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In Bulgarian folklore, they are associated with places related to water - wells, rivers, lakes. [3] Thus, there are landmarks in Bulgaria that have the word "samodiva" or "samovila" in them. An example of that are the Samodivski Lakes in the Pirin Mountain. Specifically, they live under large old trees, in abandoned sheds or in dark caves that ...
Stamp-russia2017-literature-heritage-of-russia-fables-block (cropped 4) Kuma Lisa (Macedonian and Bulgarian: Кума Лиса or Godmother Fox translated literally into English) or Lisa Patrikeyevna (Russian: Лиса Патрикеевна, meaning Fox Patrikas's-daughter, named after prince Patrikas, [1] who was known as a very sly politician) or Lysychka-sestrychka (Ukrainian ...
A typical feature of the period was the increase of the interest in Bulgarian folklore, as figures like the Miladinov brothers and Kuzman Shapkarev made collections of folk songs and ethnographic studies. Another writer with works of great importance is Zahari Stoyanov (1850–1889) with his Memoirs of the Bulgarian Uprisings (1870–1876). His ...
Monument of Hitar Petar in front of the House of Humour and Satire in Gabrovo, Bulgaria which was built in 1981. Hitar Petar or Itar Pejo (Itar Petar) ( Bulgarian : Хитър Петър , Macedonian : Итар Пејо or Итар Петар ), [ 1 ] [ 2 ] [ 3 ] meaning " Crafty Peter " [ 4 ] or " Clever Peter ", is a character of Bulgarian ...
Later on it was published in 1890 as a Bulgarian fairy tale translated as "The Golden Apples and the Nine Peahens" by A. H. Wratislaw in his Sixty Folk-Tales from Exclusively Slavonic Sources, as tale number 38. [5] American illustrator and poet Katherine Pyle translated the tale as "The Seven Golden Peahens", while keeping its source as ...
Polish artist's impression of a wiła. According to Natalie Kononenko, the vilas are female spirits of nature, of an ambivalent relationship with humans. In fairy tales, they may act with malice towards them (killing people, destroying crops), but may also help the hero by giving him magical objects and mounts. [3]
The tranquility in a Bulgarian village under Ottoman rule is only superficial: the people are quietly preparing for an uprising. The plot follows the story of Boycho Ognyanov, who, having escaped from a prison in Diarbekir, returns to the Bulgarian town of Byala Cherkva (White Church, fictional representation of Sopot) to take part in the rebellion.