The Mythology and Folklore Database
L95B - Together with the demon against the child.
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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
Having promised to give the child to the demon, the mother or father does not try to save him or her, but arranges for the child to fall into the demon's hands. Against all odds, the son or daughter is saved.[1] Motif L85 "Half-creatures, F525" (the character has only half a body (vertically) or only one leg, which does not prevent him from moving) [AKB]. See also text No. 35.[2] Voracity is a characteristic feature of šǝʔōl in Is 5:14, Hab 2:5, Pr 1:12, Ps 141:7 (see Gaster 1950:189, O’Callahan 1954:169).Berezkin category: Adventures: Monsters and evil spirits
This is of motif type Adventures and tricks and is part group 10, Adventures
L95 has 2 other sub-motifsL95. A person (usually a child or teenager) returns to a previous location for a forgotten item (often a toy) and finds a demon there, from which they struggle to escape. L95a. A person sees lungs or a liver lying on the ground or floating in the water. As soon as he touches them, a demonic character appears before him. L95b. Having promised to give the child to the demon, the mother or father does not try to save him or her, but arranges for the child to fall into the demon's hands. Against all odds, the son or daughter is saved.[1] Motif L85 "Half-creatures, F525" (the character has only half a body (vertically) or only one leg, which does not prevent him from moving) [AKB]. See also text No. 35.[2] Voracity is a characteristic feature of šǝʔōl in Is 5:14, Hab 2:5, Pr 1:12, Ps 141:7 (see Gaster 1950:189, O’Callahan 1954:169). Click here if would you like to see a distrbution map combining all of L95's motifs? |
Top 10 Motifs with similar dispersal patterns
| Motif | Similarity | Motif Summary |
|---|---|---|
| M29W1 | 97.04% | As a result of their stupidity or antisocial behavior, the leopard (panther, leopard) dies or suffers damage. See the motives in square brackets. |
| M157A1 | 96.75% | The character proves the absurdity of another's statements by responding that his or her father (or another male or male animal) has given birth or is about to give birth, or that he or she is menstruating. |
| K170 | 95.36% | The character sets off in search of a place where there are no ordinary creatures that live everywhere (water without frogs, air without flies). |
| B2F | 95.33% | The character cannot bury the deceased, not knowing how to do it or not finding a place for burial. |
| M175 | 94.46% | The hyena sees the carcass of a larger predator behind it, does not realise that it is dead, and runs away in terror. |
| B42R | 93.87% | The three stars of Orion's Belt are three characters chasing each other. |
| D4B | 93.64% | Those who stole or asked for fire and/or those who received fire are punished by the deity. |
| H36A | 93.60% | The character distorts the message conveyed to him, deliberately lies, brings the wrong thing, loses what he is carrying, delays (and is overtaken by another messenger). As a result, people become mortal (they do not revive after death). |
| L114A | 93.60% | One (usually the youngest) of a group of young men or women (children) ends up with them in the house of a cannibal or cannibaless. The cannibal intends to kill the newcomers when they fall asleep. The youngest consistently answers the cannibal's questions about why he is not sleeping, forcing him to carry out new tasks instead of attacking the sleepers. The brothers (sisters) run away and escape. |
| M132 | 92.67% | The enemy is ready to seize the character. The character asks the enemy to first take and throw away his clothes or shoes, and then offers his ears. The enemy grabs him by the ears and throws him away, and the character runs away. |
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Map of Motif Dispersal
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This motif has been recorded in 22 traditions: Tonga, Malawi (incl Nyanja, Banyanja, Manganja), Tumbuka (incl Henga), Nsenga, Matengo, (Ba)Wenda, Nyatutu, Kiniramba, Isanzu, Gogo, Kaguru, Luguru, Zigula, Taveta, Shambala (Sambala), Bondei, Taeta, Dabida; Zaramo, Safwa, Mkulwe, Ngonde, Kinga, Nyakusa, Nyamwanga, 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, Sandawe, 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), Turkmen, Bashkirs, Buryats: Western (cis Baikal), Oirats (incl Torgouts, Derbets, Oilots), Mongols (Khalkha), Tuvinians of Tuva, Tuvans, Khakas, Southern Altai: Altai proper (Altai-Kiji), Telengit, Altaians, Southern Selkups, Central Tibetans (Yu Tsang, incl. Sikkim Tibetans, Tichurong of NW Nepal), Wolof, Congo