The Mythology and Folklore Database
B77A - The giant pushed back the sky.
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Source Data from Berezkin's Analytics Catalogue, if using this data please acknowledge and link to it here:
Ю.Е. Березкин, Е.Н. Дувакин. Тематическая классификация и распределение фольклорно-мифологических мотивов по ареалам. Аналитический каталог.
Summary of Motif
One or more anthropomorphic characters push the sky away from the earth. See motif B77.Berezkin category: The Origins of the Characteristics of the environment
This is of motif type Cosmology and etiology and is part group 3, Cosmogony, the earth and the sky, etiology of the elements, natural and biological phenomena (fire, water, soil, thunderstorms, dream, etc.), cataclysms and cosmic threats, spirits of nature
B77 has 6 other sub-motifsB77. The sky was close to the ground, then rose. B77a. One or more anthropomorphic characters push the sky away from the earth. See motif B77. B77b. The sky moved away and/or the connection between people and the deity ceased after the sky or the heavenly deity was touched or struck with a long object (a pestle, a broom, etc.) during work. Cf. motifs B77b1 and B77b2. B77b1. The sky receded and/or the connection between humans and the deity ceased after the sky or the heavenly deity was touched or struck during work with a pestle used to pound in a mortar or with a spoon used to stir porridge (Ewe, Nubians, Nyiman). B77b2. The sky moved away and/or the connection between people and the deity ceased after the sky or the heavenly deity was touched or struck with a broom. B77b3. In the past, either in a distant country, the sky was or is so low that various objects are placed on it as needed. B77c. A snake-like creature pushes the sky away from the earth. See motif B77. Click here if would you like to see a distrbution map combining all of B77's motifs? |
Top 10 Motifs with similar dispersal patterns
| Motif | Similarity | Motif Summary |
|---|---|---|
| I81B | 98.41% | During high tide, a certain creature spews seawater or displaces it with its body, and during low tide, it swallows the water or makes room for it (or it is simply reported that the water is either spewed or recedes). |
| L85B | 97.44% | A pregnant woman curses the Sun, Rain or another powerful character. Because of this, the child is born physically disabled. He possesses magical powers and usually acquires a normal body. |
| B1D | 96.96% | Two characters are building the world, one works poorly, the other well, so different parts of the universe (or a specific island) have different appearances. |
| F54D | 96.96% | A woman gives birth to a boy after accidentally drinking animal urine, or a female animal gives birth to a boy after drinking a man's urine. |
| M144 | 96.96% | One character manages to convince another that dangerous and inedible objects are attractive and delicious (a wasp's nest is a drum, a snake is a flute, dung is a delicacy, etc.). |
| F54A | 96.80% | In her husband's appearance, the woman discovers signs that are not immediately noticeable, indicating that he has hidden his true nature from her and is not the right marriage partner (he is an animal, or her son, brother or father); or the husband discovers in the same way that his wife is his sister. |
| I81A | 96.47% | The giant crab causes earthquakes or floods, closes or can close the water outlet. |
| K47D | 96.09% | A girl gives herself to a dog because it fulfils the condition of marriage set by her or her father for her future husband. See motif K47A. |
| H9A | 95.39% | Of two women, one of whom is associated with a stone and the other with a plant, only the plant woman leaves offspring, which is why people are what they are (mortal, capable of speech, etc.). Alternatively, children born to two women have opposite characteristics (skilled and unskilled, etc.). |
| C8C | 95.34% | After a global catastrophe, at the beginning of time or when settling a new land, a woman and her son give birth to humans. |
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Map of Motif Dispersal
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This motif has been recorded in 33 traditions: Southern Australia: Dieri, Urabunna (Arabana), Flinderce Mountains, Kujani, Andyamatana (Andjamatana, Wailpi), Niue, Wallis (=Uvea, different from Melanesian Uvea), Futuna, Tikopia, Bellona, Rennell, partly Aneytium, Futuna (=Erronan, not to be mixed with Futuna in Western Polynesia), Vaeaka-Taumato, incl Matema, Nifeloli, Nukapu, Nupani, Pileni, Maori, Moriori (Chatam Islands), Society Islands: Tahiti, Borabora, Raiatea, Hawaii, Gilbert Islands, Nauru, Banaba (Ocean island), Ontong Java, Nukumanu, Takuu, Nukuria, Tuvalu (Ellice), Roti, Sumba, Savu Islands, Flores, incl Mangarai (Western Flores), Nage, Keo, Riung, Ngada or Nad'a (Central Flores), Sika (Eastern Flores), Malay; Temuan (incl Mantra or Mentra), Jakun (Moken), Dusun, Murut, Kelabit, Tombonuwo, Bajau, Tidong, Northern Luzon: Apayao, Bontoc, Nabaloi (Ibaloi), Ifugao, Igorot (highland people, not specified), Ilocan, Ilongot, Isneg, Kalinga, Kankanay, Tingian (Tinggian, Bilongan Itneg); Ibanag, Kasiguran Agta, Keley-i Kallahan, Kachin (Singpho), Chak, Maria, Muria, and other South-Central Dravidians: Binjhwar, Bacop, Bhattra, Bom, Jhoria (=Jhodia), Gadaba (in Koraput, neighbors of Munda-speaking Gadaba), Duruwa (Parji), Mehtar; Pardhan, Kashmiri, Miao (Hmong) and Yao of Southern China, Li , Early Chinese written sources, Hungarians, Southern and Central; Ryukyu Islands: Yaeyama, Miyako, Okinawa, Upper Tanana (Nebesna), Tanacross, Western Shoshone, Gosiute, Upland Yuma: Walapai, Havasupai, Yavapai, Cocopa, Yuma proper (Quechan), Mohave, Maricopa, Selknam, Kodiak, Tokelau, Egypt