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K33C1 - Transformation into a lotus.
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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 character thrown into the water is transformed into a flower (usually a lotus).Berezkin category: Adventures: Acts of heroes
This is of motif type Adventures and tricks and is part group 10, Adventures
K33 has 29 other sub-motifsK33. When a malevolent woman pushes another woman into a body of water (a well), the latter drowns or loses her human form, but manages to return to the world of humans. Cf. motif k32m K33a. Young siblings (most often a brother and sister) leave home. One of them (rarely: several brothers) accidentally breaks a taboo and is transformed into an animal (usually a hoofed animal) or (rarely) a bird; later, the spell is usually broken. K33a1. A woman is thrown into a well (pond, pit, etc.) or becomes a water bird. In the water, she gives birth to a child (twins, triplets) or is thrown into the water with her baby. She is rescued along with her children. K33a1a. A woman thrown into the water finds herself in the belly of a fish (whale), but is then rescued. K33a2. A brother takes his sister to her fiancé. She cannot hear her brother's words, and the witch distorts them (as if the brother is telling his sister to throw herself into the water, to blind her, etc.). Having got rid of the heroine, the witch replaces her with her own daughter. K33a3. A woman, turned into a turtle because of her rival's intrigues, tries to establish contact with her children or husband. K33a4. A woman, transformed into a medium-sized forest animal (lynx, wolf, vixen) by the machinations of a rival, tries to establish contact with her children or husband. K33a5. A woman who has been turned into a duck (goose) by her rival's scheming tries to establish contact with her children or husband. K33a6. A kid (lamb, gazelle, etc.) runs up to a pond into which its owner has pushed it and says that knives are being sharpened and water is being boiled to slaughter and cook it. K33a7. After the death of a woman, her daughter or son advises her father to marry a neighbour, teacher, etc., who usually persuades the teenager to give such advice. After marrying the widower, the new wife begins to tyrannise her stepdaughter or stepson. K33a8. A woman transformed into a dove by the machinations of a rival tries to establish contact with her children or husband. K33b. A girl goes with her friends to the forest, to the river; everyone returns home, but she is forced to stay or return. She escapes from a dangerous creature, becomes the wife of a supernatural character, a leader, etc., or dies, but is avenged. K33c. A young man obtains a girl who is inside a fruit or (rarely) a flower, stem, leaf, or egg. K33c1. A character thrown into the water is transformed into a flower (usually a lotus). k33c2. A young man obtains a girl who is inside a pomegranate. k33c3. A young man obtains a girl who is inside an orange or other citrus fruit. k33c4. A young man obtains a girl who is inside a pumpkin, eggplant or cucumber. k33c5. A young man obtains a girl who is inside an egg. k33c6. A young man receives several fruits (eggs, reeds). When he opens the first one, the girl who comes out of it disappears, either because the necessary provisions (usually drinking water) have not been prepared for her, or because the fruit has been cut incorrectly. Only the one who comes out of the last fruit (egg, reed) remains. Cf. motif k33c7. k33c7. A young man obtains a fruit from which a girl emerges (rarely: two girls from two fruits, both remain with the young man). There is no episode of the loss of the girls who were in the other fruits. Cf. motif k33c6. k33c8. A young man obtains a girl who is inside a nut (walnut or hazelnut, but not coconut). k33c9. A young man obtains a girl who is inside an apple. K33d. A man discovers that a beautiful girl is hiding under the guise of an ugly hag or under the skin of an animal. K33d1. The young man does not know that a beautiful girl is hiding inside the object brought to his house. K33e. Newborn children disappear (die) one after another, but are returned to their wife or husband grown up and in good health. K33f. Sources of at least two valuable liquid edible products (honey, oil, etc.) are available or imagined. Cf. motif N34. k33f1. A person promises to create a source from which a valuable product (most often oil) flows and honestly fulfils their promise (rarely: promises to distribute a large amount of such a product). K33g. The person who eats the fruit (leaf, etc.) grows horns (long nose, etc.) or turns into an animal, while the other fruit (leaf, etc.) returns to its normal appearance. K33h. A person finds a magical object that grants any wish. This object is stolen. It is returned by animals (which the hero had previously saved). K33h1. The hero's wife (mother, servant) is unaware of the magical properties of an object kept in the house and exchanges it for something more attractive, but in reality incomparable in value. Click here if would you like to see a distrbution map combining all of K33's motifs? |
Top 10 Motifs with similar dispersal patterns
| Motif | Similarity | Motif Summary |
|---|---|---|
| A12F | 100.00% | The stars fade because the moneylender demands that they repay their debt. |
| A37C | 100.00% | The character shoots an arrow into the sky, aiming to hit a celestial body or deity, but the arrow hits an obstacle blocking the target. |
| K76H | 100.00% | A young man, temporarily having a strange or monstrous appearance (freak, animal, etc.), woos a princess, but is rejected. Then he causes natural disasters or creates personal troubles for the king, who is forced to give up his daughter. |
| L39B | 100.00% | The tree grows from a flatbread (pie, etc.) and usually bears flatbreads instead of fruit. |
| K136 | 99.89% | The young man turns out to be the owner and leader of a herd of cattle, and with his herd of cows or buffaloes he is summoned to the king (usually after his hair is found by the princess). |
| M100A | 99.89% | One of the characters leads another to the edge of a cliff with the aim of lighting a fire, or lights a fire at the edge of the cliff. As a result, the other falls and is killed. |
| K27Z2 | 99.71% | A noble woman is forced to leave her home, gives birth to a son, and is separated from him. The young man grows up and almost marries his mother, but at the last moment everything is explained. {The Sudanese text, attributed to this plot in el-Shamy 2004 and subsequently in Uther 2004, does not fit the definition; it is quite possible that the Latvians, Romanians and Ukrainians are also mentioned incorrectly in Uther 2004}. |
| K37E | 99.71% | The clairvoyant cannot identify the person who revealed the secret, because that person does so while hiding among objects that are never found together in everyday life. |
| K116A | 99.70% | The king takes or is about to take the poor man's wife. She suggests that the king put on clothes that are not his own (usually those that belonged to her husband). After that, the king is killed by his own soldiers (dogs), who believe him to be a poor man (jester, devil). |
| M106D | 99.68% | By saying that his name is "Son-in-law" ("Husband," "Uncle," etc.), the character deceives others. The victims find no sympathy, since as a relative he has the right to behave in this manner. |
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Map of Motif Dispersal
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This motif has been recorded in 14 traditions: Thai of Vietnam, Tai Lue, Khao (Kho, Tai Don, White Tai), Tai Dam (Black Tai), Nung; Zhuang, Buyi; Shui, Shan, Ahom, Khampti, 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), Oraon (Kurukh), Gujarati, Hindi-speaking peoples and casts (incl. Teli, Parahiya; incl. Chhattisgarhi) of Northern and West-Central India, Konkani (incl Goa), Assamese, Sinhalese; Vedda, Dards (Kalash, Kho, Kohistani, Shina, Pashai), 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), Dogrib, Slavey, Central Tibetans (Yu Tsang, incl. Sikkim Tibetans, Tichurong of NW Nepal)