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Zarlik and Munglik (German: Zảrlik und Munglik; Uzbek: Zorlik va Munglik) is an Uzbek folktale collected by Uzbek folklorist Mansur Afzalov and translated into German by Isidor Levin and Ilse Laude-Cirtautas. It is related to the theme of the calumniated wife and is classified in the international Aarne-Thompson-Uther Index as ATU 707, "The Three Golden Children".[1]

Summary

A padishah has four wives, but has not fathered no child yet. One day, the youngest wife, named Gulbahra ("Rose-Beautiful") announces she is pregnant. The padishah rejoices in this fact. Gulbahra gives birth to twins, a boy and a girl. The other-cowives, however, see this as a threat to their position and bribe a sorceress named Mastan Kampir to get the children and replace them for puppies.

The sorceress takes the children and abandons them in the woods, hoping that the wild animals will devour the twins. Against her expectations, the children are nursed by a wild deer as their foster mother. Years later, a hunter kills the deer and the twins are all alone in the world. They are found by an old man, who named the boy Zarlik ("Der Kummervolle") and the girl Munglik ("Die Traurige").

The boy becomes a mighty and fine hunter and one day encounters his father, the padishah. The padishah admires the boy and wishes he could have such a son. He goes back to his palace and the co-wives learn of the twins survival. To get rid of the children for good, they order Mastan Kampir to cook up some trick. So Mastan Kampir visits the twins' house and tells Munglik about a Weltenspiegel ("A World-Mirror"), so she can see the whole world.

Munglik tells Zarlik about the World-Mirror and goes on a quest. With the help of the Semurgh bird, he brings home the mirror. One day, Munglik peers into the mirror, and discovers their father is the padishah, and their mother is buried in a hole in the ground, joined with two hounds. The twins invite the padishah to peer into the mirror, and discovers the twins are his children. He punishes the three co-wives and the sorceress, and restores Gulbahra as his queen.[2]

Analysis

Tale type

The tale is classified in the international Aarne-Thompson-Uther Index as type ATU 707, "The Three Golden Children".[3][4][5]

Folklorist Erika Taube [de] stated that the tale type was "widespread" in Turkic-Mongolian traditions. The tales may vary in the number of the khan's wives (none, at first, or 1, 2, 3, 12 and even 108); the number of children (a son, two sons, a son and daughter pair, or three sons), all born with special attributes (golden chest, silver backside, or legs of gold or silver).[6]

Scholars Isidore Levin and Ilse Laude-Cirtautas noted the tale is spread in Turkic traditions, and also known as an homonymous Kazakh/Kyrgyz epic.[7]

Variants

Uzbekistan

Similarities have been noted between tale type 707 and the Uzbek tale "Хасан и Зухра" ("Hasan and Zuhra").[8] In this tale, despite being married to 40 wives, the shah still hasn't fathered a son. In his wanderings, he finds three sisters, daughters of a shepherd, talking among themselves: Nasiba, Gulbahor and Sulfiya. The youngest, Sulfiya, promises to give birth to twins, a boy named Hasan and a girl named Zuhra, both beautiful and smart. The midwife replaces them with two goats, puts the twins in a bag and abandons it on the road. Thankfully, they are saved by a coming caravan. Twelve years pass, and Hasan, now a youth, meets his father, the shah, during a hunt. The shah convenes with a wise old woman, who discusses with the monarch the truth of what happened to his twin children.[9][10][11]

In the Uzbek tale titled "Блестящая глиняная чаша" ("A Shining Pottery Bowl"), a tsar has 40 wives, but no son yet. His viziers suggest he take another wife. He marries another maiden. One day, she announces she is expecting a son. The other 40 wives feel threatened by the newcomer and bribe the midwife to get rid of the child as soon as they are born. The 41st wife gives birth to a pair of twins, a boy and a girl. The midwife takes the royal children, replaces them for puppies and abandons both in the wilderness to die. The youngest queen is banished to the steppe with the puppies, while her children are raised by a she-bear in a cave. Years later, the tsar's co-wives learn of their survival and order the midwife to get rid of them. The midwife vists them and sets them on a quest for a shining pottery bowl and a magic mirror. To get the second item, the boy saves a nest of Simurgh birdlings and takes a journey to another kingdom on its back.[12]

In the tale "Золотая косичка" ("The Golden-Braided [Boy]"), a padishah and his viziers sight a giant red rose, where three peri women are weaving. The peris are asked about their abilities, the youngest promises to bear the padishah a golden-braided boy. The padishah marries the third peri woman, and the viziers the other two. The padishah's other co-wives bribe a midwife to get rid of the boy and replace him for puppies. The midwife throws the boy into the steppe, but he is found and suckled by a hart. The boy returns to his father's palace and the co-wives take the boy, lock him up in a chest and cast him in the sea. He survives this second attempt and is found by a fisherman. Years later, the co-wives and the midwife send the boy for a flower gulikakhkakh, forty magical cauldrons and a magic mirror.[13]

A fourth Uzbek tale was collected in 1999 from local teller, Dr. Ibodulla Iliasov, professor of German studies, in Bulungur, Samarqand, with the title Die goldhaarigen Zwillingskinder ("The Twin Children with Golden Hair").[14]

Karakalpak people

Following professor Marat Nurmukhamedov [ru]'s study on Pushkin's verse fairy tale, The Tale of Tsar Saltan,[15] Turkologist Karl Reichl [ky] argues that the dastan (a type of Central Asian oral epic poetry) titled Šaryar, from the Turkic Karakalpaks, is "closely related" to the tale type of the Calumniated Wife, and more specifically to The Tale of Tsar Saltan.[16][17]

Kyrgysztan

In a Kyrgyz tale translated to Hungarian as A kán fia ("The children of the khan"), a khan has 40 other wives, but marries a maiden he meets in his travels who promises to give birth to twins, a boy and a girl with golden chest and silver back. They are born, replaced by puppies and adopted by a man named Akmat. Years later, the male twin searches for a white apple tree that always bears fruit, a talking parrot and a woman of great beauty named Kulanda.[18]

Kazakhstan

Kazakh literary critic and folklorist Seyt Kaskabasov [ru] stated that type 707 is among the 15 tale types of the international index that are present in both Kazakhstan and elsewhere. Type 707 is reported to register 8 or 9 variants, and Kaskabasov supposes that, apart from tale "Алтын Айдар" ("Altyn Aidar"), at least 6 variants derive from qissa (ru) (Kazakh epic oral poetry) "Мунлык-Зарлык" ("Munlyk-Zarlyk").[19]

In a Kazakh tale, "Три сестры" ("Three Sisters"), a prince, the khan's son, is looking for a bride, when he stops by a tent, where he hears three womanly voices talking about their marriage wishes: the oldest sister says she will weave a golden carpet for his throne; the middle, that she will cook a feast for everyone with only an egg, and he youngest that she will bear the khan's son a boy with golden head and a girl with silver head. The prince decides to marry all three women, the first two accomplishing their promised feats. When it is time for the youngest queen to bear the fabled twins, her elder sisters convince a witch to throw the twins in the sea as soon as they are born and to replace them for animals. It just so happens and the twins are cast in a box that is saved by a poor old couple. They raise the twins and name the boy Kudaibergen ("given by God") and the girl Kunslu ("solar beauty"). Twelve years pass, the old man dies. The boy finds a powerful horse and begins to hunt, when he meets the king during a hunt. The sisters notice and send the witch to convince Kunslu to send her brother on dangerous quests: to get a self-playing dombra, a mirror that can see the whole "white world", and to seek Toshilar's daughter, Aislu ("lunar beauty") as his zhenge (the older brother's wife in the Kazakh familial system). Kudaibergen is advised by a helpful witch named Zhalmauyz Kempir, who, in regards to the second object (the mirror), tells the youth to seek the aid of the bird Samruk. When the boy tries to court Tolishar's daughter, her father shouts a magic spell to slowly petrify the youth. The prince, now khan himself, after seeing in the mirror his wife, tending to two dogs in the desert, orders his viziers to bring her back and learns of the whole plot.[20]

Tajikistan

In a Tajik tale translated into Hungarian as A beszélö pagagáj ("The Talking Parrot"), the padishah marries the youngest sister, who promised to give birth to a boy and a girl with hair bright like fire, faces bright as the sun and with a beauty mark on their brow. The padishah's other three wives bribe an old nurse to dispose of the children. The old nurse, however, takes them to a shepherd to raise. Years later, they are sent on a quest for a magical mirror that can see the whole world and a talking parrot.[21]

Russian scholar I. M. Oranksij collected a variant in the Parya language from kolhoznik Ašur Kamolov in 1961, in Hissar district. In his tale, a padishah with two wives goes in search of a third one. He meets three women talking: the daughter of the vizir, the daughter of the bey and the daughter of the shepherd. The daughter of the shepherd says that she will bear a boy and a girl "as have never existed in the (whole) world". They marry. After the birth of the twins, they are replaced by the other co-wives by puppies and abandoned in the steppes, but a gazelle nurses the babies. Years later, they are sent for a talking nightingale.[22]

Tuva

Russian ethnologist Grigory Potanin recorded a variant from Uryankhay Krai, modern day Tuva, with the title "Мынг хонгор атту Тюмендей и его сынъ Ерь Сару". In the first part of the tale, a being named Tyumendey, under the guise of a Dzhelbag, forces an old man to surrender his three daughters in exchange for his freedom. The old man and his wife convince the girls to fetch fruits in the woods. They return to the yurt and see Dzhelbag. The girls escape by using objects to create magical obstacles to their pursuer. They meet a beaver near a river that carries them across the water. The beaver tells the girl to toss some stones in the river; Dzhelbag drowns. The animal advises them to climb up three fir trees and wait there. In the second part of the story, as the three sisters are sitting on treetops and playing musical instruments, three hunters pass by the trees when water pours down on them. Thinking it rain, they look up and see the maidens. The three sisters marry the three hunters. One day, the third hunter goes away with his brothers-in-law, and asks his wife what she will do for him when he gets back: she will bear a boy with silver neck and golden head. Her sisters become envious, replace the boy for an animal and throw him in the lake. The hunter returns and, seeing the animal, maims, blinds and abandons his wife. The woman regains her limbs and sight by use of a magical herb. She then prepares to rescue her son from the lake. She tries three times, and is successful on the third occasion. She feeds the boy her milk and rubs her tears on his eyes. He recognizes him as his mother and calls himself Er-Saru (Ер-сару).[23][24]

Folklorist Erika Taube collected another Tuvan tale from a 69-year-old informant in 1969. In this tale, titled "Он ийи гадынныг хаан" or "Хан с двенадцатью женами" (The Khan with Twelve Wives), a khan has 12 wives, but laments that none has given birth to any son. He goes on a journey and finds at first a woman, which he thinks is ugly. He returns to his travels and finds three sisters talking inside a hut, the youngest wishing for a husband that has looked for her, travelled all over the world and suffered all travails. He marries the third sister and she gives birth to twin boys. The other co-wives replace the boys for animals and cast them in the water. The khan returns and, seeing the animals, banishes the thirteenth wife to an island. The boys are found by a childless couple. Years later, the khan sends his eagle to the skies and, when it does not return, he rides on his horse to the island and meets a deep-wrinkled old lady. The old lady says she is a "lady or ruler of fate" and sets the khan on a quest to redeem himself and restore his family.[25] Taube argued that the old lady character as the ruler of fate was "an ancient element" present in this tale, and compared it to similar motifs and figures of Central Asian faiths.[26]

Tofalar people

In a tale from the Tofalars titled "Три мальчика" ("Three Boys"), an old god wanders the Earth and seeks a woman to marry. He finds three women and inquires about their skills: the first tells she can bake bread for 300 people and there will still be some bread left; the second that she can plant 99 aspens to make skis for the people, and the third that she can bear three sons, the first two will have golden chest and the third a normal human chest. The god marries the third woman and has to go on a hunt. His wife gives birth to a boy with golden chest, who is replaced for a puppy by an evil midwife. The next year, the same happens to her second son. On the third year, she gives birth to a normal human boy, and the god, seeing that his wife failed in her promise, orders her and the son to be sewn inside a cow's hide and thrown in the sea. The cow's hide lands on an island. Mother and son live in the island, and the woman sews the boy a nice hat. The boy gives his hat to a man on the island and gains an ax, an iron stick and a bag. He reads in a book about a rich man who lives with two sons with golden chest. He recognizes that the boys are his elder brothers and goes to save them.[27]

See also

References

  1. ^ Levin, Isidor; Laude-Cirtautas, Ilse. Märchen der Usbeken: Samarkand, Buchara, Taschkent. Eugen Didierichs Verlag, 1986. p. 268. ISBN 9783424007107.
  2. ^ Levin, Isidor; Laude-Cirtautas, Ilse. Märchen der Usbeken: Samarkand, Buchara, Taschkent. Eugen Didierichs Verlag, 1986. pp. 182-186 (Tale nr. 36). ISBN 9783424007107.
  3. ^ Aarne, Antti; Thompson, Stith. The types of the folktale: a classification and bibliography. Folklore Fellows Communications FFC no. 184. Helsinki: Academia Scientiarum Fennica, 1961. pp. 242–243.
  4. ^ Uther, Hans-Jörg (2004). The Types of International Folktales: A Classification and Bibliography, Based on the System of Antti Aarne and Stith Thompson. Suomalainen Tiedeakatemia, Academia Scientiarum Fennica. pp. 381–383. ISBN 978-951-41-0963-8.
  5. ^ Levin, Isidor; Laude-Cirtautas, Ilse. Märchen der Usbeken: Samarkand, Buchara, Taschkent. Eugen Didierichs Verlag, 1986. p. 277. ISBN 9783424007107.
  6. ^ Сказки и предания алтайских тувинцев. Собраны Эрикой Таубе. Авторизованный перевод с немецкого Б.Е. Чистовой («Сказки и мифы народов Востока»). М.: Издательская фирма «Восточная литература» РАН, 1994. p. 326. ISBN 5-02-017236-7.
  7. ^ Levin, Isidor; Laude-Cirtautas, Ilse. Märchen der Usbeken: Samarkand, Buchara, Taschkent. Eugen Didierichs Verlag, 1986. p. 268. ISBN 9783424007107.
  8. ^ Oranskij, I. M. "A Folk-Tale in the Indo-Aryan Parya Dialect (A Central Asian Variant of the Tale of Czar Saltan)". In: East and West 20, no. 1/2 (1970): 175. Accessed August 27, 2021. http://www.jstor.org/stable/29755508.
  9. ^ Нурмухамедов, Марат Коптлеуич. Сказки А. С. Пушкина и фольклор народов Средней Азии (сюжетные аналогии, перекличка образов). Ташкент [Tashkent]. 1983.
  10. ^ Yur'evna, Khemlet Tat'yana. "ФОРМУЛА НЕБЕСНОЙ СВЕТОНОСНОЙ КРАСОТЫ ДЕТЕЙ СКАЗОЧНОГО СЮЖЕТА 707 ЧУДЕСНЫЕ ДЕТИ КАК НАИБОЛЕЕ УСТОЙЧИВЫЙ, ТИПИЧНЫЙ ЭЛЕМЕНТ ПОЭТИКИ" [HEAVENLY LIGHTFUL BEAUTY FORMULA OF CHILDREN FROM FABULOUS PLOT 707 WONDERFUL CHILDREN AS THE MOST STABLE, TYPICAL ELEMENT OF POETICS]. In: Philology: Theory & Practice. Tambov: Gramota, 2013. nº 10. p. 195. ISSN 1997-2911.
  11. ^ "Узбекские народные сказки" [Uzbek Folk-Tales]. Составители: М. Афзалов, Х. Расулов. Tashkent: Госиздат УзССР, 1951. pp. 125–134.
  12. ^ Afzalov, Mansur. "Узбекские народные сказки" [Uzbek Folk Tales]. Tom 1. Tashkent: 1972. pp. 107-109 (Tale nr. 54).
  13. ^ "Узбекские народные сказки" [Uzbek Folk Tales]. Tom 2. Tashkent: 1972. Tale nr. 12.
  14. ^ Keller, Gabriele. Märchen aus Samarkand: Feldforschung an der Seidenstraße in Zentralasien; aus der mündlichen Überlieferung in Usbekistan. Druck und Werbestudio, 2004. pp. 53ff (Tale nr. 7), 162, 165. ISBN 9783000092282.
  15. ^ Нурмухамедов, Марат Коптлеуич. Сказки А. С. Пушкина и фольклор народов Средней Азии (сюжетные аналогии, перекличка образов). Ташкент. 1983.
  16. ^ Reichl, Karl. Turkic Oral Epic Poetry: Traditions, Forms, Poetic Structure. Routledge Revivals. Routledge. 1992. pp. 123, 235–249. ISBN 9780815357797.
  17. ^ Reichl, Karl. "Epos als Ereignis Bemerkungen zum Vortrag der zentralasiatischen Turkepen". In: Hesissig, W. (eds). Formen und Funktion mündlicher Tradition. Abhandlungen der Nordrhein-Westfälischen Akademie der Wissenschaften, vol 95. VS Verlag für Sozialwissenschaften, Wiesbaden. 1993. p. 162. ISBN 978-3-322-84033-2. https://doi.org/10.1007/978-3-322-84033-2_12
  18. ^ A Szürke Héja: Kirgiz Népmesék. Népek Meséi. Budapest: Európa könyvkiadó, 1988. pp. 88-97 (Tale nr. 10).
  19. ^ Қасқабасов С. Таңдамалы. Т. 3. Фольклорная проза казахов. Избранные исследования. Астана: Фолиант, 2014. pp. 9, 27-28. ISBN 978-601-7568-39-9.
  20. ^ Казахские народные сказки. В трех тома [Kazakh folk tales. In 3 volumes]. Tom I. Алма-ата: Жазушны, 1971. pp. 33–45.
  21. ^ Holdangyal: Tadzsik Népmesék. Válogatta, fordította, az utószót és a jegyzeteket írta Jeremiás Éva. A verseket Szerdahelyi István fordította. Budapest: Európa könyvkiadó, 1970. pp. 48-58 (Tale nr. 11).
  22. ^ Oranskij, I. M. "A Folk-Tale in the Indo-Aryan Parya Dialect (A Central Asian Variant of the Tale of Czar Saltan)". In: East and West 20, no. 1/2 (1970): 169–174. Accessed August 27, 2021. http://www.jstor.org/stable/29755508.
  23. ^ Потанин Г. Н. "Очерки северо-западной Монголии" в четырёх томах. Vol. 4. Saint Petersburg: 1883. pp. 341–348.
  24. ^ Григорий Потанин. "Избранное". Томск. 2014. p. 170.
  25. ^ Сказки и предания алтайских тувинцев. СобраС 43 ны Эрикой Таубе. Авторизованный перевод с немецкого Б.Е. Чистовой («Сказки и мифы народов Востока»). М.: Издательская фирма «Восточная литература» РАН, 1994. pp. 202–205. ISBN 5-02-017236-7.
  26. ^ Сказки и предания алтайских тувинцев. СобраС 43 ны Эрикой Таубе. Авторизованный перевод с немецкого Б.Е. Чистовой («Сказки и мифы народов Востока»). М.: Издательская фирма «Восточная литература» РАН, 1994. p. 327. ISBN 5-02-017236-7.
  27. ^ Шерхунаев, Р.А. "Сказки и сказочники Тофаларии". Кызыл: Тувинское книжное издательство, 1977. pp. 282-286.

Category:Female characters in fairy tales Category:Fictional kings Category:Fictional queens Category:Twins in fiction Category:Fictional twins Category:Child abandonment Category:Adoption forms and related practices Category:Adoption, fostering, orphan care and displacement

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