The Mythology and Folklore Database
F9A - Toothy womb.
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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
There are teeth, blades or sharp stones in a woman's vagina or on the inside of her thighs; the vagina is a toothy mouth. (Only texts with a focus on authenticity are taken into account, not anecdotes).Berezkin category: Gender and sex
This is of motif type Cosmology and etiology and is part group 5, Origin of human beings, ethnic groups, etiology of human anatomy, strange body configuration, ways of behavior, marriages before the establishment of the present norms
F9 has 12 other sub-motifsF9. For various reasons, sexual intercourse with a woman is deadly dangerous for a man, or so it seems to him: Teeth, blades or sharp stones in the vagina or on the inside of the thighs; the vagina is a toothy mouth. See motif F9A. F9a. There are teeth, blades or sharp stones in a woman's vagina or on the inside of her thighs; the vagina is a toothy mouth. (Only texts with a focus on authenticity are taken into account, not anecdotes). F9a1. A girl or young woman says (pretends) that she has a predatory mouth in her vagina. {Unlike variants characteristic of the circum-Pacific region, the corresponding texts do not suggest that the female womb is actually dangerous}. F9b. A biting piranha in a woman's genitals. F9c. Snake (in Oceania – moray eel) in the vagina; vagina – snake's mouth; snake crawls out of a woman's mouth and bites off a man's penis during intercourse; woman with a toothy womb is associated with a snake. F9d. Small stinging creatures dangerous to the partner are found in the genitals of women or men. F9e. Small mammals with sharp teeth are found in a woman's vagina. F9e1. A woman's womb is dangerous because it contains a toothy or stinging animal (not just its mouth) or many such creatures. F9f. Without the woman's knowledge, the demon regularly kills her suitors on their wedding night. F9f1. Inside the woman there is a snake (snakes, scorpions, just poison) that comes out of her mouth. {Motifs F9f1 and K100C are almost identical, but the first can be included in the cosmological-etiological category and is associated with the idea of a dangerous woman, while the second belongs to the adventure category}. F9f2. A woman places a piece of flesh from her slain snake lover in her handbag and poses a corresponding riddle. If her husband fails to guess the answer, she has the right to kill him. The husband accidentally learns the secret and kills his wife. F9g. A powerful woman defeats and kills her suitors. The hero or his assistant defeats her (usually on their wedding night, subduing her with rods or a whip). The hero marries the heroine. F9g1. On her wedding night, the bride-heroine throws herself on her groom to crush him. Click here if would you like to see a distrbution map combining all of F9's motifs? |
Top 10 Motifs with similar dispersal patterns
| Motif | Similarity | Motif Summary |
|---|---|---|
| M63 | 96.68% | Before reaching the part of the body that is most suitable for certain purposes, others are named or tried. (Cf. Motive F22: The enumeration is related to finding the partner's genitals). |
| F10 | 94.89% | A woman has a second mouth (usually in her vagina) with sharp teeth. A man inserts or throws a stone, bone, stick, etc. into this mouth, knocking out the teeth or extracting toothy animals from it in this way. |
| F22 | 94.82% | The character asks a person of the opposite sex about the purpose of the part of the body used for sexual intercourse (usually after asking questions about other parts). Alternatively, the character tries out different parts of the body for sexual intercourse or for placing the genitals. Cf. motif M63. |
| H18 | 94.02% | Hunted animals were concentrated in one place. A certain character creates them there or allows them to scatter. |
| H32A | 93.40% | A young woman is the embodiment of fertility; she comes to live with people, and food becomes readily available. The woman is wronged, she leaves, and the superabundance ends. |
| K1I | 93.12% | Near the cliff, at the bottom of the pit, or in the underworld, a tree, reed, or vine grows, which the character uses to descend or climb to the ground. |
| F17 | 92.71% | Human genitals were initially located, should have been located, or could have been located under certain circumstances not where they are now; either there were no genitals initially, or people did not know their purpose and copulated using other parts of the body. |
| I13A | 92.66% | A huge aquatic or celestial serpent, dragon, or snake-like creature with horns on its head. |
| I8C | 92.61% | The earth is prevented from falling or swaying because it is tied with ropes. |
| K22B | 92.22% | The inhabitants of another world are attacked by certain enemies. A human helps them to defeat these enemies, because these creatures are not dangerous to humans. See motif K22. |
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Map of Motif Dispersal
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This motif has been recorded in 78 traditions: Algeria Arabs, Alor, Solor, Wetar, Atauru, Batak (Toba, Dairi), 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, Southern Taiwan: Rukai, Paiwan, Puyuma, Saaroa, Ketangalan, Northern Taiwan: Atayal (Tayal; Taruko (Toda, Taokas, Torok, Taroko), Pazeh, Sedeq (Sediq, Seedeq, Sazek), Saisiyat (Saixia), Ami, Northern Munda of Kharwar branch: Birhor, Ho, Mundari, Kol, Asur (including Agaria, Kol, Birjhia), Bhumij, Bhuiya (now Aryans, originally Munda; Rahman 1955: 203), Baiga, Bhaina, Bhumia (subgroup of Baiga, incl Bharia, formerly Munda, now speak Indo-Aryan languages of neighboring groups), Juang, Bondo, Didayi (Gata'), Gutob (=Gadaba; cf Dravidian-speaking Gadaba), Sora (Savara, Saora), Parenga, Maria, Muria, and other South-Central Dravidians: Binjhwar, Bacop, Bhattra, Bom, Jhoria (=Jhodia), Gadaba (in Koraput, neighbors of Munda-speaking Gadaba), Duruwa (Parji), Mehtar; Pardhan, Dhanwar, Tribal groups and castes of Central-Eastern India that speak Aryan languages: Dhoba (Dhobi), Halba (Halbi), Bhunjia, Lohar (Luhar, Luhara), Kahar, Koreans, Serbs, Monte Negro, Balkarians, Mongols (Khalkha), Evens (Lamuts), Ainu, Japanese folklore outside of Ryukyu, Southern and Central; Ryukyu Islands: Yaeyama, Miyako, Okinawa, Udeghe, Nanai, Nivkh, Forest (Upper Kolyma) Yukaghir, Chukchi, Aleuts, North Alaskan Inupiat, Tsimshian, Wawenock, Abenaki, Penobscot, Naskapi, Montagnais, Blackfoot, Arapaho, Teton (incl Oglala), Mandan, Iowa, Pawnee, Wichita; Spiro Mound iconography, Kiowa Apache, Plains Ojibwa, Crow, Chilkotin, Shuswap, Thompson (Nlaka'pamux), Comox, Pentlatch, Lower Chehalis, Upper Chehalis, (Lower) Cowlitz, Nez Perce, Yurok, Natchez (incl Avoyel), Alabama, Koasati, Pomo, Maidu, Nisenan, Konkov, Northern Paiute (=Paviotso), Upland Yuma: Walapai, Havasupai, Yavapai, Chemehuevi, Navajo, Jicarilla, Chiricahua, Hopi, Zuni, Huichol, Aztec; Aztec and Teotihuacan iconography, Pame, Jonaz (Chichimeca-Jonaz), Mazahua, Otomi, Tzotzil, Bribri, Cabecar, Terraba; Chiriqui (AD 800-1500) iconography, Kogi (Cagaba), Sanha, Creols of Aritama Valley, Guajiro, Sicuani, Yagua, Northern Peru: Sierra (Kechua-speaking communities, Cajamarca, Ancash, Huanuco and San Martin departments; Chavin pre-Columbian iconography; Spanish sources of XVI-XVII centuries), Ica department, Costa (Spanish-speaking communities; Spanish sources of XVI-XVII centuries; Topara, Paracas and Nazca pre-Columbian iconography), Amahuaca, Cashinahua, Sharanahua, Yaminahua, Yawanahua, Capanahua), Mundurucu, Curuaia, Mataco, Upper Chinook: Wasco, Wishram, Clackamas, Kathlamet, Papua-New Guinea Southern Lowland Papuan groups (Trans New Guinea and unclassified): Gimi, Kiwai, Bina, Mawabula, Mawatta, Keraki, Gambadi (incl. Kwavaru), Purari River delta, Masingara, Wiram (=Suki), Ngain, Daga, Elema