The Mythology and Folklore Database
K36 - Turned into an animal, (ATU 449).
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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 hero (heroine) is temporarily transformed into an animal (usually a dog/coyote or a donkey, with the face of the former]: 151-152t to the ground; and the strength of 99 men; if she had taken the hundredth, she would have remained a woman; if the young man had ground, a horse). When he or she is helped to regain their former appearance, the antagonist is transformed into an animal. In some texts, either only the hero or only the antagonist undergoes metamorphosis. Cf. motifs K62B, J62b1 (the character transforms many people into animals).Berezkin category: Adventures: Acts of heroes
This is of motif type Adventures and tricks and is part group 10, Adventures
Top 10 Motifs with similar dispersal patterns
| Motif | Similarity | Motif Summary |
|---|---|---|
| L93A | 98.41% | The fox, jackal or coyote, resorting to cunning, helps the hero, heroine or people in general, saving them. |
| M170 | 98.25% | Pretending to be concerned only with performing religious rituals or following rules (confessing sins, going on pilgrimages, giving up meat, etc.), a zoomorphic character kills those who trust him. |
| M202 | 98.25% | A man pulls a thorn out of the paw (a bone out of the throat) of a strong and dangerous animal or demon, who is grateful. |
| M116A | 98.23% | A man drags his father, intending to leave him to die in a deserted place, give him to an almshouse, throw him into a precipice, etc. He stops on the way. The father says that he also stopped at this place when he was dragging his father. Or the boy asks to keep the sledge, the skin, etc., on which his father is dragging his grandfather (or takes half of the cloak with which his father covered the old man): it will come in handy when he drags his father himself. Or the old man is given a wooden (broken, etc.) plate to eat from, and the boy says that he will give his father the same one when he grows old. The man brings his father home (begins to take care of him). |
| K27X2 | 98.08% | The character is able to get an egg or chick (and put them back) from under a bird in a nest, or change the bird's feathers (pluck feathers), or get a fruit from an animal's womb so that the bird or animal does not notice. |
| K119 | 98.04% | An animal promises to make a poor man rich (usually by marrying him to a rich bride; or by marrying a poor girl to a prince) and, resorting to deception, fulfils its promise. |
| K27Q | 97.84% | Task: to obtain the milk of a wild animal or milk possessed by a dangerous creature. See motif K27. |
| I76A | 97.81% | After a certain period of time, a snake or fish transforms into another creature, usually a dragon. |
| I25 | 97.79% | The path to the house or the entrance to the character's house is guarded by dangerous creatures. The hero appeases them with gifts or words, they let him pass back and forth, sometimes punished for this by the owner. |
| L104 | 97.74% | The fleeing character successively takes on the appearance of various creatures or objects; the pursuer also changes his appearance, each time transforming into someone who is dangerous to the pursued in his current form. |
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Map of Motif Dispersal
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This motif has been recorded in 74 traditions: Akkad, Assyria, Babylonia, Yemen, Mehri; Harsusi, Jibbali (Shahri, Shauri), Arabs of Iraq, Iraqi, Tunisia Arabs, Acoli (Acholi), Lur (Alur, Luri), Lango, Somali, 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), Kannada, Lingayat, Halakki, Punjabi, Seraiki (Multani), Sindhi, Kashmiri, Early Chinese written sources, Koreans, Ireland, England, British, Bretons, Scotland, Scots, Picts, Scotti, Scottish, Ancient Italy: Latins, Etruscans, Magna Graecia, France, Poles, Czech, Czechs, Slovakians, Slovaks, Hungarians, Bulgarians, Balkarians, Croatians, Croats; Italians of Dalmatia (if the motif is absent among other Italians), Romanians, Moldavians, Aromanians, Moldovans, Lithuanians, Latvians, Livonians, Finns, Western Ukrainians, Byelarusians, Belarusians, Russians: Central part of ethnic territory as in A.D. 1500 (Tver, Yaroslavl, Moscow, Kostroma, Vladimir, Ivanovo, Nizhny Novgorod, Ryazan, Tula, Kaluga, Smolensk provinces; in case of absence in other areas also Russians in Vyatka, Perm, Kazan provinces), Sarikoli, Tajik, Persians, Abaza (Abazins), Abkhaz, Abkhazians, Karachays, Balkar, Ossetians, Ingush, Georgians, Armenians, Crimean Tatars, Karaims, Azeris (Azerbaijanis), Kurds, Kara Kalpak, Uyghur, 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), Mordvins, Udmurt, Mansi, Buryats: Western (cis Baikal), Mongols (Khalkha), Darkhad, Dolgans, Japanese folklore outside of Ryukyu, Omaha, Ponca, Iowa, Navajo, Hopi, Zuni, Tzutujil, Mocovi; Kechua of Santiago del Estero with probable Guaikuruan substratum; Abipon, Central Tibetans (Yu Tsang, incl. Sikkim Tibetans, Tichurong of NW Nepal), Arabs (literary tradition; incl. One Thousand and One Nights), Chechens, Arabs of Kuwait, Bahrein, Qatar, Emirates, Oman,, Parachi, Ormur, Egypt