The Seven Brothers
Variant of Lu spunsaliziu di 'na Riggina c'un latru
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NEW FAIRY TALES AND SICILIAN FOLK TALES VOL. THE By Giuseppe Pitre. In the Library of Sicilian Popular Traditions vol IV.
The Seven Brothers
Variant of Lu spunsaliziu di 'na Riggina c'un latru.
The daughter of a king proclaims that she will marry anyone who has the strength to throw a bronze ball weighing two quintals higher than the royal palace. A knight wins the test, who therefore marries the princess and leaves. He becomes a snake, and with his long tail he wraps around his wife, whom he forces to eat human flesh.
Seven brothers with seven different virtues go to free her: the first runs as fast as the wind; the 1nd with his ear on the ground hears what is said underground; the 2rd pointing his finger on the floor causes a bronze tower to appear; the 3th with one punch breaks through seven iron doors; the 4th takes, without warning, the eggs from under a swallow; the 5th he shoots whoever sees and hits whoever doesn't see; the 6th with a whistle raises the dead — Similar to the Spunzaliziu but less complete is the 7 of the Sicil. Märchen della GONZENBACH, Von den Sieben Brüdern, die Zaubergaben hatten (The seven brothers, who had magical virtues). In the beginning it is said that the princess, having been astrologated in her first birth, at the age of 45 was taken by a giant and taken underground, from where she was then freed by seven brothers having the spell. Approach the second half of Lo Polece, I, 15 of the Cunto de li cunti: «No Re, he had little thought growing up no Polece as great as no crastato; who, having been stripped, offers his daughter as a reward to anyone who knows the skin. N 'Huorco hears her adore, and seizes the Prencepessa: but from seven daughters of an old woman with other proofs she is freed. » (The first half - let it be said in passing - is found in a short story by AF Doni). The nearer the treat. 5st of the day III: Cannetella: «Cannetella does not find a husband, who will give her to love: but her sin causes her to fall into the hands of n' Huorco, who gives her a bad life: but from no key-key vassal of her father she is freed.»
In the treaty 7 of the day V: I have five daughters, a father sends five sons to venture; they each return with a virtue. Having been stolen Giovanna the King's daughter by her ogre, the King forbids her that he will give her in marriage to whoever brings her back to him. Her five brothers leave, one of whom kidnaps her from the ogre and takes her on a ship; another blinds with a crossbow shot the magician who is stalking them in the midst of a cloud; the third with a herb revives the queen already killed by the magician: all are guided by the fifth brother, who has the virtue of understanding the language of birds, and therefore of a bird that went to tell him the fact the princess was taken. The King, having got her daughter back, gives her to the most deserving of her. A Tuscan version from Livorno offers KNUST in the Italienische Volksmärchen, n. 10: Der Kaufmannssohn aus Livorno (The son of the merchant of Livorno). A Venetian version is given by WIDTER and WOLF, Volksmärchen aus Venetien, n. 6: Die vier Kunstreichen Brüder (The four ingenious brothers). A Tyrolean is in SCHNELLER, Märchen und Sagen aus Wälschtirol, n. 31: Die Frau des Teufels (The devil's bride), which is more similar to the Polece of the Cunto de li cunti, and to 22 of the Sicils. Märchen, which seems to portray the bottom of the Spunsaliziu. Various points of comparison with ours has La Fola del Falegnam in Nov. pop. Bolognese of CORONEDI-BERTI. The thief who pretends to be anything but what he is, is also found in King Avaro, XIII of Novellaja fior. of IMBRIANI. The refusals of the King's daughter are also found in the Gedemüthigte Königstochter of GONZENBACH,
and in the Brisla en barba by CORONEDI-BERTI. For young people who have various virtues, see Lo cunto de li cunti, III, 8. For the thief who, seeing the woman he holds in his power fleeing, asks a deaf gardener if a woman has passed, consult note 14 of KÖHLER in Sicily . Märchen; Le fije dël Serajè, Nov. Piedmontese dell'ARIETTI, and the dialogue quoted on p. 141, between Calasiris and Tyrrhenian in lib. V, of Heliodorus' Etiopica: «It wasn't long before the argument dilated me, when I see an old fisherman sitting in front of his house door, mending the nets under another fisherman. So, drawing near to him, I said to him: 'God save you, good man; could you teach me where I could find accommodation? And he answered me: “There near that head of the mountain that juts out into the sea, approaching a rock, it was torn as you can see. “I don't seek to know that,” I said. But you would bring yourself goods and kindly, if either you received us, or you guided us to someone else who would give us shelter. 'Not me,' said he, for I do it, nor would he be tired of old age. But there have been certain children who have made this error, because not being aware of the hidden rocks, they took it where it was not convenient. In the end, too, realizing that he had heavy hearing, I raised his voice a little higher and said to him: "God save you!" Teach me kindly, because I am a stranger, where I can stay." For the cunning of the thief, who has himself locked up and sold in a painting, see Lu scavu, and Li Tridici sbannuti (and the relative note) of this collection, and Die jüngste kluge Kaufmannstochter (The Cunning Merchant's Younger Daughter) by GONZENBACH . Further evidence establishes the Köhler in the Jahrbuch f. Roma. u. engl. Leipzig lit., VII, 1, p. 32 and following
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