The Mythology and Folklore Database
M176 - Test: jumping over an obstacle.
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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
The characters agree to jump over a ditch, stream, fire, etc., or walk across a log, rope, etc. One or all of them {specified in brackets} fall.Berezkin category: Adventures: Tricks and episodes
This is of motif type Adventures and tricks and is part group 11, Tricks and competitions won thanks to deception, absurd and obscene behavior
M17 has 2 other sub-motifsM17. A wife, mother or grandmother directs the arrow of a blind man or boy at game, lies that he missed, cooks and eats the meat herself. See motif M16 (man is blind, K333.1). M17a. The mother or grandmother of a blind man or boy secretly eats (the meat or fish he has caught), pretending that there is no food in the house. M17b. The wife directs the blind man's arrow at game, lies that he has missed, and eats the meat herself. Click here if would you like to see a distrbution map combining all of M17's motifs? |
Top 10 Motifs with similar dispersal patterns
| Motif | Similarity | Motif Summary |
|---|---|---|
| K80A1 | 98.43% | A bird (usually arising from the remains of the murdered person or embodying their soul) tells of the crime committed or takes revenge on the murderer itself. |
| M157A2 | 98.37% | The character claims that the calf (kid, etc.) was not born (brought) by a cow (goat, etc.) belonging to another owner, but by his own animal of a different species or male sex, or by an inanimate object (usually a cart). |
| K32D | 98.14% | As a result of the antagonist's intrigues, a noble girl (young woman) or boy (young man) is turned into a servant or servant, sent to graze cattle or chase birds in the field. Everything is revealed – usually after people hear a song in which the hero or heroine tells about the substitution. Most often, the hero or heroine goes to relatives or (less often) to the groom. The deceiver accompanies her or him and is accepted as a relative or bride. The deceiver is executed. Comoros: the deceiver becomes the mistress, turning the girl's parents into peacocks. |
| M169 | 97.39% | In the presence of an authoritative figure, one of the subordinates plots against another. The latter says that the problem can be solved by maiming the former (usually using a part of his body as medicine). The schemer is killed or maimed. |
| H7 | 96.93% | Death (as well as illness and old age) is a special character, distinct from the lord of the underworld. It takes away a person's soul or otherwise causes their death. |
| L106B | 96.90% | A girl, a young girl or (rarely) a boy loses an everyday object, usually carried away by water or wind. In search of the lost object, she (he) encounters powerful characters, returns the object and/or receives valuables. Traditions recorded only in Roberts 1994: 103-110 are highlighted in italics. |
| L65B | 96.63% | A demonic woman, less often her lover or another monster, is ready to kill or kills the hero. Dogs (or animals and birds that replace them – lions, bears, eagles, etc.) come running (flying), rescue the hero and kill the demon. |
| M154 | 96.34% | A man who has learned the language of animals laughs when he hears them talking. His wife or mother-in-law (rarely someone else) demands that he explain what is going on. The man is ready to comply with his wife's demand, even though he knows he will die if he reveals the secret. Usually, he hears the domestic animals condemning their master's stupidity and decides not to say anything. |
| L108B | 96.10% | To prevent his victim from recognising him, the predator, the cannibal, makes his voice thinner by mechanical means - he smears his throat (tongue) with fat, cauterises it with a hot stone or iron, exposes it to ant bites, consults a blacksmith, etc. |
| L108 | 95.53% | Each time the departed character returns, he or she sings a song or gives a signal to a relative (usually a child) or friend who remained at home, who then lets him or her in. The antagonist pretends to be the departed person, imitating his or her voice, showing his or her hand, etc. Cf. motif L27a. |
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Map of Motif Dispersal
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This motif has been recorded in 23 traditions: Aramaic (Syrians), Arabs of Iraq, Iraqi, Arabs of Sudan, Sudanese, Bilin (Blin, Bilen), Amhara; Zay, Harari; Silte, Gogot, Shone (Shona, =Mashona, =Karanga), Makoni (Shoni dialect), Remba (=Hungwe, Wahungwe); Zezuru, Rozwi, Ndau (Vandau), Hehe, Pangwa (Upper Rufudji area), Bena, Matumbi, Ngoni, Pogolo, (Ma)konde, Mawiha, Safwa, Mkulwe, Ngonde, Kinga, Nyakusa, Nyamwanga, Ganda, (Ba)Nyoro, Nyankole, Masaba (Gisu), Luia (=Luyia, Haya, Luhya, Bantu Kawirondo; incl. Vugusu, Maragoli), Northern Gur (Oti-Volta): Mamprussi, Dagomba, Dagari (Dagara; incl Lodaga), Bassari, Mosi, Nankanse, Konkomba, Moba; Ditammari, Nyende, Bulsa (pl Builsa, Bulo), Sandawe, Assamese, Lithuanians, Latvians, Estonians, Finns, Georgians, Gagauz, Chuvash, Tuvinians of Tuva, Tuvans, Blackfoot, Bari, Berbers of Algeria