D1. A woman is a fire. .16. (.17.) .20.-.23.26.27.29.31.-.39.49.43.47.50.55.60.-.62.67.

A woman (usually an elderly woman) is the epitome of fire, alone or along with her husband, the master of the fire. Cf. motive D5 (a woman owns fire).

Latins, (Ugarit), Maori, Miri, Tagin, Tibetans, Thais, Viets, Himachali plowmen, Chinese, Lisu, Ancient Greece, Kalmyks, Nogais, Armenians, Lithuanians, Latvians, Finns, Veps, counselors, Estonians, Livons, Chuvash, Komi, Mari, Mordovians, Kazakhs, Khakas, Shors, Kumandins, Altaians, Teleuts, Mongols, Buryats, Oirats, Nenets (apparently including Lesnoks), Ents, Nganasans, Kets, Northern, Eastern and Southern Khanty, Mansi, Northern (and probably Southern) Selkups, Western Evenks (Ilimpic), Far Eastern Evenks (Orocheni, Tungiro-Olekmin), Evenks of China), Evenks, Central (?) Yakuts, Nanais, Orochi, Nivkhs, Wilta, Ainu, Tundra and Forest Yukaghirs, Alutors (?) , Quileout, Quinolt, Puget Sound, Cowlitz, Tillamook, Chirokee, Hopi, Tewa, Ihka, Chimborazo, Maihuna, Siona, Shuar, Takana.

Southern Europe. Latins [Vesta is an analogue of the Greek Hestia, the goddess of the sacred hearth of the urban community]: Steerman 1980:234.

(Wed. Western Asia. Ugaritic goddess išt, 'fire', glossed klbt ilm, 'Divine Bitch' (KTU 1.3 iii:45), is listed among the deities defeated by Anat. Otherwise, she is unknown and has no role in Ugaritic religion"]: Watson 1999:331).

Micronesia-Polynesia. Maori [fire personifies as a woman]: Best 1982:309

Tibet is the Northeast of India. Tagin [Abo-Teni married Fire, but when he approached her, he burned her genitals, a worm appeared in the wound; AT took a worm, came to the village of chickens and roosters in search of his wife; the rooster pecked the worm, AT got angry, told the rooster to go with him; in search of his wife, he came to the dog village, the dog ate the rooster, AT ordered her to give the puppy to his servant; the same in the village of goats (the puppy was cared for, AT took the kid); in the village cows (the kid was cared for, AT took a goby); in the village of buffalo mitans (took a mitan's calf); a tree fell on the calf; AT took a tree, brought Mumsi, the sister of the Sun Woman; the children climbed the tree without damaging him, and when M. got in, it broke down, AT told him to marry him for it; she told him to build a house and everything he needed; they sat down by the hearth: she would marry AT only if the smoke floated in her direction; and happened; M. brought the seeds of all pets and plants, the farm was full; M. gave birth to a son, is losing weight; sent her husband to her parents for food - she cannot eat any other food; they put it in the basket the boy and the knife took an oath from AT not to open it on the way; but he looked inside; the boy promised to tell M. everything; AT saw what M. would do with the basket; she stabbed the boy and ate it raw; AT refused to live with the cannibal; M. took her son and returned to his parents; then AT married Chigo-Chuma; she has only one breast; she gave birth to a son, who refuses to take the breast, tells him to be brought to the cheni tree, he will drink juice; after 5 days the boy became fat, and after 12 days he went to live in a cave; this is a Ninur craftsman who made the first swords, spears and valuable utensils]: Elwin 1958a, No. 14:177-180; Miri (Hill Miri) [ Abo-Teni married a leaf, but only a leech was born; a banana leaf - a mosquito was born; when he bit his father, AT left, married Fire; then various animals; finally, he marries the sun Duinye; tells her that he has a large house and farms, but D. sees only a hut; tells her husband to build all the outbuildings, hedges, etc.; when her husband wakes up, they are full of pets and poultry; more D. He does not do the housework, only weaves, so AT decided to take a second wife; sacrificed cattle to spirits, carried meat; and D. gave more cloth and beads; AT lost his way, slipped, fell, everything rolled down the slope ; Dir-Pecha lived downstairs, dirty with sore skin and rags; he put on the dress that AT was carrying, put on jewelry, brought meat to the girl at was going to, married her; AT returned to D. in rags, abandoned by DP; D. refused to live with him and has been wandering around the sky ever since; AT came to the village where DP lived, became a bird, climbed into the DP trap; he brought the bird to his son to play; the bird sat on the head of the DP's wife, DP in shot her, got hit by his wife, she died; the same happened to her son; the bird flew away, DP realized it was AT; lured AT into a boat and let him go down the river; only D. caught him and released him, but still refused to live with him; DP became a lizard, disappeared into a hole; AT dug a hole to kill DP, but he jumped out of the other way, became human again; they divided the land: hills for DP, hills for AT, Assam plains; sometimes sends diseases to people and animals that live on the hills]: Elwin 1958a, No. 9:163-165; Tibetans [Tibetans also had a "hearth god" and a "queen hearth god"; both sensitive react to any dirt caught in the fire]: Schram 2006:467.

Burma - Indochina. Thais [the names of some of the most important spirits are associated with an anthropomorphic female being: mother of fire, mother of rice]: Ivanova 1970:152; Viets [Mistress of Fire (Ba Hoa) is an old woman with a ferocious expression; if you hang an empty pot above her hearth, it is full of food; an old man found it, ate it, fell asleep; BH put out the fire, but the coal remained, the old man brought it home, There was plenty of everything; one day the house almost caught fire, my daughter-in-law flooded the fire to the last coal; food did not appear again]: Knorozova 2000:57-58.

South Asia. Himachali plowmen [Og lagi - "fire", j.r.]: A.S. Krylova, E.A. Renkovskaya (field materials, October 2016.

China - Korea. Chinese: Schram 2006:467 [The sex of the hearth deity is uncertain; Father Doré, after studying 29 relevant sources, notes that 8 of them are women, and several have fire they are husband and wife; in the rest, the hearth spirit is male], 458 [Chieh is the spirit of the hearth, a beautiful woman in red clothes; Confucius wrote that the cult of the hearth is a cult of old women; there is a difference between the spirits of the hearth and fire; the spirit of fire is male, and the spirit of the hearth is feminine, is associated with the first woman to cook (assimilated with the first woman cook); Granet 1926:38]; the fox [the widow has 7 daughters; she went to mow grass for horses; plucked 7 unusual flowers; could not lift the basket; the dragon was not under; ordered the flowers to grow again or give him one of her daughters; on the way home, a widow Refuses his promise three times, but immediately the basket becomes unbearable and there is a dragon under it; after 3 days, the dragon sends a fly; all the sisters chase it; the widow is ready to eat it herself, but the youngest daughter Amilome agrees to go to the dragon; asks for directions along the way; the shepherd tells her to herd the sheep, then he will show the way; instead threatens to kill; the same shepherds of goats, cows, buffaloes; on the fifth day asks the old man, he asks him to look for snake scales in his head, the girl screams, the old man crawls away with a snake; on the sixth day, the same old man, she obediently takes out the scales; the old man is the dragon; he tells her to close her eyes, brings her to the palace, takes the form of a handsome man; they have a son; the dragon lets his wife see her relatives; Amima's older sister is jealous, goes with her youngest; offers to pick cherries above the lake; stings the child, each time explaining that he wants to play with one of his mother's jewelry or garments; when he gets everything, he pushes the youngest into the lake, puts on her clothes; says to the dragon, that she fool because she was cooking and oil splashed into her face; her voice became rude because she fried corn; her hair turned yellow because she slept by the hearth; her husband tells me to bring a deer, then a wild boar; she brings a wild bear bull; claims that she lost her mother's memory; Amilone became a wooden needle, stabbed her sister, but not her husband and child; Amima threw her into the fire; the son goes to the lake for grass, hears the oriole singing: king blind, lives with a liar; the son comes back empty-handed; everyone replies to his father that the shirt (hat, etc.) is old, mosquitoes have bitten, the father gives a new one every time; goes by himself: if the song is true, sit on mine a golden staff, if not, on a silver one; the oriole sits on a gold one; in the palace she sings to the king, spoils on the queen's bed; she killed and ate the oriole, threw away her bones; mulberry grew; the king and son ate fruits , and she pricked the queen; she cut her down and burned her; the piece became scissors, they were picked up by an old woman; Amima took them away, but they spoiled everything she sewed; she threw them away, they became a puppy, it was picked up by the same old lady; Amima took it away, fed him with her crap, the puppy refused to eat, she kicked him out, allowed the old woman to take it; in her absence, the puppy sheds his dog skin, becomes beautiful, cooks and cleans up; the neighbor talks about it; the old woman waited, threw her skin into the fire; the girl tells me to invite the king and her son; the dragon agrees to come if there is a golden bridge and a silver bridge in three days bridge; the girl tells the old woman to go to the dragon, sprinkling sesame seeds from her right hand, opium from her left hand and not look back; behind her are bridges; the dragon went through gold, the son on silver; Amime is not on them to step, walk on the ground; the dishes remind the dragon of those served by his wife; he finds her hair, she comes out of hiding; the dragon tells both women to jump over a bamboo fence; Amilome three times she jumped over, Amima fell on the stakes for the third time; the corpse was cut, a piece was cooked, sent to the mother of 7 daughters; she was glad: Amilome did not send gifts, but Amima sent it; recognized her daughter's hand, out of grief rushed into the burning hearth; since then she has been in the hearth and her spirit has been sacrificed]: Dessaint, Ngwâma 1994:347-373.

The Balkans. Ancient Greece [Hestia is the patroness of unquenchable fire, having acquired the features of a personalized hearth fire]: A. T.-G., Myths of the World's Peoples 1980:299.

Caucasus - Asia Minor. Kalmyks: Bakayeva 2003:182 in Sodnompilova 2014 [fire mistress halyn Okn tengri; later replaced by Lhamo, the deity of the Buddhist pantheon]: 148; Basangova 2017, No. 64 [Okon Tengri is the goddess of fire; as a victim, they put the head of a ram, or a figure in the form of a ram or its head made of ghee or butter]: 113; Nogais [the mistress of the fire - Ot-Abay ("fire parent"), Ot-ana - "the mother of fire"]: Kapayev 2012:298; Armenians [in "Coming of the Rhipsimean virgins" (not written by Moses Khorentsi) fire is sister, source is brother; therefore, ash is thrown into the water, i.e. into tears brother]: Ananikian 2010:58.

Baltoscandia. Lithuanians: Kerbelite 2001 [fire is a feminine creature; one fire complains that it is not being laid or covered, it will go for a walk; the second says it will not go anywhere - it is spread and cover; asks the first not to hook its owner's belongings; the house burns down, but the fire does not touch the neighbor's harrows, carts, clamps standing near the wall of the house]: 252; Krauchunas 1897 [when referring to the fire, his incarnation is called St. Gobia, St. Visia, St. Agota; Agota is the martyr Agatha, fried in Sicily in the 3rd century AD; Visia is probably the same root as Greek Hestia]: 254-256, 259; Latvians [daughter of the sun became the beloved son of Perkunas; 6 once a year she sits by the hearth herself; once she called out to the girl; she saw her wearing a green light; her mother persuaded Perkunas to drive her away; she began to live not in heaven, but on earth on fire; tells the girl take a sparkle and keep the fire on big holidays]: Brivzemniaks 1887:6; Veps: Strogalshchikova 2014 [fire hosts - lamoinižand and lamoinemag]: 150; Ulyashev 2011 (northern) [there is a host spirit and a mistress spirit of fire]: 78; counselors [tulõemä is the mother of fire; could come out of the stove in the form of a blue ball; when walking around the house, the fire in the furnace disappeared when came back and broke out; the lazy and untidy hostess extinguished the firewood, smoked; if you trampled the fire with her feet, she could burn the house]: Konkova 2009:21; Estonians [the mother of the fire appears in the guise of a fiery rooster or fire cat warning of an impending fire]: Holmberg 1927:236; Livons: Loorits 1926, No. IV.11 [fire mother talks to a bad woman and a good housewife]: 38; 1998 (1) [fire - owner/mistress fire (tu'l-vojdaji {without gender}), tu'l-jema - "fire-mother"]: 69; Finns: Ulyashev 2011 [fire spirit - male (valkean haltija, white spirit) or married couple: tulenhaltija and tulenemo]: 78; Finns [fire spirit (tulenhaltia), mother of fire (tulenemo), fire- v äki {"fire power"} - they demand respect; otherwise the fire will burn the house, throw sparks, etc.]: Jauhiainen 1998, NO. G1111:235.

Volga - Perm. Chuvashi: Meszaros 2000 (1906-1908) [fire is thought to have a father and mother; the "father of fire" is vut ashsh, the "mother of fire" is vut amăsh or vutama; in case of fires, they spread fire from one house to another; the witch doctor, walking around the burning house, uttered fire slander; therefore, the "father of fire" and "mother of fire" could not move to the next house; while pronouncing slander, the spirits of fire attack the healer and argue with him; the South Chuvash "fire slander", which the witch doctor whispers to the first bucket of water splashes out onto the burning house: "Mother of fire, father of fire, protect the foundation of your house, I sentence a slander from fire. In the name of God, amen, have mercy, God, don't make your household members cry, mother of fire, don't cry..."]: 72; Salmin 1994 [Vut (fire spirit) was perceived as a living female character]: 94; Komi [Vezha Guran is the mistress of the hearth]: Limerov 2005, No. 366:411; Mordovians [fire embodies Tol-Ava ("fire/mother")]: Mokshin, Mokshina 2005:73-76; Marie: Holmberg 1927 [if a person spits into the fire, he must apologize to the fire mother; she is donated black chicken or milk from a black cow]: 235; Ulyashev 2011 [there is tulkugu-jumo (god of fire) and tul-oba (mother of fire)]: 78; Bashkirs [Ut anahs are the "mother of fire"; but the character's gender is poorly expressed; they are also called Ut yiəhu (fire spirit), the deity of hearth fire]: Khisamitdinova 2011:354.

Turkestan. Kazakhs [out of respect, Kyrgyz people, like the Mongols, call fire "mother"; when entering the yurt for the first time, the bride's father-in-law says, "Mother Fire and Fat Mother, reward me with mercy!"] : Valikhanov 1985:54-55.

Southern Siberia - Mongolia. Khakasy: Butanayev 2003:170-171 [when part of the Khakas moved to the country of Hongorai, they left one old maiden in the old nomads; the soul of the deceased saddled a three-year-old red mare and, Instead of a staff, leaning on the crown of a three-year-old birch tree, she reached Khakassia; when she entered the house, she sat down in the hearth and became the mistress of the fire; therefore her name is not only Ot-Ine (or Ot-Ije, "Mother of Fire"), but also "khys ine" (" maiden mother"); she is the sister of the goddess Umai; Ot-Ine appears as a full and kind old woman to a good yurt owner and thin and evil to a bad one; in the evening she is a maiden in silk clothes, in the morning a woman in age in rough clothes], 172 [you can't leave dishes on the hearth at night, otherwise Ot-Ine's shoulders will get tired], 232-235 [prayer to the goddess of fire Ot-Ine; "Thirty-toothed fire is mother, Forty-toothed maiden mother! You were created together with the great sky!" , "When the moon is decreasing, you are a deep old woman! On the new moon, you appear to be a girl - a beauty!" , "Your front hem crossed Abakan!" , "Your back hem crossed the Yenisei!"] ; Patachakov 1958 [The "mother of fire" was presented as a gray-haired old woman; if the house was on fire, she was offended; when she sat down to eat, she was treated to pieces of food; the fire was worshiped by a young woman nursing her mother]: 95; Shors (Kalars) [you can't step over the fire, transmit anything through fire; the most common epithets include "Otus Bashtu ot ene" (30-headed fire mother), "Altyn tondu from ene" (In golden mother's fire fur coat)]: Potapov 1929:138; Kumandins [the spirit master of the hearth in most cases was thought of as a woman - from ene ("mother fire"); it was forbidden to spit on the fire, pour water, pour water garbage and dirt, etc.]: Satlayev 1974:148-149; Altaians: Dyrenkova 1927:64 [fire - kyz-änä (maiden mother)], 76-77 [Thirty-headed fire-mother, fire-mother with four umbilical cords]; Holmberg ( Harva) 1927 [shaman calls fire "Thirty-Headed Mother", "Forty-Headed Maiden Mother"]: 453 (=1933:164); Teleuts: Dyrenkova 1927 [Teleuts refer to fire from äkä ("fire-mother"); there is also a supreme deity Oimok-aru - either father or mother of fire]: 64, 75 (quoted in Harva 1933:164); Funk 2004 [the shaman's appeal to the fire begins like this: "My thirty-headed Fire is Mother, with drilled with reed ears, My Forty-headed Mother Maiden, the mistress who laid three hearths on herself, a wicker talnik... "]: 120; the Buryats [the fire is revered as masculine (Mr. Säkhäday, Gray-haired Master) and as female (Mrs. Sakhalin, Gray Mistress) characters]: Holmberg 1927:454; Oirats [fire mistress - female spirit]: Erdenebold 2005:118 in Sodnompilova 2014:149; The Mongols [referring to the fire of the hearth, the Mongols call it the "mother"; the mistress of the fire (Mother Ut, Ut) descended from the ilms on the peaks of Khangai and Burkhatu, when heaven and earth were divided, left traces of Mother Earth's footprints; her father is steel, her mother is flint, her ancestors are ilma]: Holmberg 1927:452-453.

Western Siberia. The Nenets {apparently everyone} [flames are the "Grandmothers of Fire" movement; you can't throw dirt, trampled chips into the fire, spit, jump over it, beat it; throw a fallen tooth into the fire and cut off hair; in a story from the Taz River: The Old Woman of Fire has seven glass plague embedded in each other, she sits in the center; logs of different metals burn in her fire]: Lehtisalo 1998:86-87; forest Nenets (western 1989) [Tu Cat - Fire Old Woman; girl dabbled in fire and gouged out his eye with a needle; the fire stopped burning; the old woman cut off the girl's finger and threw it into the fire, the fire broke out; once the woman poked into the fire with a knife, the fire went out; That Cat: you gouged out my eye, give me your son, then I'll burn; the woman gave her son to the fire, it broke out]: Golovnev 1995:484; Entsy [image sedu ("father" and "mother" of fire) is a figure without arms and legs, made of a stick pointed at the bottom with a fork at the top (46 cm high); both ends of the fork are carved in the form of human heads; sedu Made in the year when people died of smallpox, and is designed to ensure that the fire in the plague does not go out]: Ivanov 1970:100-101 (Figure 89); Nganasana: Long 1968 [fire is born from living in it Tuy-nyami]: 223; Popov 1984 [firemaster spirits are friendly to people; these are Hyudyuə honkə and his wife Dyali Hoalə]: 61; Simchenko 1996 (1) [Tu-Nyamy - Fire-Famy; the man had no right to touch the hearth is to be handed over to the brother, then only through his wife's relatives; clothes, poles, hair, nails, etc. should not be thrown into the fire, because TN will decide that this is food for her and will devour it all and more]: 125-131; chum salmon: Alekseenko 2001, No. 81 [in the evening sparks crack in the fire, Bokam (Bok-am, "fire-mother") tells the old man that he feeds him; the old man spits into the fire, says he feeds her; fire goes out; to which people the old man would come, his fire went out too; the fire told him to kill his son, give her his liver; he did so, his fire lit up again; he began to teach people not to tease the fire]: 159; Davletshin, Duvakin 2009 [Marya Maksimovna Irikova, August 2009; in one plague, children dabbled in fire, flooded it; the fire went out, other women refused to give fire to the mother of these children; a voice rang out of the fire, Fire grabbed a woman's baby, took her to heaven]: personal message; Nikolaeva 2006 (said Serkova, born in 1900) [the woman was breastfeeding the baby, the spark burned it, the woman cut the fire with an ax, filled it with water; it went out; whatever house she enters, it goes out there; her grandmother comes to her in the plague, sees a little woman , she complains that a woman has offended her; promises to return the fire if a woman gives her son to her; the woman gives it; you can't move the fire with iron, you must feed it with pieces of fat, sugar; you can't throw it in fire garbage]: 65-67; northern Khanty (Sonya River, Western 2002) [the woman became angry, began to screw with a poker in the stove, damaged the Fire's eye; the fire went out throughout the village, she could not bring it from other villages, goes out; the shaman pointed to the woman, ordered her daughter to be given to Fire, she gave it back; when they break her guns, I must say, "Mother Fire, take care of your eyes"]: Ulyashev 2011:83-84; Eastern Khanty: Karjalainen 1996 (3) [You can't spit on the fire, you can't disturb it with iron objects, then the daughter of fire hurts; in a fairy tale on Conda, angry at mistreatment, the fire refused to burn on a cold rainy day; the husband noticed fire in the distance, went, there was a wounded girl sitting on a rock; she agreed to return only after receiving the man's son; the boy was put on a stone next to the girl, the fire lit up brightly, the girl and the boy disappeared; in In a fairy tale from Vasyugan, angry with mistreatment, the daughter of fire destroyed the house with its inhabitants; only a child from another family in the house, whose mother treated the fire respectfully, was not injured; each stove has its own daughter of fire]: 51; Kulemzin, Lukina 1978, No. 195 (Vah) [husband and wife try unsuccessfully to start a fire; the husband began to cut it with an ax; they go on, the fire does not light up anywhere; they return back to the same place; there is a woman in a red scarf crying, her face is covered in blood; says that the husband will not make a fire until he gives her his daughter; the husband put the baby's cradle in the fire, the fire caught fire], 196 (Yugan) [ In the morning, a spark fell on her husband's hand, he cut the fire with an ax; the next night the fire does not light up; a small light says that her husband cut her hand, let him now give her daughter, let her dress her well; they put the man in the fire, the girl laughs, then got lost somewhere]: 176; Lukina 1990, No. 54 (Vah) [the husband unsuccessfully tries to make a fire, cuts it angrily with an ax; he goes on with his wife, there is no fire divorce; returning to her original place, she sees a woman in a red scarf with a wounded face; she demands to give her daughter, otherwise she will not burn; the husband put the cradle with the child in the fire, the fire caught fire]: 180; Soldatova 2008, No. 14 (b. Wah) [one woman teaches women to take care of fire, another's children throw garbage into the fire; the first dreams how one fire praises its mistress and the other is going to punish; in the morning, the vessel plague burned down; the instrument that the first woman borrowed from the second was not damaged]: 122; Southern Khanty (b. Konda) [the beginning of a long story, see motif K118; the old man is going to burn his numerous barns so that the smoke reaches Heavenly Father and Heavenly Mother and they notice that they did not give him children; talking about fire, the old man calls it "the multilingual mouth of the virgin Tarn"; Heavenly Father sent a son, who gave the old man a seed the size of a bird cherry seed; the wife ate, became pregnant, gave birth to a son and a daughter; the son through bone is visible bone and the brain is visible through the brain (bones); it grew up and went on a journey]: Patkanov 1999, No. 1:302-323 (=Lukina 1990, No. 88:220-237; Khanty (groups not specified): Holmberg 1927 [Ostyaki they call fire a "fire girl" or "fire woman"]: 235; Mansi: Lukina 1990 [Nai-ekva is "fire-mother", but rare in folklore]: 17; Kumaeva 2015, No. 7 (Berezovsky district) [like Rombandeeva]: 95-97; Rombandeeva 2005, No. 21 [two women live nearby, one is neat, the other has cracks and holes in the furnace; Tyaka-Aquv complains to a sloppy woman (fire woman) Tyaka-Akv neatly, threatens to burn house; Tyaka-Akv carefully asks not to touch her mistress's tool, which she lent to her neighbor; the house burned down sloppily, and the borrowed tool only slightly scorched]: 215-217; northern Selkups: Pelikh 1998 [The mother of fire lives on the lower levels of the earth in a fiery world; there are no images of her; every fire is her son, lightning and lightning are also her children; you can't spit on the fire, throw fish bones, you can't throw it beat with iron and stick]: 27-28; Prokofiev 1977 [fire is an old woman, "grandmother of fire and flame"; the child was burned by a spark, the mother cut the fire with an ax, flooded the fire; the fire went out in all the plague of the camp, women and the children froze; the culprit's mother-in-law knelt down, saw the mistress of the fire down in the dark; she promised to return the fire if the offender gave her son to her; the fire rose and took the child away]: 79 (quoted in Golovnev 1995:522b retelling in Stepanova 2008:67); Southern Selkups (Tym) [wooden image of the spirit of fire wrapped in a bright red rag; caption: Mother of Fire, "Grandma of Flame Fire", but straight no information available]: Tuchkova 2004, photo after page 148.

Eastern Siberia. Western Evenks (Ilimpic): Mamonotova 2019, No. 4 (Agato-Tutonchan dialect) [husband went hunting, his old woman's fire went out; she began to swear and poke the fire with a knife; an old woman came out of the ashes in shredded clothes, a tale that a woman will not see her again; old people died of hunger and hunger]: 165-168; Menges 1993 [mention of "mother fire" in a shamanic song]: 59; Far Eastern Evenks: Mazin 1984 (Orochons) [enekan togo (grandmother fire) is a very old hunched woman with a bag of coals under her shoulders]: 12; Kozlovsky 1936, No. 7 (Tungiro-Olekminsky, Tungirikan) [with an old man two wives; he killed the beast, brought meat when he was eating, the fire hissed, he stabbed him; in the morning he could not make a fire; an oblique old woman came and asked why she had pricked her eye; the old man told his wife to bring a deer, stabbed, poured blood into the hearth, the fire burned]: 231-232; Evens: Robbeck 2005 [a woman saw a spark from the hearth fall on her child's chest, scolded the fire, hit her son with an ax, threw logs out houses; no more fire; when a woman came to other dwellings for fire, it went out there too; an old woman came, put food in the fire, from there the shadow of an old fire appeared, said that she would give fire, but in the punishment will take the child; when she goes out and then returns to the house, the woman saw the old woman take the child; since then, people know that it is impossible to cut a fire with an ax, etc.]: 242-243; Sirina 2012 [the spirit of fire at The Evenks are grandmother Enekan Togo, the Evens have an old man, sometimes with his family, Tov-Ama ("fire-father")]: 549; the Evenks of China [a fanged cannibal demon lives on a mountain in a palace made of human bones; a group of Evenks came to live nearby; the demon wrote into the river, people who had drunk water and horses died; the old five children left the youngest Altanie; they migrated away to the wooded mountain; when the fire was made, among the face of the old fire mistress appeared in the flame; she said that their son's soul was in a birch bark box on a pine tree above the river where they had left; it must be picked up as soon as possible, otherwise the demon would find it; A. went on horseback; on the way, he shot a doe with six horns; when it was fresh, another hunter came up and complained that he had not obtained anything; A. shared meat with him; the hunter said that his father was blind, brothers and sisters still small; A. gave him the rest of the meat; on the site of the former camp, A. wanted to drink water from the river; the white fox told him not to drink, you would die; talked about the demon who poisoned the river; he had already taken A.'s soul and played with her; if he threw it into wine, A. would die; A. guessed that the fox was the hunter to whom he gave the meat; in the palace of demon A. knocked the goblet of wine out of his hands, tried to grab his soul, but did not have time; the demon hung A . and his horse in a tree to fry alive; but agreed to return his soul if A. got him the daughter of a tribal leader from the east mountain; they decided to make a doll; the demon believed, returned A.'s soul, he hung it on their chest; men from the imaginary bride's motorcade killed the demon's servants, set fire to the palace; the demon saw a doll in front of him, but at that time warriors broke in and hacked him down]: Bäcker 1988, No. 26:189-197; central (?) Yakuts [fire is revered as male (Man Ulakhany) and female (Mrs. Sabaga) characters]: Holmberg 1927:454.

Amur-Sakhalin. Nanais [Podya is the owner of the fire with his wife and children (N.A. Lipskay-Valrond has a female image); hunters threw treats into the fire at any meal]: Smolyak 1976:156; Orochi: Aurora, Lebedeva 1978 [the owner of the fire (hearth or fire) is a fiery red old man, he has a wife, children, and a dog; they all live under the hearth, so you can hear cursing and barking from there]: 41; Bereznitsky 1999 [the spirit master of fire - old man Puza or a couple of old men Puza and Puza mamachan'i; in the village. Snowy and Datta Puzia is a thin old woman who lives in any fire; her husband Ikta Azani lives in snits and anthills; he has a wild boar under his command; if you disturb an anthill or say a bad word about wild boars, the boar will tell the spirit of fire, the culprit will fall ill; one person became angry at the fire, began to poke the fire with a knife, fell ill]: 36-39; nivhi: Ulita 2011 [when the father returned from hunting, the little son said that the mother changed into her husband's clothes, came to the shore, a seal came there, her mother put her spear into her, the seal hardly escaped and swam away; the husband killed his wife, threw his head into the fire, turned into a crow himself, Mawzur made his son a bird (the size of a jay, screams at night and frightens people), flew to the house on a bloody trail, became human again, in the house there was a wounded woman who turned into a seal ( the wife found out about her mistress, tried to kill her); the man cured her, made her a wife; the murdered wife became the mistress of the fire; secrets are not told in the house where the fire is burning, because the smoke will come out and spread the news everywhere ]: 36-37; Sternberg 1908 [Fire old woman is a little hunched old woman living in a hearth and often seen in the hearth, sometimes in the company of an old man, the owner of the fire]: 138; 1933 [Tuurmam is the mistress of the fire, curly an old woman with short hair, with a red face, lives on fire]: 320-321; Wilta [a man and his wife caught animals; treated the guest to meat; he advised to treat the fire first; the owner refused: I ate it myself ; the guest dreams of an old woman at night; she complains that she is thin, the owner does not feed; promises to leave tomorrow with the guest, and this house will burn down; and so it happened]: Ikegami 2007, No. 1:1-2.

Japan. Ainu: Batchelor 1927 [the goddess of fire was sent to earth; a serpent fell in love with her; she allowed him to go with her if he could withstand the fire; he descended in lightning; snakes are still descending from heaven to lightning]: 142; Munro 1963:15-18 [Kamui Fuchi, the goddess of fire, aka the mistress of the dead; she is the fire of the hearth, the hearth is the entrance to the world of the dead; Kinashut Kamui is associated with her, this is a thunder/snake; both of them are from a fire drill] , 159 [Moshiri-kara kamui first grew a poplar to make a fire drill out of it, but as a result, evil deities arose from the active and passive parts; then made it from elm; from the lower passive part Kamuifuch originated, and from the upper one, the guardian of the Kotan Koresu Kamui Ekashi village community]; Stories of Gods 1981 [The Goddess of Fire distributes fish into the sea for people to eat]: 23-24.

SV Asia. Yukaghirs (probably both tundra and forest) [as in the case of Mother Earth and Fire Mother, the Mother Sun is referred to by the Nenets, Nganasan, Yukaghirs and Ents as Mother's Mother]: Simchenko 1976:267 ; Johelson 1900, No. 45 [consecration before the fire of the new network: "With thin eyes, man looked correctly, man heard correctly with thin ears - separate the fire and grandmother!"] , 46 [appeal to fire: "Grandma's fire, if any, take it the other way, if any, turn it around here"]: 121; Jochelson 1926 ["mother of fire" is a little baby girl living in the hearth]: 151; forest and tundra yukaghirs: Tugolukov 1979 [Verkhnekolym Yukaghirs imagined fire as a "grandmother", and the tundra as a "grandfather"; they "fed" these "grandmothers" and "grandfathers": threw pieces of food, a pinch of tobacco or tea into the fire]: 108; reindeer Koryaks (the text is recorded in Palana, but the narrator M.T. Etneut was not born there, but in a family of Koryak reindeer herders (according to some sources in 1928, according to others, in 1929), who lived in the upper reaches of Achaivayama) [First was Yga. They had close people - Cheung (Kuthinyaku's father) and Tonga (Kutkinyaku's mother). And so they gave birth. Ygyn father, Yga mother. And so Yga gave birth, Anotyykinav gave birth to a queen, Anoytyykinav gave birth to the sun king, then Anotykinav Vulhi (night) gave birth. Cheung Tonga gave birth to Kuthinyaka, a boy named Kuthinyaku. Then she gave birth to Mitchgeune Queen. This is his Kuthinyaku sister. And after that, when their children grew up and now they decided to marry. This is how they got married. Ingin has a daughter named Mitta for Kuthinyaka. And Mitchgeune (Kuthinyaku's sister) married the sun. And so they gave birth. Mitchgeune gave birth to stars and the moon. And Father Sun ordered his children to look down, watch what was happening below, everything below is origin, what and what they see, write down, note. Here it is. But Kuthinyaku is their deputy, Ygyn's chief and chief in the Sun, is like his deputy. Chief Ygyn, and he has the Sun's assistants and the chief Sun, is like a deputy. Chief Eugin, and his assistants are Sun and Kuthinyaku. So Kuthinyaku Mitta gave birth to Ememkut, then Dinnyanav gave birth, then Kichimanav gave birth, then Chanyaenav gave birth, then Yvyan gave birth - the last was a boy, so glorious grew up Kuthinyaku's son. Here it is. Then they live, live and live. Then Kuthinyaku goes down. And there was only one sea below, not the sea, but liquid and damp. And a huge, huge forest grew from under the bottom. So Kuthinyaku decided to make animals, insects and birds of all kinds, both small and large. And now they have no place to live. This was a primitive forest, a huge forest. While they began to live in trees and in the forest, they had no place to live. They lived, lived and lived in the forest. Then the Sun King and his wife dabbled. They laughed, dabbled, and accidentally the Sun Tsar dropped Mitchgyne's wife (this is fire) down to the bottom of the liquid. And my husband wanted to raise a fire for his wife, but she refused: "I don't need to get up, I feel good here, at the very bottom: then the bottom will be the land, they will grow it on it." And now I stayed at the bottom of the sea (this liquid). And they lived and lived. And the sun said to his wife, "Let me pick you up, or I'm alone back and forth, I'm bored." "No, I don't want to. And you take your sister here Vulha (night), and Woolha's assistant will be with you." And the husband agreed to the Sun King. And then Kuthinyaku says to Mitty (this is her sister by the sun): "Mitty, oh, I'm tired of living in the woods. We need to restructure." Mitty says, "Where is your advisor, the Sun King? Go see him. And he'll tell you how to move forward." And Kuthinyaku went to the sun and asked the Sun King, "Why have you come? Why did you come here?" - "But I came here to consult on how we can continue to live. I'm tired of living in the woods. How do we live?" The Sun King says to him: "And you gather your own. Whoever is brave among them, let him go to the bottom of the sea. There is land there, let whoever can go there bring it." When Kuthinyaku returned, all the animals, birds and insects gathered and began to advise on how to move forward. Kuthinyaku said, "Whoever is brave, let him go to the bottom of the liquid sea." They are silent, they are silent, no one answered. And the crow says, "Who else is going to go down there? Let the whale go. It's big." And now everyone agreed and that's right. The whale is in the middle and is trying to dive down to the bottom of the earth. And no way. It's just circling. It's big, couldn't go down there. I wanted to dive and didn't dive. So since then, he has had a hole at the top, and he lets air out through it. And here we go. And no one could dive: "Oh, I'm tired, tired, I can't, I'm tired." And he sat down and breathes and breathes, tired breathes. Everyone is silent, they are silent all around. So what can you do about it? They are silent. And the tired whale is resting, resting, breathing, her eyes are closed. And suddenly ha-ha (loon. - E. B. ) the voice says: "Let me go for land, for moss." And then everyone started laughing. They fall back laughing. They laugh (That's why they laughed). And then she is small in the middle, and they look at her and then they start laughing and laughing. And they look where she was sitting, they just showed up the bubbles, she's already gone. Bubble bubbles come out on the fly. And so they're silent again, waiting for her to come, where she's gone, where she's gone, where she's little. And we waited a long, long time. Then we saw in the middle, from where she disappeared, and reappeared from that place. He breathes and breathes, his eyes are closed, but there is nothing on his beak, empty. And they started laughing and laughing again. And the fox peed herself laughing. She turned the fresh sea into a salty sea from scripture. And then again, ha-ha, while they're all around laughing, she's gone again. And we watched again - it was not there. Where, where did you go? And they are silent, they are silent. They wait, wait, wait for him to appear. Then it appears - moss keeps on its beak. And she breathes so wearily, her eyes are red, her legs are like sticks like sticks. And she still has legs like sticks. Kuthinyak distributed all this moss and ordered all animals, birds, insects: "Let's," he says, "get to work. We need to rebuild housing." Ga-ha left Kuthinyaku alone: "Don't do anything, you're tired, rest." And they started doing all this]: Batyanova 1995:219-222; Alutortsy (recorded in Russian on August 16, 2016 by N.A. Tatarenkova at the Manedek Ethnocultural Center near the village. Anavgai, Bytrinsky District, Kamchatka Krai, but informant Katerina Urenve from Alyutorsky District) [an elderly woman, having entered the plague, turned to the fire "sister", but the young inhabitants of the same plague called fire hearth by "grandmother"].

The coast is the Plateau. Quileut [a man marries Fire; then another woman; a fire wife is jealous of his youngest wife, burns her face; a man beats Fire, makes her a female servant]: Reagan, Walters 1933:331-333 ; quinolt [zap. Ronald E. Olson in 1926, not published before; Xwoni Xwoni made a fish trap, turned his crap into a man, left him guarded, told him to be called if chinook salmon came across; he called when trapped a driftwood swam; SHH killed him; in the same way he made a new watchman, who called when he caught salmon; SHSH kept the milk, they turned into two girls, he called them daughters; said he was dying, told him leave the corpse on the platform, come later, their little brother will be there; the girls find this baby, bring it home, it grows rapidly; first the older sister, then the younger sister throw him on the floor at night, because he tries to have sex with them; they understand that it is SHH, they leave; they see people hitting fish with a spear; they call two young men who bring them to their house, take them as wives; brothers always throw one fish into the fire, they do not tell his wives to touch him; the sisters touch him; the fire is the brothers' mother, it turned out that the sisters poked her in the face with a stick, she died; the brothers said that they themselves are Harpoons; at night, the girls wake up, with not everyone husband, and harpoon; sisters go east, see a blind old woman rocking her daughter Fazaniha's baby; sisters replace the child with a piece of wood, run away; Phazanikha, carrying her mother, chases, abandons her mother, that turns into a lake waist-deep for girls; throws it again, but the old woman has little water left, she was Flood Lake; the baby grows up quickly, from the sisters' song he realizes that they kidnapped him, that his mother Pheasant, and father a log, sails downstream in a boat; all the girls in the village want him so much that they urinate; he is as bright as the sun; Blue Jay pointed to the ugly Frog Girl, who combed her hair decorated herself, came with a bucket and a box of possessions; she did not wet herself, and Blue Jay did it as if the Frog had wet himself; the young man took the Frog into his boat, swam further down; a young man stands on the shore, swallowing lizards and everything that swims; says that his brother was stolen by the SHH girls; the brothers recognize each other; the frog took him by the leg, shook lizards and other rubbish out of him; the elder brother became the Sun, it's too hot, everything is burning; then it became the Month, married the Frog, she can be seen on the moon with her box and bucket; the youngest (coming from a piece of wood in the cradle) became the Sun]: Thompson, Egesdal 2008:202-209; Puget Sound [Fire goes out; Beaver steals fire from its owners]: Ballard 1929:51 [Old Flame son-in-law Otter and Beaver; Beaver brings branches to his wife and she needs fish; Otter brings fish to his mother-in-law, and she needs branches; the fire goes out], 52-53 [The fire is the mother of the Otter; his wife violates the prohibition to move the fire with a poker; it goes out]; colitz [The spear boy catches fish, eats himself, lies to his sister, that he did not catch anything; the sister leaves, comes to a house, bakes roots, moves the coals with a poker; the man says that Fire is his mother, fulfills every desire; marries a girl; her mother-in-law accepts human form; brother comes to his sister; her husband gives him a bag, tells him not to open it along the road, walk along the middle path; he goes left and right (frogs, snails, beetles on one; angry bears on the other, deer, birds), comes back, walks medium; opens the bag; whales, sharks, and other marine fish jump out, swim into the sea; only salmon remain in the Cowlitz River]: Adamson 1934:227-230; tillamook [a girl marries a man whose mother is Fire; bars thrown into the hearth turn into a basket, reeds into a mat]: Jacobs, Jacobs 1959, No. 27:93-95.

Southeast USA. Chiroki [The Fire Woman lives in a hollow; every hunter is asked to lick a piece of meat; it is roasted immediately; birds and a mole cannot steal fire; thunder urinates on a tree with rain; some fire stays, Thunder passes it on to people]: Kilpatrick, Kilpatrick 1966, No. 2:387-388.

The Great Southwest. Hopi [Fire Grandma]: Freise 1969:259; teva ["Fire Flower Woman"; she is fed before eating, throwing crumbs into the fire where food is cooked; she is addressed because of her naming the child's name and in connection with hunting; the texts also mention the Fire Boy; he is asked for a good day before playing]: Parsons 1929b: 265; (cf. Navajo [the fire god is the son of the Fire Woman; burns the lowest of the worlds]: Klah 1960:1-2).

The Northern Andes. Ihka [the first woman came from the first man's rib; this is a biblical motive, but this woman's identification with fire is local; the woman is evil, so there's a hot fire in hell]: Lucena Salmoral 1969 : 233.

Ecuador. Prov. Chimborazo [Mama Ñuñu (=Mama Abila) is the mistress of the fire in the house; where she is, there is always fire in the hearth; Mama Abila = Cerro Sangay volcano, it always has fire; MN has a lot of gold and silver]: Moya 1981 , NO. 7:90-91.

Western Amazon. Maihuna [man marries Fire; other women force her to bathe; she turns into a gun]: Bellier 1991b, No. 19:102, 248; Zion [the man wanted the fire to become a woman, married her, she works in the heat; other women drag her to swim, she turned into a gun in the water; another man marries a woman who easily makes a honey drink; other women they make her work in the sun, she melts like wax]: Folklor 1974-345; shuar ["fire is a woman", i.e. has a woman's soul]: Karsten 1935:383.

NW Amazon. Uitoto [see motif G5; cassava used to be baked under her arms, under the knee and in the sun; the girl rejects suitors; Sikire Buneima (B. - aquatic mythical creatures) imperceptibly fertilizes her, when she sits on a trough; she gives birth to a boy who turns into a huge tree; all cultivated plants and roots are edible on its branches; the woman bakes them under her arms and under her knees, brings them to her parents; people stop eating crushed stones, white clay and rotten wood; they cut down a tree; the night bird, the mistress of the fire (Dormilón, apparently, a nightjar) tells the children to collect firewood and sets it on fire, spewing fire from her mouth; baked cakes and left, taking the fire; so several times; the children answered their parents that they had baked themselves in the sun; then one boy hid the coals in a pot, people got fire; Now the fire mistress lives in the hot coals of the hearth]: Preuss 1921, No. 2:57 [retelling], 188-199.

Bolivia - Guaporé. Takana (kaviña) [Fire is a woman; leaves people and agrees to return on the condition that pregnant women will no longer urinate in the fire]: Nordenskiöld 1924:295-296.