Berezkin Analytical Catalogue · Motif

L22 — Deep sleep.

81 Myths, legends and folktales

81 Unique narratives for motif L22

43 Cultures & traditions where L22 is told

2 Sub-motifs of motif L22

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Source data for narratives and traditions is drawn from Berezkin’s Analytical Catalogue. If you use this data, please acknowledge and link to it: Ю.Е. Березкин, Е.Н. Дувакин. Тематическая классификация и распределение фольклорно-мифологических мотивов по ареалам. Аналитический каталог.

Summary of motif

Overview

Having broken some taboo, seen an unusual object or a strange character, people fall into a deep sleep; at night, while asleep, they are killed or maimed.

Berezkin category: Adventures: Monsters and evil spirits

This is of motif type Adventures and tricks and is part of group 10, Adventures.

L22 has 2 other sub-motifs

L22.  Having broken some taboo, seen an unusual object or a strange character, people fall into a deep sleep; at night, while asleep, they are killed or maimed.
L22a.  Having broken some taboo, seen an unusual object or strange character, people fall into a deep sleep and wake up in the morning blind. See motif L22. Among the Watut, Khmou and Trumai, a spirit eats out a person's eyes and they die immediately without waking up).
L22B.  People who wake up blind in the morning turn into fish, birds or animals. See motif L22.

🌐 See a combined distribution map for all of L22’s motifs

Top 10 motifs with similar dispersal patterns

Phylogeny

Motif	Similarity	Motif summary
L22A	98.89%	Having broken some taboo, seen an unusual object or strange character, people fall into a deep sleep and wake up in the morning blind. See motif L22. Among the Watut, Khmou and Trumai, a spirit eats out a person's eyes and they die immediately without waking up).
F9D	98.67%	Small stinging creatures dangerous to the partner are found in the genitals of women or men.
L24	98.30%	Demons (or one of them) attack people and then hide. People destroy the demons' lair and kill all or most of them by spreading a smoky fire around the demons' refuge.
F18B	97.80%	After intercourse with a forbidden partner (incest, intercourse with an animal or spirit), a man's penis becomes so long that he is forced to carry it in a basket, etc.
J43	97.29%	To destroy his antagonists, the hero creates edible bait for them, usually a fruit tree on the other side of the river.
M107	97.29%	A small character kills or maims a large four-legged animal by clinging to its genitals.
H30	97.20%	When meeting two women (together or one after the other), the hero must or may choose one. Usually, he chooses either the less beautiful or the dangerous one, bringing trouble or misfortune upon himself or upon people in general.
A25	97.00%	When coming out onto the earth (for the first time or after a global catastrophe) or witnessing the first sunrise, people should not look directly at the light.
J68	97.00%	Characters who have been chasing an animal for a long time see increasingly fresh droppings on the trail and finally catch up with their prey (usually the droppings correspond to how long they have been lying there); or the pursuers see areas where less time has passed since sowing.
L39A	96.92%	A supernatural character emerges from the underworld and attacks a man who has climbed a tree.

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Map of motif dispersal

Distribution

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Traditions

43 recorded

This motif has been recorded in 43 traditions: Western Australia: Walmanjeri, Njolnjol (Njulnjul, Nyul-Nyul), Worora, Kariara (Karierra), Karadjari (Karadjeri, Garadjari), Djaberdjaber (Djaberadjabera), Ngarluma, Wiilman (Wheelman), Bibbulmum (Pebelman), Burong (Panaka), Melanesians of the northern coast New Guinea, nearest off-shore islands and Huon Gulf (Morobe district): Watut, Bilbil (Bilibili), Jabim (incl Kai), Tami, Bukawac, Wogeo, Tumleo, Yakamul, Manam, Sissano, Sio, Khmu (Kammu), Puoc, Garo (Atchik), Kachari (Bodo, incl. Lalung), Dimasa, Tripuri, Riang (of Tripura), Khami, Riga, Mori, Inland Tlingit, Tahltan, Iglulik, Tlingit, Menominee, Coos, Shasta; Chimariko, Lacandon, Rama, Guatuso, Choco: Embera, Nonama (Waunana), XVI century Dabaiba, pre-Columbian iconography of Sinu, Sicuani, Cuiva, Makiritare (Yecuana), Locono, Guiana Kariña, Kaliña, Galibi, Wayapi, Emerillon, Colorado (Tsachila), Siona, Secoya, Coreguaje, Napo (Quijo), Kanelo (“Jungle Kechua”), Kofan, Shuar, Achuar (Shiwiar), Desana, Siriano; Tatuyo, Bara, Tuyuca, Wanana, Tucano proper, Pira-Tapuya, Arapaso, Letuama, Tanimuca, Ufaina, Yahuna, Kabiyari, Yukuna (Yucuna), Tariana, Yagua, Ticuna (Tucuna), Urubu (Urubu-Kaapor), Tenetehara, Shipibo, Conibo, Setebo, Tacana, Moseten, Chimane, Mehinaku, Waura, Yaulapiti, Trumai, Kayabi, Bororo, Sanapana, Lengua (incl Angaite), Nivakle (=Chulupi, Ashluslay, Ajlujlay)

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