B26. Went to the animals.
.19.24.39.-.47.52.55.-.57.60.-.63.66.70.72.73.
The person following wild animals (temporarily) becomes one of them or their owner, or lives with animals that look like humans to him.
Valman, Galela, Chukchi, Central Yupik (Nelson Island), Chugach, Bering Strait and Northern Alaska Inupiat, Tanaina, Taltan, Tagish, Inner Tlingit, Northern and Southern Tutchoni, khan, kuchin, tsetsot, beaver, eyak, tlingit, thompson, lillouet, comox, oriental crees, naskapi, mikmak, arikara, biloxi, choctaw, screams, alabama, lacandons, amber, yupa, shikuani, yanomami, colorado, sekoya, kofan, kandoshi, shuar, aguaruna, okaina, chikuna, mura, chayahuita, cachinahua, yaminaua, piro, paresi, crajo, ayoreo, chamacoco, ofaye.
Melanesia. Valman [in the forest, a man wounds a wild pig, goes to look for an arrow; two sisters (one of them was wounded in the guise of a pig) take him to their village; man sees pigs in human form; their father tells him not to kill pigs, gives a wife; the man returns home, abstains from hunting for a long time; one day he hunts, kills a wild boar, this is his father-in-law; the wife turns into a pig, kills him]: Becker 1971, № 34:435-436.
Malaysia-Indonesia. Galela (Halmahera) [the man threw a spear at a wild pig that destroyed the garden; followed a bloody trail, went down to a crevice, into a village; he found his spear at the door of a house; the owner replied, that he had wounded his daughter; there were boar skins in the house; he cured the girl, married her; remembered the house on earth; he lived with wild boars in boar clothing for three months, went out with them to the ground ruin the gardens; then he was told to close his eyes, he opened them in front of his house as a man; wild boars told him not to kill them anymore, but to ask him to go to another plot]: Van Dijken 1895:398 in Dixon 1916: 213-214.
SV Asia. Chukchi [see motive L44; ten brothers go missing; every two walk across the sea on ice, find freshly cooked meat, taste it, die (this is human); the fox promises to send their parents more son; an old woman gives birth to Methino; he kills the Wolf, the murderer of his brothers; returns to his parents, who die soon; M. lives with deer, wolves, foxes; finally, people catch him; make him regurgitate moss, pieces of skins and other food eaten while he was an animal; a year later M. is speechless, telling us who he is]: Bogoras 1902, No. 43:662; 1928, No. 8:330-332.
The Arctic. Central Yupik (Nelson Island) [two hunters join a herd of walruses; as walruses, they see red berries instead of oysters, black berries instead of pebbles on the shore; decide to return to people; become visible to people, must be smeared with human garbage; tell their story]: Fienup-Riordan 1983:236; (cf. Orr, Orr 1995 [a long story about a shaman; begins with being born first as a willow (people cut down), then with salmonberry berries (picked), then as a caribou deer (shot), then as a human]: 127-159); stranger [(=Johnson 1984:52-53); a man kills too many marmots; hunts their leader, who is pure white; on the way home, the prey bag falls, the marmots come to life and run away; the man pursues white, runs after him into a hole; sees not marmots inside, but people; agrees to spend the night; it turns out that he spent the winter in a hole; in the spring he discovers that he has turned into a groundhog himself]: Birket-Smith 1953:156-157; Bering Strait Inupiate: Curtis 1976 (20) (Little Diomede) [the seal hunter goes to them and lives with them; they say he scarred their cheeks; first eats their dead; seals are not they object, knowing that people feed on a seal; it grows in hair; one day he returns, but can't stand the smell of people for a long time, lives a distance away, his mother wears him roots to eat; when necessary, he calls him to the shore herds of seals; disappears, everyone knows he went to the seals]: 126-127; Jenness 1926, No. 28 [a man follows the Caribou and becomes one of them; when he returns to his original place, he puts on his human clothes, returns to the village]: 58-59; Keithahn 1958 (village. Shishmaref) [mother-in-law is always dissatisfied with her son-in-law, he leaves, decides to join the partridges; then to the hares; to the caribou; satisfied; goes to see the old house, falls into the trap; hunters take off him skin found inside a person; he returns to his wife]: 90-96; Northern Alaska Inupiate: Gubser 1965 (nunamiut) [at first animals were like humans, only in human form they kept their noses the corresponding animal; Kayaktuaguniktuu's father ("good kayak driver") tried to kill him several times; he left; his mother gave him akutaq (Eskimo "ice cream") goodbye; as he approached to people animals, he must be licked four times, these creatures will be like himself to him; he marries a caribou, lives in a herd; his wife is afraid to cross the lake, because she has only two fingers; he hits her, she runs, becoming a caribou, who now have a third joint on their hoof; K. comes to a village where pregnant women have their bellies cut; marries; wife is giving birth, everyone is crying; K. has been helping her give birth normally since then women do not die leaving offspring; K. comes to musky rats, marries; these people only lick juice; horrified when K. swallows pieces of meat; surprised when he defecates; K. tells them to lick crap, this also makes them anuses; one of the partridge men shoots K., he dodges, kills all the partridges with arrows; the giant throws his ulu at K.; K. catches him, throws him back, cutting off the giant's right hand; he throws his left hand; with his teeth; dies when the ulu cuts his throat; a piece of fin tree tries to attack him, he kills him with arrows, blood flows; this cannibal dies]: 39-42; Hall 1975, No. EH2 [mother-in-law repeats that the son-in-law has a large bladder; the offended son-in-law decides to join the animals; wolves do not advise, they say they can eat it when hungry; caribou give him their clothes; one day he falls into his own trap; his two sons find him; his wife's new husband gives them back to him, but the former Caribou can't stand the smell of people and can't eat their food; tells his story, starves to death], PM109 [a person follows a caribou, becomes one of them; falls into his own trap; his son finds him; a former Caribou can't stand the smell of people and can't stand the smell of people eat their food; starves]: 73-78, 338-340; Lowenstein 1992, No. 5 (Point Hope) [lazy Ikiasuaq does not hunt: when he goes, finally joins the caribou herd: killed by a hunter]: 29-33;
Subarctic. Tanaina [man meets a girl chewing tar; takes her as his wife; finds out she is a beaver; she invites him into the river; he turns into a beaver himself]: Vaudrin 1969:22-25; taltan [people a lazy young man is abandoned; he grabs a woman's baby; she is a Groundhog, marries him; one day he kills her children; she leaves, and the meat and skins of marmots come to life and run away; he follows his wife into the underworld marmots, he becomes a marmot himself; his brothers catch him, take him out of his marmot's skin; he becomes a shaman]: Teit 1921a, No. 65:343-345; tagish [after the death of his wife, the hunter stays with his little daughter; not can get marmots; a woman approaches him, makes him regurgitate mucus, then he gets marmots; a woman becomes his wife; does not order to kill two black marmots, her brothers; he kills, she revives them, they run back to the hole; the husband follows his wife there; the girl finds her father's brothers, tells how he went to the marmots; only the youngest manages to trap him; this dead groundhog left for seven days, he comes to life as a man, becomes a shaman]: McClelland 2007, No. 96:430-432; northern and southern tutchoni, khan, kuchin [(told by a man whose ancestors were northern tutchoni, but the same story is known to Khan, Kuchin, some southern tutchoni); the man went to the caribou, became one of them, he had two caribou wives; once he was carried away by an eagle, told him to take off his clothes caribou; this man was a good shaman]: McClelland 1987:292; Inner Tlingit [the hunter chased the caribou, saw two girls, stayed with them; later realized they were caribou, became to grow wool; in addition to the caribou, his helper spirit was an eagle; he called him, who took him away from the caribou; the hunter could not approach people for a long time, because the smell of women was unbearable for him]: McClelland 2007, No. 161:710-711; tsetsot [a young man catches a baby marmot; a groundhog mother turns into a woman, asks for her son to be given to her; in return rewards the young man with hunting luck; marries him; he kills her brother- groundhog; she tells the meat and marmot skins to turn back into animals, takes them away; he follows her into a cliff crevice; inside the house, marmot skins hang on the walls; he gets one, lives like a marmot; his brothers they kill him, find a bracelet fresh; a man comes to life, tells his story]: Boas 1896-1897, No. 7:263-264; beaver [a man disappears in a herd of moose; his older brother, now an old man, is chasing an elk recognizes his brother, tells him to go to another country; he becomes human again]: Goddard 1916:244-245.
NW Coast. Eyak: Johnson 1978 [a woman explains to a loser hunter what he ate when women combed their hair; touches his back, he burps his hair; now he finds in his traps many marmots; a woman warns to let go of the white one, but he carries it with him; the groundhog falls to the ground all the time, runs into a hole, part of the tail remains in the man's hands; another woman comes out of the hole, asks for his sister's headband; says that the sister will not go out to the person; but he still goes down the hole and becomes a groundhog]: 26-27; Krauss 1982 [Mountain Woman makes a man good marmot hunter; he carries them in a bag, they fall out of there, he grabs a white female by the tail at the hole, the tail comes off; a girl comes out of the hole, asks her younger sister to return the ribbon; leads her into the hole, he gives the ribbon when the youngest promises to marry him; gradually turns into a groundhog; people catch him, he can't eat people's food; his wife gives birth to a half-human marmot; he returns to her, dies with as a child in an avalanche; wife commits suicide]: 120-122 (translated as Romanova 1997, 4:42-44); Tlingit: Swanton 1909, No. 26 [hunter kills many mountain sheep; white-bearded man invites him to enter the door; he finds himself inside the mountain: turned into a ram; released home when he promises to arrange the sheep skins as they lay when the carcasses were fresh; the skins are overgrown with meat, turn back into rams, run away; the hunter becomes a shaman], 46 [the boat turns over, one person escapes; gets into another boat, Otters in human form sail in it; they take him with them; he Meets his long-drowned aunt; her husband helps him return to land; the survivor eats meat and fish raw; after tasting boiled food, dies]: 58-60, 188-189.
The coast is the Plateau. Thompson [The deer turns into a woman, invites a hunter to marry her; Deer live killing each other and being reborn; to do this, they preserve all the bones and put them in water; in human form the hunter and his family visit their native village; everyone is fed venison; they return to the forest, the hunter remains a deer forever]: Teit 1917b, No. 24:40-43; lillouette [the hunter casually cuts mountain sheep; their leader tells two women in the form of goats to lure him, become women again, bring him to their house at the bottom of the lake; they teach him to fresh carefully, throw all the bones into the water; one day he hides two bones; sees a person with a bleeding nose and another numb; returns bones, sick people recover; Sheep people try to understand how he shoots, but he covers his bow with hollow clothes, so animals do not they shoot; during a month of mating, he turns into a ram; in autumn he feels a point around the house, returns with two sons born to his wives; boys become good hunters]: Hill- Tout 1905:191-197; comox (tlahus) [a man kills many seals; they drag him into the water; he marries a seal, gradually turns into a seal himself; first visits his wife and child humans, then finally goes to sea]: Boas 1895, No. IX: 90-92.
The Midwest. Eastern Cree (probably Ruperts House to SE from James Bay; or SW from him, then it's Swamp Cree) [a man marries different animal women to find out who is the best worker; Caribou, Wolf, Moose, Fisherman, Lynx, Otter, Owl did not like; Canadian Jay cleans up the teepee, stays; once threw her a bunch of beavers, her legs were broken as a result; her husband cured her, but sent her away - she is too weak; takes Bobrikha; she stipulates that when crossing the stream, he will always have power through him a stick; otherwise the stream will become a river and divide them; once he did not put it down, the river spilled, his wife became a beaver; tells him to dive to her himself; the man stayed with her, began to behave like a beaver; his brother found a beaver hut, killed Bobrikha, brought her husband back to the people; he never ordered don't give him female beaver meat]: Skinner 1911:104-107
Northeast. Naskapi: Millman 1993:44-47 [everyone wants to marry Amusk; he rejects Lisa, Caribou, Dicabrasia (needles pierced his penis after her), marries Bobrikha; lives under water with her; brother became his to look for, killed his beaver children, found his wife naked; A. agreed to return, but asked not to feed him beaver meat; one day his brother gave him beaver meat, saying that it was a muskrat; A. took him into the water, the brother saw how male and female beavers smile; this is how A. reunited with his wife], 87 [the hunter dreams that he is a caribou; he becomes the head of the herd, sets all the current hunting rules; he is Atikwageo]; Speck (oz . Saint John) [see motive I28; one of four brothers follows a deer, marries her, becomes Master of Caribou] 1925:18-19; 1935a:90; Turner 1894:328-330 [The deer invites the hunter to marry her; inside Mount Caribou live like people; people try to catch a hunter unsuccessfully], 339-340 [a man marries Bobrikha, lives in a river, begins to grow hair; his brother kills beavers, returns man; he keeps his wife's hand; when they try to feed him beaver meat, he creates a river, sails away with his revived wife]; mikmaq [an orphan marries Bobrikha, lives under water with beavers, overgrown with beaver hair; hunters kill his wife and other beavers, bring the man back to the people]: Michelson 1925:33-35.
Plains. Arikara [warriors go on a campaign, one is killed, or rather stunned; a year later he regains consciousness; comes to live with coyotes, marries a coyote; he is caught, treated, he regurgitates wool, clay, etc.; explains that he could not return on his own, fearing his coyote wife; he calls her, she comes, she comes, she is fumigated, she leaves; one day, in a blizzard, a man sees his child from a coyote in the snow; when he returns to this place, finds nothing]: Dorsey 1904d, No. 31:117-118.
Southeast USA. Chiroki [the hunter hurts the bear; the Polar Bear (the leader of the bears) reproaches him, invites him to live with them; the man turns into a bear; he is met by another hunter, he returns to the people]: Kilpatrick, Kilpatrick 1966, No. 6:422; choctaw [deer take the hunter to their abode inside the mountain; a huge male is their leader; deer horns, skins, hooves hang on walls or stacked on the cave floor; to man give a kit, he becomes a deer; hunters catch a deer man, try to skin him, he dies]: Bushnell 1909:32 (=Mould 2004:107-109); screams [(first-person summary); hunter sneaks up on a deer with deer; she tells him to put his gun on the ground, leads him into the mountain; there are many old deer inside; when it's time to mate, deer give the hunter a reindeer outfit; a deer hunter went after the female, but another deer took her away, tore his reindeer outfit for him; he was given another one, but this time he was shot by a hunter; the deer drove him away, he went back to the people]: Gouge 2004, No. 25:106-108; alabama [like a choctaw; hunters kill a deer man; he returns to the mountain, gets a new set of reindeer decoration]: Swanton 1929, No. 11:126; biloxi [man finds deer skin; Deer women ask her back; agree to marry him if he returns her to them; he descends with them to the lower world through a hole in the ground; he gets a deer skin himself, rises to the ground in the form of a deer; Wounded by hunters; the Chief of the Deer sends him back to humans, gives him amulets; he becomes a successful hunter]: Dorsey, Swanton 1912, No. 27:83-84.
Mesoamerica Lacandons [the hunter hurts many bakers; they take him with them, he heals them, marries bakers, stays in the herd; another hunter kills his wife, brings him to people; the widower does not eat meat killed, dies]: Boremanse 1986:229-231 (=1989:95).
The Northern Andes. Ambera: Isacsson 1993 [an unlucky hunter gets to an old woman; agrees to wear her shirt, turns into a head of the baker's herd]: 197-199; Wassen 1933, No. 7 [man killed his wife; hunting I saw vultures, wanted to fly too; the vulture woman picked him up; his feathers gradually grew, he became a vulture; he went down to say goodbye to his sons who remained on earth, forever returned to heaven]: 114; yupa [wild pigs bring the hunter to the owner of the animals; he turns him into a wild boar, puts him at the head of the herd]: Wilbert 1974, No. 29:116.
Llanos. Sicuani [the widower has a son, his new wife has a newborn daughter; he goes with his son to fish, sees people in the water together; they force him to go with them, marry a water woman, his son is with him; warn not to wash hands where aquatic people drink; the man's son does not know about it, washes; Piranha shouts that a stranger ate his grandfather; the father-in-law says that a person had the right to eat fish; that when the last piece of fish is eaten, it is reborn; a man's mother sees an Otter, asks him to find her son; Pisces give a man and his son a crest to kill their otter enemies; Otters say they will take them back people are given red seeds to color their ridges as if they have blood on them; they tell them not to participate in the festival, because the alcoholic drink of fish is their caviar; when all Pisces are drunk, a man and son come to the Otters; they the drunkest are killed; the man and son do not want to return to land, stay with the Otters; people notice them, catch them, the shaman cures them, they can live on earth again; the person received a net from Otters, catches them more fish than others; one boy spies, dives with a net, gets confused; a man saves him, tells him not to tell others; another person spies, drowns; his relatives steal a net; Otters take it; they tell the person that the victim's relatives will kill him; he dies from witchcraft, returns to the Otters]: Wilbert, Simoneau 1992, No. 120:419-429.
Southern Venezuela. Yanomami (Lizot MS) [Sherekanawë killed a lot of bakers; the herd surrounded him and took him with him; the old man says that Sh. will now become a creature of a different nature (that is, apparently, he will become himself bakers)]: Wilbert, Simoneau 1990b, No. 322:565-567
Ecuador. Colorado [the wild pig becomes the hunter's lover; he almost turns into a boar; people bring him back, he dies]: Aguavil, Aguavil 1985:204-208.
Western Amazon. The hunter follows pigs or bakers, almost turns into one of them, but is saved by humans. Sekoya [finds a girlfriend among wild pigs]: Cipolletti 1988, No. 23:132-143; kofan: Borman, Criollo 1990, No. 7 [no one shares meat with a loser hunter; he follows bakers in the hole where they hide; enters the lower world; some creatures live there (translated as "tricksters"); the main penis is wrapped around his neck; he tells the man to bring pumpkins and sweet potatoes, he sees battleships and worms; after the "trickster" gives him a drink in which he dipped his fingernail, a person sees pumpkins and yams; the "trickster" kills bakers; the person eats meat, and the owner only smells and throws it away; a person goes to relieve himself; "tricksters" smell, smear themselves with feces; the "trickster" sends the person back, giving a remedy that lures bakers; at first, a piece of it says so much that a person does not can crawl into a hole leading to the surface of the earth; some have to be cut off; bakers follow a person; people shoot them, a person is dissatisfied: why do they kill cubs; another person also wants to get this tool; both have come down; the chief "trickster" asks others what they will become (stone, flint, rock); tells people to move away; the first hunter leaves, the second does not, the house turns upside down, turns into stone; in the spring he turns back, but that man has long died; the first one returns, tells his wife; the bakers stayed in the pen outside this man's house; after his death they went to the forest]: 75-105; Calífano, Gonzalo 1995, No. 75 [a loser hunter follows a herd of wild pigs, becomes one of them; descends with them through a hole into the lower world; their owners, Quancua, live there; a person spends a year there; k. has no anuses, they feed on the smell of cooked meat; a person defecates, to enjoy the aroma; to wrap their penises around the waist; penises crawl them into women's vaginas ; a person becomes a baby, women bathe him, put pain on his penis; and the person turns into colored stones with them, then regain their former appearance], 76 [starting as in (75); man scared to see him smear his home with crap; returns to earth; wild pigs give him a horn; he blows, they all come running, destroying his house; he throws away the horn; thanks to him, wild pigs live in our world], 77 [starting like (75); after a few days in the lower world, a person returns; first asks for a big horn, blows, many pigs get stuck in the aisle; blows into a small one, pigs queues run out into our world; now they live on earth]: 134-136, 136-137, 137-138; kandoshi [hunter kills many wild pigs; one female becomes a woman, asks why he is killing them; he marries her, joins the herd; their fire is the warmth of their bodies; people kill pigs, catch a man who has already begun to turn into a wild boar; his brother explains that he must return to his wife- to man; he agrees, his pig wife grieves]: Hinson Cannon 1976:18-20; shuar [baker girl is his mistress]: Pelizzaro 1993:80-82; Rueda 1987, No. 38 [hunters chase a herd of wild pigs, stopped for the night, went on alone, met a girl, she invited him to her place; she and her relatives are wild pigs, but they look like people; at night the young man froze and reached out his hand {to the fire?} , hit a boar in the ass; the young man's brother found his tracks among the pig tracks, told others; on the second attempt, people caught the young man; he was already half a wild boar, but he became human again in the village]: 164- 166; Aguaruna [bakers kidnap him]: Chumap Lucía, García-Rendueles 1979, No. 61, 61a: 531-543.
NW Amazon. Okaina [the man was offended that he was deprived, decided to marry bakers; met people who asked for help to make the road; these were bakers; they cooked food for a person, ate raw food themselves; he became turn into bakers, grow hair; people caught him, shamans cured him]: Blixen 1999, No. 6:145-148; chikuna [the hunter follows the bakers; lives among them; people bring him home by force]: Nimuendaju 1952:112-113.
Central Amazon. Moore [a newly married man hunts wild pigs; they drive him to a tree, tear his roots apart; the little red-haired mother of pigs takes him with her; he sees pigs in human form; two He runs away for months, climbing a tree, jumping from one tree to another; takes the pig flute; when he plays, the pigs go out, he kills as much as necessary; his brother takes the flute without asking, plays; pigs they kill him, take the flute back]: Nimuendaju 1948:265-266.
Montagna - Jurua. Chayahuita [a young man kills a lot of bakers; gets married, his wife turns out to be bakers; he stays in the herd, heals the wounded, begins to grow hair; his relatives find him, catch him, heal him; he is no longer bakers eat meat]: Fuentes 1988:69; cachinahua [a loser hunter sleeps next to a herd of wild pigs; sees them as humans; marries their girlfriend, joins the herd; people attack the herd, catch them the hunter is brought home; if he spent more time in the forest, he would become a boar himself]: d'Ans 1975:159-162; yaminaua [loser hunter Yawavide ("the one who turned into bakers") sleeps in the forest under the roots of a tree; men approach him, call him; first he sees bakers dirty water and food, then they turn into chicha and grilled meat for him; he marries; other hunters attack the herd is caught by I., who has already begun to turn into bakers himself; he shows the places where bakers hide, participates in the slaughterhouse himself; his wife warned him not to eat her meat; he violates the ban, dies]: Calavia S áez 2001:162-163; pyro [a man follows a herd of bakers, goes down through a hole into the lower world, gradually becomes bakers; when he returns, only the eldest son recognizes him]: Gow 1982 in Opas 2008:149.
Southern Amazon. Paresi [Ecomayé and Ekoaló do not give their son Nezekoaré the fruits of the pacova palm tree; he takes them from the tree himself, bakes them; he has changed his language from acará by the river, since then people have a big his tongue, but acará is small; began to hunt bakers (queixadinhas-ruivas, Tayassu albirrostris), he ran out of arrows, bakers drove him into a tree; began to undermine him; Ecomayé shot him several, gutted them, went to buy firewood; N. revived them, let them go; he turned into bakers himself, became their owner; Ekoaló told her husband about this, he went to kill his son, did not catch up; the mother found her son, that said that he would try to kill her father at home, but she killed him herself with a sharp bamboo chip; she threw her body into the river, it became an anaconda; Ekoaló joined the herd of koata monkeys and became one of them]: Pereira 1986, No. 45:417-420.
Eastern Brazil. Crasho [the hunter and his wife's brother climb into the battleship's hole, fall into the lower world, falling on a buriti palm tree; tell her to bend down; bakers live in a herd, overgrown with wool, become bakers themselves; bakers take them to the ground their usual way; they are met by relatives in the village (obviously both hunters are returning to human form); people have found out where the bakers come from, they no longer experienced lack of meat]: Wilbert 1978, No. 24:96-98.
Chaco. The hunter becomes a baker or a wild boar and joins the herd. Ayoreo: Wilbert, Simoneau 1989b, No. 328 [the hunter killed a lot of bakers, they came to life, he climbed a tree, they knocked him down, made him one of the bakers; people catch him, but he can't eat people's food, goes back to the bakers], 329 [the hunter thought he killed a lot of bakers, but they jumped up, rushed at him, he climbed a tree; the chief bakers took him into his herd; people catch him, but he returns to bakers, teaching them to avoid hunters], 330 [the hunter thought he killed a lot of bakers, but they jumped up, rushed at him, put their skin on him, he began to live with them, taught them to leave people; people catch him, he stays with people]: 392-395, 395-397, 397-398; chamacoko [the hunter kills too many bakers; they chase him; convince him to go with them; people catch him; he overgrows hair; returning to bakers, becomes their chief]: Wilbert, Simoneau 1987a: 460-462
Southern Brazil. Ofaye [the young man shot the tapiriha, who left with an arrow in her body, the young man followed the trail, did not return; one day he appeared and told his sister that he had a wife and daughter, and the tapirs had many unknown people fruits; the sister went with her brother, saw two tapirs, asked his brother to kill them; he said that this was his wife and daughter, they became human at night; they came to live in the village, but others were tired of it, tapirs were spoiling everywhere; a man with his wife and daughter returned to the forest, and people did not know what fruits tapirs had]: Ribeiro 1951, No. 7:128-129.