Yu.E. Berezkin, E.N. Duvakin

Thematic classification and distribution of folklore and mythological motifs by area

Analytical catalogue

Ethnicities and habitats

C12B. People are descendants of dogs.

.13.21. (.23.) .24.26. (.31.) .

All people or individual ethnic groups, families are considered descendants of a dog (with which a man met).

Pygmies of Mbuti, Lepcha, Chins, (Marathi), Nikobars, Boogie and/or Makassars, Koreans (Norwegians), Uighurs, Central Yakuts, Tungus reindeer herders of Manchuria, Aleuts, Kodiak, Karok, Yurok, maricopa, tepecano, huichol, cora, totonacs, tlapanecas, mountain poles, mije, mixtecs, triques, tsotsil, chol, lacandons, warrau, kalinha, galibi.

Sudan — East Africa. Mbuti pygmies [the black man had a thieving female; he was going to kill her, but she ran into the forest and gave birth not to puppies, but to pygmies: four boys and two girls; the dog stole onions from the blacks with arrows, a spear and an ax, taught the children how to hunt; one day a black man came across a pygmy camp; they wanted to kill him, but his mother dog told him to let him go]: Schebesta 1938:80.

Tibet is the Northeast of India. Lepcha [Farongthing had children with the dog Nazongnyi; the former became devils, then seven freaks were born who became ancestors of different peoples, and the last ten children were born Lepcha]: Chesnov 1978: 165; ranks [after the sun, moon, stars, earth gave birth to Chlineu; she laid and planted a hundred eggs, of which one hundred founders of the peoples of the earth came out; after that she had a painted egg; H. admired it, but did not incubate it; the water from the roof of the house washed the egg into the river, where it was stuck in the roots of the tree; the Ashui bird found it, sat it out; brother and sister came out of it; they went to different parties; the brother married the dog, the sister was taken away by the bear; the bee brought the sister to the brother; they asked H. for permission to marry; for this they were obliged to sacrifice the dog; since then, the ranks and kyengi they sacrifice dogs to spirits]: Chesnov 1982p: 593.

(Wed. South Asia. Marathi [rani gives birth to puppies, dog gives birth to two girls; fears that Rani will take them away and take them to the forest; they are met and married by two princes; after many years the dog finds its eldest daughter, she cares about her; goes to the youngest, she throws a stone at her, the dog comes to the eldest and dies; the woman hides the corpse under the basket, the husband looks in, there is a golden dog in diamonds; trying to hide from her husband that the dog is her mother, wife, says that the golden statue was sent by her parents living in the forest palace; knowing that the deception will be revealed, the wife goes to the forest, sees a cobra with her mouth open, puts her finger in her mouth to bite her , but pulls out a splinter; the cobra creates a luxurious palace for her; the husband who arrives is delighted, and when they leave the forest, the phantom palace burns down; the younger sister also goes to the cobra, puts her finger in her mouth, dies from a bite]: Frere 1868, No. 2:18-24).

Malaysia—Indonesia. Nicobars: Winstedt 1925:71 in Koppers 1930 [Nicobars have two traditions of their origin: from ants and from humans and dogs, the only survivors of the flood]: 376; Mathur 1967:85 in Chesnov 1978 [during the flood, a man escaped at the top of a palm tree; found a dog in the crown of a palm tree; cut down a palm tree, the dog went down and became his wife; Nicobars descended from them]: 164; boogie and/or Makassars [the chief fell ill with a skin disease, was expelled, he lived as a hermit, got together with his dog, who gave birth to a boy and a girl; the ruler ordered them to be expelled again; they were descended from the Dutch]: Bezemer 1904:372.

China — Korea. Koreans [“Koreans still have an idea of the dog as an ancestor” {no details}]: Ionova 2011:104.

(Wed. Baltoscandia. Norwegians [Finns came from horse manure or they are descendants of Cain and the dog]: Hodne 1984:186).

Turkestan. Uighurs [8th century AD Tibetan commentary on the northern provinces: 5 Uighurs talk about their travels; the first dogs, red and black, descended from heaven; married a she-wolf but did not have children from her; then a Turkic (drugu) girl was kidnapped; she gave birth to children, male children were dogs, women were humans; the race of people from a red dog was Ge-žir gušu, from a black dog - Ga-ru gu-&# 353; u; their mother became the owner of their wealth, herds and food; in the same source: two soldiers from the Žama Hagana army were lost in the desert, came to the land of the Sun; there the woman and her dog husbands helped them return home; Plano Carpini: Het'un place a country of dogs north of Tatarstan]: White 1988:134-135.

Eastern Siberia. Yakuts (central; Taragay nasleg of the Megino-Kangalassky District) [Siberian land is formed, on all sides of the sea and mountains, rivers, lakes, forests, in which fish, birds and animals are formed in Siberia Land. In the middle is the sacred Aal Luuk Mae tree, which has 8 branches. Aal Luuk Mae ejects yellow ilte, which is the life-giving moisture for animals, birds and inhabitants of this land. The sacred tree plans to reach its top land of the Upper Abaas and destroy them, but abandons this sinful idea and grows into the land of the horse deity Joshogyop Ieyehsita, turning there for the best horse riding. Jyoshogyoy Toyon does not offend the sacred tree against the abaasa. With its lower roots, the tree wants to grow to the lower abaas and destroy them, but also abandons this sinful idea and grows into the tract of cattle deities, the host spirits of the Middle World, becoming hanger for white milk products. The spirits that own the land do not offend the sacred tree to the lower abaas. The sacred tree is surrounded by a fertile valley with a crystal house. Its owner is a lonely hero Dyyray Byögyo (DB), the son of a Horse. One morning, when DB goes out into the yard, the wind blows, and a black cloud appears that looks like a bear's skin. It splits above DB's head, and an exhausted, almost naked man falls out, calls himself, asks to hide from the persecution of the abaasa. This is Ayyi hero Erbehtey Bergen (EB), who lives in a country so far away that birds fly there, laying eggs three times along the way. He has been persecuted by Sollong Tuigun abaas for 9 years. Until now, he has run away from it, turning into a hundred species of fish in the Lower World, a hundred species of four-legged fish in the Middle World, and a hundred species of winged fish in the Upper World. DB doesn't know what to do with a person. To hide is not to find peace, to allow the Abaasa to kill the hero of Ayya is an honor to lose. He stomps his foot on the frozen ground, makes a hole, hides his EB there. He puts on armor and waits for an abaasa. A whirlwind came from the south and it became dark. A three-headed bird arrives with three eyes and claws like a walk, flies around the DB country three times, sits on a sacred tree, and demands that electronic devices be issued. After shedding his skin, he turns into an iron hero abaasa with one leg, one hand, and one eye. DB is frightened, but does not show fear and replies that he will not betray a person and is ready to fight. They fight for a month, at the end of the second DB, the Abaas wins. The heart and liver are sacrificed to the goddess of war Yrya Biebeideen, the daughter of the Cloud, and scatters the ashes over the sea. Three crows fly out of the ashes that floated on the waves. They shout that in the future they will harm DB, they soar into the sky. DB bathes after washing himself from the evil spirits of the Abaasa. He goes to that place, pulls the EB out of the hole. They live in peace and friendship and sleep in the same bed. DB wakes up one night singing EB. He sings that DB is illegitimate, that he has only one mother and 50 fathers, that his homeland is much worse than the homeland of EB, that he, EB, came here well done, and at work for DB he lost weight and I fainted that it was time to go home, and if DB followed him, he would kill him. He's leaving. DB decides to follow him and asks Joshogy Toyon to specify the horse intended for him. A fresh wind is blowing, and a saddled horse descends from the sky. The hero passes through his land, another one is visible. He remembers that he did not say goodbye to his native places. He turns his face towards the house, blesses the arrow to stick the point into the main horse riding, and shoots. He appeals to the spirits who are the owners of the hearth and native land. He sends the horse to the south. The land of Ayia is ending. He passes through a country inhabited by shamans and shamans, a country inhabited by dead sorcerers whose ashes were not accepted by the holy land, reaches a country blazing with fire. It's a fire burning, whole bears, deer and moose roast around in horns. DB jumps off the horse, turns it into a tree and kicks it aside. Eat better pieces, sleeps. He sees an almost naked man with a huge head and a huge belly. The ragged man says that his name is Ukumal, the son of the Beggar, reproaches the alien: such a hero took away from the poor beggar food sent to him by the spirit master of the taiga; he will tell eight about this shameful act countries, seven uluses. I'm ashamed, he wants to catch the ragged man, he runs away. DB is going further south. The horse got up. He says that he comes from the best stallion and best mare, Yuryung Aiyi Toyona, and was born to become a DB horse. DB himself was born to Yuryung Aiyi Toyon, the youngest of three daughters, and his father is Khaardiyr Mokhsogol, the hero of heaven. When DB was in his mother's womb, his grandfather Yuryung Aiyi Toyop arranged a ysyah in honor of the deity of horses and cattle, and when he was presented with a yellow ilge choroon in the womb the boy kicked the goblet with his foot: the yellow ilge splashed by one quarter — many calves, foals and newborns died this year. We thought, if this boy is still so naughty in his mother's womb, what's next? Shamans caused the mother to give birth prematurely and settled the premature baby in the Middle World to become the ancestor of humans. DB is happy to listen: their fate is patronized by celestials. It's going further south. In one country, he is greeted with wine and food by three beauties. As soon as the horse sees them, it releases golden wings, flies between the clouds, says Dyyray Bøge that this is the witchcraft of a murdered abaasa, from whose ashes three crows flew: they turned into women and now they lure the owner into the abyss. The horse also overcomes the second obstacle — the Sea of Fire. He calls for help from his brother, a horse named Aiyi Dutuy, and his owner Kyun Tuygun. With their help, the Sea of Fire flies over. When they fly, a stone ball falls on top of them — it almost killed them. The sea is starting to cool down and there is no trace of it. It's all raven magic. Kyun Tuigong blesses DB, promises to help him, and flies to the Eastern Sky. DB continues his journey, sees EB, but does not kill, and goes after him to look at his sister Aptala Kuo. They see the sacred Aal Luuk Mae tree and nine horse riders. The DB horse is heading to the first one. At this time, cowgirl Simehsin Emeehsin Emeehsin looks out of the house and tells her owners Hangyryyr Haan Toyon and Kyngyryyr Haan Khotun about the arrival of the heroes. Those who thought their son was dead, EB parents don't believe at first. When they see the heroes, they hurry to receive them honorably. The celebration begins, but EB sits gloomy. The DB thought he was plotting a bad thing. The elderly Hangyryyr Haan Toyon and Kyngyryyr Haan Hotun ask the servants to lift their eyelids that have fallen from old age. A boy and a girl pick up silver hooks and raise the elders' eyelids. The old man and the old woman look at the visitor and share their impressions. The husband compares him to himself when he was young and strong. The wife says that a visitor is much better than her younger husband. DB is offended and tells EB's parents about his ingratitude. Hearing threats from a visitor, Kyngyryyr Haan Hotun asks her husband for advice. Old Hangyryyr Haan Toyon: Let the young people figure it out for themselves. The old woman asks the hero to calm down, gives a drink of koumiss. The hero calms down. The old woman pulls out the pz happahchy, the closet where the girls sleep, a folding golden table, a gold plate, golden forks and spoons, walks around DB three times and starts shoving it all in his bosom. Then he takes a puppy from Happahcha. “As a thank you for saving our son, we give you a puppy that is dear and close to us. Let DB live happily with the puppy, let them light up an unquenchable hearth, build a house, and put up a golden horse ride.” DB: It's like not giving a puppy, but marrying her daughter. The hero goes home. Halfway through, he thinks: “I went to a distant country, suffered a lot and what did you get a puppy in return?!” Decides to throw the puppy away. But the puppy does not lag behind, whines. The hero again puts him in his bosom. He returns to his native places. His wealth did not decrease, but increased. DB releases the horse into the wild, and puts the puppy in happpakhchi. When he wakes up in the morning, the house is cleaned and the food is cooked. Dinner is prepared in the evening. The next morning, DB pretends to hunt, but turns into a fly at the edge, comes back, hides on the ceiling by the beam. A puppy comes out of the happahcha, runs around the house, sniffing the hero's trail, kicks into bed, sheds his skin, turns into a girl. Starts cleaning and cooking. DB turns into himself, wants to hug a girl. She slips out, puts on her skin, turns into a puppy. DB is going hunting. The next day he turns into a fly again, comes back, hides, grabs the girl, manages to throw her skin into the fire. The girl wraps her arms around the pole with her legs and sits like this. The DB house is crystal, rotating around an axis. A handsome man arrives from the east and cannot open the door. He says that his name is Toyon Joburuoptai, a hero, he is the son of Erian Toyona and Ebiriechin Hotun, his country is far away, birds reach it, laying eggs seven times along the way, and runners multiply nine times. Asks me to open the door The girl doesn't pay attention. DB hears a voice and comes back. The hero says that DB took away his name, Aitala Kuo, for which he paid dowry to her brother Erbahtey Bergen. DB: I earned the right to Aitaly Kuo not by paying dowry, but by a heroic feat. The heroes fight and swear that if one dies, the rest will not answer to Yuryung Aiyi Toyon. They shoot with a bow. The first is a visitor, but the DB turns into a triangular prison, the arrow flies by. When Dyyray is shot, the visitor turns into a bird, and the arrow also flies by. For the second time, the opponent's arrow passes below the heart, above the DB liver, hitting an artery. DB aims upwards, an arrow hits Toyon Joburwantai's heart and liver. DB has a hard time entering his house, lying down, falling asleep in a dead sleep. His horse takes the form of a hawk, flies into the sky, tells the heavenly messenger about the death of his owner, and asks Yuryung Ayyi Toyon and Jilga Haan to tell about it. Yuryung Ayyy Toyon orders to call three heavenly scribes, the younger heavenly shaman Aiyi Jargyl and three execution heroes. Three heavenly scribes establish: Yuryung Aiyi Toyon had three daughters; the youngest Egiliene Kuo was married by the heavenly hero Khaardiyr Mohsogol. In the ninth month of his daughter's pregnancy, Yuryung Aiyi Toyon celebrated the deity of horses and cattle. The choroon, filled with yellow ilge, was presented to Father Egiliene Kuo. The baby in the womb kicked the goblet, and ilge splashed. Three days later, horses and cattle began to die as a result. The unborn child was convicted of an unworthy act, and fearing that such a mischievous man would not live, his mother was brought to the Middle World. There she was given permission as a premature baby. Egiliene Kuo left her son in a horse pen and returned to her homeland. The boy was found by the spirit mistress of the land, Aiha Michil, gave him the name DB, the son of the Horse, because she found him in a horse pen. His opponent Toyon Joburuontai hero is the son of Erien Toyona and Ebiri-Echchin Baay Khotun, who come from the deities Iei-iehsit and Aiysyt. Aitaly Kuo, predestined by Odun Haan and Tyiys Haan, should become the wife of DB. Toyon Joburuontai must not die; he must be saved. A younger heavenly shaman is sent to the Middle World, accompanied by three heavenly heroes. The shaman camlates to revive Joburontai the hero, sends him to the Eastern Sky. Aitaly Kuo still sits the same way, with his arms and legs tightly wrapped around the pole. He looks at the wounded hero, regrets it. He gets up, prepares the balm to treat DB. The ceiling opens, a bird of prey grabs Aitala Kuo and flies to the sky. DB's wound heals, gets up, sees traces of a bird of prey, drives north, recognizing autumn by bad weather, winter by snow, summer by heat. He approaches the Sea of Fire, decides to propitiate the spirit of the owner of the sea with a victim of horse hair, but the victim is not accepted. He guesses that these are the intrigues of Har Suorun, known for his greed. He asks him to open his mouth wide. The Sea of Fire is gradually beginning to fade, and something like a wide mouth opens up. Riding a horse, a hole slips through his jaws and reaches Icchi's stomach. Together with the horse, they destroy the inside of the monster and get out of it. After that, the Sea of Fire disappears. The Second Sea of Fire. You can hear the singing of Oblak's daughter Yrya Biebeideen, whom Dyyray once treated with the heart and liver of Abaasa Syung Jaasin, who was killed by him. In gratitude, she says that Timir Nuoracin, the kidnapper of his wife Abaasa, lives across this Sea of Fire, and he will be transported across the sea by the sea carrier Otorulla, a shaman. Dyyray sends the horse home and waits for the carrier. Otorulla shaman scolds the ungrateful Timir Nuorajin, who did not donate anything for the transportation, asks the DB to feed him. DB takes three hairs out of his pocket, talks them to turn them into three bald black bulls, and gives them to the carrier. Old Otorulla rejoices, transports DB across the Sea of Fire, blesses him for exploits. DB goes north, reaches stone mountain, black smoke is coming from the top. He understands that this is the kidnapper's home. He turns into a Yeokseku bird, goes down to Timir Nuoracin's house through a chimney, turns into himself, sees Aitaly Kuo chained to the wall. After consulting with his wife, he turns into a triangular jail, hides behind the stove. When Timir Nuorajeen arrives, Aytali Kuo lulls his incredulity with flattering words. He makes the Abaas repeat the spell after her so that the prison kills him, gives the abaasa prison and tells her to throw him into the sky. When it falls, it kills the abaas and the DB turns into itself. Ayyu people turn into birds and fly to their homeland. The DB country became even more beautiful while he was driving. DB and his wife bow to the sacred tree Aal Luuk Mac. Aitala Kuo propitiated the spirit mistress of the earth with eight horsehair. Then mares are milked, koumiss is cooked, and ysyakh is arranged. Aitaly Kuo turns to feed the spiritual owners of the land, hearth and taiga. DB and Aitaly Kuo become the ancestors of people]: Yemelyanov 1980, No. 3:22-33; Evenks of China (Tungus reindeer herders of Manchuria) [people come from a person who descended from the sky who combined with dog]: White 1988:137.

The Arctic. Aleuts: Merck 1978 ["the Aleuts tell us about their origin that a dog came to these islands (Unalashka and Umnak) from the west, gave birth to a creature that looked like a human in front, and looked like a person from the back hairy. They came from this creature. According to other sources, on the western ledge, Fr. A clever dog came from heaven, first gave birth to two humanoid creatures, whose descendants eventually took on a human image more and more, and since there are now many people, they arose between they were wars, which is why they moved to other islands and began to distinguish themselves by designations.. "]: 80; Sarychev 1952 [the Aleuts come from a dog that fell from the sky to Umnak Island; she gave birth to a boy and a girl with dog paws; people come from this couple; because of civil strife, they separated, moving from the Alaska Peninsula to the western islands]: 215-216 (1802:164); Kodiak [The Raven brings light to the world; At the same time, a bubble falls from the sky, a man and a woman in it; they blow, the bubble grows; they stretch out their legs and arms, mountains appear; a man scratches his head over the mountains, his hair falls, the mountains are covered in the forest, animals grow in them; the sea arises from a woman's urine; a man pulls ditches and holes, a woman spits in them, lakes and rivers appear; a woman pulls out one tooth, the man made an ax out of it, began to cut wood; from chips that fell into the water came fish; from the fragrant cypress, pink salmon, from the red cypress, coho salmon; their eldest son was playing with a stone, Kodiak appeared out of stone; putting a man with a sukah on him, he shoved off the island to its present place, where people then divorced]: Lisyansky 1812:77 (=Lisiansky 1814:197-198 in Lantis 1938, No. 1:131, in Oswalt 196:212).

California. Karok [taking a dog, a person escapes from the flood in a tarred basket; making holes with an awl, finds out if the water has subsided; copulates with a dog; it gives birth to puppies and people; puppies are human kills]: Kroeber, Gifford 1980, No. E6:55-56; yurok: Kroeber 1976, No. K4 [man copulated with a dog; when he came back, he saw a woman sitting, she became a dog again: she gave birth to a boy and a girl; he took a son, she was a daughter; If you hear barking, I'm driving you a deer], X12 [a man lived with a female, she gave birth to puppies, as well as a boy and a girl; people come from them]: 331-332, 429-430; Spott, Kroeber 1942, No. 27 [first everything is covered with water, then the ground appears, a boy and a dog; he copulates with a dog, among five puppies born, one person has the same face; next time one of the puppies is a girl, but her arms have grown together with her body; she grows up, he marries her, their children are people who have settled the land; if a man now copulates with a dog, the world will turn upside down; dogs must be treated well ]: 233-235.

The Great Southwest. Maricopa [(resume); while two men are hunting, their dog stays at home, becomes a woman, cooks food; they catch her by surprise, persuade her to maintain her human appearance; from them The Dog Pima tribe is happening]: Spier 1937:422.

NW Mexico. Tepecano [in the morning a person finds the area newly overgrown with forest; next time he finds an old man; he tells him not to work, there will be a flood; we must make an ark, gather a couple of animals and birds there; after the flood, he began to live in a hut with a dog; someone cooks; he finds a girl, throws a dog skin into the fire; after 7 years, the girl grows up, he marries her at night, and Senny Stars is young; his father Sun says he warned him; deer have been walking l ever since]: Mason 1914, No. 7:163-164; Huichol: Benzi 1971, No. 3 [Huatahame works on the site; returning to see that vegetation revived; the old woman does it; she says that there will be a flood, tells you to take a black dog into the boat; utensils will become animals, snakes, jaguars, and destroy people; after the flood, H. finds homes ready-made tortillas; finds a woman a dog has become; people come from this couple]: 185-186; Furst, Auguiano 1976:114-116 [Watákame cleared the area, vegetation the next morning recovered; Nakawé did this with her bamboo staff; W. said that there would be a flood, you should take a black female with a white spot on her neck with you; showed how to cut down a ficus and make a box, sealed it in it, V. and her dog sat on a box, rowed; after the flood, restored vegetation and animals; V. saved five corn kernels; someone was cooking tortillas, V. threw dog skin into the fire; the woman screamed from pain, he poured water on it; people come from them]; Lumholtz [a man clears the area; every morning he finds the forest intact; on the fifth day he finds the great grandmother Nakawa; she finds her rod south, north , west, east, zenith and nadir, felled trees rise; warns that there will be a flood, tells you to make a box of ficus wood, take with you five corn kernels of different colors, fire, five shoots pumpkins, a black dog; puts a person in a box, sits on it herself, a mako and a parrot sit on her shoulders; the water rises for five years, then falls; the box descends on the mountain, there is still water around; mako and parrots they lay valleys with their beaks, water flows down them, birds divide it into five seas; N. turns into the wind; a man lives with a dog in a cave, works in the field; in the evening he finds tortillas ready; on the fifth the day hides, sees a dog shedding its skin, turning into a woman; it burns its skin; their descendants repopulate the world] 1900:168 and 1902 (2): 191-193; Straatman 1988, Abb. 28-30 [paintings from threads depicting Watákame in a boat; on Abb. 28 with him a dog], Abb. 40-41 [thread paintings depicting Nakawé reviving the forest that Watákame cut down], Abb. 43-48 [W. sits in boat, survives the flood, the dog turns into a woman]: 79-81, 87-88, 89-91; Zingg 1982 [every time he returns, Kauymáli finds food cooked; cuts down the forest on the site, it grows overnight Again; the old woman says there will be a flood; after the flood, K. throws the dog's skin into the fire; during the first sexual intercourse, blood appears, the wolf and the jaguar come to lick it, Nakawé (Month) cursed them]: 225-226; bark: Lumholtz 1902 (2) [like Huichol; additionally: a person is told to take a woodpecker, the sandpiper, and a parrot with him; when the water comes down, he sends a parrot to see if it is possible to walk on the ground; he comes back, the ground is still wet; the sent woodpecker can hardly pull his beak out of the wet wood; the sandpiper does not fall into the mud, the ground is dry]: 193-194; Preuss 1912:201-202, 277-280.

Mesoamerica After the flood, a person marries a dog, and people come from them. Totonaki: Arenas 2000:159-160 [God turned all people into stones; left alone, with him the dog finds food cooked after work; looks after the dog, sees that in the house it has become a woman; he throws ash on her skin, a woman's body starts to ache; she asks to wash her skin, remains human; new people come from them], 164-166 [a person cuts down the forest on the site, vegetation by morning recovers; he stays watching, sees the Rabbit telling the trees to rise; he asks him not to kill, says he is acting on orders that there will be a flood, man must build an ark; he takes all animals into it; sends torcaza, which comes back, says that the water has begun to fall; sends Vultures, who peck corpses, man tells them to eat carrion from now on; after the flood, man works on the site, finds food cooked in the evening; finds a woman shed her dog skin, sprinkles ash on her skin; the woman remains human, creates new people]; Oropeza Castro 1947 ( mountain) [a man escapes from the flood in a boat; sends a dove to find out if there is land; one day she returns with feet stained with clay; after the flood, a dog comes to the person; he finds it in the house cooked tortillas; finds a woman throwing a dog's skin into the fire; the wife gives birth to a boy; the husband asks her to make tender bread; means tender pumpkins, she kills their son; the husband finds bread finger; continues to eat on]: 269-275; Oropeza Escóbar 2007 [a man cut down the forest under the field; when he returned, the trees are standing again; he found the Rabbit who was reviving the forest; he says he They ordered this to be done and ordered to warn of the flood, so that man would make an ark and take various animals into it; the man sent torcaza, which said that the waters were coming down; sent vultures, they ate carrion, they came back dirty; the man told them to eat so much carrion; after the flood, the man began to work as before; when he returned, he found food cooked; he found a woman who had skinned a dog; man filled the skin with ash so that the woman could no longer wear it; she became the ancestor of people]: 200-201; tlapanecas [1) {both versions on the same pages, above and below}; Vulture tells the person to stop working {obviously clearing a plot in the mountains}, for the world will end; told the tree and stone to rise; the tree has risen, there is no stone; told the man to make a box, not tell anyone , climb into it; put a dog and a chicken in the same place; through the gap, a man saw how the rain flooded the ground with a flood, how aquatic creatures tried to break the box, eat a person; the water came down, the ground dried up; the chicken (chicken) turned into Vulture, flew, creating behind {wingflapping?} valleys and mountains; returning from work, a man found food cooked; waited for a woman, threw a dog skin into the fire; the woman said that their children would not grow up now; 2) a man clears the area, vegetation is reviving again; another person tells him to stop working and make a box, put it there with a black chicken and a black dog; this is how the man survived the flood; returning from work, he finds food cooked; waits for a woman, threw a dog's skin into the fire; a woman said they won't have many children now]: Lemley 1949:76-77; mountain shelter [wife dies; at home the dog remains; returning from hunting, the widower finds cooked food every night; one day he comes back earlier, sees a beautiful woman from afar making tortillas and a dog skin next to her; gets married] : Foster 1945a, No. 21:211; mixteks [a single man has a dog; when he returns home, he finds food cooked every time, the house is tidy up; hides, sees the dog take off his skin, becomes as a woman, rubs corn; he copulates with her, destroys her skin, marries a woman; some say it is a myth about the survival of Yukuhichi people, others say that it is about the origin of women]: Monaghan 1995: 145-146; Miche [dog; retains his zoomorphic appearance]: Bartolomé 1984:22; Tricky [a childless widower cannot find a wife; one day finds food cooked in the house; one day pretends to leave, watches, sees the dog take off its skin, turn into a girl; they got married, their children are very hairy, and they are still found among tricks]: Relatos Triquis 1998:19-21; chol [wife dies; widower still has a dog; he discovers that someone is cooking for him; waits for a woman who turns into a dog again and for all; man grieves]: García 1988:67; tsotzil: Gossen 1974, No. 104 [wife dies; returning from the field, husband finds tortillas ready; sees his dog staring at them; they were baked by his wife in the sky, but the dog said she baked; the man saw a woman above, did not recognize his wife, shot, bones fell from above; after his death, his wife asked why he shot her; he opened the dog's mouth and rubbed it against earth], 109 [after the flood, a woman marries a dog, Europeans come from them]: 306-307, 309-310; Relatos Tzotziles 1995 [one person was told by the Creator or Angel to hide in the cave, the rest of the people destroyed boiling water by rain; a man took a dog with him; after the flood, a man returns from the site, sees the food cooked; an angel orders to marry a dog; their descendants repopulated the earth; bones in caves — the remains of those who tried to hide from the flood of boiling water; at that time it was dusk, the light came into the world with Jesus]: 16-19; lacandons (northern) [among people there are descendants of a woman's daughters- vulture and female dogs]: Boremanse 1986:242-246 and 1989:91-93 [there were few women, men were cooking themselves; the man saw two girls bathing, their clothes were royal vulture feathers; the next day I caught one of the girls; she agreed to marry him if he was a good husband; told him to leave the feather clothes, her sister would pick them up; a year later they go to their father-in-law, while the sky led a path; there are fields of corn; the bald chief tells his son-in-law that after death, his soul will not go to the underworld to Kisin, but here to heaven; the man began to treat his wife badly when he saw her eat carrion, worms; began to spend the night in the field; Xok (watermen, fish owners) began to come to her, she became pregnant; told her husband to open her stomach, there are a dozen Xok children; when she dies, she tells her to cut off her little finger, there pumpkin seeds, she teaches how to grow calebasses; three calebasses have grown, he accidentally cut one, put two under a bench in the kitchen; someone cooks in his absence; he finds two girls, this is his daughters from a vulture wife; marries a neighbor in exchange for his sister; a man was bitten by a snake, but his soul did not rise to heaven because he treated his wife badly; his daughters have many children, they are descendants of a woman -vulture; vultures can't be killed], 1986:224-226 and 1989:93-94 [the hunter's dog comes back and cooks; he finds her, gets married, they have two daughters; the dog wife is unscrupulous, puts crap, her own and children in atol; he kills her; gives daughters to a neighbor in exchange for his daughter.]

Guiana. Varrau [a huge caiman swims to the shore, invites a man to sit on his head, drives him along the river; asks what he needs, pulls out and gives him a harpoon, hat, belt, calls the man his grandson; leaves in an unknown village; there is a dog in the house; the person returns hunting every time, finds food cooked; sees the dog take off his skin, turns into a woman; takes her into wives, they have many descendants among the Varrau]: García 1993, No. 19:87-88; Calinha: Magaña 1985, No. 1 [after the flood, one man and a dog are saved; finds a house tidy, food cooked; takes a woman by surprise, hides her dog skin; their children are human, but they live like dogs, without knowing parents and children, siblings], 2 [neighbors do not like people, they go to live alone; Información suplementaria as in (1); he cuts dog skin into pieces], 3 [a person lives alone with a dog and a parrot; finds a fire lit at home; finds two women, burns them with a parrot and dog skin], 4 [during a flood Abraham (the Indians call him Nove) escapes; climbs a tree with a dog and a parrot; throws fruits down to see if the water is deep; after the flood, he works his own housework; one day he finds food cooked; finds two women, both raped; Caribbean descended from a beautiful Parrot and Arawaks from an ugly Dog], 5 [a dog lives with a single man; he finds food cooked, home tidy up; finds a woman, grabs her before she can put on her dog skin]: 22-27; 1987, No. 39 [a person who escapes the flood finds food cooked in the house; takes his own by surprise a parrot and a dog that turn into women; throws their skins into the fire; people with big ears come from a Dog, with small ears from a Parrot], 46 [as in (39), short version]: 244, 245; Galibi [the rain flooded the ground, the hunter and the dog climbed the tree, threw the fruit down to see if the water had come down; when it came down, he went down; when he returned from hunting, the kashiri was ready; the hunter waited for the girl, threw dog skin on fire, married]: Renault-Lescure et al. 1987, No. 1:11.