"Does Lindsay shower?" the woman asked, a naive new teacher straight from college, having absolutely no clue that she was confronting an ogress.
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His striking "Phi Mè Nay: L'ogresse de la forêt" (Phi Mè Nay: The Ogress of the Forest, 2015) accentuates a Kali-like attitude abundant in entanglements and detachments.
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The lace is sometimes vicious, the blood sometimes dainty, but everything is always graceful and pretty — even an ogress fantasizing about eating people is actually dreaming of marzipan and butter.
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Phi Mè Nay, a three-headed and multi-breasted ogress goddess, carries baskets of men's heads, some detached and some attached to various animal bodies, while tiger riding in a forest of decapitated men.
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It was built in the seventh or eighth century as one of 108 temples across the Himalayas to pin down an evil ogress and has a spectacular view overlooking Mount Jomolhri and a valley dotted with pine forests.
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When the ogress left, he called to her, and she, thinking it was her mother (as she called the ogress), let down her hair. He climbed it and told her his tale. She told him the ogress would eat him, and so she hid him and asked the ogress how she could escape, if she wanted to. The ogress told her that she would have to enchant all furniture to answer in her own voice, but that ogress would climb and find out in time, and so she would have to take seven balls of yarn and throw them down as the ogress caught up.
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Petrosinella's irritated mother tells the girl to say to the ogress that she can act on the promise. The ogress takes Petrosinella by her hair and locks her in a tower deep in the woods with only a single window; the ogress relies on Petrosinella's extremely long hair to enter the tower. Within the tower, Petrosinella is taught "magic arts" by the ogress. One day, a prince sees her hair in the wind.
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For example, in urğğaγ win turğğa teryel (I await the one the ogress waits for) he uses the story of Ali and the Ogress to express comments about the nature of love.
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He saw an ogress (drakaina) approach and call Anthousa, Xanthousa, Chrisomalousa to throw down her hair; the ogress climbed it, ate and drank with Anthousa, Xanthousa, Chrisomalousa, and climbed back down again. The prince called to her, and Anthousa, Xanthousa, Chrisomalousa threw down her hair to him. They fell in love. Anthousa, Xanthousa, Chrisomalousa hid him from the ogress, who would have eaten him, and as soon as the ogress left the tower the next morning, they sealed up the mouths of everything in the tower, because all the objects there could speak, and fled.
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Stealing three magic gullnuts or acorns before climbing out of the tower with a rope ladder, Petrosinella uses the gullnuts as a distraction by throwing them behind her as ogress chases the couple. The first bean turns into a dog that the ogress feeds a loaf of bread. The second becomes a lion that the ogress feeds a donkey from a nearby field, and she takes the donkey’s skin as a coat. The third bean turns into a wolf that swallows the ogress whole, as she is wearing the donkey skin.
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Clover-Leaf and instead was wed to the Ogress herself. Scared for the lives of his grandchildren, Toby ran to the minister and asked for his help. The minister followed Toby home and, by showing the Ogress her own face in a mirror, killed her.
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He told her who she was, and the princess decided to steal the ogres' camel so they could ride away to safety. She used the wand to enchant a bean to hide their escape. It spoke whenever the ogress asked anything. Finally, however, the ogress realized they had fled.
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Ogress foaled a bay filly by Whalebone in 1832, later named Eleanor, the last foal sired by Whalebone.
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Then, he played his magic flute that killed the ogress. Afterwards, he met Prince Usaren, who was looking for a fiancée. Meanwhile, Sinsamut, escaping the ogress, swam with the princess Suwanmali to an island where they met Sisuwan and his daughter; Arun Ratsami (อรุณรัศมี). Together, they went in search of Aphai.
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With the ogress defeated and the couple free, Petrosinella and the prince get married with the permission of his father.
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On seeing him return, the ogress Sandhamāra dies of defeat. Rathasena restores sight to the twelve, who again become queens.
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Again the next night, the princess stole a crown from one of the ogres to place on the Prince's head. This time, the ogress ate the crown-less ogre. The princess remembered the magic wand that the ogress had used to summon the hind. With it, she gave herself the power to speak the prince's language.
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At the beginning of the story, Phra Aphai and his brother are banished from their kingdom because the young prince chooses to study music rather than to be a warrior. While in exile, Phra Aphai is kidnapped by a female Titan (or an ogress) named Pii Sue Samut ('sea butterfly'; ) who falls in love with him after she hears his flute music. Longing to return home, Phra Aphai manages to escape the ogress with the help of a beautiful mermaid. He fathers two sons, one with the ogress and another with the mermaid, who later grow up to be heroes with superhuman powers.
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After being defeated by the villain Ogress, the Gang, always off camera, distributes leaflets marked "THING WHUPPED BY A WOMAN!", much to Thing's chagrin.
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The ogress returned, her daughter did not answer, and the mortar, which the prince and Anthousa, Xanthousa, Chrisomalousa had forgotten, told her that they had fled. The ogress chased after them on a bear, but Anthousa, Xanthousa, Chrisomalousa threw down a comb, which became a swamp, and after the ogress passed through that, another comb, which became thorns, and finally a scarf, which became a sea. The ogress could not pass the sea, but she warned Anthousa, Xanthousa, Chrisomalousa that the prince would leave her in a tree while he went to fetch his mother to bring her to the castle, and when he kissed his mother, he would forget her and decide to marry another. When that happened, she should get two pieces of bread dough being prepared for the wedding, and make them into birds.
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In a later myth, first attested in the Maṇi bka' 'bum, the Tibetan people are the progeny of the union of the monkey Pha Trelgen Changchup Sempa and rock ogress Ma Drag Sinmo. But the monkey was a manifestation of the bodhisattva Chenresig, or Avalokiteśvara (Tib. Spyan-ras-gzigs) while the ogress in turn incarnated Chenresig's consort Dolma (Tib. 'Grol-ma).Thubten Jigme Norbu, with Colin Turnbull.
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He was assisted by a family of mermaids, a father, mother, and daughter. The father and mother were caught and eaten by the ogress. The mermaid daughter took Aphai and Sinsamut to Koh Kaeo Phitsadan (lit: Weirdly Wonder Island) where a (ruesee)(ฤาษี: hermit) saved them from the ogress. Aphai married the mermaid who partially helped him escape and had a son, named Sutsakhon (สุดสาคร).
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He refused food to two beggars and threw stones at birds that looked for crumbs. He went to sleep in a cave, but an ogress returned. She agreed to let him stay only if he would do a task in the morning, and then she set him to sweep out the cave. The dirt would not move, and the ogress hit him over the head, killing him.
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Within Tibetan mythology, the origins of Tibetans are said to be rooted in the marriage of the monkey Pha Trelgen Changchup Sempa and rock ogress Ma Drag Sinmo.
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A pregnant woman steals parsley from the garden of an ogress (orca) and agrees to give up her child when she is caught. The baby is born and named Petrosinella, after the Italian word for parsley (the modern word is prezzemolo). The ogress watches the girl grow in her mother's care and reminds her often of her mother's promise. Petrosinella, unaware what the promise is, tells her mother of the ogress's comment.
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One day, while Aphai's companions were lulled to sleep by the sound of his flute, a female ogress (yak) named Nang Phisuea Samut (นางผีเสื้อสมุทร), came and took Aphai away to her cave. She disguised herself as a beautiful maiden and Aphai fell in love with her. They lived together and gave birth to their son, Sinsamut (สินสมุทร). When Aphai found out that his wife was actually an ogress, he decided to flee with his son.
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Twelve girls are abandoned by their parents because they are too poor to take care of them. The twelve daughters are rescued by an ogress (yaksha) in disguise who promises to take care about them as her own daughters. Phra Rodasan (Phra Rod), the only surviving son of the twelve sisters, goes on a quest to the ogre kingdom in order to heal his mother and his aunts' blindness. There he falls in love with the ogress' daughter, Meree.
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Snow-White-Fire-Red enchanted all the furniture, took the yarn, and fled with the prince. The ogress called to the furniture, and it answered until finally she climbed and discovered that the girl was gone. She chased after, calling to Snow-White- Fire-Red to turn around, which would have let her enchant her. Snow-White- Fire-Red threw down the yarn, and each ball impeded and injured her until she cursed the prince to forget Snow-White-Fire-Red as soon as his mother kissed him, and the ogress died.
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The ogress transformed herself into a human being, a pleasant-looking woman, and brought the twelve sisters to her home. For many years she treated them as her own daughters and under her care the twelve girls grew up into beautiful young women. One day, while Santhumala was away hunting, the twelve sisters met an old man who told them that Santhumala was not a human, but an ogress who liked to eat young women like them. So they fled from the ogre kingdom and wandered for days until they arrived to a clear river where they took a bath to refresh themselves.
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Death is periphrased as "joy of the troll-woman" (or "ogress") and ostensibly it is Hel being referred to as the troll-woman or the ogre (flagð), although it may otherwise be some unspecified dís.Larrington (1999:240 and notes).Dronke (1969:164).
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The Historical Society Under the Royal Patronage of H.R.H. Princess Maha Chakri Sirindhorn: Bangkok. . though folk legend claims his real parents were an ogress named Kangli and a fisherman. He had two brothers and two sisters. The eldest brother died while very young.
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Thotokkerot was an ugly ogress. She longed the love of Raden Putra of Kediri. She loved to make up her face in order to charm the prince. Every day, she came to a pond to use the water's surface as a mirror.
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It trapped them in, and after the princess and her bridegroom were abed, the fox burned the ogre and ogress to death. The beggar boy lived out his life in wealth and prosperity, and when the fox died, he held him a proper funeral.
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Princess Fiona (voiced by Cameron Diaz, singing voice provided by Sally Dworsky in the first film, Renee Sands on all other occasions, and Holly Fields in the video games) is the princess of Far Far Away, the daughter of late King Harold and Queen Lillian, cousin of King Arthur Pendragon, and Shrek's wife from the end of the first film on. She begins the series as a beautiful princess who transforms into an ogress every night when the sun sets. At the end of the first film, the transforming spell is broken and she permanently takes the form of an ogress when she realizes that Shrek is her true love.
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He is a powerful ally throughout the entire series. Newel and Doren Newel and Doren are the satyrs. They are introduced in the series as Kendra and Seth are inadvertently stealing stew from an ogress. The satyrs are light hearted and fun, but they can be conniving.
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Syöjätär, sometimes referred to as an "Ogress", is a character in Finnish folklore. She is associated with the origin of some diseases, as well as unpleasant (or useless) creatures such as the snake, lizard, or wolf. In some folktales she takes the role of wicked mother.
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Fiona assumes "love's true form" as the curse predicted, and remains an ogress permanently. No longer believing she is beautiful, Fiona is consoled by Shrek, who tells her she always has been. They get married in the swamp surrounded by other fairytale creatures, and leave on their honeymoon.
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The camp was originally referred to as Chumrum Thmei (New Camp) to distinguish it from its neighbor and rival Mak Mun Camp, which was also known as Chumrum Chas (Old Camp). Nong Samet was later renamed 007 "because of its many intrigues"Stone, S. C. S. and McGowan J. E., Wrapped in the Wind's Shawl: Refugees of Southeast Asia and the Western World, Presidio Press, San Rafael, California 1980, p. 21. and in August 1980 was christened Rithysen, after a Khmer folk hero "who survived when his brothers and sisters were devoured through the machinations of a cannibal ogress, and who then tricked the ogress' daughter."Carney, Timothy M. Kampuchea, Balance of Survival.
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In these tales, the girl is the daughter of the evil from which the hero flees, and some folklorists have interpreted it to mean that in the Rapunzel tale, the heroine's being the adopted daughter of the ogress or witch is an adaption of an original where she is the daughter.
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A princess of the northeast kingdom, suddenly possessed by the spirit of an ogress, turns to an evil spirit to find the raw food and fresh blood that must be provided in a banana leaf for a sick spirit. This has occurred over the centuries, with several generations of princesses in terror.
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Gothmog fights Ecthelion in single combat, and they kill each other.The Silmarillion, ch. 23, "Of Tuor and the Fall of Gondolin" In The Book of Lost Tales, Tolkien describes Kosomot, the original version of Gothmog, as a son of Morgoth and the ogress Fluithuin or Ulbandi.The Book of Lost Tales, Part I, p. 93.
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When Leader detonated a gamma bomb in Middletown, Arizona, only a few of its population near 5,000 survived where they were all mutated into gamma monsters.The Incredible Hulk #345. Marvel Comics. Some of the survivors consisting of Hotshot, Jailbait, Ogress, Omnibus, and Soul Man came together with Rock and Redeemer to form the Riot Squad.
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Ameer Ali offered to go. He found a woman wailing beneath a gallows, though she was in reality an ogress. She told Ameer Ali that the body was her son's. When he tried to get it down for her, she tried to catch him, but he stabbed her and she fled, leaving behind an anklet.
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It happened as she said, and Anthousa, Xanthousa, Chrisomalousa did as the ogress said. The birds flew to the castle and one questioned the other about what had happened between Prince Phivos and Anthousa, Xanthousa, Chrisomalousa. He remembered her, went to the tree where he had left her, and brought her to the castle, where they married.
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The ogress summoned a hind from the woods to nurse the baby. After fifteen years, the king and queen gave up hope of locating the princess and the king told his brother to send his best son to be the heir to the throne. The brother chose his second son. Meanwhile, Aimee grew up among the ogres.
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When the ogre reached her, she told an elaborate story about how the prince had fought in a tournament in honor of the lady in the picture. Confused again, the ogre returned home. This time the ogress came after them. The princess turned the prince into an orange tree, herself into a bee, and the camel into a box.
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The sun sets as Fiona transforms into an ogress in front of everyone, causing a surprised Shrek to understand what he overheard. Outraged, Farquaad orders Shrek executed and Fiona detained. Guided by Donkey, Dragon bursts in and devours Farquaad alive, much to the delight of the people of Duloc. Shrek and Fiona profess their love and share a kiss.
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Byatta (, ) was a senior commander in the Royal Army of King Anawrahta. He was a Muslim seaman, who joined Anawrahta's service after having shipwrecked at Thaton. He fathered two sons by a floral ogress from Popa district. The sons Shwe Hpyin Gyi and Shwe Hpyin Nge later entered the pantheon of Burmese spirits as Shwe Hpyin Brothers.
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She cursed him to be unable to marry until he found Snow-White-Fire-Red. When he grew up, he remembered this and set out. One night he slept in a great plain where there was a large house. In the morning, he saw an ogress come and call to Snow-White-Fire-Red to let down her hair.
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Puss in Boots before the ogre. One of the platters on the table serves human babies (illustrated by Gustave Doré). An ogre (feminine: ogress) is a legendary monster usually depicted as a large, hideous, man-like being that eats ordinary human beings, especially infants and children. Ogres frequently feature in mythology, folklore, and fiction throughout the world.
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"Quamichan" was an ogress in the lore of the Cowichan peoples who stole and ate children whose name was adopted by the subgroup of the Cowichan also called Kw'amutsun.T.W. Paterson, "Mapmakers Have Been Unkind to the Original Name-Givers," Cowichan Valley Citizen, 16 November 2005 (quoted in BC Names/GeoBC reference) Their community was adjacent to the lake.
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These reliefs from the early period of Sanchi II (circa 115 BCE) are the earliest known examples of Indian stone reliefs.Buddhist Landscapes in Central India: Sanchi Hill and Archaeologies of Religious and Social Change, C. Third Century BC to Fifth Century AD, Julia Shaw, Left Coast Press, 2013 p.88ff ;First Jatakas The relief of the horse-headed ogress in Sanchi Stupa No.2. One relief of a horse-headed woman, similar to another one at the Mahabodhi Temple of Bodh Gaya, is thought to be the first known representation of a Jataka (a story of a previous life of the Buddha), the Padakusalamanava Jataka, in which a horse-headed ogress falls in love with one of her preys, and the Bodhisattva (the future Buddha) is born of their union.
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The princess stung the ogress and drove her off, but some travelers carried off the wand. Without the wand, the Princess was unable to change the group back into their prior forms. A princess, Linda, loved to walk in the woods where the orange tree stood. Linda tried to have the tree transplanted into her gardens, Aimee stung Linda out of jealousy.
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Once upon a time there was an ogressbutå means ogre, nyai means lady, madam who wanted to marry Prabu Jåyåbåyå. She then went to the capital of Daha. Her arrival caused chaos because citizens of the capital had never seen an ogress before. Before she could utter a word about her intention, people ran riot and beat her to near death.
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Pierre Dubois compares the ' to an ogress or a "water-witch". relates it rather to undines, Richard Ely and Amélie Tsaag Valren to witches, Édouard Brasey describes it as a "lake fairy". Be that as it may, the ' is one of the most powerful fairies in Breton waters. In its aquatic habitat, as on land, it has power over the elements.
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When she set him to sweep the floor, he called on Tritill, who did it for him. The next day, the ogress set him to spread the feathers from her pillows to dry them and put them all back. He spread them out, a breeze carried them off, and he called on Tritill, Litill, and the birds. They put the feathers back.
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The traditional or mythological, explanation of the Tibetan people's origin is that they are the descendants of the human Pha Trelgen Changchup Sempa and rock ogress Ma Drag Sinmo. It is thought that most of the Tibeto-Burman speakers in Southwest China, including Tibetans, are direct descendants from the ancient Qiang people.Origins and Migrations in the Extended Eastern Himalayas. BRILL, 2012, page 309.
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Vote Summary: Question: On the Joint Resolution (H.J.Res. 38), 115th Ogress, Secretary of the United States Senate. According to the Center for American Progress, the 27 representatives that sponsored or co-sponsored the review of the rules received nearly $500 million from mining interests in 2016. Trump signed H.J. Res 38 on February 16, 2017, overturning the Stream Protection Rule.
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Both productions were successful, but Grimaldi was taken ill half way through the latter's run.McConnell Stott, pp. 257–60 In 1822, Grimaldi travelled to Cheltenham, in poor health, to fulfil an engagement as Clown by another actor in Harlequin and the Ogress; or, the Sleeping Beauty in the Wood. Despite the rehearsals being cut short due to Grimaldi's rapidly deteriorating health, critics praised his performances.
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After many childless years, a king and queen had a daughter, whom they named Aimée. Unfortunately, a ship she was on, wrecked. As fate would have it, she drifted ashore in her cradle. There, an ogre couple found her, and the ogress resolved to raise Aimee, instead of eating her, resolving that the infant would make a good wife for her son when she grew up.
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54-5, 176-4 in Hall, Alaric (2007). Elves in Anglo-Saxon England: Matters of Belief, Health, Gender and Identity. Boydell Press the Alphito which was recorded as the name of an 'ogress' or 'nursery bugbear' and might well have been appropriate to an earlier strata of Greek gods;p. 67 in Chantraine, P (1983) "Dictionnaire Étymologique de la Langue Grecque", Paris: Klincksiek; p.
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One day, a junk carrying King Silarat (ท้าวสิลราช) and Princess Suwanmali (สุวรรณมาลี), passed the island where Aphai lives. The princess was engaged to the European Prince, Usaren (อุศเรน) of Lanka. Aphai and Sinsamut asked to join the ship in order to get home, but the ogress saw them and got infuriated, attacking them and killed King Silarat. Aphai managed to escape and found himself on a shore.
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In the valley barony of Spielburg, the evil ogress Baba Yaga has cursed the land and the baron who tried to drive her off. His children have disappeared, while the land is ravaged by monsters and brigands. The Valley of Spielburg is in need of a Hero able to solve these problems. The original game was released in 1989 while a VGA remake was released in 1992.
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Pob Pee Fa is the story of a princess who is turned into an ogress (Pee Fah) after eating the past generations of Pee Fah nectar that caused by unrequited love. She starts hunting for raw intestines and fresh blood, which revolved for several generations with her love enemies. The real identity of Pee Fah is Phi Pop (ผีปอบ), a ghost of popular Thai folklore.
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The story of the Twelve Sisters is part of the folk tradition of certain countries in Southeast Asia such as Thailand, Cambodia and Laos and the folktales derived from it come in different versions, often under different titles depending from the country. This legend was also brought to Malaysia by the Malaysian Siamese where it became popular among the Malaysian Chinese community.The Thai Menora in Malaysia: Adapting to the Penang Chinese Community It is a long story about the life of twelve sisters abandoned by their parents and adopted by an ogress (Lao Sundara; Khmer: Santhomea; Thai: Santhumala) disguised as a beautiful lady. The conclusion is the sad love story about the only surviving son of the twelve sisters, Rathasena (Thai: Phra Rotthasen พระรถเสน; Khmer: Rithisen or Puthisen; Lao: Putthasen) with Manora (Thai: Meri เมรี; Lao: Kankari; Khmer: Kong Rei), the adopted daughter of ogress Sundara.
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When the trio nears Duloc, Fiona takes shelter in a windmill for the evening. Donkey hears strange noises from within and investigates, discovering that Fiona has transformed into an ogress. She explains she has been cursed since childhood, forced to transform every night after sunset and changing back at sunrise. She tells Donkey only "true love's kiss" will break the spell and change her to "love's true form".
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Petrosinella noticing his passionate declarations of love blows him a kiss. Eventually, the prince makes his way to the tower and climbs up Petrosinella's hair after he imitates the ogress's voice. The couple continues to see each other every night, but the ogress is informed by a neighbour of the romance. Petrosinella overhears that her secret has been revealed and plans to escape with the prince to the city.
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An ogress born with the talent of a supersonic voice. Having her ogre characteristics diluted by having accidentally gotten a magic talent she isn't as ugly and stupid as a normal ogre. Because of this she wanted to be a main character since nothing bad happens to a main character. She traveled with Mela Merwoman and Ida in "The Color of Her Panties" in order to ask the Good Magician Humfrey.
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Phra Aphai slays Pii Sue Samut (the ogress) with the song of his flute and continues his voyage; he suffers more shipwrecks, is rescued, and then falls in love with a princess named Suwanmali. A duel breaks out between Phra Aphai and Prince Ussaren, Suwanmali's fiancé, with the maiden's hand as the prize. Phra Aphai slays his rival. Nang Laweng, Ussaren's sister and queen of Lanka (Ceylon), vows revenge.
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In the first few episodes, the story shows Kuro's memories of travelling through the centuries with Kuromitsu with gaps in the recollection indicating lapses in his memory. The recollections show the past up until Kuromitsu goes missing. The starting plot for the series is probably inspired by Kurozuka, a 1939 Japanese dance- drama, which features a man-eating ogress named Kuromitsu, as well as the life of Minamoto no Yoshitsune.
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When the cannibals tried to climb the barricade, they slipped and fell, and the boys rushing out succeeded in killing them both after a hard fight. The children then called to the boy's mother, who had been greatly terrified, and when she came and saw both the cannibals dead, she built a fire, and they cut up the bodies and burned them, saving only the breasts of the ogress. These Tamus put in a coco-nut-shell, and setting it afloat on the sea, said: "Go to the people who ran away from here, and if they ask, 'Have the cannibals killed Tamus, and are these her breasts?' remain floating; but if they say, 'Has Tamus borne a son and has he killed the cannibals, and are these the breasts of the ogress?' then sink!". The coco-nut-shell floated away at once and by and by came to the new village built by the people who had fled years before.
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Close to death himself, a hideous troll woman offers to help him, but only if he will kiss her and lie with her at night. He awakes to find Lofthæna, who had been transformed to an ogress by a curse of Grímhild, her wicked step-mother. They return to the Oslo Fjord, have Grímhild stoned to death, and marry. Years later their beautiful, 12-year-old daughter, Brynhildr, is wooed by the land owner Sörkvir.
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They defeat the knights, so Farquaad decides to send Shrek on the quest. Farquaad agrees to move the Fairy Tale creatures out of Shrek's swamp and grant him the deed to the swamp to prevent any future squatters if Shrek rescues Fiona. Shrek delivers Fiona to Farquaad, who immediately proposes, unaware that she becomes an ogress at sunset. Shrek later disrupts the marriage ceremony, delaying a kiss between Farquaad and Fiona until after sunset.
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Nineteen years later, in 484 BCE, the king found out that the brothers were still alive, and again ordered them killed. The queen managed to put the sons on a raft down the Irrawaddy.Hmannan Vol. 1 2003: 164–165 Adrift in the river, the brothers miraculously gained sight with the help of the ogress. In 483 BCE, the brothers founded another kingdom much farther down the Irrawaddy at Sri Ksetra, near modern Pyay (Prome).
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Mei Wunna flanked by her two sons. Popa Medaw (; , also known as Me Wunna) is a nat of Myanmar. She is a flower-eating ogress and the mother of the Shwe Hpyin ('Inferior Gold') brothers Shwe Hpyin Naungdaw and Shwe Hpyin Nyidaw. Although not an official member of the 37 nat pantheon which is based on her domain and namesake of Mount Popa, she is seen as an important nat in the Burmese spirit world.
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Raja Kansa (Sapru) has been told by an oracle that he will be killed by the eighth male child born to his sister Devaki (Padmarani). He has Devaki and her husband Vasudeva imprisoned and kills off all the children born to them. When the eighth child, a boy, is born Vasudev manages to leave him with Nanda and Yashoda, who become his foster parents. The film shows some miracles with the ogress and serpents.
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In his later years, Whalebone developed chronic foot problems due to his poor hoof conformation. His groom, Dryman, commented on his condition, "His feet were so contracted and high on the heel, and became so Chinese boot-like and full of fever at last, that he never moved out of his box." Whalebone "broke a blood vessel" on 5 February 1831 while breeding the mare Ogress. He died of this injury the following day on 6 February 1831.
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She is an ancestor of the Namgis clan through her son, Tsilwalagame. She is venerated as a bringer of wealth, but is also greatly feared by children, because she is also known as an ogress who steals children and carries them home in her basket to eat. Her appearance is that of a naked, black in colour, old monster with long pendulous breasts.U'mista Museum, Dzunukwa Mask , Kwakwakawakw Museum in Alert Bay She is also described as having bedraggled hair.
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It is uncertain how many more children Amelia Dyer murdered. However, inquiries from mothers, evidence of other witnesses, and material found in Dyer's homes, including letters and many babies' clothes, pointed to many more. The Dyer case caused a scandal. She became known as the "Ogress of Reading", and she inspired a popular ballad: Adoption laws were subsequently made stricter, giving local authorities the power to police baby farms in the hope of stamping out abuse.
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He did not believe it, but let the fox go. Twice, the fox hunted all manner of game and presented it to the king, as a gift from Don Joseph Pear. He then went to an ogress and convinced her it was time to divide the gold and silver. He went to the king to get a measure for Don Joseph Pear to divide the gold and silver, which convinced the king that Don Joseph was rich.
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A rich man, who is ruined after having twelve daughters, abandons them in a forest. They are adopted by an ogress, Sandhamāra, but escape to Kutāra. After they are found in a banyan tree, emitting a golden aura, the king of Kutāra makes all of them his queens. Sandhamāra enraptures the king, is made his major queen, and persuades him to pluck out the twelve queens’ eyes, leaving only the youngest with sight in one eye.
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She insists that they rest for the night and that she spend the night alone in a nearby cave. Donkey and Shrek remain awake, with Donkey asking Shrek who he would be, if he did not have to be an ogre anymore. As Shrek opens up to Donkey on who he would wish to be, Fiona transforms into an ogress as part of her curse that happens during sunset, stands apart, alone, and listens ("Who I'd Be").
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Fiona's curse is broken, and she takes her true form: an ogress. At first, she is ashamed of her looks, but Shrek declares that she is still beautiful. The two ogres begin a new life together (along with Donkey, Dragon, and the Fairytale Creatures) as everyone celebrates their liberation against Farquaad's rule ("This Is Our Story"). In the end, Shrek and Fiona (in association with Donkey and Dragon) host their post-wedding party ("I'm A Believer").
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According to legend, Panhtwar was the only daughter of Sula Thamawa, a son of Maha Thado Yarzar (King Naga Naing), the legendary King of Tagaung Kingdom. Her mother Sanda Muhki, was the Ogress-nymph from Lanka Dipa. Her history records the wars period between Sri Ksetra and Beikthano and of the fighting that took place. Beikthano was created for Panhtwar by the Hindu god Vishnu because she was assumed as the little sister of Vishnu in previous life.
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Fiona makes the transition from human to ogress form, upon which Farquaad rejects his new bride, banishing her back to the tower and claiming the title of King. He also sentences Shrek to death. Before Farquaad finishes his claim of becoming the new King, the dragon who had guarded Fiona, and who developed a crush on Donkey while Fiona was being rescued, crashes through the window in response to Shrek's beckoning whistle. She devours Farquaad and burps out his crown.
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Legend has it that an ogress, Adachigahara, once roamed the plain after whom it was named. The Adachigahara plain lies close to the city of Fukushima. Other stories, such as that of a large, strong, red cow that carried wood, influenced toys and superstitions. The Aka-beko cow is a small, red papier-mâché cow on a bamboo or wooden frame, and is believed to ease child birth, bring good health, and help children grow up as strong as the cow.
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Sita, Rama's wife, determines to accompany her beloved husband, although the woods are dangerous and overrun with demons and evil spirits. The demon king Ravana, encouraged by his spiteful ogress sister, Shurpanakha, hears of Sita's beauty and determines to kidnap her. He sends a golden hind, Maricha, past their dwelling to distract Rama, who tries to impress Sita by hunting the hind into the woods. In his absence, Ravana abducts Sita and demands that she submit to him on pain of death.
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Also in 2001, she voiced Princess Fiona in the DreamWorks' animated film Shrek. In the film, her character is plagued by a curse that transforms her into an ogress each and every sunset. Locked in a dragon-guarded castle for several years, she is rescued by the title character, whom she later comes to love. The film was a major commercial success, grossing US$484.4million worldwide and became the first movie to win the Academy Award for Best Animated Feature.
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Their wish was granted and they were enshrined on Mt Popa. Another legend tells about Popa Medaw (Royal Mother of Popa), who according to legend was a flower-eating ogress called Me Wunna; she lived at Popa. She fell in love with Byatta, whose royal duty was to gather flowers from Popa for King Anawrahta of Bagan (1044–1077). Byatta was executed for disobeying the king who disapproved of the liaison, and their sons were later taken away to the palace.
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All of this was necessary so that you could see someone coming towards you. The people of Pokonoket were peaceful and rarely committed crimes. There once was an Ogress who lived in the darkness somewhere in Pokonoket and ate anyone that she could catch. Toby was a widower who spent all of his days making soup and knitting stockings for his grandchildren. Toby also had arthritis, and therefore couldn’t keep up with the knitting and the soup making, so he went in search of a widow, Mrs.
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The ogre used his seven-league boots to follow. When the ogre caught up, the princess turned herself into a boatwoman, the prince into a boat, and the camel into a lake; to confuse the ogre. He found nothing, but when he returned, the ogress told him how they had been transformed with her stolen magic wand, and so he set out to find them again. This time Aimmee turned herself into a dwarf, the prince into a portrait, and the camel into a pillar.
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A king and queen made a vow that, if they had a child, they would make one fountain run with oil and another with wine. The queen gave birth to a son, and they set up the fountains so that everyone could take oil and wine. At the end of the seven years, the fountains were running dry, and an ogress came to take the last with a sponge and pitcher. Once she had labored to collect it all, the prince threw a ball, breaking the pitcher.
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Unwilling to perform the rescue himself, Farquaad holds a tournament to select the knight that will rescue Princess Fiona. But Shrek and Donkey turn up and defeat the knights, so Farquaad decides to send Shrek on the quest instead, agreeing to remove the fairytale creatures from his swamp if he rescues Fiona. Shrek delivers Fiona to Farquaad, who immediately proposes marriage, unaware that she becomes an ogress at sunset. Shrek disrupts the marriage ceremony, delaying a kiss between Farquaad and Fiona until after sunset.
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In this role, Rhiannon could be considered the Goddess of the Otherworld. Taylor presents a more pancultural view of the cauldron's images; he concludes that the deities and scenes portrayed on the cauldron are not specific to one culture, but many. He compares Rhiannon, whom he thinks is the figure of plate f, with Hariti, an ogress of Bactrian mythology. In addition, he points to the similarity between the female figure of plate B and the Hindu goddess Lakshmi, whose depictions are often accompanied by elephants.
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In the Melanesian mythology of Malekula Island, Vanuatu, Ambat is a culture hero recorded by A.B. Deacon. In the myth, Temes Malau has an ogress wife Nevinbumbaau and had a son Mansip. Nevinbumbaau trapped Ambat's older brothers one after another in a ditch, where they stayed until Ambat came to free them. The same brothers later tried to kill Ambat because they envied him his beautiful wife Lindanda, who learned of her husband's death when she saw blood on the comb he had left her.
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Hyakkimaru and Dororo come across a small, poor village full of people who are led by a woman named Mistress Yudai, who is actually a fiend who steals their money. Mistress Yudai has three forms: a kindly woman, a large ugly demon named Scourge, and another demon form named Ogress. A troll spirit helped the villagers find their money in a bamboo thicket, but Mistress Yudai demanded that anyone who saw this troll be brought to her and executed. Unbeknownst to the villagers however it is to keep her secret hidden.
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While they were at work, Finette tricked the ogre into the oven and burned him to cinders. Then she persuaded the ogress that if she let them dress her and do her hair, she would soon find a noble husband. While she was doing the hair, she cut off the ogress's head. Her sisters dressed themselves in the treasures of the castle and, so they might find husbands, went off to show themselves in the nearest town, threatening to beat her if the castle was not perfectly kept.
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One of three caves in the mountainside to the east of the town is said to be the birthplace of the Tibetan people who resulted from the mating of a monkey and a beautiful cannibal ogress. About south of Tsetang is Changzhug Monastery founded during the reign of Songtsen Gampo and about further is Yumbulagang which, according to legend, was built as a palace for the first king, Nyatri Tsenpo, and was the first building in Tibet. There are several hotels and a guesthouse in Tsetang.Buckley (1986), pp. 153-156.
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Daklha Gampo Monastery (Dwags lha sgam po), also romanized as Daglha Gampo, is a Kagyu Tibetan Buddhist monastery founded in 1121 CE by Je Gampopa (1079-1153), the disciple of the famous and much-loved bodhisattva, Jetsun Milarepa (c. 1052—c. 1135)Dowman (1988), p. 261. It is located in Gyatsa County in the old district of Dakpo in southern Tibet on land sanctified as a geomantic power-place ('head of the ogress') by the first Tibetan emperor, Songtsen Gampo (605 or 617? - 649), and made a repository of terma by Padmasambhava.
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Nevinbimbaau (or Nevinbumbaau)According to the Eranos-jahrbuch, p 251, Bevinbumbaau means 'the crab woman' (ne 'the' vin 'woman', bumba-au 'crab') is a goddess in the Melanesian mythology of Malekula Island, Vanuatu. Some descriptions call her an ogress while others seem to speak of her as simply a female figure. Her rituals involve a complicated story about her son Mansip, his two wives and their children, Nevinbimbaau's grandchildren. The ritual begins with actors operating large staffs topped with carved heads, like stick puppets, representing the grandchildren (the temes nevinbur).
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The next day, the ogress set him to slaughter one of her fifty oxen, but she would not tell him which one. He called on Tritill and Litill, who slaughtered one and told him to ask for what lay on the bed, the chest at her bed's foot, and what lay under the cave's side. These proved to be the princess, a chest filled with gold and jewels, and a magical ship that moved over land and sea. He brought this all to the king, who agreed to the marriage.
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They shared that little rice and ate it crying, lamenting their misfortune. Wandering aimlessly the twelve girls came to a lake, where they tried to catch fish to satiate their hunger. Each of the sisters succeeded in catching a fish and eleven of them playfully poked the eyes of their fish with sharp twigs, except for the youngest one who poked only one eye. Finally they arrived to the yaksha kingdom, where an ogress named Santhumala saw the exhausted and emaciated girls resting under a tree and decided to adopt them.
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While Shrek is out finding a flower for Fiona, Donkey discovers that Fiona turns into an ogress at night, and she confesses that she was cursed as a child, which is why she was locked away in the tower. Only a kiss from her true love will return her to her proper form, and she asks Donkey to promise never to tell. Shrek arrives near the end of the conversation and misunderstands Fiona's description of herself as an ugly beast, and thinks she is talking about him. Hurt by her presumed opinion, Shrek storms off.
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Caught between love and her desire to break the curse, Fiona tries to escape the event. Just then, the Fairytale Creatures storm into the wedding and protest their banishment. They are also accompanied by Grumpy, one of the Seven Dwarfs, who reveals that he is Farquaad's father, and he kicked Farquaad out at the age of 28 when he wouldn't move out of the basement, revealing Farquaad is a freak as well. During the scuffle, the sun sets, causing Fiona to turn into an ogress in front of everyone.
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His first play, was the giatros Mavridis (doctor Mavridis) and ascended to the Greek theatrical scene in 1921, in the royal Hellenic theatre. Four years later wrote the Arravoniasmata ( Engagements ), which was played in 1936 . With this play was proved one of the greatest playwrights of Greece . Other plays were : Drakaina ( Ogress ) in 1928, to Bourini ( the Squall ) in 1933, i Kainourgia zoi ( the New lIfe ) in 1936, oi Fouskothalassies ( the Ground swells ) in 1937, to Koritsi tou limaniou ( the Girl of port ) in 1947, which became movie and screened by Greek Cinema in 1952 .
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The fox told a shepherd for an ogre that if he told the men that the sheep belonged to an ogre, the men would kill the sheep, and the ogre would kill him; he should say they belonged to Count Piro. It did the same with a pigherd and a horseherd. The king was impressed by the wealth. At the ogre's castle, the fox told the ogre and ogress that the king had sent men to kill them, and it was best to hide in the oven until they passed.
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The original buildings here were built during the 7th century reign of King Songtsen Gampo. It was created as one of the eight "demoness- subduing" temples, and was constructed according to geomantic theory on the right elbow of the ogress who represented Tibet. It is the oldest Buddhist structure in the eastern Tibetan region of Kongpo. It originally belonged to the Nyingmapa, but by the 17th century there were Gelugpa present here, and it formally adopted by them during the time of the Regent, Demo Rinpoche (r.1886-1895).Dorje (1999), p. 233.
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149) points out that the usual term for a giantess, ban-fhuamhair, a cannibal ogress, is never applied to the "Old Woman" In the West Highlands, this woman of the otherworld selects the individual deer who will be slain in the next day's hunt.J.F. Campbell of Isalay, Popular Tales of the West Highlands, ii, no. 27, noted by McKay 1932:150. In Ireland, The Cailleach Bhéara ("The Old Woman of Beare"), who lives on an island off the coast of County Cork, takes the form of a deer to avoid capture, and herds her deer down by the shore.
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Tradruk Monastery is the largest and most important of the surviving royal foundations in the Yarlung Valley.Snellgrove & Richardson (1995), p. 74. It is said to have been founded in the 7th century under king Songtsen Gampo. According to one legend, Tradruk was one of twelve geomantic temples, the Tadül "Border Subduers" () and Yangdül "Further Taming [Temples]" (), that were built to hold down the huge supine ogress (, rākṣasi) under Tibet: Tradruk was said to stand on her left shoulder, Katsel (, or ) and Gyama () in Maizhokunggar County on her right shoulder and the Jokhang in Lhasa on her heart.
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The word ogre came into wider usage in the works of Charles Perrault (1628–1703) or Marie-Catherine Jumelle de Berneville, Comtesse d' Aulnoy (1650–1705), both of whom were French authors. The first appearance of the word ogre in Perrault's work occurred in his Histoires ou Contes du temps Passé (1696). It later appeared in several of his other fairy tales, many of which were based on the Neapolitan tales of Basile. The first example of a female ogre being referred to as an ogress is found in his version of Sleeping Beauty, where it is spelled ogresse.
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Shwe Hpyin Nyidaw (, ; ), also called Shwe Hpyin Nge (, ) or Min Lay (, ), is one of the 37 nats in the official pantheon of Burmese nats. Together known as Shwe Hpyin Nyinaung (Brothers) or Taungbyon Min Nyinaung (Brother Lords), he and his brother Shwe Hpyin Naungdaw were sons of Byatta, the royal messenger, and Me Wunna, a flower-eating ogress from Mount Popa, during the reign of King Anawrahta of Bagan. They were killed for neglecting their duty to provide a brick each thus leaving gaps in Taungbyone Pagoda, which was built by King Anawrahta. They are portrayed on pedestals, one lying down and the other upright with his sword shouldered arrogantly.
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Heidi Anne Heiner, "Tales Similar to Rapunzel" The Greek variant was first recorded in 1890 in eastern Thrace. A version of the story is given in this book. Unlike most such tales, it does not open with the scene in the garden where the baby is traded to the ogress.Laura J. Getty, "Maidens and their guardians: interpreting the "Rapunzel" tale" The ogress' chase particularly resembles that of Petrosinella. This chase, in fact, is another folktale type, Aarne- Thompson type 313, The Girl Helps the Hero Flee;Georgios A. Megas, Folktales of Greece, p 223, University of Chicago Press, Chicago and London, 1970 others of this type include The Water Nixie, Foundling-Bird, Nix Nought Nothing, and The Master Maid.
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Statue of Popa Medaw with her two sons, Shwe Hpyin Naungdaw and Shwe Hpyin Nyidaw. He and a girl named 'Me Wunna' on the mountain (legend says she is a floral ogress living on the mountain) fell in love with each other and begot two sons, known as the Shwepyin brothers. When they grew up, they served the king in his mission to make an effort to bring the eyethooth of the Buddha, residing in Gandhala (Gandhalarit), China. On the return journey of the king and his army, the king's elephant stopped and knelt down at a certain place in Taungbyon village, where the king had a pagoda built and named it 'Sutaungpyae'.
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In one of the most sensational trials of the Victorian era, she was found guilty of the murder of infant Doris Marmon, and hanged on 10 June 1896. At the time of her death, a handful of murders were attributed to her, but there is little doubt she was responsible for many more similar deaths—possibly 400 or more, making her a candidate for history's most prolific serial killer. Dubbed the "Ogress of Reading", she inspired a popular ballad, and her case led to stricter laws for adoption and child protection, and also helped raise the profile of the fledgling National Society for the Prevention of Cruelty to Children (NSPCC) which formed in 1884.
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In the course of the ritual, some or all of the temes are destroyed, new ones are created, and at the end wooden effigies of Mansip and his two wives are speared and burned. The ritual's purpose may have been to initiate new members, and may have something to do with reincarnation or resurrection, since new temes are created after the old ones are destroyed (Poignant 1967). In a myth from Malekula recorded by A.B. Deacon, the ogress Nevinbumbaau is the wife of Temes Malau; their son is Mansip. Nevinbumbaau trapped Ambat's older brothers one after another in a ditch, where they stayed until Ambat, a culture hero, came to free them (Bonnefoy 1993:99).
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King Yunan (, al-Yunān, literally 'Greece') or the Graecian King is a fictional king of one of the ancient Persian cities, in the province of Zuman, now modern Azerbaijan who appears in The tale of the vizier and the Sage Duban. At the start of the story, Yunan is suffering from leprosy but he is cured by Duban the physician whom he rewards greatly. This makes Yunan's vizier become jealous and he persuades the King that Duban wants to overthrow him. At first Yunan does not believe this and tells his vizier the Tale of the Husband and the Parrot to which the vizier responds by telling the Tale of the Prince and the Ogress.
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In addition, hidden or forbidden chambers were not unknown in pre-Perrault literature. In Basile's Pentamerone, the tale The Three Crowns tells of a Princess Marchetta entering a room after being forbidden by an ogress, and in The Arabian Nights, Prince Agib is given a hundred keys to a hundred doors but forbidden to enter the golden door, which he does with terrible consequences. While some scholars interpret the Bluebeard story as a fable preaching obedience to wives (as Perrault's moral suggests), folklorist Maria Tatar has suggested that the tale encourages women not to unquestioningly follow patriarchal rules. Women breaking men's rules in the fairy tale can be seen as a metaphor for women breaking society's rules and being punished for their transgression.
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The king's men seized and killed Byatwi, then dismembered his body and buried those parts around the city wall as a protective charm against the enemies who might attack and seize the city. Byatta nevertheless, escaped and could flee to Bagan, where he served King Anawrahta, who later appointed him as his 'flower officer' for his superhuman strength. He rode his steed daily to get to Mount Popa over 30 miles south of Bagan, gather and offer flowers to the king when returned. He and a girl named Me Wunna on the mountain (legend says she is a floral ogress living on the mountain) fell in love with each other and begot two sons, known as the Shwe Hpyin Brothers.
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Named after Kong Rei, the beautiful daughter of the ogress in the Khmer folk tale of the Twelve Sisters ('), this mountain is important in Cambodian culture.Phnom Neang Kong Rey The people who live in Kampong Chhnang Province believe that the Kong Rei mountain range is the legendary lady at rest and warn their children to not eat leaf vegetables from the mountain because they could be Kong Rei's hair. Chan Pav, 40, a resident of Trabek village at the mountain's base, says that Kong Rei's attraction for spiritually-minded visitors are caves that possess strong spiritual power. While Pav said that spiritual power noticeably decreased during the Pol Pot regime, recent peace and stability had put it on an upward trend.
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Guan Yin: Goddess of Compassion. 2004. p. 10 When Xuanzang traveled to India in the 7th century, he provided eyewitness accounts of Avalokiteśvara statues being venerated by devotees from all walks of life: kings, to monks, to laypeople. Avalokiteśvara / Padmapani, Ajanta Caves, India In Chinese Buddhism and East Asia, Tangmi practices for the 18-armed form of Avalokiteśvara called Cundī are very popular. These practices have their basis in the early Indian Vajrayana: her origins lie with a yakshini cult in Bengal and Orissa, and her name in Sanskrit "connotes a prostitute or other woman of low caste but specifically denotes a prominent local ogress ... whose divinised form becomes the subject of an important Buddhist cult starting in the eighth century".
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The last stop before the Sutaungpyei pagoda completes the legend of Mandalay. Here on the south terrace of a small stupa is the image of the ogress Sanda Muhki who, for want of something to offer the Buddha, made an offering of her own breasts. And for this extreme act of merit the Buddha made the prophecy that Sanda Muhki would be reborn as a great king who would build a city at the foot of the hill and become a great supporter of Buddhism in the year 2400 of the Buddhist Era (1857 AD), the year King Mindon laid the foundations of Mandalay. On each of the four corners of the terrace can be seen a king of the ogres with his army of miniature ogre images behind him paying obeisance to the Buddha.
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Additionally, a crest is added above the helm in the form of a black wolf holding a silver fleur-de-lys in his paws with a black and gold mantle. The blazon reads: "Sable a Wolf Salient Or and a Barrulet enhanced Argent in chief a Fleur de Lys also Argent between two Bezants all within a Bordure Gold And for the Crest upon a Helm with a Wreath Or and Sable a demi Wolf Salient Sable holding between its paws an Ogress charged with a Fleur de Lys Argent Mantled Sable doubled Or." The Grant of Arms also gives the rights to a badge, defined as "Within a voided Hexagon Sable charged with three Fleur de Lys Argent and three Bezants a Wolf salient Sable armed and langued Gules." A lapel badge of this design is worn by senior prefects.
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Puek Tian Beach and statue of Phisuea Samut Puek Tian Beach (, , ) is a beach of the Gulf of Thailand, located in Tambon Puek Tian, Amphoe Tha Yang, Phetchaburi Province, western Thailand, about 21 km (13.5 mi) from City of Phetchaburi in the middle between Cha-am and Chao Samran Beaches. Puek Tien Beach is a beach that is different from the other, where it is quiet and not very crowded. Highlights of this beach is the statue of the characters from Phra Aphai Mani, the masterpiece epic poem of Sunthon Phu such as Phisuea Samut (sea ogress), Nang Ngueak (mermaid) and main character Phra Aphai Mani, including other statues viz giant turtle and Chinese goddess Kuan Yin. Believed that he had traveled here when he was ordained and impressed therefore used this beach as the backdrop of story.
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Two giant chinthes guard the southern approach to Mandalay Hill. Sanda Muhki, the ogress, offering her own breasts to the Buddha For those who are fit to make the climb, it is considered a rewarding experience and a meritorious deed at the same time. Two gigantic chinthes or leogryphs (stylised lion figures) stand guard at the southern and main approach at the foot of the hill, popularly known as the Chinthe hnakaung atet (two chinthes ascent). It is a gentle climb and there are many stops along the way, most importantly the hermit U Khanti's dazaung or hall where the Peshawar Relics ( three fragments of bone of the Gautama Buddha) were kept from 1923 until after the Second World War when they were moved to a building at the foot of the hill and no longer on display.
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This version of the story differs from later versions as it is the wife not the husband who steals the plant, the maiden is taken by the villain as a child rather than a baby, and the maiden and the prince are not separated for years to be reunited in the end. Most importantly, this version of the story contains a “flight” scene in which Petrosinella uses magic acorns that turn into animals to distract the ogress while she pursues the couple fleeing the tower. This “flight” scene, with three magic objects used as distraction, is found in oral variants in the Mediterranean region, notably Sicily (Angiola), Malta (Little Parsley and Little Fennel), and Greece (Anthousa the Fair with Golden Hair). In 1697, Charlotte-Rose de Caumont de La Force published a variation of the story, Persinette, while confined to an abbey due to perceived misconduct during service in the court of Louis XIV.
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Supplement to the Etymological Dictionary of the Scottish Language: Volume Two by John Jamieson, Printed at the University Press for W. & C. Tait, 1825, . 156 In the Borders the name for this archetype was Gyre-Carling (with variants such as Gyre-Carlin, Gy-Carling, and Gay-Carlin).A Glossary of North Country Words, with Their Etymology, and Affinity to Other Languages: And Occasional Notices of Local Customs and Popular Superstitions by John Trotter Brockett, William Edward Brockett, E. Charnley, 1846, page 203 Gyre is possibly a cognate of the Norse word geri and thus has the meaning "greedy,"An Etymological Dictionary of the Scottish Language: Illustrating the Words in Their Different Significations by Examples from Ancient and Modern Writers, Volume One by John Jamieson, Printed at the University Press for W. Creech, 1808, p. 374 or it may be from the Norse gýgr meaning "ogress"; carling or carline is a Scots and Northern English word meaning "old woman" which is from, or related to, the Norse word kerling (of the same meaning).
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Afterwards, Harold apologizes to Shrek and warmly accepts him into the family, and as he decides to leave believing that he is not the man Lillian deserved, she comforts him by saying that he is more that man now than he ever was when he was a human. King Harold makes a very last and final appearance as the frog king in Shrek the Third, in which Shrek and Fiona fill in for him and Lillian during his illness, which later turns out to be terminal (The story book The Legend of Shrek and other publications state that the transition from human to frog confused his age and accelerated the aging process). He tells Shrek on his deathbed about Fiona's cousin Arthur is next in line to the throne of Far Far Away, when Shrek and Fiona both reject an ogre and ogress as king and a lady in-wating, is a bad idea given their inexperiences and disastrous attempts to fill in for him. Harold dies shortly after telling Shrek and Fiona, as he is never seen nor heard from again.
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