Book of Tales CUENTOS, MITOS Y LEYENDAS LEGENDS, MYTHS AND TALES Book of Tales - Cuentos, mitos y leyendas of Book

Educación y cultura

Sócrates Un proyecto Comenius A Comenius Project

Desde la diversidad europea hacia una identidad común Consejería de From European Diversity to a Common Identity Educación JUNTA DE EXTREMADURA JUNTA DE EXTREMADURA

Edita: Junta de Extremadura Consejería de Educación

ISBN: 978-84-96212-55-8

Dep. Legal: BA-322-2008

Impresión: Imprenta Moreno – Montijo (Badajoz) PRESENTACIÓN

La lengua que hablamos c ontribuye a defi nir lo que somos . La Unión europea promueve activamente la liber tad de sus pue - blos de hablar y escribir en su propia lengua. La Unión , por otro lado, anima decididament e a sus ciudadanos a apr ender otras lenguas europeas, tanto por razones de movilidad profesional y personal dentro del mercado único como por representar dicho aprendizaje un v ector de c ontactos int erculturales y de c om- prensión mutua.

Existe un patrimonio c omún, ar tístico, int electual, mat erial y moral, de una riqueza inaudita sin equivalent e en la historia de la humanidad . Un element o fundamental de est e patrimonio es la lengua como expresión más directa de nuestra cultura. Es ella la que nos hac e humanos y nos da a cada uno un sentido de identidad. Por ello la política de apoyo al multilingüismo que mantiene la UE y los estados miembr os afecta directamente a nuestras vidas.

La función de la escuela en la enseñanza de las lenguas no sólo se limita a las clases y no sólo atañe a los profesores de idiomas. Las escuelas de nuestros días deben preparar a los alumnos para estar en una sociedad abier ta a otras culturas y en la cual po - drían conocer gentes de países y tradiciones muy diversas.

El conocimiento de otras formas de ser, de organizarse, de pen- sar, incluso de c ontemplar la realidad circundante ayuda a me- jorar el establecimiento de nuevas metas al tiempo que genera actitudes de respeto por valores similares y diferentes a los pro- pios. El desarrollo de las tecnologías, especialmente de la comu- nicación, con la incorporación a los centros educativos de herra- mientas extraordinarias como es I nternet, facilita sobremanera los contactos y los int ercambios de información y de experien- cias.

A través de los Programas de Educación Permanente, La Unión Europea facilita el int ercambio, la cr eación de campos de enseñanza-aprendizaje basados en la cooperación entre los paí- ses de toda Europa con pogramas de calidad, que persiguen el objetivo de convertirse en un referente educativo a nivel mun- dial, apoyados por la Consejería de Educación a través de su ge- stión y difusión.

Una muestra de estos proyectos es este trabajo que se presenta, realizado por el IES Santa Lucía del Trampal de Alcuéscar (Cáce- res) en colaboración con centros educativos de España, Polonia, Turquía e Italia, cuyo objetivo primordial es la valoración de las lenguas extranjeras como vehículo de contacto entre todos. El trabajo realizado con los alumnos ha r esultado motivador y ha enriquecido la vida del centro, resultando una experiencia inte- gradora y de conocimiento de otras realidades culturales.

Por último, quisiera señalar que esta publicación es una muestra más del trabajo c omprometido de pr ofesionales que desem- peñan su labor con ilusión y dedicación.

A ellos me gustaría mostrar mi agradecimiento y animarles a se- guir afrontando los retos educativos del siglo XIX.

EVA MARÍA PÉREZ LÓPEZ Consejera de Educación PARTICIPANTES EN ESTE PROYECTO COMENIUS Participants of this Comenius Project

Arévalo IES Eulogio Florentino Sanz Ar évalo (Avila) ESPAÑA – SPAIN

Würzburg Don Bosco - Berufsschule W ürzburg ALEMANIA – GERMANY

Istanbul Enka-Schools Estambul (Istanbul) TURQUÍA – TURKEY

Alcuéscar I.E.S Sta. Lucía del Trampal Alcuéscar ESPAÑA – SPAIN

Milówka Gimnazium im. Jana Pawla II M ilówka Polonia – POLAND

Assisi Lic eo Sexto Properzio A sís (Assisi) Italia - ITALY

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Este libro es el resultado de un proyecto escolar Comenius 1.1. realizado entre los años 2004 y 2007 con el título:

DESDE LA DIVERSIDAD EUROPEA HACIA UNA IDENTIDAD COMÚN From Diversity in Europe to a Common Identity

Seis socios y un mismo objetivo:

El objetivo principal de este proyecto ha sido conocer y compartir nuestros orígenes, nuestras carac terísticas culturales, nuestros diferentes entornos físicos y r espectivos modelos de vida. Ese conocimiento mutuo es la cla ve para que t odos en Europa nos comprendamos mejor, viendo nuestras dif erencias c omo una parte esencial de nuestra identidad europea.

The main objective of this pr oject has been t o know and share our roots, our cultural features, our diff erent environments and our diff erent ways of life. This knowledge is the key f or all of us in Europe to understand each o ver in a bett er way, seeing our diff erences as an essential part of our European identity.

7 El origen de este libro racias a este proyecto, los alumnos y alumnas de nuestro centro, el IES Santa Lucía del Trampal de Alcuéscar, han te- Gnido la oportunidad de entrar en c ontacto con otros jó- venes europeos, procedentes de otros lugares, algunos de ellos tan lejanos como Estambul (Turquía) o desconocidos como Mi- lòwka (Polonia).

Para conocernos mejor, hemos trabajado diversos aspectos cul- turales durante los tr es años de duración de est e proyecto, no sólo en nuestr os respectivos centros, sino también durant e las convivencias hechas en Estambul , Arévalo, Milòwka, Alcuéscar, Würzburg y Asís.

De este modo, varios alumnos y alumnas de nuestro centro han tenido la suer te de c onvivir con familias de aquellos lugar es; han conocido su estilo de vida, su sistema educativo; han visi- tado sus monumentos y paisajes, y saboreado su cocina. Todo ello, lo han hecho usando el inglés como lengua vehicular para comunicarse. Ha sido, sin lugar a dudas , una experiencia real- mente enriquecedora para nuestr os jóvenes. De igual modo , las familias de nuestra comunidad no han dudado en respaldar este proyecto acogiendo con calor a los jó venes cuando nos han visitado.

Como fruto de nuestr o trabajo en c omún surge este libro que recopila cuentos, mitos y leyendas pertenecientes a las regiones en las que están ubicados los centros escolares que han partici- pado en este proyecto.

En nuestro centro, la r ecopilación de los cuent os, mitos y ley en- das ha sido llevada a cabo por alumnos de 4º ESO a tra vés de en- trevistas realizadas a habitantes de Alcuéscar y otr os pueblos de nuestra zona de infl uencia. La trascripción de las hist orias se ha

8 hecho por los pr opios alumnos bajo la super visión de su pr ofe- sor de Lengua Castellana y Literatura, y más tarde, la selección, e incluso las ilustraciones, también han corrido a cargo de nuestros alumnos. Posteriormente, todos los relatos han sido traducidos al inglés por María Jesús Estébanez, profesora de inglés.

Así, este libro que lleva por título Cuentos, mitos y ley endas (Le- gends, M yths and T ales) apar ece en una edición multilingüe , usándose para ello la lengua propia y el inglés.

Manuel García Monroy (profesor coordinador del proyecto en el IES Santa Lucía del Trampal)

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Contenidos

Cuentos, mitos y leyendas de Arévalo ...... 13

Cuentos, mitos y leyendas de Würzburg ...... 23

Cuentos, mitos y leyendas de Istanbul ...... 33

Cuentos, mitos y leyendas de Alcuescar ...... 51

Cuentos, mitos y leyendas de Milówka ...... 67

Cuentos, mitos y leyendas de Assisi ...... 79

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Cuentos, mitos y leyendas Arévalo

Legends, myths and tales from Arévalo 14 Legends, myths and tales The pastry cook from Madrigal n M adrigal, un ilustr e pueblo de nuestra c omarca, vivía allá por 1540 una bella doncella llamada Juana de Austria, Ehija de Carlos V y hermana de Felipe II. Esta joven mantuvo relaciones amorosas con Don Juan, r ey de Portugal, con el que tuvo un hijo ilegítimo llamado Gabriel Espinosa.

round the year 1540 a beautiful maiden whose name was Juana de A ustria lived in M adrigal, a pr ominent town in our ar ea. She was Charles V’s daught er and Philip II’s sister. This young lady had a lo ve aff air with DonA Juan, king of Portugal, with whom she had an illeg itimate son whose name was Gabriel Espinosa.

Cuentos, mitos y leyendas 15 Gabriel de Espinosa tenía un enorme parecido con su hermanas- tro Don Sebastián, ahora rey, y también se parecían en carácter: los dos eran emprendedores, valientes, audaces, aventureros... y soberbios.

Gabriel Espinosa w as very much lik e his step br other Don Sebas- tián, then the k ing of Portugal, both physically and in personalit y: both of them w ere ac tive, brave, audacious, adv enturous… and arrogant.

El rey Don Sebastián acude a una pelig rosa aventura en África. Unos mil guerreros castellanos, entre ellos G abriel Espinosa, lo acompañan. En agosto de 1578 el rey portugués muere en la ba- talla de Alcazarquivir. Muchos ponían en duda su muerte ya que murió en ex trañas circunstancias y nadie enc ontró su cuerpo . No eran pocos los que opinaban que preferiría pasar por muerto antes que reconocer su derrota.

16 Legends, myths and tales Entonces aparece en escena Gabriel Espinosa que, debido a su parecido con el difunt o Sebastián, su hermanastr o, y a su pa- rentesco, se hace pasar por el heredero al trono. Pasó una larga temporada en Italia, donde se casó con una joven noble. Por sus amoríos e infi delidades le hicieron regresar a Madrigal, la ciudad de donde procedía.

King D . S ebastián sets out for a danger ous adv enture in Afric a. Some thousand Castilian warriors, Gabriel Espinosa among them, go with him. The Portuguese king died in August 1578 in the battle of Alcazarquivir. Many people cast a shadow of doubt on his death since he died in strange circumstances and his body was not found. Those who thought he would sooner pass his defeat off as a death were not few.

That is when Gabriel Espinosa comes to the fore passing himself off as the heir to the throne due to his likeness with the late Don Sebas- tian, his step br other and his r elative. He had spent a long time in Italy where he married an aristocr atic young lady. But his r oman- ces and infi delities made him come back to Madrigal, the town he came from.

Por esa época vivía en el c onvento una dama bellísima llamada doña Ana de Austria, sobrina del rey Felipe II.

Around that time a lady of outstanding beaut y lived in a convent, Doña Ana de Austria, Philip II’s niece.

Doña Ana, deslumbrada por las pr omesas de Espinosa, que le ofrecía el Trono de Portugal, le entrega sus alhajas, mientras sos- tiene con él una relación amorosa.

Doña Ana, captivated by Espinosa’s promises off ering her the thro- ne of Portugal, hands him over her jewels at the same time that she has with him a love aff air.

Cuentos, mitos y leyendas 17 Llena de celos, la hija del C orregidor de Madrigal, que también estaba enamorada del Pastelero sin ser correspondida, lo delata a su padre, y con esta acusación confi rma las sospechas que de él tenía Felipe II, a quien no agradaba sus pretensiones al trono de Portugal.

Por estas razones, deciden acusar a Espinosa de robo y suplanta- ción de personalidad.

But the chief judge of Madrigal’ s daughter, also in lo ve with the pastry cook but with a lo ve not being returned, gives him away to his father in hopeless jealousy confi rming this way the suspicion of

18 Legends, myths and tales Philip II who w as not pleased with the pastr y cook’s claims to the throne of P ortugal. For all this , they decide to ac cuse Espinosa of theft and of taking another person’s place.

En la confesión, Gabriel Espinosa, declara que, imbuido por Fray Miguel de los Sant os y sir viéndose de su par ecido físico con el Rey, se había hecho pasar por él.

El corregidor le sentencia a “muerte de horca”, más por obedien- cia a su Rey que por estar c onvencido de que espinosa fuera realmente un criminal.

Cuentos, mitos y leyendas 19 No fueron sufi cientes las r ecomendaciones y súplicas de doña Ana al Rey , pues por ent onces Felipe II desc onocía todavía las relaciones amorosas de su sobrina con el pastelero.

In his declaration, Gabriel Espinosa confesses that, moved by Fray Miguel de los S antos and using his ph ysical likeness with the k ing, had tried to pass himself off as him.

The chief judge sentenc ed him to the gallo ws, in obedienc e to he king rather than convinced Espinosa was actually a criminal.

Doña Ana’s requests and pleas to the king were not successful at all for, to that date , Philip II did not k now anything about her niec e’s love aff air with the pastry cook yet.

El lugar exacto de la ejecución fue señalado con una cruz que se encontraba en el ángulo izquierdo de la iglesia de San Nicolás y que ha desaparecido. Este fue el fi n de aquel famoso personaje.

20 Legends, myths and tales The exact place of the execution was marked with a cross placed at the left-hand side in the church of San Nicolás but it has disap- peared now. And that was the end of that famous pastry cook.

Cuentos, mitos y leyendas 21 Fue un trabajo hecho por alumnos de 3º de E.S.O. del IES EULOGIO FLORENTINO SANZ Curso 2004-05

Made by students of 3th of Secondary Education of IES EULOGIO FLORENTINO SANZ School year 2004-05 15

22 Legends, myths and tales Legenden, Mythen und Geschichten aus Würzburg

Legends, myths and tales from Würzburg Die Gründung des Juliusspitals in Würzburg Quelle: Frankenland, ein Heimatbuch in Sagen, Geschichten und Schilderungen zum Gebrauch in S chule und Haus , Druck und Verlag von R. Oldenburg, München und Berlin 1921

er ruhmreichste Spross derer von Mespelbrunn war Ju- lius Echter, Bischof zu Würzburg, Herzog in Franken. Als DBischof unvermählt und der letzt e seines Stammes , im Besitz ungeheur en Reichtums , macht e er ein Testament. Eine Schwester- oder Bruder tochter war an einen Graf en von Ingel- heim verheiratet und hatte den Bischof zum Paten ihres Sohnes erwählt. Diesem P aten nun dacht e Julius seine Güt er zu und setzte ihn zum Haupterben ein.

Er legte das Testament in eine Schachtel und überdeckte es. Oben auf die Decke legt e er drei Zitronen und sandte nun die versiegelte Schachtel nach Mespelbrunn, wo seine Nich- te mit ihrem Sohn wohnte. Als diese öff nete und nichts in der Schachtel sah als drei Zitro- nen, wurde sie etwas ärgerlich, wusste nicht, ob das ein Scherz oder ein Schimpf von dem geistlichen Oheim sein sollt e, entschloss sich kur z und schickt e die S chachtel samt den Zitronen sogleich zurück. Bischof Julius wunderte sich und entsandte mit der auf s neue v ersiegelten Schachtel nochmals den Boten nach Mespelbrunn. Die Gräfi n von Ingelheim wusste nicht, was sie davon denken sollte, und wurde noch ärgerlicher. Sie schnitt eine Zitrone auf, meinend, es stecke vielleicht etwas Geheimes in den Früchten; allein da sie nichts fand, schickte sie dieselbe abermals zurück. Und zum dritt en Male kam der Bote von Würzburg mit seiner S chachtel und mit dr ei frischen Zitro-

24 Legends, myths and tales nen darin. Die Gräfi n hatte fast keine Lust sie zu öff nen, und als ihr wieder die dr ei Zitronen entgegenblickten, fehlte nicht we- nig, dass sie dieselben nahm und dem Bot en an den Kopf war f. Sie besann sich aber doch und schnitt alle drei auf; da sie aber in allen dreien nichts fand, war ihr Zorn grenzenlos. Sie warf die Zi- tronen zum Fenster hinaus, dem Boten die wieder zugeklappte Schachtel an den Kopf und dr ohte ihm, wenn er nochmals v or ihre Augen komme, so wolle sie ihn zu Mespelbrunn hinauspeit- schen lassen.

Wie der Boten dem Bischof ansagt e, was sich begeben, sprach Julius: „Ich sehe wohl, Gott hat mein Vermögen zu anderer Ver- wendung bestimmt“, entnahm der Schachtel das mit Papier be- deckte Testament und warf es in den Kamin. Hierauf gründete er von seinem Reichtum zu Würzburg das berühmte, segensreiche Hospital, das seinen Namen trägt und wodurch er sich groß und unsterblich gemacht hat für alle Zeiten.

(Schober)

Legenden, Mythen und Geschichten 25 The Foundation of the Juliusspital in Würzburg he famous off spring from Mespelbrunn was Julius Echt er, Bishop of Würzburg and the Duke of F rankonia. As a celi- Tbate and ex traordinarily w ealthy Bishop, and as the last one in his clan, he decided to make a will.

A daughter either from his sister or brother was married t o the Earl of Ingelheim and chose the Bishop to be Godfather of Their son. Julius made his Godson his heir , and wanted him to leave all his wealth.

He laid his will in a box and covered it with a piece of cloth and on top of that he laid three lemons. Then he sent the seated box to his Niece who lived in Mespelbrunn with her son.

When she opened the bo x and saw nothing but the thr ee lem- ons, she was very angry and wasn’t sure whether it was a joke or a curse from her holy “uncle”. She decided to send the bo x the three lemons back to him.

Bishop Julius was surprised to get the box back and after sealing it again returned it to Mespelbrunn. The Countess of Ingelheim was not sure what to think of the returned box and became even angrier. She decided t o slice open a lemon in case ther e was a secret hidden in the fruit. A fter fi nding nothing she once again sent the package back to the Bishop.

After it was returned to her for the third time, she felt like throw- ing the box in rage at the ser vant. Instead she decided t o slice open all thr ee lemons. Again she f ound nothing, so she thr ew the lemons out of the window and the servant was sent back to the Bishop in disg race after being t old never to return back t o Mespelbrunn – otherwise he would be whipped.

26 Legends, myths and tales When the servant told the Bishop how he had been sent away in disgrace, Julius said:

“I believe God wanted me to give my fortune to someone else”. He took his will out of the box and threw it into the fi replace.

With his fortune, he then established in Würzburg the famous, benefi cial hospital named after him. This made him famous and a legend for all times.

Legenden, Mythen und Geschichten 27 Der Irrwisch von Lauter n einer dunk len nacht wur de ein F uhrwerk mit M ehl im Lauterer Wald von einem Licht mit eigenar tigem Gefl immer Iüberrascht. Das Licht k am sogar näher und setzt e sich auf den Wagen. Der F ahrer und die Pf erde gerieten in Angst und Schrecken. Die Fuhre wurde durch die eigenartige Last so schwer, dass die Rösser denWagen kaum mehr ziehen konnten. In seiner Not begann der Fuhrmann zu beten, hatte aber keinen Mut, den Feuermann anzureden. Bald waren die Pferde schweißgebadet und k amen am Ber g nicht w eiter. Der I rrwisch jedoch blieb sitzen. Das entfuhr dem F ahrer ein F luch. I n diesem M oment entfl oh der Feuergeist mit einem g roßen Satz in den Wald. Aus ihm hallten noch die Worte: „Hättest Du weiter gebetet, wäre ich erlöst worden. Nun aber muss ich war ten, bis ein R abe kommt, eine Eichel vergräbt, daraus ein Baum wächst und aus dem Holz dieses Baumes eine Wiege gezimmer t wir d. Das K ind aber in der Wiege darf kein M ädchen sein; es k ann mich nur als M ann erlösen.“

28 Legends, myths and tales The boggart of Lauter n a dark night a car t loaded with fl our was surprised by light with a strange glimmer in the f orest of Lauter. The Light was Ieven approaching and sat do wn on the car t. The driver and the horses were very afraid and panicked . The load became so heavy through the strange weight that the horses w eren’t able to pull the wagon an ymore. In his miser y the driv er started to pray, but he wasn’t brave enough to address the man out of fi re. Soon the horses w ere bathed in sw eat and w ere stuck on the hill. But the boggart sat still. Because of that instance the driver let slip a curse . At that moment the spirit out of fi re fl ed with a huge jump in the f orest. Out of the f orest could these words still be heard: “If you had continued praying, I would have been saved. But no w I ha ve to wait until a ra ven will c ome, bury an oak, a tree will grow out of it und until a cradle will be made out of the wood of the tree. But the child lying in the cradle must not be a girl; it can save me only as a male child.”

Legenden, Mythen und Geschichten 29 Die Madonna von Lauter hre Herkunf t und Entst ehungszeit sind noch ungek lärt. Als ursprünglicher Standor t wur de das 1557/91 auf gelöste IKloster F rauenroth v ermutet, als Bildhauer ein M eister rheinischer oder thüring ischer Herkunf t, als Anf ertigungszeit die spät e Stauf enepoche (um 1250) oder 1280/90. die außerordentlich w ertvolle Plastik lag am A ckerrand auf einer Höhe am Or tsverbindungsweg F rauenroth-Stralsbach an der Abzweigung nach Aschach. Sie soll nach K arl Gröbner, der sich auf eine Mitteilung des seinerzeitigen Pfarrers von Poppenroth stützt (1914),„erst vor wenigen jahren in die Kirche von Stralsbach gebracht“ worden sein und gelangte von dort nach Auffi ndung des abgebrochenen Kopfes des Kindes in die Kirche von Lauter.

Der gut e Ober fl ächenerhaltungszustand widerspricht der Annahme, die Madonna wäre längere zeit an derWegkreuzung im Freien gestanden. So liegt die Vermutungg nahe,nahe, die Plastik sei bei einem Transportunfall mmitit der Antlitzseite in den r egennassen Ackerbodenoden gekippt, wobei der Kopf des Kindes abbrach.ch. Die S cheu v or dem r eligiösen S ymbolol verhinderte v ermutlich den sof ortigen Abtransport, das K unstwerk geriet in Vergessenheit und wur de nach seiner Neuentdeckung nach Lauter überführt. Die Bodenkonser vierung verhinderte die Ober fl ächenverwitterung. Die sitzende M adonna mit K ind v on Lauter gehör t zu den erlesenst en romanischen Kunstwerken Frankens.

30 Legends, myths and tales The Madonna of Lauter er origin and time of creation is still unsolved. Her original location is assumed t o be the monast ery of Frauenroth, Hwhich was dissolved in 1557/91, as her sculptor a master of rheinischer or thuring ian origin, as time of cr eation the lat e ages of the Stauf en k ings around 1250 or 1280/1290. The ex- tremely valuable sculpture lay at the side of a hill on an hilltop at the road between Frauenroth and Stralsbach at the turn- off to Aschach. After Karl Gröbner, who relies himself on a note of the priest of Poppenroth in those days (1914), “She was brought to the church just a few years ago”, and was brought from there to the church of Laut er after the broken-off head of the child hat been found.

The good stat e of the sur face contradicts the assumption, the Madonna had been standing outside at the int ersection for a long time. S o ther e is the speculation near b y hand , that the sculpture fell face forward on the w et earth of the fi eld during to transportation accident, at which the head of the child broke off . The awe for the religious symbol prevented the transporta- tion right away, the work of art was forgotten and was brought to Lauter after its r ediscovery. The conservation of the g round prevented a weather-beaten surface. The sitting Madonna with Child of Lauter is one of the most exquisite romanic piece of art in Franken.

Legenden, Mythen und Geschichten 31 32 Legends, myths and tales Istanbul’dan efsane, hikaye ve masallar

Legends, myths and tales from Istanbul Atatürk İsimlerini Nasıl Aldı? tatürk, Türkiye Cumhuriyeti devletinin ilk cumhurbaşkanıdır. Atatürk’ün ger çek adı Mustafa idi. 1920’ler de Türkiye’de Aailelerin so yadları y oktu. Or taokuldayken mat ematik öğretmeni onu çağ ırdı v e şö yle dedi “Senin adın da Mustafa, benim adım da. Bundan bö yle senin adın Mustafa Kemal olsun. ” Atatürk ikinci adını işte böyle aldı.

Kurtuluş Savaşı’ndan sonra Türkiye Büyük Millet Meclisi, Mustafa Kemal’e Türkiye’yi düşmanlardan kur tarmada gösterdiği başarı için duy duğu sa ygıyı göst ermek ist edi v e ona Büyük Türk anlamına gelen “Atatürk” adını v erdi. A tatürk, so yadını bö yle aldı. Bugün Türkiye’de hiçkimsenin “Atatürk” soyadını alamaması yönünde bir yasa vardır. Bu olaydan sonra Türk aileleri soyadları almaya başladılar.

Kurtuluş Sa vaşı’ndan sonrak i ülkey e pekç ok k atkısı oldu . Türkiye’nin modern bir ülke olmasını sağladı. Arap alfabesini kaldırarak Latin alfabesinin kullanılmasını sağladı. E ğitime büyük önem v erdi. Kılık kıyafette değişiklikler getirdi. Eski ölçü sistemini kaldırarak metrik sistemin kullanılmasını başlattı. Türk kadınlarına seçme ve seçilme hakkı tanıdı. Türk ailelerinin soyadı almasını sağladı. Türk ekonomisinin kalkınmasına yol açtı.

Heryerde A tatürk’ü görürüz. F otoğrafl arı ders k itaplarımızda v e sınıfl arımızda vardır. Türkiye’deki her insanda onu görürüz. Giyim tarzımızı değiştirdi, şapka devrimi yaptı, k adınlara özgürlük tanıdı. Kadınlara baktığ ımızda A tatürk’ün k atkılarını daha iyi gör ebiliriz kullandığımız alfabe onun eseridir . A tatürk’ten sonra hepimizin artık bir soyadı var. Atatürk en büyük Türk’tür. Ülkemize katkıları ve davranışları ile bizler için bir simgedir.

(Engin Bağören ve Sinancem Okman)

34 Legends, myths and tales How Ataturk Got His Names Ataturk was the fi rst president of the Turkish republic. Ataturk’s fi rst name was Mustafa. I n the 1920’s no family in Turkey had a surname. When he was in middle school his math teacher called Ataturk up and said, “Your name is Mustafa and also mine is Mus- tafa. I want t o change y our name t o Mustafa Kemal fr om now on.” That is how Ataturk got his second name.

After the war of independenc e the Turkish Grand National A s- sembly wanted to honor Mustafa Kemal for his succes in saving Turkey from the enemies . So they ga ve him “Ataturk” as a sur- name. It means g reat Turk. That’s the wa y he got his surname . Today there is a la w that nobody can ha ve the same surname “Ataturk” in Turkey. A fter this ev ent Turkish families began t o take surnames.

His contributions after the in- dependence war were many. He ga ve Turkey a modern style.He changed the Turkish alphabet from Arabic lett ers to latin lett ers. He ga ve lots of importance to education. He changed the clothing style. He changed the mea- surment system from arabic to metric. He gave more free- dom to women in Turkey so they can v ote or be picked for the go verment.He star t- ed giving surnames t o Turk- ish families .He star ted the Ataturk introducıng the new alphabet that development in the Turkish Turkey adopted in the 1920´s economy.

Efsane, hikaye ve masallar 35 Now we can see Ataturk everywhere. His pictures are in the les- son books or in the classes. We can see him in every person in Tur- key. He changed our clothes, our hat style and womens freedom. When we look at women we can understand they have changed with Ataturk’s contributions. Our alphabet is A taturk’s work. We got surnames after Ataturk got his. So he is the biggest guy inTur- key. He is a symbol with his contributions and his behaviour.

(by Engin Bağören and Sinancem Okman)

Dostluk Savaşı 915 yılında İ ngiltere ve Türkiye arasında büyük bir sa vaş başgösterdi. Sa vaşın sebebi, İ ngiliz or dusunun Türk 1topraklarını ele geçirmek istemesiydi. Avusturalya’dan 19 yaşında genç bir asker vardı, adı Tim Mottram’dı. M avi gözlü, sarı saçlı güçlü bir genç ti. ANZAK askeriy di. ANZAK askerleri, İngiltere adına savaşmak üz ere Türk topraklarına gelen A vusturalyalı ve Yeni Zelandalı askerlerden oluşuyordu. Ç ok uzak bir y erden geliy ordu v e ne için sa vaştığını bilmiyordu.

Aynı zamanda Tonguç Öz daş 1 A taturk intr oducıng the new alphabet that Turkey adopted in the 1920´s 29 Efsane, hikaye ve masallar adlı bir Türk askeri vardı, Türk toprakları için savaşmak dışında orada ne yaptığını bilmiyordu.

36 Legends, myths and tales Tim, Ç anakkale sahiline var dığında Yunanistan t opraklarının hemen k arşısında, turkuaz r enkli ç ok güz el bir deniz e bak an yemyeşil t epeler gör dü. Hem korkuy or, hem de üzülüy ordu çünkü bu güzelim topraklarda savaşmak istemiyordu.

Tonguç da düşman gemilerini görünc e, içini korku v e üzüntü kapladı çünkü ailesini v e Ç anakkale’nin güz elliğini bir daha göremeyeceğini düşündü..

Korkunç sa vaş gec e yarısı patlak v erdi. Tim, saldıran Türk askerlerinin gürültüsü ile uyandı. Tonguç, Tim ve diğer askerler göğüs göğüse savaştılar. Tim ileTonguç kendi askerlerini ayırmakta güçlük çekiyordu çünkü geceydi ve her yer kapkaranlıktı.

ANZAC askerleri ile Türk askerleri bir ara sa vaşa ara v erdiler. İki taraf da sanki savaş yokmuşçasına oyunlar oynadılar.

Yine böyle bir ara sırasındaTürk askeri Tonguç çalılıkların arasında yürürken yaralı ANZAC askeri Tim’i gördü ve onu ANZAC tarafına götürdü. ANZAC’lar Türk askerine zarar vermediler.

Türk askeri kendi bölüğüne geri döndü. Ertesi gün sanki hiçbirşey olmamış gibi savaşmaya devam ettiler. Bu savaş, Türkiye’nin en önemli savaşıydı.

Tim ile Tonguç öldüler . İ kisi de ha yallerine ulaşamadı. Türk askerleri savaşı kazandılar.

Her sene 18 Mart’ta dünyanın her yerinden (özellikle Yeni Zelanda ve Avusturalya’dan) binlerce insan, o korkunç sa vaşı hatırlamak üzere Ç anakkale’ye anma t örenlerine gelirler . Türkiye ile Avusturalya ve Yeni Zelanda’nın ilişkileri sanki hiç savaşmamışlar gibi gayet iyidir.

(Sinan Hatay ve Emre Eser)

Efsane, hikaye ve masallar 37 The Friendly War t was 1915 and a big war star ted between Britian and Turkey. The cause of the war was the British army wanted to take over Turkey. IIn this war there was a young soldier from Australia about 19 years old called Tim Mottram. He was str ong and had big blue eyes and orange hair. He was an ANZAC soldier. ANZAC soldiers were Australian and New Z elanders who came t o fi ght for Bri- tian. He was coming from a very long way and had no idea what he was fi ghting for. At the same time a Turkish soldier called Tonguç Özdaş was also very scared and had no idea what he was fi ghting for exept to protect Turkey. When Tim arrived on the shores of Çanakkale he saw lots of beau- tiful green hills covered with trees that looked acr oss a beauti- ful turquoise sea to Greece. He was scar ed and sad because he didn’t want to fi ght at this beautiful land. When Tonguç saw the ships of the enemies he was really scared and sad too because he thought that he wasn’t going to see his family and the beauty of Çanakkale again.

The big terrible war happend in middle of the night , and it was horrible. Tim w oke up t o the sounds of the Turkish soldiers attacking them. Tonguç, Tim and all the other soldiers fought face to face. It was really hard for Tim and Tonguç t o t ell their c oun- tries apart because it was night and there was no light. Monument at Çanakkale (Turkey)

38 Legends, myths and tales During the war of Çanakkale ANZAC soldiers andTurkish soldiers took a break from fi ghting. Each side played games together like there was no war.

One time, during one of these br eaks, a Turkish soldier Tonguç was walking through the bushes and he saw Tim, an ANZAC sol- dier, hurt. So Tonguç helped Tim and took him back t o the AN- ZAC base. The ANZAC’s did not hurt the Turkish soldier.

When the Turkish soldier w ent back t o his side the nex t da y they stared to fi ght again like nothing had happened . That was Turkey’s most famous war.

Tim and Tonguç died. They both couldn’t recieve their dreams. The Turkish soldiers won and the ANZAC soldiers lost.

Every year on 18th of M arch. Thousand of people all o ver the world (mostly from New Zeland and Australia) come to Çanakka- le memorial to remember the terrible war.

Turkey’s r elationship with A ustralian’s and New Z ealanders is good. It’s just like there wasn’t any war between us.

(by Sinan Hatay and Emre Eser)

Efsane, hikaye ve masallar 39 Santa Claus (Noel Baba) erkes Noel ’de hediy e getir en Noel Baba ’yı bilir . Ancak Türkiye’de çocukların çoğu Noel Baba ’nın Yılbaşı Gecesi Hgeleceğini sanır! Çünkü biz Hıristiyan değiliz. Gerçek Noel Baba ’nın Türkiye’nin Antalya şehrinde yaşadığ ını ve geçek adının A ziz N ikola olduğunu biliy or muydunuz? 245 yılında Myra adlı bir balıkçı kasabasında yaşardı.

Nikola’nın çok fakir bir komşusu vardı. Bir gün Nikola, komşusunun evinin bacasından aşağı içi altın dolu torbalar attı. Nikola, sıradan bir insandı. Tıpkı hayal ettiğimiz gibi bembeyaz bir sak alı vardı. Türk kahvesini içerken dama oynardı. Bir kilisede papazdı ve çok zengindi. Parasını fak irlere dağ ıtırdı. Öldükt en sonra kemik leri İtalya’ya götürüldü. Evi ise şu an Antalya’da müze halindedir.

Coca C ola, Noel Baba ’yı r eklamlarında kullandı v e ona k ırmızı giysiler giydirdi çünkü kırmızı Coca Cola’nın rengidir. Reklamlarda gördüğümüz, çağdaş Santa Claus’tur.

(İpek Taşdelen)

40 Legends, myths and tales Santa Claus verybody k nows Santa Claus as the man that brings us presents at Christmas. But in Turkey, most of the childr en Ethink that he c omes at the New Year night!!! Because w e are not Christian.

Did you know that the real Santa Claus lived in Antalya, Turkey and his real name was St. Nicholas? There was a town called Myra in the year 245. It was a small town which earns money from fi shing. Nich- olas had a neighbor who was v ery poor. One da y Nicholas threw bags with gold down the chimney of his poor neighbor’s house.

He was a normal person. He had a whit e beard like the one w e think he has. He used to play backgammon while he was drink- ing his Turkish coff ee. He was a priest in a chur ch and he was very rich. He gave his money to the poor people. When he died some people brought his bones to Italy. And now his house is a museum in Antalya.

Coca Cola used Santa Claus in a commercial and they made him wear red clothes, because that is the color of Coco Cola. It is the modern Santa Claus. (by İpek Taşdelen)

The real Santa Claus The New Santa Claus

Efsane, hikaye ve masallar 41 Kız Kulesi ok uzun zaman önc e, İstanbul ’daki bir sara yda bir k ral ve İ nci adlı k ızı yaşarmış . M armara Denizi ’ne bak an Çsaraylarının bahçesinde çok güzel meyveler yetişirmiş. İnci, mey ve y emeyi ç ok sev ermiş. Ç ok güz el, yar dımsever, arkadaş canlısı v e mutlu bir k ızmış. Ancak babası ser t, sinirli, güçlü ve kötümser bir adammış. Kızını çok sever, onu hep koru- mak istermiş.

Bir gün İ nci bahç ede mey ve t oplarken bir yılan onu ısırmış , İnci de , hemen babasına koşmuş . K ral k ızını dinlemiş v e onu yılanlardan korumaya karar vermiş. Sonra da yardımcısına: ‘De- nizin or tasında bir kule inşa edec eksin’ demiş. K ulenin inşaatı bitince yardımcılarından biri “Neden denizin or tasında bir kule yaptık?” diye sormuş k rala. Kral “Çünkü İnci’yi yılanlardan koru- mak için ora ya göndereceğim.” diye cevap vermiş. Hergün kral, İnci’ye, onu mutlu etmek için, bir sepetin içinde mey ve gönder- meye başlamış.

Ancak İnci artık mutlu değ ilmiş, çünkü orada yapa yalnızmış ve dışarı çıkamıyormuş.

Bir gün İ nci’nin babası, yine k ızına bir sepet içinde mey ve göndermiş. İ nci sepeti açar açmaz, sepetin içinden bir yılan çıkıvermiş v e İ nci’yi ısırarak öldürmüş . İ nci’nin babası, olanları duyunca hiçkimseyi böyle koruyamayacağını an-lamış.

(Ecesu Çelik)

42 Legends, myths and tales The Maiden’s Tower long time ago in İstanbul a k ing and his daughter called Pearl lived in a palac e. Tha palace had v ery good fruits Aand it was near to Marmara sea. Pearl loved to eat fruit. She was v ery beautiful, helpful, friendly and she was alwa ys happy at all . But her father was har d, ner- vous, strong and pesimistic. He loved his daughter and he wan- ted to protect her .

One day when P earl was pick ing up the fruit in the gar den a snake bit her and she ran back t o her father .T he king listened to his daughter and he decided he had t o protect his daughter. Then he said to his helper: ‘You will build a tower in the middle of the sea ’. Then when the t ower was built one of the helpers said: ‘ Why did we build a tower and why is it in the middle of the sea?’ The king said: ‘ Because I will send P earl there and she will be protected from snakes. Every day the king sent Pearl a basket of fruit to get his daughter happy.

But Pearl wasn’t happy any more because she was alone and she couldn’t go out.

One day when Pearl’s father(the k ing) sent his daught er a bas- ket of fruit. When Pearl took the fruit fr om the basket su- ddenly one snake came out and bit Pearl. Then Pearl died. When her father learned that his doughter died he unders- tood that he should nev er protect somebody like that.

(by Ecesu Çelik) The Maiden’s Tower as it stands today in the Bosporus

Efsane, hikaye ve masallar 43 Leyla ile Mecnun Leyla utangaç , duy gusal v e z eki bir k ızdı. P ek iyi bir eğ itim görmemişti çünkü annesi okula gitmesini istememişti. Kendisini güneşten korumak için siyah bir peçe ve başörtüsü takardı.

Mecnun ise c esur v e gururlu bir genç ti. Kö yün en popüler genciydi. Leyla’ya olan aşkı uğruna canını verebilirdi.

Çölde yaşarlardı. Çöl çok sıcaktı, havası da kuruydu. Bu nedenle erkekler şapka, kadınlar ise baş örtüsü takarlardı.

Leyla ile Mecnun’un aşkı okulda başlar. Leyla’nın annesi aşklarını duyar duymaz, L eyla’nın okula g itmesine izin v ermez. Mecnun ile babası L eyla’yı ailesinden ist emeye g iderler. Türkiye’de k ız istemek, k ızın babasının evine g idip oğlunuzla evlenmesi için izin istemek demektir. Bu bir gelenektir. Ancak Leyla’nın annesi, kızının Mecnun ile evlenmesine izin v ermez. Leyla’nın başka bir adamla evlenmesini sağlar.

Mecnun, L eyla’nın evlendiğ ini duyunca ihtihar etmek üz ere çöle g ider. Kendisini güneşt en koruyacak şapk a, su ya da yiyecek almaz yanına ve çölde ölür. Leyla, Mecnun’un öldüğünü duyunca üzüntüden hastalanır v e ölür . M ecnun’un yak ın arkadaşı Zeyd, rüyasında cennette iki aşık görür, bu aşıklar Leyla ile Mecnun’dur.

(by Ecesu Çelik)

44 Legends, myths and tales Leyla and Mecnun eyla is sh y, r omantic, dramatic and int elligent. She isn ’t well educated because her mom doesn ’t want her t o go Lto school. She always wears a black peçe and a baş ör tüsü which are scarves that wrap around your head and protect you from the desert sun.

Mecnun is brave and proud. He is the most popular man in the village. He would die for his love Leyla.

They live in a deser t. The desert is ex tremly hot and dr y. That’s why the men wear hats and women wear baş örtüsü’s.

Leyla and Mecnun’s love story starts at school. When Leyla’s mom hears about this love she doesn’t let Leyla go to school. Mecnun and his dad go to kız istemek, in Turkey kız istemek means going to the girls-father’s house and asking permission for their son to marry their daughter. It is a tradition. But Leyla’s mom doesnt let her marry Mecnun. She makes Leyla marry another man.

When Mecnun hears this he goes to the desert to kill himself. He goes to the desert without a hat, water, food or any kind of stuff that could protect him from the sun . He dies there.

When L eyla hears that Mecnun is dead she gets sick fr om sadness and dies. M ecnun’s good friend Z eyd imag ines a dream he sees t wo lovers in heaven. I t is L eyla and Mecnun.

(by Ecesu Çelik) Turkish Cami (Mosque)

Efsane, hikaye ve masallar 45 Gilgamesh u hik aye Uruk şehrinin y öneticisi olan Gılgamış ’ın hikayesidir. Gılgamış genç,güçlü ve çok zeki bir yöneticiydi. BDünyada ondan daha güçlü k imse y oktu ama bu bir sure sonra Uruk insanlarına rahatsızlık vermeye başladı çünkü onun emirlerine karşı gelebilecek hiçkimse yoktu. İşte bu sebeple Uruk lular tanrılara Gılgamış ’a karşı ko yabilecek birisini yaratmaları için yalvarma ya başladılar . Uruk lular tanrılara o k adar ç ok yalvar dılar k i sonunda tanrılar Gılgamış k adar güçlü ve ak ıllı olan Enk idu’yu yarattılar . Aralarındaki t ek fark Enk idu’nun ormanda y etiştirilmiş v e insanlar yerine hayvanlar ile arkadaşlık kurmuş olmasıydı. Bir sure sonra Gılgamış Enk idu’nun varlığ ını öğ rendi. Enk idunun ormanda hayvanları a vcılardan kur tarması da insanları ha yal k ırıklığına uğrattı.Gılgamış Enk iduyu yak alamak için ormana bir güz el bir kadın ve öldürmesi için de bir a vcı gönderdi. Kadın Enkidu ‘yu baştan çık ararak ormanda onunla 1 haf ta geçirdi,ancak bu hayvanların Enkidu’ya olan güvenlerini kaybetmelerine y ol aç tı. Enk idu ar tık hayvanlarla iletişim kurma y eteneğini kaybetmişti.Kadın ona ark adaşlığını sundu v e k ıyafetler v ererek ormanı terkederek şehr e g itmeye ik na etti. Şehre ulaştık larında Gılgamış v e Enkidu k avgaya tutuştular . K avganın galibi Enk idu oldu , Gılgamış sonunda kendinden daha da güçlü bir rak ibinin varlığını gördü ve bu da arkadaşlıklarının başlangıcı oldu . Gılgamış ’ın şehr e

46 Legends, myths and tales döndüğünde gök yüzü tanrısı Anu’nun kızı İştar ile evlenmekten vaz eçmesi de İştar ’ı çılg ına ç evirdi. Gılgamış’ın y önettiği Uruk şehrini y oketmek ve intik am almak için cennetten bir boğa gönderdi, fak at c esur Gılgamış bu işt en de başarıyla kurtularak boğayı yendi. Ne y azık k i en yakın arkadaşı Enkidu bu sırada hastalanarak öldü . Enkidu’nun ölümünden sonra Gılgamış ne k adar güçlü v e c esur olursa olsun bir gün kendisinin de ölec eğini anladı. İşt e bu yüz den büyükbabası Utnapiştim’den sonsuz ha yatın sırrını öğ renmeye karar verdi. Arayışları sonunda büyük bir trajediden kurtulan tek kişi olan Utnapiştim ’i bir adada buldu . Utnapiştim Gılgamış ’a Apsu isimli bir nehir de yetişen ve sonsuz ha yatın kaynağı alan gizli bir bitkiden bahsetti. Gilgamış suya daldı, bitk iyi aldı ancak tam dönmek üz ere y ola çıktığ ında bir yılan y oluna çık arak bitk iyi y edi. İnsanların yılanların sonsuz yaşama sahip olduklarının düşünmesinin nedeni işte budur…

Bütün bu olaylardan sonra Gılgamış sadece tanrıların ölümsüz olduk larını anladı. Ölümlü insanların kendilerine sunulan yaşamı en iyi şek ilde değerlendirmeleri gerektiği dersini çıkardı.

Efsane, hikaye ve masallar 47 Gilgamesh his story is about Gilgamesh who was the ruler of the cit y state of Uruk . Gilgamesh was a y oung, strong and a v ery Tintelligent ruler. There was nobody as strong as Gilgamesh on the ear th but this fac t star ted t o disturb the Uruk people because nobody could resist his orders.

The Uruk people star ted to beg gods t o create someone who can oppose Gilgamesh. Because the Uruk people begged the gods so much, gods cr eated Enk idu who was as str ong and intelligent as Gilgamesh. The only diff erence was that Enk idu was raised in the forest and had made friends with the animals. After a while Gilgamesh learned about him. Enk idu star ted to help animals escape fr om hunt ers and this frustrat ed people. Gilgamesh wanted to catch Enk idu so he sent a hunt er to k ill him and a beautiful woman. The beautiful woman used her sex appeal to distract him. Enkidu stayed with the woman in the for- est for 7 days. So the animals did not trust Enkidu anymore and went away. Enkidu had lost his ability to communicate with ani- mals. The woman presented her friendship to him and gave him clothes. Finally, she persuaded him to leave the forest and move to the city. As they reached the city, Gilgamesh and Enkidu had a fi ght. Enkidu was the winner of the fi ght and Gilgamesh fi nally saw that there was someone equal to his power. This was the be- ginning of their friendship. After Gilgamesh returned to the city, he was set up to marry Ishtar, the daughter of Anu (the sky god). But he rejected this which dr ove Ishtar mad, so she sear ched a way to get her revenge. She sent a bull fr om heaven to destroy Uruk but mighty Gilgamesh won again. Unfortunately, his best friend Enkidu got sick and died.

After Enkidu’s death, Gilgamesh underst ood that he was going to die someday no matter how strong and might y he is. So he

48 Legends, myths and tales decided to learn the secr et of et ernal life from his g randfather Utnapishtim. After 7 adv entures, he f ound Utnapishtim on an island. He was the only person who sur vived the big tragedy . Utnapishtim told Gilgamesh the secret about a plant which was the source of eternal life and which grew in the river called Apsu. Gilgamesh dove into the wat er and t ook the plant, but on his way back, a snake ate the plant. This is why people believe that snakes have eternal life.

After this event, Gilgamesh understood that only gods were im- mortal and that mor tal human beings must make use of time that they are given in the best way they could.

Efsane, hikaye ve masallar 49

Mitos, cuentos y leyendas Alcuéscar

Legends, myths and tales from Alcuéscar Las lágrimas de la virgen e dice que, hace ya mucho tiempo, los pueblos vecinos de Alcuéscar y M ontánchez estuvieron enfrentados. Un día, Sun grupo de soldados montanchegos , vestidos de paisa- no para no llamar la at ención, fueron a Alcuéscar c on el fi n de localizar las guarniciones enemigas y sus punt os de vig ilancia. Al ver la puer ta de la iglesia abier ta, sintieron curiosidad y se adentraron en ella. Todos quedaron asombrados por la belleza de la imagen c olocada sobre el altar ma yor: se trataba de una preciosa Virgen que sostenía a su niño en su r egazo. Los solda- dos llegaron pronto a la c onclusión de que el ma yor daño que se le podía infl igir al pueblo de Alcuéscar era llevarse sus adora- das fi guras. Mientras unos soldados bajaban las imágenes de su altar y las sacaban del edifi cio, otros prendían fuego a la iglesia para que así se pensara que las estatuas de la Virgen y su hijo Jesús se habían quemado. Cuando la gente de Alcuéscar acudió a apagar el inc endio, se encontró, tirada en el suelo c erca de la entrada de la iglesia, la imagen del niño Jesús, que, los ladrones inadvertidamente habían deja- do atrás en su huida. Los solda- dos r egresaron a M ontánchez con su botín pensando que el pueblo de Alcuéscar siempr e creería que las imágenes de la Virgen y su hijo habían sido destruidas en el incendio.

Existe un castillo que desde tiempos r emotos ex tiende su majestuosa sombra sobre Mon- tánchez, y cerca del mismo, hay unas caballerizas c ercanas. Al por Patricia Guerrero

52 Legends, myths and tales llegar a su pueblo, los soldados escondieron a la Virgen en ellas. Algunos dicen que fueron ellos los que cambiaron la vestimenta de la Virgen para que no se par eciera a la imagen de Alcuéscar, y que luego murieron en una batalla dejando olvidada la fi gura en las caballerizas. Otros creen que, por el contrario, quienes la vistieron con otro manto, fueron quienes la descubrieron algún tiempo después en las caballerizas , oculta entre las pajas y vie - jos sacos de esparto.

En cualquier caso , el pueblo de M ontánchez decidió c onstruir una capilla en el lugar donde había sido enc ontrada la fi gura. La preciosa imagen de la Virgen fue colocada en un bello altar mirando al pueblo de Montánchez, y también fue nombrada Pa- trona del pueblo.

Se decidió que, todos los días cinc o de septiembre, aniversario de su descubrimiento en las caballerizas del castillo, se celebra- rían las fi estas en su honor.

El día siguiente de las primeras fi estas patronales, el estupor se adueñó del párroco y sus feligreses cuando descubrieron que la Virgen había cambiado de posición sobre su altar, mirando aho- ra hacia Alcuéscar. Al suceder tan extraño hecho cada año, mu- chos montanchegos interpretaron que la Virgen se giraba para protegerlos con su manto, aunque desde Alcuéscar se empez ó a escuchar que la raz ón por la que la Virgen se g iraba era que probablemente se trataba de aquella imagen desapar ecida en el incendio de su iglesia.

No hace mucho, se decidió c onstruir un nuev o altar orientado hacia Alcuéscar c on el fi n de que la Virgen no tuviera que g i- rarse. Aún así, se dice que cada seis de septiembre, la Virgen de Montánchez que siempre mira a Alcuéscar, llora por el hijo que allí quedó. (por María de Juan Rey)

Cuentos, mitos y leyendas 53 The virgin’s tears t is said that, a long time ago, the neighbouring villages of Al- cuéscar and Montánchez were in dispute. One day, a group of Isoldiers from Montánchez, wearing civilian clothes so as not to attract attention, went to Alcuéscar in search of their enemies and their security posts. Finding the church door open, and curi- ous to see inside, they ventured in. They were all amazed by the beauty of a statue plac ed high on the altar : it was a beautiful Virgin who was holding her baby in her arms. The soldiers soon came to the conclusion that they would cause deep hurt to the people of Alcuescar if they t ook their beloved statues away, so, while some soldiers br ought the statues do wn from the altar and took them out of the building, others set the church on fi re, so that the villagers would think the statues of theVirgin and her son Jesus had been burned do wn. When the people of Alcués- car came to put out the fi re, they found the statue of the bab y Jesus lying on the ground near the entrance to the church : the thieves had dropped it in their haste to get away.

The soldiers w ent back t o M ontánchez carr ying their plunder and thinking that the people of Alcuéscar would always believe that the statues of the Virgin and her baby had been destroyed in the fi re. Even so, safely back in their village, they hid the Virgin in a stable near the castle which sinc e time remote has spread its shadow out upon the M ontánchez mountains. The Virgin’s clothes were changed so that she did not look like the statue from Alcuéscar; whether by the same soldiers bef ore they died in some battle, or, on the c ontrary, by somebody else who dis- covered her lat er in the stable , hidden under the ha y and old straw sacks, no one k nows. In any case, the village of M ontán- chez decided to build a chapel in the very place where the stat- ue had been found. The beautiful Virgin was placed on a pretty altar facing Montánchez and she was appointed Patron Saint of

54 Legends, myths and tales the village. It was decided that the f easts in her honour w ould be celebrated on the fi fth of September, which was the da y on which the statue had been found in the castle stables.

The day after the fi rst Patron Saint’s Day, the parish priest and his parishioners were astonished when they discovered that the Virgin had changed her position on the altar, and was now facing Alcués- car. This was to happen every year, and the people of M ontánchez thought that the Virgin turned ar ound t o shield them with her cloak, though in Alcuéscar, the rumour spread that the reason why the Virgin turned around was because the statue was the very one which had disappeared when their church burned down.

Not so very long ago, they decided t o build a new altar , facing Alcuéscar, so that the Virgin did not ha ve to turn around. Even so, it is said that on the sixth of September of each year, the Vir- gin of M ontánchez, who alwa ys looks o ver towards Alcuéscar, cries for the baby that was left behind.

(by María de Juan Rey)

La misteriosa aparición e dice que, hace mucho tiempo, había en Alcuéscar dos ca- sas que se unían entre sí formando un estrecho puente en Sla calle. En una de ellas, vivía un matrimonio muy apenado porque no conseguía tener hijos. Pero, al cabo de un tiempo, la mujer quedó embarazada y dio a luz a un hermoso niño al que llamaron Beltrán por uno de sus abuelos ya fallecido.

Beltrán creció, convirtiéndose en un joven triste y solitario; no se le conocían amigos, y su únic o anhelo era que le llegara el amor . To- das las noches, iba al cementerio porque era el sitio más tranquilo donde nadie int errumpía jamás sus pensamient os. Allí, su imag i- nación y sus sueños de amor podían volar libremente.

Cuentos, mitos y leyendas 55 Una noche, escuchó una voz que le llamaba por su nombre. Era una joven y hermosa muchacha que había muer to unos años antes. Desde el primer moment o en que Beltrán vio a la chica, quedó prendado por su belleza. C onversaron largo rato y v ol- vieron a verse muchas otras noches. Pronto, Beltrán estuvo per- didamente enamorado de aquella belleza de t ez blanca y larga cabellera que t odas las noches hablaba y r eía con él en el c e- menterio. Beltrán no tardó en confesarle su amor, diciendo a la joven que no quería separarse de ella jamás, que quería perma- necer a su lado para siempre. La muchacha le contestó que para conseguirlo, como prueba de amor, Beltrán debía sustraer a su padre un medallón que había heredado de su abuela.

Aquella misma noche , cuando t odo estaba en silencio en la casa, Beltrán se levant ó y se dirig ió con sigilo al cuar to donde su padre guardaba el medallón. El padre de Beltrán se despertó al oír ruidos en la casa, y cr eyendo que se trataba de un ladr ón que hubiera entrado a r obar, disparó a su pr opio hijo c on una escopeta. Al acercar una luz al cuerpo inerte que yacía en medio de la estancia, el padr e descubrió horr orizado que el pr esunto ladrón era su hijo Beltrán. El jo ven aún sujetaba el medallón de su abuela en una de sus manos.

El padre de Beltrán murió de pena y de culpa a los poc os días, y su madr e enloqueció por c ompleto. Su locura asustaba a la gente del pueblo, y por ello, el puente que formaba su casa jun- to con otra casa vecina pasó a ser c onocido como el Puente de la Bruja. Se llegó a comentar, y así lo dice la leyenda, que quien pasara por debajo de aquel puente, quedaba maldito para siem- pre. Beltrán fue enterrado en el cementerio donde quizá consi- guiera fi nalmente su deseo de estar junt o a aquella muchacha de la que tan locamente enamorado estuvo desde el primer día en que la viera.

(por Fátima Rey Rico)

56 Legends, myths and tales The mysterious apparition t is said that very long ago there were two houses in Alcués- car which had been put up t ogether and joined b y a nar- Irow bridge in the street. In one of them lived a couple who were very sad because they seemed not to be able to have any children. However, after some time , the w oman did c onceive and gave birth to a beautiful baby boy whom they named Bel- trán after one of his late grandfathers. Beltran grew up, and he turned into a sad and lonely young man with no known friends, and with one only wish : to fi nd love. Night after night he would go to the c emetery, because it was the one plac e where he found peace and his thoughts w ere never interrupted. There, his imagination and his dreams of love could fl y free.

One night he heard a voice which called him b y his name. It was a beautiful young girl who had died some years before. From the very moment he saw her, he was captivated by her beauty. They talked for hours on end , and met again other nights . Soon, Bel- trán was hopelessly in lo ve with the long-hair ed and fairskinned beauty who talked and laughed with him every night in the cem- etery. Beltrán soon confessed his love to the young girl, telling her that he never wanted to leave her, that he wanted to stay by her side forever and ever. The young girl told him that if this was his wish, then as a token of his love, he should st eal a medallion which had once belonged to his grandmother, from his father.

That v ery night, when ev ery- thing was silent at home , Bel- trán got up and headed stealth- ily for the room where his father by Ana Catalina González kept the medallion.

Cuentos, mitos y leyendas 57 Beltrán’s father w oke up when he hear d a noise at home , and thinking that it was a thief who had br oken into the house, he shot his o wn son with a rifl e. On bring ing a lamp close t o the lifeless body lying in the middle of the r oom, the father disc o- vered to his horror that the thief was none other than his o wn son Beltrán. The young boy was still clutching his grandmother’s medallion in one of his hands.

Beltrán’s father died of guilt and a broken heart a few days later, and his mother went completely mad. Her madness frightened the people of the village and, because of this, the bridge which joined her house with the neighbouring house began t o be ca- lled The witch bridge. Moreover, according to the legend , any person who passed under that bridge was to be forever cursed.

Beltrán was buried in the cemetery where perhaps his wish was fi nally granted, and he was able t o be with the y oung girl with whom he was so very much in love.

(by Fátima Rey Rico)

Los aullones ace mucho tiempo, algunos hombres -se cree que gente pudiente y adinerada de Alcuéscar-, v estidos con largas Hcapas negras y provistos con linternas sujetas a sus cabe- zas, salían después de la media noche , cuando la oscuridad es más profunda. Iban aullando como lobos por las calles del pue- blo, y la gente asustada, creyendo que eran sombras diabólicas o seres de otr o mundo, se atrincheraba en sus casas , cerrando puertas y ventanas a cal y canto. Quienes no llegaban a tiempo a sus casas y eran sorprendidos por esos temibles aullones, eran apaleados sin contemplaciones y hasta apuñalados para luego ser abandonados en las frías calles vacías.

58 Legends, myths and tales Así, nadie se atrevía a aventurarse por el pueblo mientras los au- llones merodearan por ahí, y éstos, tapados con sus largas capas, y lanzando esos terribles aullidos, no temían ser descubiertos.

Cuando todo el pueblo se en- contraba escondido en sus ca- sas, los malvados aullones se dedicaban a visitar a mujer es solas, no sólo solteras o viudas, sino también casadas , cuando sus maridos se enc ontraban trabajando lejos y no v olvían por la noche. Algunas accedían a las exigencias de esos hom- bres por miedo a r epresalias o para pr oteger a sus familias , otras, sin embar go, eran f or- zadas por esos horribles hom- bres. Algunos maridos ni si- quiera llegaron a enterarse del daño que habían sufrido sus por Cristina Jaen esposas e hijas.

Un día, fi nalmente, las calles fueron dotadas de iluminación, y con la luz, nada se supo ya de los cobardes aullones que tan temibles y malvados habían sido mientras la oscuridad les arropó.

(por María del Carmen Arias Chamorro)

Cuentos, mitos y leyendas 59 The howling men ery long ago , some men –thought t o be w ealthy and powerful people fr om Alcuéscar-, w earing long black Vcloaks and carrying torches on their heads, used to venture out in the deep of night.They howled like wolves as they walked along the str eets of the village , and in g reat fright, the people hid in their houses and fastened their doors and windows fi rmly tight, thinking that they were evil shadows or beings from other worlds. Those who did not arrive home on time and were taken by surprise by those fearful howling men were beaten without remorse or even stabbed and then left to die in the cold empty streets. Nobody would dare to venture into the village while the howling men were prowling around, and these, covered by their long cloaks, were bold and not afraid of being discovered.

When everybody was hiding in their homes , the evil ho wling men visit ed w omen who w ere alone , not only single w omen or wido ws, but also married w omen whose husbands w ere working far away and did not c ome back home at night. S ome of them agreed to these men’s demands for fear of reprisals or to protect their families; others , however, were taken b y force by those evil beings. Some husbands were never to know of the suff ering under gone b y their wiv es and daught ers. Ho wever, fi nally the da y came when the str eets w ere lit, and with the light the c owardly howling men, so f earless and wicked while darkness had shielded them, were never to appear again.

(by María del Carmen Arias Chamorro)

60 Legends, myths and tales La fuente de la Sanchita e recuerda en aldea del Cano, que hace ya muchos años, había unos pastores procedentes del norte – padre e hijo- que traían cada año Ssu ganado a pastar en los alrededores del pueblo. También se dice que un día enc ontraron una culebra en tre unas piedras. Al ser ésta una culebra de un tipo muy diferente a las que se veían por la zona, también se piensa que quizá la trajeran desde sus tierras del nor te. En cualquier caso, siendo el animal muy pequeño , decidieron criarlo. Le pusieron de nombre Sanchita y , mientras padr e e hijo cuidaban del ganado , la de - jaban en su choza con la idea de que la culebra mantuviera a rat ones y otros bichos indeseables alejados de sus jergones. Cuando, cada año, los dos pastores regresaban a sus tierras del norte con su ganado, la culebra quedaba en la choza, y así, al pasar los años, se hizo muy grande. Un día en que los past ores volvieron de una de sus estancias en el norte, entraron en la cho za y Sanchita, que ya era una enorme serpiente, se abalanzó sobre uno de ellos – el padr e y lo ahogó al rodearle con su fuer te cuerpo. Testigo de la horrible muer te de su padre, el jo ven salió c orriendo en busca de a yuda en dir ección al pueblo. Volvió, poc o después , ac ompañado por varios hombr es. Para atraer a Sanchita fuera de la cho za, tuvier on que ponerle a modo de cebo un animal atado c erca de la entrada. C uando fi nal- mente la culebra sintió hambre, salió de su escondite y fue abatida por toda la gente que, apostada en los alrededores, habían estado esperando pacientemente su aparición. Al pasar el tiempo, en el lugar de esa cho za donde murió Sanchita la culebra, se hicieron una fuente y unos pilones donde el ganado pudiera beber. Durante mucho tiempo, el agua de esa fuente alivió la sed de t odos aquellos que transitaban por el camino entr e los pueblos de Aldea del Cano y Albalá y también fue de g ran utilidad para pastores y ovejas. A esa fuente se le conoce desde entonces con el nombre de la Fuen- te de la Sanchita. (por Juan José Bayón)

Cuentos, mitos y leyendas 61 Sanchita´s fountain long time ago , two shepherds from the Nor th –a father and his son– used to bring their sheep to graze every year A in the surroundings of the village called Aldea del C ano. It is said that one da y they f ound a small snake among some stones; but, because it was a diff erent k ind of snake fr om the ones usually seen in the ar ea, it is also c ommonly thought that the shepherds brought it from their lands in the north. Anyhow, as the animal was very small, they decided to look after it. They called it Sanchita, and while the father and his son w ere look- ing after their sheep, they would leave the serpent inside their shack in the hope that it w ould be able to keep mice and other insects away from their straw mattresses. Every year, when the two shepherds returned with their sheep t o their lands in the north, the snake w ould be lef t in their hut, and thus , over the years, it grew very big.

One day when the shepherds came back from one of their stays in the Nor th, they ent ered into the hut, and Sanchita leapt on one of them –the father- and suff ocated him in its str ong coils. Witness to the horrible death of his father, the young man rushed for help to the village. He came back, after a while, accompanied by a few men. In order to attract Sanchita out of the shack, they had to tie an animal t o the entranc e of the hut as bait. F inally, when the serpent felt hungry, it came out from its hiding place, and it was shot at b y all the people who , positioned in the sur- rounding area, had been waiting patiently for the snake to show up.

With the passage of time, in the very place where Sanchita the snake had died, a fountain and some troughs for cattle to drink from were built. For a long time, the water from that fountain quenched the thirst of all those who tra velled on the path

62 Legends, myths and tales between the villages of Aldea del C ano and Albalá, and the shepherds and their sheep were thankful for it. That fountain is known as Sanchita ´s Fountain.

(by Juan José bayón)

by Lorena Gutiérrez

Cuentos, mitos y leyendas 63 La hierba de la fertilidad egún se viene contando de generación en generación, en los alrededores de Alcuéscar, existió una hierba con propie- Sdades milagrosas que la gente llamaba borraja. La leyenda dice que bastaba que fuera pisada por una mujer o c olocada sobre el cuerpo de aquella que quisiera tener hijos para que co- menzara una milagrosa gestación, sin que obrara en dicho pr o- ceso intervención de hombre alguna.

Hay personas ma yores en el pueblo de Alcuéscar que , de esa leyenda, recuerdan fragmentos en versos que se cantaban entre burlas a las mozas embarazadas:

Nace en el campo una yerba, Que es una yerba muy mala. Quien pasa por encima de ella, Luego se queda preñada.

En otras ocasiones , la hierba c ono- cida por borraja unía a las mujer es en un canto a su independencia del varón:

Si las mujeres supieran Qué yerba es la borraja, No les harían falta los hombres; Que ellas solas se preñaban.

(por Jerónima Sánchez Polo)

por Beatriz Sánchez

64 Legends, myths and tales The herb of fertility ccording to word passed from generation to generation, a herb with miraculous properties was to be found in the Asurroundings of Alcuéscar : people called it borraja. The legend says that an y woman, merely by stepping on it, or pla- cing it on her body if she want ed to have a bab y, would fi nd herself amazingly with child, with no man having intervened in the process!

There are old people in the t own of Alcuéscar who r emember some verses from that legend that w ere sung tongue in cheek to the pregnant young girls:

In the country we have A herb which is very bad. If you happen on it to step Pregnant you can get.

On other occasions, the herb known as borage brought women together in a song in praise of independenc e from the male of the species:

If by chance the women heard About the borage herb They wouldn’t need the men Since alone pregnant they would get.

(by Jerónima Sánchez Polo)

Cuentos, mitos y leyendas 65

Legendy, mity i baśnie Milówka

Legends, myths and tales from Milówkar Legenda o powstaniu Milówki yło to dawno, dawno temu. Puszcza jedyna i niepodzielna władczyni t ych str on mocn ymi ramionami tr zymała Bolbrzymie połacie ziemi. P uszcza choć głucha i mr oczna w swej głębi kryla dzikiego zwierza. Właśnie miało rozpocząć się jedno z polowań. Sfora ogarów z przeraźliwym jazgotem ruszyła w k nieje. Młody książ ę dosiadł konia, sk inął ręką na druhó w i pomknął galopem. Pędząc tak, książę spostrzegł nagle, że znalazł się na pięknej polanie. Parę kroków dalej błyszczał strumyk. Lecz nie to zwróciło uwagę księcia.

Oto nad brzegiem strumienia, pochylona nad wodą siedziała dziewczyna. Uroda jej b yła niecodzienna, iż zdumiony książ ę na chwilę porzucił myśl o polowaniu. Stukot końskich kopyt przestraszył dziewczynę i panna znikła w zielonej otchłani. Wstrzymując oddech książę oczekiwał, aż piękna panna pojawi się znowu. Książę pamiętało o słowach swojego ojca, który kazał mu szukać żony. Nie podobała się mu jednak żadna z w ęgierskich szlachcianek . K ról w ęgierski zgodził się na wet na przyjęcie do r odziny k rólewskie biednej na wet dziewczyny, jeżeli spodoba się ona królewiczowi. Król stawiał jednak warunek, aby ślub z tą wybranką odbył się na ziemi węgierskiej. Gdy zasmucony książę tał nad brzegiem strumienia, sitowie pochyliło się i plusnęła trącona lekką st opą w oda. Wśród tataraku mig nęła postać dziew czyny.

68 Legends, myths and tales Królewiczowi spodobały się szybkie i cięte odpowiedzi dziewczyny na jego pytania i postanowił pojąć ją za żonę. Gdy dowiedziała się, że jest k rólewiczem, odrzekła mu, że w t ym całe nieszczęście i nie będzie mogła z ostać jego ż oną, gdyż jest dziew czyną ubog iego stanu. Nie chciała słyszeć o bogactwie i złocie.

- N ie chc ę złot ej kor ony, gdyż jest em już k rólową w śród słaniającego się pod moimi nogami wiosennego kwiecia. Milsze mi są nasz e lasy i cicha chałupa w pusz czy leśnej niż zamk i królewskie- odpo wiedziała dziew czyna. Odmó wiła stano wczo wyjazdu do Węgier. P owiedziała jednak k rólewiczowi, b y przywiózł ziemi z Węgier i tu na tej ziemi wezmą ślub, spełniając warunek k róla. K rólewicz w ysłuchał mądr ej rady dziew czyny, przywiózł dużo ziemi węgierskie, usypał z niej kopiec , na której to ziemi poślubił sw oją w ybrankę. Książ ę por zucił bogac twa królewski, koronę i piękną ziemię węgierską i pozostał na zawsze w górach.

Tam gdzie stali jego rycerze, powstała wieś Rycerka, gdzie osadził swój lud„u rzeki Soły” powstała wieś Ujsoły, zaś od miejsca ślubu- Milówka. Tam, gdzie na górce usypanej z węgierskiej ziemi brał ślub, powstała Węgierska Górka.

Legendy, mity i baśnie 69 The origin of Milówka nce upon a time , there was a primeval f orest – an only ruler who was holding immense str etches of land . I n Ospite of its death silence and gloom the forest was full of wild animals.

One day a pack of dogs dashed acr oss the undergrowth with a frightful yapping and a v ery popular sport at that time star ted. Among the participants there was a young prince who decided to combine business with pleasure. So he got on his horse, bec- koned t o his c ompanions and they galloped a way. Suddenly, he realised that they w ere going along a lo vely clearing. A few steps further there was a gleaming stream. However, it wasn’t an amazing stream that caught the youth’s eye. He was enchanted by a g irl who was sitting bending o ver O L egends, myths and tales 60 a bank of the stream. Her unusual beauty made him quit thinking of the hunting. As he was drawing closer the girl heard the clatter of his horse’s hooves and disappeared in the depths of the woods. The monarch held his breath waiting in the hope of meeting the pretty lady.

He recollected his father’s command to fi nd a future wife. Since none of Hungarian noblew omen won his aff ection a k ing told his heir to the throne: “You can take a lady as your wife regardless of her social rank and pr operty providing that you agree to get married in Hungary – our homeland. Now the prince was stand- ing by the edge of the br ook and he f elt miserable and lonely . All of a sudden, bulrush slanted and he could hear the splash of water. After a while he saw a fi gure of the girl who vanished into thin air after she had seen the stranger.

Luckily, she was brave and curious enough to leave her hideout and talk to the prince. The young sovereign was fond of the la- dy’s incisive answers and remarks and he decided to propose to

70 Legends, myths and tales her. Nevertheless, as soon as she found out that her new friend is a prince she refused to marry him. The obstacle she mentioned was her origin and a diffi cult fi nancial situation. She was a poor and modest girl who was not interested in wealth.

- I don’t want royal crown. I am a queen among these beautiful fl owers which stagger t o my feet. I pr efer living in our f orests and quiet c ottage in wildness t o living in r oyal castles-the g irl said. She fi rmly refused going out to Hungary. The clever girl ad- vised the prince to bring Hungarian soil and get married at this place. In this way the prince can fulfi ll the king’s will.

The princ e was list ening t o g irl because her advic e was v ery intelligent. He br ought a lot of Hungarian soil and made a big mound on which he married t o Polish girl. The prince left the royal riches, the crown and beautiful Hungary. He settled in Pol- ish mountains f orever. In place where his k nights were staying set up the village R ycerka, where the prince settled his people set up Ujsoły but wher e he 61 L egendy, mity i baśnie got mar- ried to Polish girl settled the village Milówka.

Legendy, mity i baśnie 71 Legenda o zbóju Proćpaku. awno t emu, bo w X VIII wieku t ereny obecnej g miny Milówka należały do c esarstwa Austrio – w ęgierskiego. DSzlachta była bogata i opływała w dostatki, ale panowie pragnęli coraz więcej. Chęć szybkiego wzbogacenia się odbywała się kosztem prostego ludu żyjącego z rolnictwa i pasterstwa.

Tak też działo się w Kamesznicy. Kamesznica to piękna, malownicza wieś położona w dolinie rzeki Kameszniczanki. Zamieszkała ona była przez biednych, ale prac owitych górali, kt órych głównym zajęciem było pasterstwo i rolnictwo. Ludziom żyło się biednie, ale spokojnie. Spokój ten został zakłócony przez bogatych panów, którzy nak ładając duż e podatk i, zabierali pra wie w szystko t o, co górale mogli D L egends, m yths and tales 62 w yhodować. Górskie położenie wsi Kamesznica oraz niespr zyjający k limat i mało urodzajna ziemia sprawiały, że ciężka była praca na roli. Lud zaczynał stawać się coraz biedniejszy, ludzie głodowali, a młodzi mężczyźni byli brani do w ojska. Służba w tak im wojsku trwała kilkanaście lat. L ud zacz ynał się bunt ować. Najsłynniejsz ym buntownikiem był Jerzy Fiedor.

Zbójnik Proćpak, prawdziwe nazwisko Jerzy Fiedor żył w X VII wieku. P ochodził z miejsc owości K amesznica, poło żonej w Beskidzie Ż ywieckim. W miejsc owych pr zekazach jest cz ęsto mylony lub ut ożsamiany z e słynnym zbójnik iem Janosik iem, który był z pochodzenia Słowakiem. W czasach, kiedy żył zbój Proćpak, ta cz ęść P olski należała do zaboru austriack iego. Kiedy w ojska austriack ie w cielały siło wo do sw ojej armii rekrutów, z r odzin polskich chłopów pańszczyźnianych, Jerzy Fiedor uk rywał się w lesie pr zed t ym obo wiązkiem. Złapan y przez żandarmó w austriack ich z ostał osadz ony w więzieniu , w Wiśniczu, z kt órego udało mu się jednak zbiec . N ie mając już innego wyboru musiał się znowu ukrywać w lesie, dlatego

72 Legends, myths and tales utworzył swoją własną grupę zbójecką. Aby mógł się z czegoś utrzymać, wraz ze swoimi towarzyszami dokonywał rabunków i napadów na bogat e osoby i ich dobra, kt óre znajdowały się w tych okolicach. Budził postrach wśród bogatych a cieszył się uznaniem i czczony był jako bohater i obrońca przez miejscową biedotę. Dowodem na t o, że dzielił się zrabo wanym łupem z biednymi ludźmi i w jak i sposób t o cz ynił jest pr zyśpiewka, która przetrwała do dziś.

Zbójnik jo Se zbójnik Na Baraniej Górze Czekam na Śleziaka Z pieniędzmi w dziurze

Miał on, bo wiem sw ojego kuriera o naz wisku Śleziak , kt óremu przekazywał kosztowności i pieniądz e dla biedn ych ludzi, a t en dostarczał mu ż ywność. M ieszkała w t ym czasie w K amesznicy piękna kobieta, młoda wdowa - Barbara 63 Legendy, mity i baśnie Sołtysek, kt órą pr zypadkiem sobie zapo znał. N ie z ważając na grożące mu niebezpiecz eństwo, uk radkiem w noc y, cz ęsto do niej pr zychodził. K iedyś w spomniana kobieta, idąc z e sw oim znajomym kumotr em z kościoła z M ilówki, poch waliła mu się , że spot yka się z pewn ym k awalerem, znan ym w okolic y, a t en szybko powiadomił żandarmów, aby sprawdzili, co to za osoba. Zorganizowano zasadzkę , w kt órej nocą g rupa żandarmó w i z pomocą gajo wych ot oczyli dom w dowy, w kt órym pr zebywał zbójnik Proćpak i dokonano przeszukania pomieszczeń. Ponieważ Proćpak zaskoczony tym najściem zdążył tylko stanąć za drzwiami w komórce, w której przechowywano żywność. Jeden z gajowych wchodząc do komórk i zwrócił uwagę na wisząc e tam na ścianie koło drzwi wędzone boczki. Żeby inni nie widzieli chciał jeden z nich szybko ściągnąć z haka i schować. Wykonując szybki ruch ręki zamiast złapać upatr zony bocz ek, złapał pr zypadkiem za t warz zbójnika. To zdarzenie relacjonuje kolejna przyśpiewka.

Legendy, mity i baśnie 73 O Boże, mój Boże O przedwieczny Boże Złapali Proćpaka Przy dziewce w komorze

Rozbójnik P roćpak z ostał po wieszony pra wdopodobnie w Kamesznicy Górnej w 1796 roku. To miejsce jest obecnie ustalane. Miało t o b yć o znaczone k apliczką lub k rzyżem. M iał t ez b yć podobno ułaskawiony przez wyższe władze austriackie, ale kurier z pismem pr zybył na miejsc e egzekucji z opó źnieniem i w yrok wykonano. Zbójnik Proćpak konał wisząc na haku powieszony za żebro. Taką śmiercią ginęli wszyscy skazańcy, których określano jako wyjętych spod prawa. Tę męczeńską śmierć opisuje kolejna przyśpiewka.

Jęcą góry jęcą Bo Proćpoka mecą Jesce bardziej bydą Aze ducha wydo.

Kiedyś r odzice opo wiadali sw oim dzieciom o fantast ycznych wyczynach zbójników. M ieli oni podobno pr zeskakiwać z jed- nej góry na drugą, cz yli teraz widziano zbójnik a pod Baranią a w chwile potem na t erenie Węgierskiej Górki. Istnieje hipot eza naukowa, że mogło tak być jednak pod warunkiem, że to szyb- kie przemieszczanie odbywało się znacznie wolniej, podziemn- ymi kor ytarzami, które znajdują się w t ym rejonie Besk idów a zostały utworzone przez lodowiec. Kolejnym dowodem na to są wydarzenia II wojny światowej. Podobnie oddziały partyzantów AK ukrywały się w g rotach i jask iniach na t ym terenie, ale nikt jak dotąd nie zdradził tej tajemnicy, w których miejscach się one dokładnie znajdują.

74 Legends, myths and tales Jest także inna legenda mó wiąca, że Proćpak ukrył pieniądze i kosztowności na t erenie wsi Szare, lecz nikt nie wie gdzie t en ukryty skarb się znajduje.

Legendy, mity i baśnie 75 The legend of Proćpak ong time ago, in the 18 th century the region of the Beskidy Mountains belonged to the Austrio – Hungarian empire. Pol- Lish gentry were rich and powerful but they wanted more and more. The wish of fast enrichment proceeded from ordinary peo- ple who were living on agriculture and shepherding. It also hap- pened in K amesznica. Kamesznica is a beautiful , picture square village, spread in a valley, along the Kameszniczanka River. During the 18 th c entury in K amesznica lived poor but har d – w orking highlanders who w ere mainly farmers or shepher ds. They lived poorly but quietly. This quiet was disturbed b y rich people who imposed higher taxes and this way took away almost everything what highlanders had fr om their small farms . M ountain sit e of the village Kamesznica , unfavorable climate and little fertile land caused, that farmers work was very hard. People became poorer and young men were forced to join the army troops. The service in that troops lasted several years. People began to mutiny.

Jerzy F iedor was the most famous mutineer . H is nick name was Proćpak or Kroćpak. He was known as a highland robber. He lived in the 18 th century. Procpak was born in K amesznica, in the Beskidy Mountains. He is of ten misled with the famous Janosik , who was also a highland r obber, but Janosik came fr om Slovakia.When the Austrian military troops began to use force and take t o their army all young man, Jer zy Fiedor decided t o hide in the f orest. He was caught by Austrian military police and put int o prison, in Wisnicz. Fiedor managed to escape from it. He did not ha ve any choice so again he had to hide in the forest. So he created his group. In order to survive, together with his group mates, he started to poach and rob rich people . Rich people w ere terrifi ed of him and his g roup, but for poor people he was like a hero and a protector. He was very strong and brave. He also divided his money and valuables among poor people. There is a song which proofs that situation.

76 Legends, myths and tales Zbójnik jo se zbójnik Na Baraniej Górze Czekam na Śleziaka Z pieniedzmi w dziurze

Procpak had his o wn c ourier. The c ourier’s surname was Śleziak. Procpak used Śleziak to transfer valuables and mon- ey t o poor people and t o supply his g roup with f ood. I n Kamesznica lived also a beautiful , young widow. Her name was Barbara Sołtysek. Proćpak fell in love with her. He knew that it was danger ous f or him. Despit e the fac t of danger he was of ten visiting her during the nights . Anna was v ery proud of her lo ver. One da y, when Anna was c oming back from church in M ilówka, she met a f ellow-sponsor. Barbara told him, that she was dating with a w ell-known bachelor. The man r eported this t o militar y police.They had an or der to check who the w ell-known bachelor was . They organize an ambush, during which the militar y police with assistance of gamekeepers surrounded widow’s house and searched it. Proćpak was surprised and only managed to hide behind the pantry’s door. In the pantr y the wido w stored food. One of the gamekeepers noticed that in the pantry, behind the door, were hanging fitches of smoked bac on.The gamekeeper did not want anybody to notice that he wanted to steal one piece of hangin bacon, so he want ed quickly grab the bacon from the hook . I nstead of bac on he caught P roćpak’s fac e. This event was described in a song:

O Boże mój Boże O przedwieczny Boże Złapali Proćpaka Przy dziewce w komorze

Legendy, mity i baśnie 77 Probably Procpak, the highland rubber, was hung in K ameszni- ca Górna.i n 1796 A place of his execution had to be marked by a cross or by a wayside shrine. People said that P roćpok might have been pardoned by Austrian authorities but the courier arri- ved on a place of execution with delay. Proćpak was hung on a hook hanging on a rib . Only ‘harnasie’- out la w people died in this way. This martyr death describes next song:

Jeca gory jeca Bo Proćpoka męcą Jesce bardziej bydą Aze ducha wydo.

Parents t old about highlander r obber’s achiev ements. They had t o leap fr om one mountain t o another. P eople said that they were seen on Barania Góra and in a f ew minutes later in Węgierska – Górka. It could be possible because ther e are a lot of underground passages in this part of the Beskidy Mountains. These corridors were made b y glacier, and w ere used both b y highlander robbers and b y partisans during the S econd World War. Nobody k nows where the corridors are. There is also ano - ther legend that Proćpak hide a lot of money and valuables, so- mewhere in Szare. Nobody knows where the hidden treasure is.

78 Legends, myths and tales Leggende, miti e racconti italiani

Legends, myths and tales from Assisir Il mito di Partenope l mito di Partenope è uno dei più “mediterranei” tra i miti, pri- ma di tutto per la posizione geografi ca della città cui è legato Iil suo nome: Napoli (o Partenope). Questa città si trova, infatti, al centro del Mediterraneo, in un punto di confl uenza delle r otte marittime e t errestri, con un clima mit e e temperato. La leggenda della fondazione di Napoli tramandataci da storici, scrittori e poeti del periodo g recoromano, anche se trasf or- mata dalla fantasia e da ingenue cr edenze, nasconde una base sto- rica. La leggenda della sirena nei secoli si è rinsaldata per il culto a lei tributato, e anche Plinio ripor ta che da questa mitica creatura ebbe origine una città che ne prese il nome, dove si venerava la sua tom- ba. In concordanza con i più antichi reperti archeologici presenti nel- la città anche la leggenda delle Sirene nasce in Grecia, anzi lo stesso culto è sintomo di grecità. Che il culto trovi la sua fortuna proprio nel golfo di Napoli lo si può spiegar e con l’insidia rappresentata per la navigazione da alcuni scogli: i “Li Galli” o scogli delle Sirene.

Sirenai v engono chiamati nell ’antichità questi sc ogli, mentr e Sirenoussai sono le rupi a pic co sul mare che prendono proba- bilmente il nome da un santuario dedicat o alle Sirene. Sirenai e Sirenussai sono i t ermini che nella mit ologia greca fanno riferi- mento alla dimora delle insidiose Sirene; numerose imbarcazio- ni antiche sono naufragat e in questo tratto di mare, le rupi c o- stituiscono da lontano un punto di riferimento per i marinai, ma poi il gioco delle correnti ed i vortici trascinano le imbarcazioni sugli scogli con la conseguente morte dell’equipaggio. Il nome dei tre scogli “Li Galli” è un chiaro riferimento all’iconografi a delle Sirene che nell’arte fi gurativa greca arcaica sono rappresentate come pennuti dal volto umano e solamente in epoca medievale, nel Liber M onstrorum, sono rappr esentate come donne c on la parte inferiore del corpo conformata a pesce.

80 Legends, myths and tales Partenope suonava il fl auto, Leucosia la lira e Ligia cantava. Era im- possibile resistere al loro canto e tutti i marinai, dopo a verlo ascol- tato, morivano tranne quelli guidati da Orfeo ed Ulisse, due eroi che sono il simbolo di due capacità non c omuni. Il primo è in g rado di annullare il canto delle Sirene grazie alla propria perizia nel suonare la lira e nel cantar e. Infatti, arruolato sulla na ve parlante Argo, per dare cadenza ai rematori, con la lira riesce, unico mortale che la mi- tologia riporti, a coprire il canto delle Sirene e a fare in modo che la nave e l’equipaggio giungano salvi a destinazione. Il secondo, dopo essere stato avvertito dalla maga Circe, usa la c onoscenza e l’astu- zia per superare quel tratto di mare: si fa legar e all’albero maestro della nave dopo a ver chiuso c on della morbida c era le or ecchie a tutti i marinai. Partenope, la più bella delle tr e, anche questa v olta canta e pur cercando Ulisse di slegarsi per seguir e la Sirena che gli declama il suo amor e e gli pr omette di svelargli tutti i seg reti del- la conoscenza, le corde che lo tengono legato sono strette ancora più saldamente dai marinai avvertiti; le Sirene non sono immortali, vivono fi nché dura il lor o potere di incantatrici e P artenope, inna- moratasi di Ulisse, di fronte alla sconfi tta si uccide insieme alle altre due Sirene, tuff andosi in mare. I loro corpi si trasformano in scogli tranne quello di P artenope che fi nirà sulle sponde dell ’isolotto di Megaride dove oggi si erge il Castel dell’Ovo, qui gli abitanti l’avreb- bero seppellita ed edifi cato sul suo sepolcro il primo insediamento da cui nasce la città di Napoli.

Oltre al mit o della sirena, fonti storiche narrano di una v ergine greca, Partenope, fi glia del re di Tessaglia Eumelo ( indicata da al- cuni scrittori latini come: Partenhu-Opsis) che partita, seguendo l’augurio di una colomba, dall’isola di Eubelo e dopo aver com- battuto con i nemici C umani avrebbe fondato la futura città di Napoli imponendo il culto della verginità. Sono state rinvenute testimonianze archeologiche che si riferiscono proprio alle due Partenopi, la sir ena e la r egina greca, che v ennero unite nella fantasia popolare in un’unica accattivante immagine.

Leggende, miti e racconti 81 E fu così che ebbe inizio quell ’intimo rapporto che ancora oggi lega la fi gura di Partenope con la città: la bellezza di quest’ultima si fonde con quella della fanciulla dai lunghi capelli che , spec- chiandosi, pettina c on cura, mentr e la f elicità climatica alegg ia nell’aria come la dolc ezza del suo cant o e della sua musica; si dice che sia Lei a rendere Napoli ebbra di luce e folle di colore, a far brillare le stelle nelle notti serene ed a rendere irresistibile il profumo dei fi ori d’arancio.

A Lei è dedicato anche uno dei dolci più rappr esentativi di Na- poli, la pastier a. Sette fra le più belle fanciulle sono incaricat e di consegnare i doni alla bella P artenope: la farina, simbolo di forza e ricchezza della campagna; la ricotta, omaggio di pastori e pecorelle; le uova, simbolo della vita che sempr e si rinnova; il grano tenero bollito nel latte, a prova dei due regni della natura; l’acqua di fi ori d’arancio, perché anche i pr ofumi della terra vo- gliono rendere omaggio; le spezie, in rappresentanza dei popoli più lontani del mondo; infi ne lo zucchero, per esprimere l’ineff a- bile dolcezza profusa dal canto di Partenope in cielo, in terra ed in tutto l’universo.

La sirena, felice per tanti doni, si inabissa per fare ritorno alla sua dimora cristallina e depone le off erte preziose ai piedi degli dei. Questi, inebriati an- che loro dal soavis- simo cant o, riuni- scono e mesc olano con arti divine tutti gli ing redienti, tra- sformandoli nella prima P astiera che supera in dolc ezza il canto della stessa sirena.

82 Legends, myths and tales The myth of Partenope he myth of P arthenope is one of the most “Mediterannean” among the m yths, because of the geog raphical position of Tthe city with wich its name is linked, Naples (or Parthenope). The city is, in fact, at the center of the Mediterranean, in a point of confl uence between the principal maritime and land r outes and has a mild and moderate climate.

The legend of the foundation of Naples, even if it has been trans- formed by the imag ination and b y ingenuous belief s, hides a historical basis.

The most ancient ar chaeological remains in the Cit y bear wit- ness to the Greek origin of the legend of the Sir en as does the cult dedicated to her. The reason why the cult fl ourished in the T 73 Leggende, miti e racconti Gulf of Naples is to be found in the presence there of dangerous rocks known as “the Cocks” or “The Sirens’s Rocks”.

In ancient times these rocks were called “Sirenai”, while “Sirenus- sai” is the name of some steep cliff s and probably derives from a nearby sanctuary dedicated to the Sirens.

“Sirenai and Sir enussai” ar e t erms which indicat e the Sir ens’s abode and f ormerly a lot of boats w ere ship wrecked in this stretch of sea; the rocks were a landmark for the sailors but then the currents and the whirls dragged them ont o the rocks caus- ing the death of the crew.

The name of the r ocks “the Cocks” is a clear r eference to the Si- rens’s iconography who w ere represented in Ancient Gr eek as birds with human fac e. I t was only in the M iddle Ages, in the “Liber M onstrorum”, that Sir ens w ere r epresented as w omen with the lower body of a fi sh.

Leggende, miti e racconti 83 Parthenope played the fl ute, Leucosia the lyre and Ligia sang. It was impossible to resist their singing and all sailors who listened to it died, with the ex ception of Odysseus’s and Orpheus’s sail- ors, heros of extraordinary ability.

Parthenope is alwa ys present in the hist ory of the cit y: during the Parthenopean revolution, or during the Masaniello revolt or in the no vel, for example “La Pelle” by Curzio Malaparte, or in other works by Neapolitan artists. The population of the city was fanciful and perceived reality through a halo of m ystery, refus- ing to give importance to reality.

The typical cake of Naples, the “pastiera”, is dedicated to her. Ac- cording to the legend, in spring the Siren Parthenope cames out of the waters to greet the population of Naples, and she sings a song of love and her voice is so lovely that all the residents down to the sea fascinated by her song. They off er their most precious things to thank her. Seven of the most beautiful girls give to Par- thenope: fl our, symbol of the str ength and wealth of the coun- try; eggs, symbol of life, butter-milk curd, as the present of sheep and shepherds; cereal boiled in milk, symbolising the two reams of nature. Finally, there is the orange fl ower water representing the perfumes of earth; spices, the distant peoples of the w orld; sugar, the sweetness of Parthenope’s song in the univ erse. The Siren, happy for these presents, returns to the depths of the sea, and off ers the precious gifts to the gods. They blend all the in- gredients with divine sk ill to make fi rst “Pastiera” which is ev en sweeter than the Siren’s song.

84 Legends, myths and tales Il mito di Europa: da ragazza rapita a continente idea di Europa ebbe origine nel Mondo Antico insieme a molte implicazioni culturali e geog rafi che come l’Europa L’ del mito, l ’Europa geografi ca e l ’Europa dei c oncetti ra- zionali. Chiunque pertanto voglia studiare la genesi di tale idea non può pr escindere dalle c onoscenze del mit o e dalla c onsa- pevolezza del suo sig nifi cato perché sono par te integrante del fenomeno, vista l ’importanza primaria della cultura g reca nella nostra civiltà.

Ma cosa successe allora?

Zeus aveva visto Europa mentre raccoglieva dei fi ori sulle rive fe- nicie. Europa, il cui nome sig nifi ca “colei che ha g randi occhi” o “colei che ha g rande volto”, era la fi glia del r e fenicio Agenore o Fenicie (che signifi ca Rossastro), che aveva lasciato l’Egitto e si era stabilito nella terra di Canaan e di Telphassa (colei che splende da lontano) detta anche Argiope (colei che ha il volto bianco).

Sono tutti appellativi questi che ci riportano al simbolismo astra- le della genealogia di Europa e che si allacciano ad una supposta origine semitica del nome E uropa che deriverebbe de EREB os- sia “occidente” e ‘RB ossia “tramontare”. Tale nome sarebbe stato introdotto dai fenici che avrebbero indicato come occidente tut- ti i paesi scoperti sul bacino del Mediterraneo fi no allo stretto di Gibilterra.

Ma adesso torniamo alla nostra storia…

Zeus, innamoratosi di E uropa, incaricò Ermes di spinger e il be - stiame di Agenore fi no alla riva del mare presso Tiro, dove Euro- pa e le sue amiche erano solite passeggiare. Il dio si mescolò alla mandria sotto le spoglie di un toro bianco.

Leggende, miti e racconti 85 Europa, aff ascinata dalla meravigliosa bianchezza dell’animale e dal suo inebriante profumo, salì sul dorso del toro e si lasciò por- tare sulla spiaggia. Repentinamente il toro si lanciò tra le onde , mentre Europa guardava la riva che si allontana va stringendo con la mano destra il c ollo del toro e con la sinistra un c esto di fi ori. Il toro condusse Europa a Creta (connessione con il dio ce- leste cretese identifi cato spesso con Zeus), qui avvenne l’unione tra il dio e la fanciulla, da cui nac quero tre fi gli: Minasse, Rada- manto e Sargedonte.

86 Legends, myths and tales The Myth of Europa: from seduced maiden to continent he notion of E urope originated in the Ancient World to- gether with many of its cultural and geographical implica- Ttions, such as mythical Europe, geographical Europe or the Europe of rational concepts. Anyone wishing to study the origin of this idea cannot neglec t a consideration of the m yth and its meaning, which are an integral part of the phenomenon, given the primary importance of Greek culture in our civilization.

So what did happen in those far off times?

Zeus notic ed E uropa while she was pick ing fl owers near the Phoenician seashor e. E uropa, whose name sig nifi es the lar- geeyed one or lar ge-faced one, was the daught er of the Phoe - nician king Agenor or F enicie (meaning r eddish), who had lef t Egypt and settled in Cannan and Telephassa (the one who shines from afar) sometimes called Argiope (the white-faced one).

These various names recall Europa’s astral origins and may indicate a Semitic derivation of the name coming from “EREB”, meaning West, or “RB” (sunset/the setting sun). This name could have been intro- duced by the Phoenicians for whom West included all the lands dis- covered in the Mediterranean basin as far as Straits of Gibralter.

Now let’s pick up our story again…

Since Zeus had fallen in lo ve with E uropa he asked Hermes t o drive his cattle along the seashor e near Tyre where Europa and her friends used to walk ant the God mingled with the herd dis- guised as a white bull.

Europa was attracted by the wonderful whiteness of the animal and its heady scent, so she mounted the bull and let herself be

Leggende, miti e racconti 87 taken to the beach. Once there, the bull carried her off into the sea and Europa could only watch her native shore get farther T 77 Leggende, miti e rac conti and far ther away as she g ripped the bull’s neck with her right hand and her basket of fl owers in her left. The bull took Europa to Crete (the foremost Cretan de- ity was often identifi ed with Zeus) where their union took place from which she gave birth to three children: Minos, Rhadaman- thys and Sarpedon.

88 Legends, myths and tales