71:(in Lang's version, the Dead Men's Hall; in the Greek, the Devil's dam). Since he promised, he set out. In the Norse variants, he meets an old man along the way. In some variants, the man begs from him, and he shares with the beggar. However, when the poor man is about to share the meat, the old man tells him that in Hell (or the hall), the dwarves there love that kind of meat but can never get any. The beggar instructs the poor man to barter for the hand-mill behind the door, then return to him for directions to use it. The dwarves offered many fine goods for the meat, but the poor man stubbornly refused to sell the meat until they offered their mill. Going back to the beggar, he tells the poor man that the mill will create whatever he wants, but it will work incesstantly unless the wisher says "good little mill, I thank you enough", which will terminate the process. In the Greek, he merely brought the lamb and told the devils that he would take whatever they would give him, and they gave him the mill. He took it to his wife, and had it grind out everything they needed for Christmas, from lights to tablecloth to meat and ale. They ate well and on the third day, they had a great feast. His brother was astounded and when the poor man had drunk too much, or when the poor man's children innocently betrayed the secret, he showed his rich brother the hand-mill. His brother finally persuaded him to sell it. In the Norse version, the poor brother didn't teach him how to handle it. He set to grind out herrings and broth, but it soon flooded his house. His brother wouldn't take it back until he paid him as much as he paid to have it. In the Greek, the brother set out to Constantinople by ship. In the Norse, one day a skipper wanted to buy the hand-mill from him, and eventually persuaded him. In all versions, the new owner took it to sea and set it to grind out salt. It ground out salt until it sank the boat, and then went on grinding in the sea, turning the sea salty.
164:
Russian scholarship points out that the tale type is also "very common" among Slavic countries, as well as among
Germanic, Celtic and Baltic, which seems to indicate a common shared myth about the nature of the sea. However, according to research Galina Kabakova, the tale type has been collected from
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A poor man begged from his brother on
Christmas Eve. The brother promised him, depending on the variant, ham or bacon or a lamb if he would do something. The poor brother promised; the rich one handed over the food and told him to go to
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reported 14 variants of the tale type in "Japanese oral tradition". While recognizing that the story appears "widely told in Europe", he also claimed that no version was found in India, and only one in China.
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312:Алексеев Сергей Викторович. "К реконструкции праславянской мифологии" Знание. Понимание. Умение, no. 4, 2011, p. 82. URL:
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156:, and even remarked that it was part of a group of tales speculated to have been imported into Japan. Fellow scholar
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Kabakova, Galina. «Le projet du
Dictionnaire de motifs et de contes-types étiologiques chez les slaves orientaux».
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329:, LXXXIX 1-2 | 2018 (§30). Выложить онлайн 09 juillet 2019, Наводить справки в 04 février 2021. URL:
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177:, apart from "a great number" of variants collected in Lithuania and Latvia.
295:. Translated by Robert J. Adams. University of Chicago Press. 1963. p. 135.
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https://cyberleninka.ru/article/n/k-rekonstruktsii-praslavyanskoy-mifologii
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stated that the tale type is "found ... particularly in
Scandinavia".
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382:, version by Peter Christen Asbjørnsen and Jørgen Engebretsen Moe
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30:; the mill that grinds at the bottom of the sea) is a Norwegian
248:, p 231, University of Chicago Press, Chicago and London, 1970
261:, p 60, University of Chicago Press, Chicago and London, 1970
173:. Also, the tale type shows a "sporadic" presence in Central
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type 565, the Magic Mill. Other tales of this type include
364:. Chicago: The University of Chicago Press, 1956. p. 255.
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Yanagita, Kunio; Translated by Fanny Hagin Meyer (1986).
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272:Yanagita Kunio Guide to the Japanese Folk Tale
274:. Indiana University Press. pp. xxiii, 91.
331:http://journals.openedition.org/res/1526
348:Märchen Und Sagen Des Estnischen Volkes
388:
186:Wie das Wasser im Meer salzig geworden
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351:. Dorpat: H. Laakmann. pp. 20-24.
150:The Handmill that Ground out Salt
28:Kvernen som maler på havsens bunn
335:https://doi.org/10.4000/res.1526
219:Edinburgh: David Douglass, 1888.
167:Russian populations of Lithuania
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188:("How seawater became salty").
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79:The tale is classified in the
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180:Variants are also present in
103:It is a late parallel to the
213:Popular Tales from the Norse
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133:collected a Greek variant
81:Aarne-Thompson-Uther Index
36:Peter Christen Asbjørnsen
401:The Devil in fairy tales
148:listed some variants of
406:Hell in popular culture
327:Revue des études slaves
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396:Norwegian fairy tales
234:"Why the Sea Is Salt"
217:"Why the Sea Is Salt"
16:Norwegian fairy tale
379:Why the Sea Is Salt
360:Eberhard, Wolfram.
259:Folktales of Greece
257:Georgias A. Megas,
246:Folktales of Greece
244:Georgias A. Megas,
230:The Blue Fairy Book
184:, such as the tale
139:Folktales of Greece
55:The Blue Fairy Book
45:Norske Folkeeventyr
20:Why the Sea Is Salt
421:Asbjørnsen and Moe
362:Folktales of China
293:Folktales of Japan
144:Japanese scholar
131:Georgios A. Megas
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114:Snorri Sturluson
86:The Water Mother
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191:Folklorist
112:, found in
109:Grottasöngr
50:Andrew Lang
390:Categories
199:References
158:Seki Keigo
40:Jørgen Moe
32:fairy tale
152:found in
99:Parallels
42:in their
24:Norwegian
135:The Mill
126:Variants
75:Analysis
62:Synopsis
58:(1889).
333:; DOI:
182:Estonia
175:Ukraine
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154:Japan
297:ISBN
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