The Mythology and Folklore Database
H7 - Personification of death.
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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
Death (as well as illness and old age) is a special character, distinct from the lord of the underworld. It takes away a person's soul or otherwise causes their death.Berezkin category: Paradise Lost
This is of motif type Cosmology and etiology and is part group 8, Queer and monstrous beings, creatures, objects and loci, folk beliefs related to particular phenomena and objects
H7 has 16 other sub-motifsH7. Death (as well as illness and old age) is a special character, distinct from the lord of the underworld. It takes away a person's soul or otherwise causes their death. H7a. Having received knowledge from Death (rarely: Happiness or a certain spirit) about whether the sick person will be healed or not, whether she is going to take his soul, the person will know whether he will recover. U.nyak praises him for his impartiality; U.t himself; the poor man scolds the doctor, becomes rich. Usually he sees where exactly Death (spirit, etc.) is near the bed, whether it is going to take his soul, whether the person will recover. U. praises him for his impartiality; U. himself; the poor man scolds the sick man, and on this basis knows what will happen to him. H7b. A person asks Death (a spirit) to climb a tree or sit on a bench, to which they stick and can only be freed with his permission. H7b1. Having received a magic bag, into which any creature can be forced against its will at the owner's discretion, a person gains power over Death or devils. H7b2. A man named Poverty makes Death swear that it will never come to him. Therefore, poverty is inevitable in the world. H7c. Death promises to take a man after he finishes his prayer or song (formerly ATU 1199B). The man breaks off his prayer (song) in the middle, and Death cannot take him. H7c1. The trickster first deceives Death (the devil), and then, also by deception, enters paradise. H7d. A man calls Death, and when it comes, asks it to help him lift a bundle of firewood or pull a cart with firewood. H7e. In the past, people knew when they would die, so before their death they stopped doing their work or performed their duties half-heartedly. H7f. God gives instructions that certain categories of people must die and suffer. The character who receives the instructions, caring for the people, passes on other orders to the executors. H7f1. Death devours the dead and thus satisfies its hunger. H7f2. The character embodying death had a body visible to humans. Then death became invisible. H7g. A person sees many burning candles or lamps. When one of them burns out, someone dies. H7g1. A man (usually looking for a godfather for his newborn son) rejects God (the saints) and the devil, but praises Death: it treats everyone without prejudice (or is richer than everyone else). h7g2. Knowing that Death is approaching, a person hopes that it will seek him on land, so he settles on the surface of the water or under the water. But Death finds him. H7h. Despite the warning, man goes to where Death is at that moment. Death enters his body or follows him, and since then, people have been mortal. H7i. Old Age, Illness, or Hunger are special characters, but Death is not mentioned. Click here if would you like to see a distrbution map combining all of H7's motifs? |
Top 10 Motifs with similar dispersal patterns
| Motif | Similarity | Motif Summary |
|---|---|---|
| M154 | 99.54% | A man who has learned the language of animals laughs when he hears them talking. His wife or mother-in-law (rarely someone else) demands that he explain what is going on. The man is ready to comply with his wife's demand, even though he knows he will die if he reveals the secret. Usually, he hears the domestic animals condemning their master's stupidity and decides not to say anything. |
| K80A1 | 99.40% | A bird (usually arising from the remains of the murdered person or embodying their soul) tells of the crime committed or takes revenge on the murderer itself. |
| M169 | 99.37% | In the presence of an authoritative figure, one of the subordinates plots against another. The latter says that the problem can be solved by maiming the former (usually using a part of his body as medicine). The schemer is killed or maimed. |
| M171 | 98.91% | The character stops at a house and in the morning claims that the worthless object or animal he brought has disappeared; either he or other characters use or spoil what the deceiver gives them. Each time, the character receives something more valuable in return and, repeating his trick several times, obtains a truly valuable object, an expensive animal, or a person. (All texts of motifs M171A and M171C are also included in motif M171). |
| M157A2 | 98.82% | The character claims that the calf (kid, etc.) was not born (brought) by a cow (goat, etc.) belonging to another owner, but by his own animal of a different species or male sex, or by an inanimate object (usually a cart). |
| L19B1 | 98.34% | Describes or depicts a monster (usually a reptile) with seven heads (except in cases where snakes with an increasing number of heads are described sequentially and "seven" is not the largest number). |
| L65B | 98.26% | A demonic woman, less often her lover or another monster, is ready to kill or kills the hero. Dogs (or animals and birds that replace them – lions, bears, eagles, etc.) come running (flying), rescue the hero and kill the demon. |
| K56 | 98.21% | One of the girls, young women or young girls (wives of one man) meets a character who is able to reward and punish. She behaves correctly and receives a reward. Another (others) tries to repeat everything, but behaves incorrectly and is punished (rarely: not rewarded). |
| I120 | 98.14% | Food and clothing can be obtained from the horns of domestic animals (oxen, cows, goats). |
| M156 | 97.49% | A dangerous animal (rarely: a spirit) is about to kill a human or another animal – usually the one who freed it from a trap. A third character acts as a judge and saves the human – most often by luring the ungrateful back into the trap. |
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Map of Motif Dispersal
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This motif has been recorded in 137 traditions: Ugarit, Phoenicia, Yemen, Arabs of Iraq, Iraqi, Berbers of southern Tunisia and adjacent part of Libya (Matmata and Ghadames areas), Algeria Arabs, Arabs of Sudan, Sudanese, Ngbakka, Mbum (incl Mbai), Mundang, Fali, Tupuri, Maya (=Bali), Nyong, Banda, Gbaya (Baya), Manja, Ngbandi, Mbum (incl Mbaye), Fali; Mündü, Amhara; Zay, Harari; Silte, Gogot, Oromo (Galla), Konso, Sidamo, Darasa, Bussa (Bassa), Kambata, Guji, Swahili, Midjikenda (incl Giryama), Nyika, Duruma; Ngindo, Kiluguru and other Islamic groups of the Eastern Coast of Africa, Ganda, (Ba)Nyoro, Nyankole, Masaba (Gisu), Luia (=Luyia, Haya, Luhya, Bantu Kawirondo; incl. Vugusu, Maragoli), Rwanda (incl Hutu, Tutsi, Kiga), Rundi, (Ma)Shi, Banyabungu; Rega, Songe (Kisonge), Bena-Matembo, Sakata, Mongo (Mongo-Nkundu), Nkundu, Ngelima, Ngombe, (Ba)Tetela), Pende, Wu(Kusu), (Ba)Mbala (incl Saie, Kwilu), Mbundu (Umbundu, Kimbundu, Chimbundu, Ovimbundu), Kwanyama, Owambo (=Ambo), Fang (Pangwe), Eton, Bafia, Batanga, Benga, Bube (Bubi), Buheba, Yaunde (Ewondo), Yebekolo, Koko, Bulu, Beti (Beti-Bulu), Sekiani, Eghap, Tiv, Bamum (Bamun), Mungaka (Mgaka, Bali), Beba, Anaguta, Bete (Mbete, Karang), Ekoi, Nyang, Vute (Wute), Jukun, Chamba, Bamileke, Kwotto, Kirri; Denya (Nyang), Hausa, Biu-Mandara: Margi, Kilba, Bura, Kera, Karekare (Kerri-Kerri), Bachama, Zulgo, Giziga, Hdi, Kapsiki, Mandara (incl Mukulehe, Matakam), Mofu (Mofu-Gudur), Somrai (Sibine, Shibha), Sara, incl. Ngambaye (Ngambaï), Mbaï, Yoruba; incl Ife), Nupe, Bini (Edo), Engenni, Chamba, Dakka, Kukuruku, Kru: Kru proper, Sapo (Sapã), Grebo, Kran (Krahn, Guere-Krahn; incl. Putu, Tchien), Bete, Neyo, Wobe, Devoin (Dey), Belle (Kuwaa), Bassa, Sikon, Songhai, Northern Gur (Oti-Volta): Mamprussi, Dagomba, Dagari (Dagara; incl Lodaga), Bassari, Mosi, Nankanse, Konkomba, Moba; Ditammari, Nyende, Bulsa (pl Builsa, Bulo), Lobi, Akan, Ashanti, Akwapim; Ga (Accra), Kra, Twi (Chwi, Chi), Bia: Anyi, Agni, Baule, Nsema, Southeast Australia: Kamilaroi, Yualarai (Ualarai, Euahlayi), Milpulo (Mailpurgu), Wuradjeri (Wiradjurim, Wiradjeri, Wurundjeri, Yarra, Yarra Yarra), Wongaibon (Wonghibon), Noongahburrah (Narran, Narran River), Kurnai, and many others (see file 0.doc), Northern Vanuatu: Banks Islands (incl Mota, Mota Lava, Gaua, Santa Maria), Torres Islands, Ifaluk, Woleai, Lamutrek, Faraulip Satawal, Elato, Western Fayu, Lampung (Lampong); South Sumatra Malays (incl. Bengkulu), Bahnar, Bana, Sedang, Por, Stieng, Chrau, Sre (Koho), Maa, Mnong, Bondo, Didayi (Gata'), Gutob (=Gadaba; cf Dravidian-speaking Gadaba), Eastern Arunachal Pradesh: Abor (incl Minyong, Shimong, Padam, Pasi, Panggi), Apa Tani (Apatani), Bori, Bugun, Dafla (=Nyishi, Nisi, Nishing, incl Tagin), Gallong (=Galo, Adi), Mishmi, Indian literary tradition (Vedic, Brahman, Purana, Indian Buddhism, Hinduism, Ramayana, Mahabharata, Panchtantra, Jatakas); iconography of Hindu temples, Telugu (incl. Yanadi, Chenchu), Kannada, Lingayat, Halakki, Tamil, Muthuvan, Marvar, Tamils, Dhanwar, Marathi (incl. Bhamta; incl. Mumbai area), Hindi-speaking peoples and casts (incl. Teli, Parahiya; incl. Chhattisgarhi) of Northern and West-Central India, Tribal groups and castes of Central-Eastern India that speak Aryan languages: Dhoba (Dhobi), Halba (Halbi), Bhunjia, Lohar (Luhar, Luhara), Kahar, Sinhalese; Vedda, Early Chinese written sources, Ireland, England, British, Bretons, Spain, Spaniards, Portuguese, Portugal, Basques, Catalan, Aragon, Maltese, Sicily, Sicilians, Sardinia, Corsica, Sardinians, Corsicans, Ancient Italy: Latins, Etruscans, Magna Graecia, France, Dutch, Flemish, Germans: North (Low- and Central German dialects): Schleswig-Holstein, Mecklenburg, Pommern, Niedersachsen (Lower Saxony, incl East Frisia and Oldenburg), Nordrhein-Westfalen, Hessen, Rheinland-Pfalz, Thüringen, Saxony-Anhalt, Sachsen, Brandenburg, Rügen, Poles, Czech, Czechs, Slovakians, Slovaks, Hungarians, Greeks (modern), Balkarians, Bulgarians, Balkarians, Macedonians, Balkarians, Croatians, Croats; Italians of Dalmatia (if the motif is absent among other Italians), Slovenians, Slovenes, Romanians, Moldavians, Aromanians, Moldovans, Albanians, Balkarians, Ancient Greece, Lithuanians, Latvians, Livonians, Estonians, Finns, Karelians, Western Sami, Norwegians, Swedes, Western Ukrainians, Byelarusians, Belarusians, Russians: Central part of ethnic territory as in A.D. 1500 (Tver, Yaroslavl, Moscow, Kostroma, Vladimir, Ivanovo, Nizhny Novgorod, Ryazan, Tula, Kaluga, Smolensk provinces; in case of absence in other areas also Russians in Vyatka, Perm, Kazan provinces), Uzbek, Tajik, Baluch, Persians, Iranian literary tradition (including Avesta, Pahlevi scripts, Sah-nameh, Marzban-nameh); Zoroastrians of Iran, Indian Parsees, Zoroastrianism, Abkhaz, Abkhazians, Karachays, Balkar, Ossetians, Ingush, Tats, Mingrelians (Megrelians), Laz, Georgians, Armenians, Kalmyk, Crimean Tatars, Karaims, Kurds, Talysh, Hui (Dungan) of Xinjiang, Gansu, Shaanxi, Shanxi, Inner Mongolia, Qinghai, Kyrgyzstan, Kazakhstan (Dungan texts from Southern and Eastern China are clustered with the Chinese ones), Turkmen, Bashkirs, Mari (Cheremis), Mordvins, Chuvash, Udmurt, Komi (Zyrians and Permyaks), Eastern Khanty (Ostyaks), Forest Nenets, Mongols (Khalkha), Darkhad, Khakas, Shor, Tungus (Evenki): Baikal region, Evenks, Chugach, Arikara, Navajo, Kono (=Kone), Wai, Arabs (literary tradition; incl. One Thousand and One Nights), Ingrians, Yellowknife, Wallons, Picardie, Galicians, Arabs of Kuwait, Bahrein, Qatar, Emirates, Oman,, Icelanders, Mukulu (Mokilko), Italians: Central (Toscana, Umbria, Marche, Lazio), Frisians, Scythians, Scythe, Phoenicia, Liberia, Berbers of Algeria, Egypt, Palestinian Territory