Kotyhoroshko

[1][2][3] The name Kotyhoroshko is related to peas, a leguminous crop that has been grown since the Chalcolithic period by the peoples who inhabited Eastern Asia, the coastal lands of the Mediterranean and Black seas.

Peas were considered a sign of life-giving force in agricultural societies: yield, fertility of livestock and prosperity of the land owner.

In particular, among the Slavs, peas were an integral part of the Christmas table and marriage customs associated with the birth of children.

The epic Ramayana (Indra's liberation of his wife Sita from Ravana's captivity) and fairy tales such as "Bukh Kopytovych" or "Suchenko" are based on the same content.

[5] The Russian historian, Borys Rybakov, considered the fairy tale Kotyhoroshko as a late Neolithic mythologeme about the journey of a magician to the afterlife to liberate the souls of the dead.

[6] Ukrainian folklorist Viktor Davidyuk considered Kotyhoroshko as the embodiment of the collective strength of his brothers, who were captured by a snake or serpent.

The boy grows quickly, becomes extremely strong and digs a hole to obtain a piece of iron.

While traveling the world, Kotyhoroshko meets three men with unusual powers: Vernyhora (Вернигору), Vernydub (Вернидуба) and Krutyvus (Крутивуса).

Vernihora can move mountains, Vernydub can uproot oak trees with his bare hands, and Krutyvus can make waters part.

Repeatedly, a small but powerful old man (grandfather) comes with demands to each of the three men standing watch in their turn.

[2][1] In the Ukrainian version of the tale, the grandfather not only hangs the guards on nails, but also cuts a belt from the leather on the back of each; the bird is described sometimes as the mother of chicks; Kotyhoroshko forgives his betraying friends.

This also includes the original rite of killing the king (or a person representing him), necessary for marrying his daughter and inheriting the throne.

[9] Ukrainian folklorist Lidia Dunaevska noted that the fairy tale "Kotyhoroshko" depicts the hero's initiation, and according to an atypical structure.

[10] Kotyhoroshko has the characteristics of a hero, which he acquires after the fight with the snake, and which takes place in a liminal space (where there is uncertainty).