The Mythology and Folklore Database
M116A - I also rested here, ATU 980.
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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
A man drags his father, intending to leave him to die in a deserted place, give him to an almshouse, throw him into a precipice, etc. He stops on the way. The father says that he also stopped at this place when he was dragging his father. Or the boy asks to keep the sledge, the skin, etc., on which his father is dragging his grandfather (or takes half of the cloak with which his father covered the old man): it will come in handy when he drags his father himself. Or the old man is given a wooden (broken, etc.) plate to eat from, and the boy says that he will give his father the same one when he grows old. The man brings his father home (begins to take care of him).Berezkin category: Adventures: Tricks and episodes
This is of motif type Adventures and tricks and is part group 10, Adventures
M11 has 4 other sub-motifsM11. The character gives others food extracted from his or someone else's body or contaminated with bodily secretions, without revealing the source of the food. M11a. The character gives others the fish extracted from his body. M11b. A woman feeds a man with good-quality meat or fat, which she cuts from her own flesh or extracts from her body, and stops doing so when he learns about the source of the food. M11c. Without harming himself, a male character cuts off, pierces, roasts, holds over a fire, etc. a part of his body (or his wife's body). The character cooks the meat, fat, etc. obtained in this way and treats his guest to it. This food is not perceived as unclean (cf. motifs M11B and M38). m11d. The character makes food taste good by adding salt to it. Another character learns that the cook extracts this salt from his own body (it is contained in his bodily secretions). Click here if would you like to see a distrbution map combining all of M11's motifs? |
Top 10 Motifs with similar dispersal patterns
| Motif | Similarity | Motif Summary |
|---|---|---|
| K99 | 99.48% | A person dreams about an upcoming celebration for himself or a member of his family (rarely: he daydreams about it). Either another person buys the dream and becomes the protagonist of the story, or the person who saw it hides its content from everyone, or he is persecuted for excessive conceit, as evidenced by the content of the dream. The meaning of the dream is revealed at the end of the story. Often, the young man ascends to the throne and marries the heiresses of two kingdoms (in the dream, these were two suns or the sun and the moon). |
| K27F | 99.47% | An authoritative character demands that the hero obtain a woman. |
| I35A1A | 99.45% | The character considers himself equal to the deity, imitating him, mocking him or trying to kill him. |
| M202 | 99.40% | A man pulls a thorn out of the paw (a bone out of the throat) of a strong and dangerous animal or demon, who is grateful. |
| J32 | 99.22% | Someone regularly steals livestock (horses, sheep, etc.) or crops (apples, hay, peas, flowers, etc.). Those who undertake to guard them (usually the older brothers) fail to catch the thief, and only the hero (usually the younger brother) discovers him. |
| K131 | 99.20% | Certain characters argue over the possession of magical objects, but the objects go to the hero. Usually, he suggests that the disputants race each other or asks them to let him try out the objects, after which he hides, taking the objects with him. |
| K27NN | 99.14% | Someone from the entourage of a powerful figure seeks to destroy the hero and persuades others to give him difficult tasks. |
| M152B | 99.13% | When seeing a herbivorous ungulate (usually a donkey) for the first time, a large predator thinks that it is strong and dangerous. The herbivore's subsequent behaviour usually convinces the predator that its first impression was correct. |
| M149 | 98.97% | A strong enemy is ready to kill the hero (a human or a weak animal). Someone, seemingly unaware of this, loudly announces that the hero's enemy is being sought in order to kill him. The hero is saved. Usually, the enemy asks not to be betrayed, saying that he is a stump, a log, etc. This allows him to be treated as such – thrown, chopped, etc. (ATU data not entered; plot 154 includes several independent motifs; which of them are present in the traditions referred to by ATU cannot be determined without referring to the original sources). |
| K123 | 98.96% | A boy, a young man, or, less commonly, a girl deliberately or accidentally offends an elderly woman (or a cripple). She utters words that cause him or her to want to do something dangerous (most often to find a marriage partner). |
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Map of Motif Dispersal
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This motif has been recorded in 47 traditions: Ancient Egypt, Egyptian, Arabs of Levant (Syria, Palestine, Lebanon, Jordan); Bedouins of Sinai, Tunisia Arabs, Amhara; Zay, Harari; Silte, Gogot, Shan, Ahom, Khampti, Nepali; Tharu, Hindi-speaking peoples and casts (incl. Teli, Parahiya; incl. Chhattisgarhi) of Northern and West-Central India, Konkani (incl Goa), Early Chinese written sources, Koreans, Ireland, England, British, Bretons, Spain, Spaniards, Catalan, Aragon, 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, Hungarians, Bulgarians, Balkarians, Macedonians, Balkarians, Slovenians, Slovenes, Albanians, Balkarians, Lithuanians, Latvians, Swedes, 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, Abaza (Abazins), Ingush, Nogai, Georgians, Armenians, Gagauz, Azeris (Azerbaijanis), Kurds, 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, Mari (Cheremis), Mordvins, Japanese folklore outside of Ryukyu, Central Tibetans (Yu Tsang, incl. Sikkim Tibetans, Tichurong of NW Nepal), Galicians, Arabs of Kuwait, Bahrein, Qatar, Emirates, Oman,, Frisians