (2004). FF Communications. Suomalainen Tiedeakatemia. p. 249. ISBN 978-951-41-0963-8.
  31. ^ Sándor Erdész. Kígyókultusz a magyar néphagyományban. Kossuth Lajos Tudományegyetem Néprajzi Tanszéke, 1984. p. 33. ISBN 9789634713319.
  32. ^ Sebestyen, Adam (1981). Bukovinai Szekely nepmesek [Szekely folktales from the Bukovina]. Vol. 2. Szekszard: Tolnamegyei Tanacs V. B. Konyvtara. p. 428.
  33. ^ Dégh, Linda. Hungarian Folktales: The Art of Zsuzsanna Palkó. Routledge, 2014. p. 77. ISBN 9781317946670.
  34. ^ Dégh, Linda. Narratives in Society. A Performer-Centered Study of Narration. Folklore Fellows Vol. 255. Helsinki: Suomalainen Tiedeakatemia, 1995. pp. 139, 141.
  35. ^ Oszkár Mailand. Székelyföldi gyüjtés (Népköltési gyüjtemény 7. kötet). Budapest: Az Athenaeum Részv.-Társulat Tulajdona. 1905. pp. 394-412 and 573.
  36. ^ Hegedűs, Lajos (1952). Moldvai csángó népmesék és beszélgetések (in Hungarian). Budapest: Közoktatásügyi Kiadóvállalat. pp. 268–272.
  37. ^ Bereznai, Zsuzsanna (2011). Tengöri hereberi atyámuram. Palásti Annuska meséi. Katona Imre csongrádi népmesegyűjtése 1941–42-ből (in Hungarian). Csongrád: Csongrád Megyei Levéltár. pp. 116-122 (text), 339 (classification). ISBN 978-963-7237-81-2.
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