The Stepdaughter and the Black Serpent

The Stepdaughter and the Black Serpent is a Turkish fairy tale collected by researcher Barbara K. Walker. The tale is part of the more general cycle of the Animal as Bridegroom,[1] and is classified in the Aarne–Thompson–Uther Index as tale type ATU 433B, "King Lindworm", a type that deals with maidens disenchanting serpentine husbands. In the Turkish variants, however, the story can continue with the adventures of the banished heroine, who meets a man at a graveyard, rescues and marries him, and eventually is found by her first husband, the snake prince whom she disenchanted before.

Source

The tale was originally collected from a sixteen-year-old source named Ayșe Guldemir, who originated from Tokat province and lived in Ankara, and archived in the Uysal–Walker Archive of Turkish Oral Narrative with the title The Stepdaughter and the Black Serpent.[2]

Summary

In this tale, a padishah rules a great kingdom, but sighs over the lack of an heir. One day, he prays to Allah to be given a son, even it he is a serpent. Allah hears his prayers and grants him one son: nine months later, a black serpent is born to the queen. Many nurses and maids try to rear the serpentine scion, but he bites them all to death, causing the kingdom to despair in trying to find one able to fulfill the task. In the same kingdom, a beautiful girl lives with her stepmother, who wants to get rid of her, and, upon hearing the padishah is looking for a nurse for the prince, insists her stepdaughter is available to take up the job. The girl is escorted by the royal guards to the palace, but asks to visit her mother's grave under some cypress trees. The girl goes to her mother's grave in search of counsel, and her mother's spirit advises her to prepare a two-handle golden box, with seven holes made in its lid and pour the milk of seven cows inside it, which will draw the snake prince to it. The girl goes to the palace and follows her mother's instructions, then places the box in a diamond cradle. This eases the snake's fury for some time, until the day the prince goes to their parents and announces his wish to be taught to read and write. The padishah agrees to fulfill his wish and summons a Hoca the next morning, whom the black serpent bites to death. A line of scholars ends up dying by the snake's bite, and the padishah, in desperation, turns to the girl who previously nursed the prince. The girl's stepmother, lying again, says her stepdaughter can also teach the prince. The girl goes to her mother's grave a second time and her spirit advises her to fetch a branch of a rosebush and a branch of holly, both sprouting from her grave, which she is to use to scold the prince if he tries to attack her: four times with the rosebush branch and one time with the holly. The girl does as instructed and, after forty days, the prince is taught to read and write. Later, the snake prince wishes to be married, and girls are brought to him as prospective brides, but he kill forty girls for the next forty nights, one per night. At last, the stepmother sends her stepdaughter as a bride to the snake prince, wishing to have her killed once and for all. The girl pays a visit to her mother's grave one more time, and is advised to wear forty hedgehog skins, which she is to remove one by one and ask the prince to remove each of the layers of snakeskin, and toss them all in the fire soon after. The girl is then brought to the snake and both remove each of the layers from both their vestments. The black serpent is disenchanted into a human prince and marries the girl. Back to stepmother, defeated, she enters an underbrush in the forest and becomes a yellow snake.[3]

Analysis

Tale type

In the Typen türkischer Volksmärchen ("Turkish Folktale Catalogue"), by Wolfram Eberhard and Pertev Naili Boratav, both scholars classified the Turkish tales as Turkish type TTV 106, "Die schwarze Schlange" ("The Black Snake"), which corresponds in the international classification to tale type AaTh 433.[4] They also commented that the stories followed a two-part narrative: a first part, with the disenchantment of the snake prince, and a second one, wherein the expelled heroine meets a man in the graveyard and marries him.[5]

The first part of the Turkish tale type corresponds, in the international Aarne-Thompson-Uther Index, to tale type ATU 433B, "King Lindworm": a serpent (snake, or dragon) son is born to a king and queen (either from a birthing implement or due to a wish); years later, the serpent prince wishes to marry, but he kills every bride they bring him; a girl is brought to him as a prospective bride, and wears several layers of cloth to parallel the serpent's skins; she disenchants him.[6][7] Tale type ATU 433B, "King Lindworm", is part of the cycle of the Animal as Bridegroom, stories that involve a human maiden marrying a prince in animal form and disenchanting him.[8] In addition, the second part of the Turkish tales follows what Georges Dumézil termed "The woman who married a Snake and a Dead Man".[9]

Greek folklorist Georgios A. Megas considered that Greek variants showed a contamination between tale type 433B and subtype ATU 425E, "Enchanted Husband Sings Lullaby", where the pregnant heroine is sent by her lover, kidnapped by the fairies, to his mother's castle, where she can give birth in safety. He also noted that the combined narrative corresponded to Turkish type (TTV) 106, "Die schwarze Schlange" ("The Black Snake").[10]

Motifs

The black snake-prince

Scholar Jan-Öjvind Swahn, in his work about Cupid and Psyche and other Animal as Bridegroom tales, described that the King Lindworm tales are "usually characterized" by the motifs of "release by bathing" and "7 shifts and 7 skins".[11] Similarly, according to Birgit Olsen, "in most versions" the heroine is advised by her mother's spirit to wear many shifts for her wedding night with the lindworm prince.[12]

Variants

Distribution

Folklorist Stith Thompson noted that tale type 433B's continuation, with the heroine's adventures, occurs in the Near East.[13] According to researchers Birgit Olsen and Warren S. Walker, and Greek scholars Anna Angelopoulou, Aigle Broskou and Michael Meraklis, the two-part narrative forms an East Mediterranean oikotype, popular in both Greece and Asia Minor.[14][15][16][17] According to Gyula Németh, the first part of the tale is "very widespread" in Anatolia ("dieses in Anatolien stark verbreiteten Märchens", in the original).[18]

Tales about snakes

The Snake Boy

In a Turkish tale collected from Ordu with the title Yılan oğlan ("The Snake Boy"), a padishah's son is born: a snake. The snake son grows up and is ready to be tutored, but he bites every candidate to death. In the same city, a man sends an orphan girl to be the prince's tutor. The girl says she will accept the job, but goes to her mother's grave for counsel. Her mother's spirit advises her to take two rose branches and use them on the prince to force him to complete his lessons. It happens thus. Later, the snake prince reaches marriageable age and they try to find him a suitable bride, but he kills every girl. He then demands as his bride the same girl that tutored him. The girl goes to her mother's grave again and her spirit advises her daughter to request a bridal dress made of forty hedgehog skins. Her request is fulfilled and she is brought to the snake prince. The girl tells the prince she will undo a layer of the dress if the prince removes one of his skins. It happens thus, and the girl, still following her mother's advice, prepares an oven and tosses the snakeskin along with the hedgehog skins to burn them. The snake prince is changed into a human youth, and father celebrates the fact. The now human prince marries the girl and they have many children.[19]

Snake Prince (Sütçüler)

In a Turkish tale collected from a source in Sütçüler with the title Yılan Şehzade ("Snake Prince"), a padishah cries for not having children. One day, he goes for a walk and meets a white-bearded man, to whom he tells his woes. The other man comforts the king that his wife will bear him a son. In time, the queen becomes pregnant and is ready to give birth, but their son is black snake. When the king learns his son is a snake, he remembers his words. The midwife cannot deliver the child, for he bites everyone to death. The king suddenly recalls the daughter of a farmer that can help in the prince's delivery, and sends for her. The story then explains the girl lives with her father and his second wife. The padishah's soldiers come for the girl and escort her back to the palace. The girl asks to pay a visit to her mother's grave before she reaches the palace. At the graveyard, the girl cries on her mother's grave for what she can do to help the padishah, and a voice echoes from the grave, telling the girl to have a cage made with a glass window, place some milk inside and attract the snake with it. The girl goes to the padishah and asks for the glass cage to be made, which she uses to capture the serpentine prince. She also takes care of the prince and feeds him with milk. After seven years, the padishah decides it is time to teach the snake son, but the prince bites every teacher they bring him. Thus, the girl is brought to the palace to deal with the situation. She cries again on her mother's grave, and the woman's spirit advises her to gather forty rose sticks, thirty-nine she will hold in one hand to beat the prince when he leaves the cage and tries to bite her. Some time later, the snake prince wishes to get married, but every bride they bring to him he bites to death. The padishah sends for the girl again, who goes to cry on her mother's grave. Her mother's voice tells her that, on the wedding night, she is to order the prince to take off his skin first, then she will remove her own clothes, and burn all of the snakeskins. Thus, the girl marries the snake prince. On the wedding night, the prince orders the girl to remove her clothes, but the girl replies that her husband should remove his first. The prince takes off the snakeskin, which the girl burns at once. When she goes to see the prince, she finds a youth handsome as the full moon.[20]

Snake (Karakuyu)

In a Turkish tale collected from informant Naciye Koyuncu, in Karakuyu village, with the title Yılan ("Snake"), a man lives in a meadow and has no children. One day, he finds a pair of snakes and wishes to God to have a son, like a snake. Thus, a snake son is born to the man's wife. Time passes, and the snake son asks his mother to find him a bride, for he wants to get married. Despite some reservation regarding who would want to marry a snake, the woman arranges a wedding to a girl. However, the snake kills the bride at night. Later, he asks to be married again, despite his mother's reservations about him killing his next bride. Still, a second girl is brought to him as another bride, and he kills her. Yet again, the snake son wants another bride, and his mother finds him one. The third girl goes to cry on her mother's grave before the wedding, fearing for her life due to being married to a snake. She lies asleep on the grave and has a dream: her mother's spirit appears in her dream, tells her the snake is human underneath the snakeskin, and advises her to wear a dress made of needles for her wedding, and for her to remove the layers of dress while the snake removes his skins. The girl wakes up and requests a dress made with needles. On the wedding night, the snake asks the girl to remove the dress, and the girl retorts for the snake to remove his skin first. They remove each other's clothes, until the snake becomes a human being. The girl then quickly burns the layers of snakeskin.[21]

Snake Son (Yozgat)

In a Turkish tale collected from a source in Yozgat with the title Yılan Oglan ("Snake Son"), a man finds two snakes on the ground and prays to Allah to have a son, and would be happy if he is a snake. Thus, a snake is born to him and his wife. Years later, the snake asks his mother to find him a bride. The woman questions who would marry a snake, and the little animal insists she finds him a bride. His mother knocks on some doors until he finds a bride for him. The snake kills the bride as soon as she enters the room. Some time later, he asks his mother to find him another bride, who suffers the same fate as the first one. The snake's parents find him another bride for him, an orphan girl. The girl goes to her mother's grave to cry about marrying a snake, and her mother's spirit, in a dream, reveals the snake is human, and bids her daughter dons a wedding dress full of needles, which will protect her against the snake's attack with his tail; she is to ask the snake to remove a layer of skin as she removes a layer of her dress, and burn all layers of snakeskin. The girl asks her parents-in-law to provide a bridal dress studded with needles, and enters the wedding chambers. The dress deflects the snake's tail, and she bids him remove his layers of skin, just as she removes the dress. As soon as the snake removes all of the snakeskins, the girl tosses them in a fire to keep him human forever.[22]

Black Snake (Güney)

In a Turkish tale collected by folklorist Eflatun Cem Güney with the title Karayılan ("Black Snake"), a sultan worries that his vast kingdom and possessions will fall into other people's hands and dissipate everything he has ever amassed. So, he prays to Allah to have a son. At first, his prayers appear not to be heard, until he is becoming old and prays that he is given a son, even if he is a snake. Thus, nine months, nine days and nine hours later, the sultan's wife is pregnant with a black snake, who does not wish to leave his mother's womb, biting everyone that tries to help in the delivery. The sultan's harem masters search for a midwife for the prince, when a woman in a house overhears their order and offer her stepdaughter as midwife by a hefty sum. A deal is made, and the woman sends her stepdaughter, who was born in the "Kadir Gecesi", so no trouble will befall her. The girl accompanies the harem's master, but wishes to visit her mother's grave in a graveyard under some cypresses. The girl cries on her grave, and her mother's spirit advises her to have a golden box ready for the snake prince, filled with the milk of seven cows; the prince will enter the box and she it to put him in a diamond cradle. It happens thus, and the black snake prince is finally born. The girl's stepmother is frustrated with her failed plan, and the prince is nursed with milk for seven months. After this time, he asks his father to be taught, but ends up killing every potential tutor that is brought to him. The stepmother learns of this and sends her stepdaughter to teach the snake prince, hoping that she dies in the process. The girl cries on her mother's grave again, and her mother's spirit advises to fetch a rose branch and a branch of dogwood ("kızılcık", in the original) from her grave; she is to beat him with the rose stem forty times ("kırk defa", in the original) and once with the dogwood. It happens thus, and the girl teaches the prince the letters. The following year, the prince asks his father to find him a wife, and they bring her a girl, but he kills her. The same fate befalls other fifty maidens, when the king is desperate enough to find another one. The stepmother learns of this and sends her stepdaughter again to marry the snake and die. However, the girl goes to her mother's grave for advice, and her spirit advises her to wear forty hedgehog skins to the wedding night, ask the prince to remove each of his snakeskins as she removes a layer, and burn them all at the end, since he will have become a handsome youth. The girl requests the castle's servants for forty skins and a green vest and marries the snake prince. On the wedding night, she bids the prince remove a layer of snakeskin just as she removes a layer of her dress, until the prince turns into a human youth. The girl then burns the snakeskins. The sultan is glad for his son's human transformation, and asks the stepmother "forty mules or forty knives". The stepmother utters no word and turns into a yellow snake.[23]

Black Snake (Mugla)

In a Turkish tale collected from informant Durnamiye Aslan, from Dalaman, Mugla, and titled KARAYILAN ("Black Snake"), a padishah has no son, so his wife prays to Allah for a son in any form. Thus, a black snake is born to them. The snake prince grows up and asks his father to be married. They bring in the daughter of the richest person in the village, and they marry in a grand ceremony of forty days and nights. However, on the wedding night, the snake prince bites the bride to death. The same event happens to the bride's three sisters. Finally, the padishah brings in an orphan girl in the village as his bride, given by the girl's stepmother. The girl goes to cry over her mother's grave and begs for a solution. Her mother's spirit advises her to make a fur coat of hedgehog skin as her wedding dress, and, on the wedding night, when the prince orders her to remove the wedding dress, she is to command him to undress first, and to throw the snakeskin in the fire to burn. On the wedding night, the girl does as instructed and burns the snakeskin in the fire, turning the prince into a handsome youth, beautiful as the moon. In the morning, the padishah goes to check on his son's newest victim, since a coffin was already been commissioned and made, but finds the prince in human form drinking tea with his bride, and the tale ends.[24]

Other tales

In a tale collected by Turkologist Ignác Kúnos from Adakale with the title "Ürem Bej" und eine Padischahstochter ("Ürem Bej and the Padishah's Daughter"), a padishah's daughter is tutored by a female teacher whom she likes very much. Due to this, the teacher says she can be the princess's new mother if the kills her mother by drowning her in the honey jug. It happens thus: the padishah's wife drowns in the honey, and he marries the female teacher. At first, the new stepmother is kind to the girl, but after some days, she begins to mistreat her and sends her to the kitchen to serve with the slaves and servants. The girl cries for her deed of killing her mother. Meanwhile, in another country, a padishah's wife is already in labour and ready to give birth, but her son has killed every midwife in the kingdom, which causes the padishah to search for one in another land. The second padishah comments about it to the first padishah, and his new wife convinces him to take her stepdaughter as the prince's midwife. The girl goes to her mother's grave to cry, and her mother's spirit, who holds no grudge over her death by her daughter's hands, advises her: wear gloves made of hedgehog skin and bring a bowl of warm milk; just as the prince is born, toss him into the bowl of milk. The girl follows her mother's ghost's instructions and delivers the prince: a legless, armless "Schlauch". The girl is rewarded with gold and silver and sent back. Later, the prince, who is named Ürem Bej, wants to be schooled, but he frightens every teaching candidate. The girl's stepmother suggests she becomes Ürem Bej's tutor, and again the girl cries on her mother's grave: her mother's ghost then advises her to put on an apron made of hedgehog skin and carry a rose twig, which she is to use to scold the prince and force him to read his lessons. It happens thus, and the girl survives. Later, Ürem Bej wants to get married, but his parents know that no one will want to marry one such as him. The girl's stepmother suggests her stepdaughter is to be his bride, since she was his midwife and tutor. The girl's mother's ghost advises to wear 40 kaftans made of hedgehog skin, which will prickle the prince if he tries to attack her, and she is to take off each kaftan as the prince takes each of his "veils". During the wedding night, the girl asks the prince to take off his veil one by one, just as she is taking off each of the kaftans. By doing so, the prince is transformed into a human youth. The prince and the girl then celebrate a wedding for forty days and forty nights.[25][26]

Literary versions

Author Adnan Özyalçıner published a tale titled Yılan Şehzade ("Snake Prince"). In this tale, a king rules his kingdom with justice and fairness, but lacks an heir, which greatly imperils the realm. Many neighbouring sultans and kings offer their daughters as prospective brides to solve the issue, but he insists his wife will bear him a son. He prays to Allah for guidance, and his wife has a dream: a white-bearded man prepares some dough, which he molds into people and drops them in a silver basin. The king's wife questions the man, and he answers he prepares people to be born, which greatly interests the woman. The queen begs the man to give her a child, but he denies her request. As a last resort, the woman dips her fingers in the dough to catch some of it; the man sees her deed and curses her rashness by saying she will bear a snake for a son. The woman wakes up and tells her husband the dream. Astrologers and seers interpret it as good omen that a son will be born to the royal couple. Nine months later, the kingdom is abuzz with the birth of the prince, and the queen is in labour, but, when the midwife approaches her womb, the baby, a snake, attacks the woman with its forked tongue. News soon spread about the snake child in the queen's womb throughout the kingdom. Near the outskirts of the kingdom, a stepmother, who wants to get rid of her stepdaughter, goes to tell the king the girl can help in the prince's delivery. The girl is summoned to act as midwife, but tries to delay her task by request a sumptuous bed and accommodations. She also cries for her fate, and her mother appears to her in a dream with advice: take a bowl of warm milk to the queen's chambers. The girl does as her mother instructed and the snake prince, on smelling the milk, exits his mother's womb. The girl is handsomely rewarded with gold and gems, which her stepmother takes to build a larger house for herself. As time passes, the snake prince grows up and ends up killing everyone who approaches him, save his mother. Thus, it is decided to marry him off. Neighbouring sultans and monarchs send their daughters as prospective brides, thinking they will rule in the prince's stead, for he is but a snake, but the snake kills every bride they bring him. The stepmother then says her stepdaughter can be the snake prince's bride. Once again, the girl has a dream about her mother: the woman advises her to wear a heavy dress made with forty buttons of hedgehog skin on the wedding night. The girl does as instructed and enters the couple's room; the snake prince tries to attack and bite her, but the hedgehog skins prickle him. The girl then says she will take off one button as the prince removes a piece of his skin. They each undress themselves, until the snake prince removes the last layer of skin and becomes a black youth ("Kara yağız ... delikanlı", in the original). The girl and the black youth prince celebrate their union, as the stepmother, in defeat, hits her head in some stones and dies.[27]

See also

References

  1. ^ Holbek, Bengt; Lindow, John. "König Lindwurm (AaTh 433, 433 A–C)". In: Enzyklopädie des Märchens Band 8: Klerus – Maggio. Edited by Rudolf Wilhelm Brednich; Hermann Bausinger; Wolfgang Brückner; Helge Gerndt; Lutz Röhrich. De Gruyter, 2016 [1996]. p. 160. ISBN 978-3-11-014339-3. https://www.degruyter.com/database/EMO/entry/emo.8.037/html
  2. ^ "1678. The Stepdaughter and the Black Serpent". In: Archive of Turkish Oral Narrative (Texas Tech University). Online: 2019-11-19. Access: 2025-12-19. hdl:10605/356945
  3. ^ Walker, Barbara K. (1990). The Art of the Turkish Tale. Vol. 1. Texas Tech University Press. pp. 183–188. ISBN 9780896722286.
  4. ^ Eberhard, Wolfram; Boratav, Pertev Nailî. Typen türkischer Volksmärchen. Wiesbaden: Steiner, 1953. pp. 126-128 (tale type), 421 (table of correspondences).
  5. ^ Eberhard, Wolfram; Boratav, Pertev Nailî. Typen türkischer Volksmärchen. Wiesbaden: Steiner, 1953. pp. 126-127, 128 (Bermerkungen).
  6. ^ Aarne, Antti; Thompson, Stith. The types of the folktale: a classification and bibliography. Folklore Fellows Communications FFC no. 184. Helsinki: Academia Scientiarum Fennica, 1961. p. 148.
  7. ^ 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. 259–261. ISBN 978-951-41-0963-8.
  8. ^ Holbek, Bengt; Lindow, John. "König Lindwurm (AaTh 433, 433 A–C)". In: Enzyklopädie des Märchens Band 8: Klerus – Maggio. Edited by Rudolf Wilhelm Brednich; Hermann Bausinger; Wolfgang Brückner; Helge Gerndt; Lutz Röhrich. De Gruyter, 2016 [1996]. p. 160. ISBN 978-3-11-014339-3. https://www.degruyter.com/database/EMO/entry/emo.8.037/html
  9. ^ Al Azharia Jahn, Samia (January 1982). "Zur Herkunft nubischer und sudan-arabischer Varianten vom 'Streit der Erretteten um ihre wundertätige Braut'". Fabula. 23 (Jahresband): 75–94. doi:10.1515/fabl.1982.23.1.75. S2CID 201720574.
  10. ^ Megas, Georgios A. (1971). Das Märchen von Amor und Psyche in der griechischen Volksüberlieferung. Πραγματειαι της Ακαδημιας Αθηνων (in German). Vol. 30. Athens: Grapheion Dēmosieumatōn tēs Akadēmias Athēnōn. p. 152.
  11. ^ Swahn, Jan Öjvind. The Tale of Cupid and Psyche. Lund, C.W.K. Gleerup. 1955. p. 19 (footnote nr. 11).
  12. ^ Olsen, Birgit (2019). "The Snake who Became a Prince, or The Girl with Two Husbands: An Analysis of the Fairytale (AT *433B) Based on Hatzi-Yavrouda's Version from Kos". In Winther-Jacobsen, Kristina; Mariegaard, Nicolai von Eggers (eds.). Proceedings of the Danish Institute at Athens. Vol. IX. Aarhus University Press. pp. 115–126 [123]. ISBN 978-87-7219-782-1. Project MUSE chapter 3297829.
  13. ^ Thompson, Stith. The Folktale. University of California Press. 1977. p. 101. ISBN 0-520-03537-2.
  14. ^ Walker, Warren S. (1982). "The Daemon in the Turkish Wood: An Application of the Bynum Thesis". II. Milletlerarası Türk Folklor Kongresi Bildirileri. Vol. II Cilt: Halk Edebiyatı. Ankara: Kültür ve Turizm Bakanlığı. p. 428. A second tale, well known in Turkey ... is The Snake Prince (Aarne-Thompson Type 433, Eberhard-Boratav Type 106).
  15. ^ Olsen, Birgit (2019). "The Snake who Became a Prince, or The Girl with Two Husbands: An Analysis of the Fairytale (AT *433B) Based on Hatzi-Yavrouda's Version from Kos". In Winther-Jacobsen, Kristina; Mariegaard, Nicolai von Eggers (eds.). Proceedings of the Danish Institute at Athens. Vol. IX. Aarhus University Press. pp. 115–126 [115]. ISBN 978-87-7219-782-1. Project MUSE chapter 3297829.
  16. ^ Angelopoulou, Anna; Broskou, Aigle. "ΕΠΕΞΕΡΓΑΣΙΑ ΠΑΡΑΜΥΘΙΑΚΩΝ ΤΥΠΩΝ ΚΑΙ ΠΑΡΑΛΛΑΓΩΝ AT 300-499". Tome B: AT 400-499. Athens, Greece: ΚΕΝΤΡΟ ΝΕΟΕΛΛΗΝΙΚΩΝ ΕΡΕΥΝΩΝ Ε.Ι.Ε. 1999. pp. 787, 798-799.
  17. ^ Merakles, Michales G. Studien zum griechischen Märchen. Eingeleitet, übers, und bearb. von Walter Puchner. Raabser Märchen-Reihe, Bd. 9. Wien: Österr. Museum für Volkskunde, 1992. pp. 148-149. ISBN 3-900359-52-0.
  18. ^ Németh, J. (1962). "Die 'Lebensrute' in Einem Türkischen Märchen von Vidin". Oriens. 15: 313. doi:10.2307/1579856. JSTOR 1579856.. Accessed 17 Mar. 2024.
  19. ^ Bahaeddin Yediyıldız; Ünal Üstün, eds. (1992). Ordu yöresi tarihinin kaynakları: Efsaneler, masallar, maniler ve etnografik malzemeler (in Turkish). Türk Tarih Kurumu Basımevi. pp. 110–111. ISBN 9789751618795.
  20. ^ DEMİRBAŞ, SEHER (2006). Sütçüler masalları üzerine bir inceleme [A research about Sütçüler tales] (Thesis) (in Turkish). Süleyman Demirel Üniversitesi; Sosyal Bilimler Enstitüsü; Türk Dili ve Edebiyatı Ana Bilim Dalı. pp. 22-23 (summary for tale nr. 10), 216-218 (text).
  21. ^ Öcal, Ahmet (1999). Karakuyu Köyü (Boğazlıyan-Yozgat) çevresi masalları (2 cilt) [Folk tales of Karakuyu Village and the vicinty] (Doctor's Thesis) (in Turkish). Atatürk Üniversitesi / Sosyal Bilimler Enstitüsü / Türk Dili ve Edebiyatı Ana Bilim Dalı. pp. 27 (summary), 214-215 (text for tale nr. 6).
  22. ^ ASLAN, NAMIK (1994). Yozgat masallarında motif ve tip araştırması: İnceleme - metinler (Doctor's Thesis) (in Turkish). Erciyes Üniversitesi / Sosyal Bilimler Enstitüsü. pp. 28 (summary and source), 193-194 (text).
  23. ^ GÜNEY, Eflâtun Cem (2016), Masallar (in Turkish), Ankara: Millî Eğitim Bakanlığı, pp. 215–230, ISBN 978-975-11-3981-8
  24. ^ AKYOL, ESRA (2010). Muğla masalları metin-inceleme [Muğla folktales text-classification] (Thesis) (in Turkish). Gazi Üniversitesi / Sosyal Bilimler Enstitüsü. pp. 79-80 (summary and classification), 306-307 (tale nr. 23).
  25. ^ Kúnos, Ignác (1907). Türkische Volksmärchen aus Adakale: Materialien zur Kenntnis des Rumelischen Türkisch (in German). Vol. II. Leipzig, New York: Verlag von Rudolf Haupt. pp. 172–178.
  26. ^ Дмитриев, Николай Константинович (1967). "Юрем-бей и дочь падишаха". Турецкие народные сказки (in Russian). Главная редакция восточной литературы. pp. 220–226 (text for tale nr. 36), 434 (classification).
  27. ^ Özyalçıner, Adnan (1998). Sabırtaşı Çatladı (in Turkish). Cem Yayınevi. pp. 26–45.
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