#Northern tale 4 walkthrough youtube series#

In an article discussing the Maltese variants of the tale type, Maltese linguist George Mifsud Chircop drew attention to the water motif and its symbolism: the parents of the prince build a fountain for the people when the maiden is released from the fruit she asks for food and water the false bride mistakes the fruit maiden's visage for her own reflection in the water the maiden is thrown in the water (well) and becomes a fish. Based on the Iranian tales, Iranian scholarship suggests that these traits seem to recall an Iranian deity of vegetation. This cycle of transformations also appears in Iranian tales, specially 'The Girl of Naranj and Toranj'.

#Northern tale 4 walkthrough youtube series#

The series of transformations attested in these variants (from animal to tree to tree splinter or back into the fruit whence she came originally) has been compared to a similar motif in the Ancient Egyptian story of The Tale of Two Brothers. She shares her story with the audience and is recognized by him. Separated from her husband, she goes to the palace (alone or with other maidens) to tell tales to the king. In the second subtype, AaTh 408B, the girl is transformed into a dove by the needle. In the first subtype, indexed as AaTh 408A, the fruit maiden suffers the cycle of metamorphosis (fish-tree-human) - a motif Goldberg locates 'from the Middle East to Italy and France'. In that regard, according to Christine Shojaei-Kawan's article, Christine Goldberg divided the tale type into two forms. In other variants, the maiden goes through a series of transformations after her liberation from the fruit and regains a physical body. In some tales, the fruit maiden regains her human form and must bribe the false bride for three nights with her beloved. The usual occurrence is when the false bride (a witch or a slave) sticks a magical pin into the maiden's head or hair and she becomes a dove. The tale type is characterized by the substitution of the fairy wife for a false bride. Īccording to Walter Anderson's unpublished manuscript, variants with eggs instead of fruits appear in Southeastern Europe. While analysing the imagery of the golden apples in Balkanic fairy tales, researcher Milena Benovska-Sabkova took notice that the fairy maiden springs out of golden apples in these variants, fruits that are interpreted as having generative properties. In de Mailly's version, the fruits the girls are trapped in are apples. Scholarship point that the Italian version is the original appearance of the tale, with later variants appearing in French, such as the one by Le Chevalier de Mailly ( Incarnat, blanc et noir ( fr)). It is Aarne-Thompson type 408, and the oldest known variant of this tale. Various people said various things the slave said she should be burned, and so the prince had the slave burned. He brought her to a feast and demanded of everyone what should be done to anyone who would harm her.

The prince saw the citrons, took them to his room, and dealt with them as the last three, getting back his bride. The lady ordered it be cooked, and it was caught and cooked, but the cook threw the water it had been scalded in, into the garden, where a citron tree grew in three days.

The bird flew to the kitchen and asked after the cooking. The prince and his parents prepared for the wedding. Illustration from The Enchanted Canary, from The Red Fairy Book (1890). The ugly slave sees the image of a beautiful woman in the water. When the prince returned, the slave claimed that wicked magic had transformed her. When the fairy agreed, she stuck a pin into her head, and the fairy only escaped by turning into a bird. She asked her story and on hearing it, offered to arrange her hair for the prince. The fairy laughed at her in the garden, and the slave noticed her. She refused, and her mistress beat her until she fled.

A black slave, coming to fetch water, saw her reflection in the water, and thought it was her own and that she was too pretty to fetch water. The woman was red and white, and the prince wanted to fetch her home properly, with suitable clothing and servants. He returned home, and by the fountain, he was not quick enough for the first two, but was for the third. A fairy would fly out of each, and he had to give her water at once. The prince wandered the lands until he came to the Island of Ogresses, where two little old women each told him that he could find what he sought here, if he went on, and the third gave him three citrons, with a warning not to cut them until he came to a fountain. The prince declared that he would only marry a woman as white as the cheese and as red as the blood, so he set out to find her. One day, the prince cut his finger his blood fell on white cheese.

2.2 The transformations and the false brideĪ king, who only had one son, anxiously waited for him to marry.