The Mythology and Folklore Database
K38D - The serpent covers the water.
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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 powerful and dangerous character prevents others from using water (or causes floods), but in most cases allows them to take water (promises not to cause floods) in exchange for people or valuables {italicised in the list of traditions}.Berezkin category: Adventures: Acts of heroes
This is of motif type Adventures and tricks and is part group 10, Adventures
K38 has 25 other sub-motifsK38. For doing good to chicks (rarely: young of non-ornithomorphic flying creatures), their mother or father does a favour for the person. K38a. Upon arriving in the underworld, the hero sees white and black horses, rams, etc. The white ones will take him to the upper world, while the black ones will take him even lower. Usually, the hero accidentally touches the black one. Sometimes a third ram or horse is mentioned, red or grey. Or the hero grabs the left horn of the animal instead of the right, and as a result ends up not where he wants to be. K38b. A snake or monster of aquatic-chthonic or indeterminate nature eats or maims the young of a bird or other flying creature – in most cases, the chicks of a huge bird. A man kills the snake (monster). See motif K38. K38b1. Every time a mare gives birth to a wonderful foal, a bird carries it away. Setting out in search of the foals, the hero kills the snake that was devouring the bird's chicks. The bird returns the foals. K38b2. A character (almost always a giant bird) brings the hero to its nest, after which the hero accidentally or at the bird's request kills the monster that was devouring the character's children (usually chicks). K38b3. A powerful bird or other flying creature helps a person for taking care of its chicks/offspring: feeding them, sheltering them, decorating them, etc. K38b3a. A mighty bird helps a man for feeding its chicks. K38b3b. A mighty bird (rarely – another creature) helps a person for sheltering (warming) its chicks (offspring, children). K38b3c. Seeing sleeping fairies or their children, the hero covers them from the scorching rays of the sun. For this, they do him a favour. K38b4. The nest of a mighty bird is located on a tree in the middle (at the edge) of a pond, from where a snake (monster) emerges, threatening the chicks. K38c. After the hero helps the bird (usually by doing good to its chicks), it takes him to the place he desires, or instructs its chicks to do so. (This does not involve movement between levels of the universe; in the Sumerian version, the bird gives the hero the ability to move with lightning speed and directs him to his goal). K38d. A powerful and dangerous character prevents others from using water (or causes floods), but in most cases allows them to take water (promises not to cause floods) in exchange for people or valuables {italicised in the list of traditions}. K38d1. Fearing a monster living in the water or wishing to end a flood or drought, a girl is sacrificed or voluntarily hides in the waters. K38e. Locations or objects made of three (rarely four) materials of varying degrees of value, but all valued positively (copper, silver, gold; silver, gold, diamonds, etc.) are mentioned. K38e1. Characters pass through a forest with metal trees of two or more types (copper, silver, etc.). K38e2. Returning from the underworld to earth, the princess places the objects surrounding her (clothes, house, "kingdom") into a small object (egg, ball of yarn, etc.), which she takes with her. K38e3. Among three (less often two or four) loci or objects associated with materials of high but varying degrees of value, the highest belongs to precious stones (usually diamonds, but also glass and crystal). K38e4. The narratives (in various contexts) mention a palace (castle, crypt, church, bridge, causeway) built of gold and silver modules – usually bricks, less often planks. K38f. A reptilian monster demands human sacrifices (devours people; kidnaps a girl; blocks water sources). The hero kills it. The monster's victims do not play an active role in the action. K38f1. After killing a monster or animal, the hero cuts off and hides a part of its body, usually the tongue. (In most cases, the deceiver takes credit for the feat, after which the hero presents the hidden item, thus exposing the deceiver). K38f2. The girl saved by the hero smears him with the blood of the monster he has slain. When the deceiver claims that he killed the dragon, the hero shows the bloodstain on his body, thus proving that he is the victor. K38f3. To kill the dragon, the hero digs a pit and hides in it. When the dragon crawls nearby or over the pit, the hero strikes it with a fatal blow of his sword. K38f4. Flames burst from the mouth and/or nostrils of a monstrous character hostile to the hero; his breath is fire. K38f5. Flames burst from the horse's mouth and/or nostrils, or the entire horse is engulfed in fire. K38f6. A creature consisting of fire is mentioned. K38f7. The character acquires wild animals (at least two different species) that serve him like dogs. Click here if would you like to see a distrbution map combining all of K38's motifs? |
Top 10 Motifs with similar dispersal patterns
| Motif | Similarity | Motif Summary |
|---|---|---|
| K38D1 | 98.20% | Fearing a monster living in the water or wishing to end a flood or drought, a girl is sacrificed or voluntarily hides in the waters. |
| M152C | 97.20% | The weak companion of a large predator pretends to be strong and brave. When he is carried away by the river or drowns in a swamp, and the predator pulls him out, the companion pretends to be angry (for preventing him from catching fish, etc.). |
| I40 | 96.55% | The rainbow is a bow. |
| K56A2 | 96.46% | A character (usually a girl) comes to another (usually an old woman). The latter asks the visitor to perform absurd and harmful actions (to mess up the house, bring dirty water, etc.). The visitor does the opposite of what is asked (cleans the house, brings clean water) and is rewarded. The other character does everything literally and is punished. |
| M39E | 95.38% | When reviewing the dispute, the judge asks about the secondary circumstances of the case. The offender is exposed by showing that he knows (or, on the contrary, does not know) about them. |
| E31A | 95.33% | Several men (women) participate in the rescue, creation or revival of a girl (man), or mourn her (his) death. The question arises as to whom the revived person should belong to or who contributed more to the revival. Alternatively, three men create something valuable, each contributing their part. The question arises as to whose contribution is more important. |
| I51A | 94.85% | The earth is supported by or has a large mammal at its centre. See motif I8B. |
| K56A2A | 94.39% | A girl becomes beautiful or ugly after washing herself with water of a certain colour. |
| F70B | 94.32% | A woman takes revenge on a man who rejected her love (but does not necessarily pretend that the man tried to force himself on her). |
| N3 | 94.29% | One finger says he's hungry and/or offers to steal something. The rest of the fingers express their opinion on this matter. |
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Map of Motif Dispersal
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This motif has been recorded in 64 traditions: Aramaic (Syrians), Yemen, Arabs of Iraq, Iraqi, Berbers of southern Tunisia and adjacent part of Libya (Matmata and Ghadames areas), Algeria Arabs, Arabs of Sudan, Sudanese, Somali, Kikuyu, Chuka, Embu, Emberre, Mwimbe, Ganda, (Ba)Nyoro, Nyankole, Masaba (Gisu), Luia (=Luyia, Haya, Luhya, Bantu Kawirondo; incl. Vugusu, Maragoli), Rwanda (incl Hutu, Tutsi, Kiga), Rundi, (Ma)Shi, Banyabungu; Rega, Bemba (Wemba, Babemba; incl Ambo, Lala, Lamba, Bisa), Holoholo, Kaonde, Congo (Koongo, Bacongo; incl Vili, Fioti, (Ma)Yombe, MuKunyi), Ndombo, Luango (Loango), Zombo (Sambo), Laadi (Laari), (Ba)Fioti, Woyo (Kiwoyo), Ronga, Hausa, Zaghawa, Mandingo (Manden, incl San, Samo), Kagoro, Bambara (Bamana), Malinke, Kassonke, Diula, Northern Gur (Oti-Volta): Mamprussi, Dagomba, Dagari (Dagara; incl Lodaga), Bassari, Mosi, Nankanse, Konkomba, Moba; Ditammari, Nyende, Bulsa (pl Builsa, Bulo), Fula (Fulbe, Fulani, Pular), Timor: Amarasi, Tetum, Meto, Atoni (incl Mollo), Kedang (Lomblen island), Leti Islands (Leti, Moa, Lakor), Southern Taiwan: Rukai, Paiwan, Puyuma, Saaroa, Ketangalan, Shan, Ahom, Khampti, Sora (Savara, Saora), Parenga, Early Chinese written sources, Slovakians, Slovaks, Greeks (modern), Balkarians, Bulgarians, Balkarians, Macedonians, Balkarians, Serbs, Monte Negro, Balkarians, Romanians, Moldavians, Aromanians, Moldovans, Albanians, Balkarians, Danes, Danish, Western Ukrainians, Uzbek, Yagnobi, Baluch, Persians, Abaza (Abazins), Abkhaz, Abkhazians, Karachays, Balkar, Ossetians, Ingush, Udin, Nogai, Mingrelians (Megrelians), Laz, Georgians, Armenians, Kalmyk, Crimean Tatars, Karaims, Gagauz, Anatolia Turks, 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, Bashkirs, Mari (Cheremis), Chuvash, Mongols (Khalkha), Beaver, Micmac, Yucatec, Itza, Central Tibetans (Yu Tsang, incl. Sikkim Tibetans, Tichurong of NW Nepal), Chechens, Kordofan, Morocco