The Mythology and Folklore Database
B116 - The eaten book.
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Motif Summary - Motifs with Simlar Dispersals - Map of Myth Distribution - List of Traditions - Myths |
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
The first book (writing, important document) is eaten by an animal or a person. (In some European traditions, the eating of the book is not described, but is implied from the context). Cf. ATU 200. Cf. Thompson 1955-1958. †A2219.2. Cow swallows book; cause of maniplies in stomach.Berezkin category: The Origins of the Characteristics of the environment
This is of motif type Cosmology and etiology and is part group 6, Origin and interpretation of culture elements, in particular related to agriculture, inadequate forms of subsistence and economic activity before the establishment of the present norms
B11 has 2 other sub-motifsB11. A river (rarely: a chain of lakes, a narrow strait) or its current course is created by humans or animals. See motifs B12, B13. This section covers other variants of the motif. B11a. The mammoth, represented as an underground fish-like creature, creates rugged terrain on wet ground and digs river beds. B11B. At the beginning of time or during the flood, the mammoth drowned or sank into the ground, and since then it has not been seen on earth. Click here if would you like to see a distrbution map combining all of B11's motifs? |
Top 10 Motifs with similar dispersal patterns
| Motif | Similarity | Motif Summary |
|---|---|---|
| K80 | 99.13% | The character transforms into objects or creatures, which another character systematically destroys. However, the character (usually a young woman) is reborn each time in a new form and eventually in her original form. |
| K56D | 98.85% | One man treats a bird, which brings a seed, and something valuable grows. Another deliberately cripples a bird, then treats it, and it brings a seed, and something harmful and terrible grows. |
| M145 | 98.71% | One character (usually zoomorphic) shows another his reflection in a body of water. The latter believes that a beast resembling him is challenging his seniority, invites him to visit, etc.; usually throws himself into the water and perishes. |
| K145A | 98.31% | A person is predicted to die at the hands of an animal. He is killed (or attempted to be killed) by a living image of an animal or a statue in the form of an animal that falls on him. |
| K167 | 97.68% | A boy plays, pretending to be a king and demonstrating wisdom and/or magical abilities. |
| M171D | 97.11% | The character exchanges one thing for another and ultimately receives a musical instrument (usually a drum). |
| M195A | 96.97% | A character sends a long object that either looks the same at both ends or is inside a small object, and asks which end of the object is the top and which is the bottom. The guesser gives the correct answer. |
| H18B | 96.87% | Having received livestock from supernatural characters, a person (usually due to violating a prohibition on looking, shouting, etc.) immediately loses all or most of the animals (they go into the water, into the sky, scatter, etc.). |
| L44 | 96.83% | A demon or powerful beast demands that a person or weak animal show certain parts of their body. The person shows parts of a large animal's body or certain objects. The opponent decides that the hero is more frightening and powerful than them. |
| K100E | 96.61% | Fairy tales act as separate characters: they usually try to harm people, believing that a certain person does not treat them with due respect. Cf. motif L94d, "The Tale with a Tail". |
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Map of Motif Dispersal
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This motif has been recorded in 44 traditions: 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), Torricelli family: Valman, Samap, Arapesh (Upper, Coastal), Monumbo, Lilau, Ngaimbom; Moando (Banara); Menya, Olo, Karen, Pa-O, Padaung, Kayah, Stieng, Chrau, Sre (Koho), Maa, Mnong, Palaung (De Ang, Deang), Khmu (Kammu), Puoc, Khasi, Chin-Naga: Ao, Mao, Sema, Zeme, Kolren, Kom, Lhota, Rengma, Angami, Kabui, Tangkhul, Koirenf, Northern Naga: Konyak, Lungshang, Wancho, Nokte, Moclum, Lunshan, Chang, Maring, Naga of Myanmar, Garo (Atchik), Kachari (Bodo, incl. Lalung), Dimasa, Tripuri, Riang (of Tripura), Khami, Riga, Mori, Kuki, Chiru, Falam (Hallam), Chin (Meitei =Manipuri, Khami, =Kumi), Lakher, Mizo (Lushei), Anal, Pawi (Lai), Purum, Koireng, Milhiem, Kolhen, Mru, Miao (Hmong) and Yao of Southern China, Lahu, Kucong, Nosu, Nisu, Nusu, Sani, Jino, Lavrung, Jiarong; Qiang (incl rGyalrong), Namuci (Namuyi), Naxi; Pumi (Primi), Kirati (Kiranti): Rai (incl Thulung), Limbu, Newar, Poles, Czech, Czechs, Slovakians, Slovaks, Bulgarians, Balkarians, Serbs, Monte Negro, Balkarians, Slovenians, Slovenes, Albanians, Balkarians, Western Ukrainians, 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), Persians, Abkhaz, Abkhazians, Ossetians, Kalmyk, Crimean Tatars, Karaims, 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), Mari (Cheremis), Mordvins, Chuvash, Udmurt, Mansi, Eastern Khanty (Ostyaks), Buryats: Western (cis Baikal), Oirats (incl Torgouts, Derbets, Oilots), Khakas, Southern Altai: Altai proper (Altai-Kiji), Telengit, Altaians, Central Yakuts (Sakha), Mojo, Baure, Itonama, Kanichana, Chiquito, Manasi, Chechens