The Stone of Patience (Turkish folktale)

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The Stone of Patience or The Patient Stone (Turkish: Sabırtaşı) is a Turkish fairy tale published by folklorist Eflatun Cem Güney [tr]. The story concerns a princess who marries a youth under an animal disguise, loses him due to her breaking his trust, and goes after him at his mother's home, where she is forced to perform hard tasks for her.

The tale belongs to the international cycle of the Animal as Bridegroom or The Search for the Lost Husband, wherein a human princess marries a supernatural husband, loses him, and goes on a quest to find him. It is also distantly related to the Graeco-Roman myth of Cupid and Psyche, in that the heroine is forced to perform difficult tasks for a witch or her mother-in-law.

The tale was originally published by folklorist Eflatun Cem Güney in 1947,[1] with new editions in 1950, 1951 and 1954.[2] It was later translated into Russian language as "Камень терпенья" ("The Stone of Patience").[3]

Summary

In this tale, a "blood well" is located between two kingdoms, and war eventually breaks out when the well is full. A padishah is worried that, with the deaths of many young men, he might not be able to secure husbands for his three daughters: Snow-white Rose (or Silver Girl), Crimson Rose and Golden Rose. One day, the girls stroll in the garden, and lament over the fact that, despite their beauty and grace, something is still missing. The gardener overhears them and advises the following: each is to pluck a similarly coloured rose from a rosebush (representing each daughter), place it on a platter with a pomegranate, and send a slave dressed in similar clothes with the platter to a person named Karadayı ("Черный дядька", in the Russian translation; a "Black Old Man"). The "Black Old Man" divines the girls' intention and explains to the padishah they want to be married.

The padishah decides to set a test: shoot three silver arrows at random at three different directions; whatever they land, there they shall find their husbands. The youngest's arrow lands in a mountain named Kafadagi, just before the realm of the divs. The padishah's wife gives her daughter a stone of patience and sends her on her way. The princess finds her silver arrow in the middle of nowhere, and weeps for her sad fate, but the stone of patience tells her to wait and have patience. Trusting the stone's advice, she finds a hidden trapdoor, with a fireplace inside. She makes herself at home, and goes to find food. She fails, but sees a partridge ("keklik", in the original; "золотой фазан", 'golden pheasant', in the Russian translation) with some herbs in its mouth. She thinks about hunting the bird, but lets it be. The next day, the patridge takes off its wings and becomes a human knight. He introduces himself as Kocabey (Kojabey in the Russian translation), and wants to befriend the princess. He summons a crystal palace, which the princess believes to be a mirage, a magic trick at first, but trusts Kocabey and enters. After they sit in a room, the princess tells her story to Kocabey, and the man reveals he comes from a land famous for its jigits, he comes from a family of wizards, and he changes forms from day to day. They fall into a routine: Kocabey is an animal by day in the vastness of the desert, and at night becomes a man and spends time with the princess in the magical palace. After a few years and 40 days, a messenger named Keloglan visits the princess bearing good news: her sisters have given birth to her nephew and niece, and her father is holding a festival to celebrate the occasion. The princess and Kocabey agree to go to the festival.

Kocabey turns into a pigeon and is carried by the princess to her kingdom. The princess goes to meet her sisters, who mock her raggedy clothes. The princess tries to save face and lies to them that her husband is a merchant. The princess then spends the night in the stables with the pigeon-shaped Kocabey, who tells her that he will take part in the equestrian competition to teach her sisters a lesson: in the first day, he comes as white rider on a white horse; in the second, as a golden knight; and on the third, as a blue knight. During the three days competition, the mysterious jigit defeats the others, to the crowd's amazement. Although she promised Kocabey to keep his secret, the princess, fed up with her sisters' mockery, reveals the knight in blue is her husband. Suddenly, a bloodied dove perches near her, berates her action, and tells her to find him wearing seven iron shoes and an iron cane. She travels high and low for Kocabey, and stops to rest by a fig tree. The ground opens and two dwarven appear, one black-haired and the other white-haired, and comment about Kocabey's illness, and the only cure: water from the Fountain of the Silent Ones. The princess finds the fountain, says a prayer and takes the water with her.

She reaches Kocabey's country and cures him with the water. After curing him, she is treated as a guest of honour in his house, but his mother, who is described as a woman with two ram horns on her head, listens to a secret conversation between the girl and Kocabey, and learns she was responsible for her son's suffering. Kocabey's mother then forces the princess on tasks for her son's upcoming wedding to his cousin: first, she is to build a mill in the Beshkkaya rock. The princess tells Kocabey about the task, and he advises her how to proceed: walk towards the mountain, pay no attention to the packs of wolves and dogs that will appears in front of her, reach the Beşikkaya rock and sing some verses for the mountain to fulfill the task. It happens thus and Beşikkaya creates the mill for her. Kocabey's mother suspects this was her son's doing and assigns another task: to sweep the rooms, fill mattresses with feathers, and pots with honey and oil - Kocabey tells her to go up the mountain and call to the winds to come sweep and rain on the house, then to go to the garden and summon the birds in Kocabey's name for them to give feathers from their wings, and open the door and command the pots and jars to fill themselves in the marketplace and return home.

Thirdly, his mother orders her to go to a tellibey, her nephew, who lives in a mountain near Karadag, and get from him a 40-string saz. Kocabey instructs the princess: she is to compliment two rivers (Mysmyl and Mundar) filled with poisonous water; walk in thorns and pretend they are rose petals; compliment an owl by saying it is a nightingale, talk to his cousin and wait until she gets the saz. She follows the instructions and retrieves the instrument. During the wedding ceremony, the princess pours out her woes to the stone of patience, which bursts apart from her anguish. Kocabey enters her room and decides to escape with her. He shapeshifts into an eagle and takes the princess on his wings.

As they fly through the air, they are pursued by his relatives. To elude their pursuers, they shapeshift into a spring (the princess) and a golden ladle (Kocabey); then into a rose garden (the princess) and a garden-keeper (Kocabey); and finally into a rosebud (the princess) and a yellow snake coiled around it (Kocabey). His mother tries to persuade him to come back with her, but Kocabey, still in snake form, confesses that he taught his wife the secrets of the peris and the patience of the divs; she taught him to cry and laugh like a human being; that by "adding a human soul" into their lineage, they can become humans, and that he prefers that fate instead of living like a semi-human. His mother takes it all in, gives her blessing to their union, and asks Kocabey to be henceforth named Sabur-Khan ("King of Patience"), and his wife Sabur-Khatun ("Queen of Patience"). They return to the land of the devs and fairies, Kocabey marries the princess and they have twin children, a boy and a girl.[4][5][6]

Analysis

Tale type

This tale was classified by Hungarian ethnographer Ákos Dömötör as Turkish type EB 98.[7]

In his monograph about Cupid and Psyche, Jan-Öjvind Swahn [sv] acknowledged that Turkish type 98 was subtype 425A of his analysis, that is, "Cupid and Psyche", being the "oldest" and containing the episode of the witch's tasks.[8] In the international index, however, Swahn's typing is indexed as type ATU 425B, "The Son of the Witch".[9][10]

In an article in Enzyklopädie des Märchens, folklorist Christine Goldberg noted that the first part of type ATU 432, "The Prince as Bird" (heroine's meeting with the bird prince and his later injuries), may continue with the heroine's search for him and combine with tale type ATU 425A, "The Animal (Monster) as Bridegroom", or with tale type ATU 425B, "The Disenchanted Husband: The Witch's Tasks".[11]

Motifs

The titular sabirtasi ("patient stone") appears in other tales wherein the heroine holds a vigil for forty days next to a dead man that is to become her husband.[12]

The supernatural husband

In most of the variants collected, the supernatural husband is a horse, followed by a man with a donkey's head and a camel. In other tales, he may be a snake, a frog, or even Turkish hero Kaloghlan.[13] In some tales, the heroine chooses her future supernatural husband by throwing an object, like a dart, an arrow or a handkerchief.[14]

The heroine's tasks

Another motif that appears in the tale type is that the heroine must travel to another witch's house and fetch from there a box or casket she must not open.[15][16] German folklorist Hans-Jörg Uther remarked that these motives ("the quest for the casket" and the visit to the second witch) are "the essential feature" of the subtype.[17]

The heroes' Magic Flight

According to Christine Goldberg, some variants of the type show as a closing episode "The Magic Flight" sequence, a combination that appears "sporadically in Europe", but "traditionally in Turkey".[18] As their final transformation to deceive the ogress mother, the princess becomes a tree and her supernatural husband becomes a snake coiled around it.[19] Although this episode is more characteristic of tale type ATU 313, "The Magic Flight", some variants of type ATU 425B also show it as a closing episode.[20] German literary critic Walter Puchner argues that the motif attached itself to type 425B, as a Wandermotiv ("Wandering motif").[21]

Variants

See also

References

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