Berezkin Analytical Catalogue · Motif
B77B — They touched the sky with a long object.
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
OverviewThe 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.
Berezkin category: The Origins of the Characteristics of the environment
This is of motif type Cosmology and etiology and is part of 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-motifs
RelatedB77. 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.
Top 10 motifs with similar dispersal patterns
Phylogeny| Motif | Similarity | Motif summary |
|---|---|---|
| B77B1 | 97.10% | 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). |
| M105A | 97.09% | A character hides his children, but tells another that he has killed them. The other believes him and kills his own children. See motif M104. |
| H34G | 95.75% | One grain was enough to prepare a meal. |
| I97 | 95.69% | Rainbow – hoofed animal (horse, bull, goat, sheep). |
| M110 | 95.49% | Upon learning that it is being transported by water to be eaten, the land animal explains to the transporter that it has forgotten on the shore the organ without which the meat is not tasty, which must be used as medicine, etc. The transporter agrees to return for this organ, and the animal runs away. |
| I119 | 94.52% | Earthquakes are caused by inhabitants of the underworld; during earthquakes, they try to get to the surface of the earth to check whether people are still alive. |
| L93C | 94.48% | The monkey, resorting to cunning, helps the hero or heroine, saves them. |
| F40B | 93.92% | A single man finds himself in a village of women. Usually, he is forced to satisfy a woman against his will, or each woman demands to have sex with him. |
| B86 | 93.91% | To reach the sky (the moon, stars, sun), people build a ladder or tower consisting of separate modules (logs, poles, bricks, etc.), but the structure collapses. |
| A41 | 92.69% | Two characters have children (brothers and sisters, mothers). One suggests killing these children (mothers), giving reasons in favour of such a decision. In fact, he hides his own children, while his interlocutor actually kills his children. One of the characters and/or the surviving child is the sun. |
See the 100 most similar distributions →
Map of motif dispersal
DistributionDrag the map to pan, use the scroll wheel to zoom — choose a texture or projection below
Traditions
31 recordedThis motif has been recorded in 31 traditions: Nuba, Dinka, Atuot, Nuer, 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), Igbo (Ibo); Isoko, Urhobo, Yoruba; incl Ife), Nupe, Bini (Edo), Engenni, Chamba, Dakka, Kukuruku, Ewe, Akan, Ashanti, Akwapim; Ga (Accra), Kra, Twi (Chwi, Chi), Bia: Anyi, Agni, Baule, Nsema, Malay; Temuan (incl Mantra or Mentra), Jakun (Moken), 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, Central islands and Bikol: Vizaya, Mansaká, Bikol, Mangyan, Panayan, Sulod, Cebuano (Cebu), Capiz, Romblomanon, Manuyu, Mindanao and Sulu: Blaan (Bilaan), Bagobo, Bukidnon, Cotabato, Hiligáynon, Binukid, Magindaan (=Magindanao: main Muslim population), Mandaya, Mansaka, Manobo (Agusan, Ata, Dibabawon, Sarangani, Ilianen), Maranao, Samal, Subanon (=Subanun), Subanen, Tboli, Southern Taiwan: Rukai, Paiwan, Puyuma, Saaroa, Ketangalan, Northern Munda of Kharwar branch: Birhor, Ho, Mundari, Kol, Asur (including Agaria, Kol, Birjhia), Bhumij, Bondo, Didayi (Gata'), Gutob (=Gadaba; cf Dravidian-speaking Gadaba), Garo (Atchik), Kachari (Bodo, incl. Lalung), Dimasa, Tripuri, Riang (of Tripura), Khami, Riga, Mori, Gondi (mostly Northern Gondi), Kannada, Lingayat, Halakki, Assamese, Warli, Sinhalese; Vedda, Miao (Hmong) and Yao of Southern China, Hungarians, Bulgarians, Balkarians, Serbs, Monte Negro, Balkarians, Chuvash, Kpelle (incl Kono), Lele, Tobanga, Vanuatu, Philippines
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