D1B. The man is fire. .10.17.20.-.23.26.29.31.32.34.-.43.47.48.50.-.53.55.-.59.61.63.65.65.68.72.73.

A man is the master or embodiment of fire (alone or along with a fire woman).

Bushmen, Akkad, Ontong Java, Tuvalu, Mangareva, Tibetans, Garo, Qiang, Viets, Juang, Ancient China, Chinese (including Sichuan, Hubei, Henan), Karachays and Balkarians, Chechens, Tabasarans, Veps, Scandinavians, Finns, Mari, Komi, Khakas, Tuvans, Buryats, Mongols, Mongors, Dagurs, Siberian Tatars, Ents, Nganasans, Dolgans, all Yakuts, Angarsk, Uchurian, Amur Evenks, Evenks, Nanai, Wilta, Orochi, Udege, Nivhi, Kojiki, Tundra and Forest Yukaghirs, Russian Ustye, Asian Eskimos, Koyukon, Tlingits, Clackamas, Keddo, Tunic, Hichichi, Alabama, Pomo, Vintu, Navajo, Tewa, diegueño, Huichol, Huasteca, Tlapanecs, Aztecs, Maya Yucatana, Lacandons, Bribri, Kogi, Guajiro, Cuiva, Achagua, Saliva, Warrau, Taulipang, Cariña (Guiana), Vapishana, Maue, Cahatambo, Camayura, Waúlipang ra , chamacoco, nivakle, matako, mbia.

SW Africa. Bushmen cam [fire is a giant, a man who devours everything, a man who is a bush, the father of Porcupine, Tsagn's adopted daughter; C. tells you to invite him; Porcupine dissuades her, because her the father will swallow everything; tells him not to give him anything from his hands, he will burn them; the Eater swallowed everything and everyone, including C. and daughter Quammang's husband; young Tsagn and young Quammang decided to cut it with spears; they withstood the red-hot spear test to which Porcupine subjected them; swallowed ones came out of the Devouring's ripped belly; the children said that the shrubs and sheep should be where they were, and whoever swallowed them must disappear; Tsagn and Quammang's wives told them not to drink all the water, they drank, fell dead, their wives revived them]: Bleek, Lloyd 1923:34-40 in Kotlyar 2009, No. 296:167-168.

Western Asia. Akkad [Akkadian (late 3rd millennium BC) seal depicting the Sun god with a torch in his hand, behind which a bearded man stands - the embodiment of fire]: Gray 1969:78.

Micronesia-Polynesia. Ontong Java [fire Ke Ahi was the son of the god of the sea Pa'eva; P. got angry with him, drove him away; he came to Ontong Java, but what he touched, everything caught fire; he was driven to the island where he lived Kapa'eva; she beat him to death with a stick; P. came looking for him; wanted to punish K., but she offered to marry him; gave the stick that the spacecraft killed, P. hugged her, the fire caught fire; P. wanted to return with his son at sea, but the fire went out in the water; the spacecraft remained on the ground]: Frazer 1930:53-54; Tuvalu (Waitupu) [when Kaulealia, the son of Tapakea, became a young man, his father had an abscess on his forehead; T. squeezed a lizard out of him, left it in In the basket, the lizard turned into a Naleau young man; no one knows who he is; he defeats his brother K. in throwing darts; when K. throws a dart, N. finds himself in the sky; spits at kites, which local people do, snakes fall; goes fishing with others, turns into fish himself, he is driven into a stone trap; he drills a hole down; becoming a spider, he hides under the roof of a house in which four women; goes down like a spider to each one, the one sitting next to her calls her by name; this is how N. finds out their names; in the image of a man he declares that his house is; women do not know his name, and N. knows their names to women he has to give the house to him; N. made friends with the leader, must compete in preparing the holiday; steals other people's coconuts, the snipe shouts about it, N. turns his tongue, continues to steal; filled his vessel From below, he exchanged crap, disguised as food, with the chief, he vomited; N. was asked to climb into the hole to hold the pole from the house, covered it with earth; he made a hole in the pole, went out; he was sent to the mistress of lightning for fire; N. deliberately calls her loudly, wakes her son Thunder up, broke his arm; the hostess ordered him to take fire from the stone house; when N. went inside, the exit was closed; he drilled a hole, came out with smoke, came to the smoke to his father T.; the owner of the lower world Pakeva asked T. to come with his son; K. refused to go, N. agreed; N. killed all the guards (sharks, whales), returned; T. and P. agreed to exchange sons; P. sent Turtle, T. sent his fire son Te Afi; he is restless, shumen; then T. placed him in all trees; people come from K., spirits come from N.]: Kennedy 1931:190-195; Mangareva [Tuikura married to Toakau; three months pregnant, his wife fell out of a blood clot, she left it by a tree on the shore; the Moegaroa spirit from the lower world Po took it; the clot turned into a lizard, M. returned to Po, gave it to his daughter Toa-Moegaroa; the lizard became a Teiti-a-Toakau (TT) boy; he is offended when he hears that M. called him a "lizard from the upper world"; the adoptive mother asks M. to send him to earth; he asks and receives magical powers from M.; on the shore by the tree, where his mother left a blood clot, TT meets his two younger brothers, creates a home for them; says he is their brother; they run to say it parents; everything is explained, TT is recognized as the eldest son; Pouatako's fire calls him to compete; Mangareva burns; they see this, Toa-moegaroa asks M. to help; he splashes the sweat of his armpits on the island, the island is flooded with water, P. hides in trees and stones; since then, they can be used to make fire; the spirit of Teiti-a-Pie (TP) flooded the island with the sea; TT became a bird, TP a fish, TT caught it with a net, defeated the spirit]: Buck 1938:365-371.

Tibet is the Northeast of India. Tibetans [Tibetans also had a "hearth god" and a "queen hearth god"; both react sensitively to any dirt in the fire]: Schram 2006:467; garo [the girl's mother- banana (Ficus bengalensis) tells her that birds will not sit on her branches if she does not marry; offers her daughter suitors, and she rejects everyone, giving reasons; sun - hair will turn red and curly, my back will bend; the wind - my legs will bend and twist; fire - it will burn my whole body; an earthquake - I will moan all my life, not idle for a long time; thunder-lightning - it will split my body; Rain is the right choice; one of Salgra's servants, a motley thrush, flew to the banyan without the owner's permission; he cursed him, telling him to live deep in the forest and predict disasters; these little birds consider predictors]: Rongmuthu 1960:266-267; Qiang [Mo-bo-sei - a fire god responsible for fire in the house, preventing fires; Mo-go-i-shi is a male fire master who protects against fire]: Graham 1958:48-49.

Burma - Indochina. Vieta [Thong Cao treats his wife Thi Nhi worse because she is childless; after he hit her, TN left home; Pham Lang invited her to his place, married her; once came malnourished beggar; TN recognized him as her first husband, fed him, put him to rest on straw; when PL came home, he set fire to straw to prepare ash to fertilize the field; TN rushed into the fire, for her PL; they have risen to heaven and turned into the spirit of the hearth; he is represented as one character {it is clear from the context that male}, whose portrait is hung in the kitchen above the hearth; in his presence, i.e. while working in the kitchen, you can't make noise; on New Year's Eve, offerings are placed in front of him under the lunar calendar - three paper hats and paper carp, on which his spirit rises to the sky to tell Jasper To the Emperor on how the family behaved during the year]: Sun 1967:28-30.

South Asia. Juang [Rusi lived in an anthill; sometimes went out and drummed a grindstone; once drummed for 12 years, the stone and everything around him caught fire; the gods asked Fire to settle in a certain the place, promised to respect, was offered to live in stones and trees; therefore, Fire is offered to smoke before the rest of the gods; The grain grater became the sun, the grain washer (grinder) - the moon, flying away from grinders hot pieces - by stars]: Elwin 1949, No. 12:114.

China - Korea. Ancient China [the spirit of water Gungong was defeated by his father, the spirit of fire Zhuong; wanting to commit suicide, G. beats his head against the western mountain of Buzhou, which served as a support for the sky; the top of the mountain breaks off, the sky slopes to the west; part of the sky has fallen off, a world fire and a flood have broken out; predatory animals and birds attacked people; Nuiva melted stones of five colors, sealed a hole in the sky; this explains the difference in the shades of the sky; N. cut off four legs from the turtle, used them as supports under the sky; the sky remained leaning to the west, to the other side the stars roll down; the earth is squinting to the east, rivers flow there]: Yuan Ke 1987, ch. 2:51-52; the Chinese (Beijing, i.e. Hebei) [there were statues of the fire god with a red beard in Beijing; when In the 18th century, the magnificent Pavilion of Contemplation burned down, an old man with a white beard was spotted in the flames; they began to inspect temples, but all of them had red-bearded statues; finally, in an abandoned temple on the edge cities saw a statue whose beard fell off and someone attached white hemp; the emperor visited this temple, apologized, and the temple was restored]: Dennys 1876:121-123; Chinese (Hubei, Wu. Dangyang, now Jingshan) [Li knew how to drill a log to start a fire; when he held the fire in his hands, the wind and rain could not put it out; now people began to cook food on the fire, use it for lighting, warming, scaring away mosquitoes with smoke; once Father Lee took the whole clan to live in distant lands; Lee realized that it was impossible to carry a fire source, all that remained was to drill the tree with a sharp stone; in Lee's parking lot He drilled for a long time, but did not receive fire; then he grabbed the stone, applied force, the stone broke, sparkles appeared on the wreckage; holding two stones above the dry grass, Lee began to beat them against each other, fanned the fire; Huangdi from the Central Plain appointed him an official watching the fire, awarded him the title Zhurong ("Fire Priest)"; the leader of a tribe named Chi Yow led people from the south to ravage the Central Plain; H. ordered C. to repel the attack; what was nine to 81 brothers, each in animal skin, a helmet with cow horns on his head, smoke from his mouth; C. ordered everything around him to be set on fire, CHO's warriors fled from the fire; C. chased them to Yellow River, then to the Changjiang River, defeated them at Mount Lishan; H. wanted C. to stay on Mount Hengshan and protect the southern territories; people began to honor C. as a "red deity" (Chidi); he lived in the south for more than a hundred years and was buried at one of the peaks of Mount Hengshan; became a fiery deity, the spirit of the planet Mars]: Hubei 2007:8; Chinese: Schram 2006:467 [the sex of the hearth deity is exactly Undefinable; Father Doré, after studying 29 relevant sources, notes that 8 of them are women, and several have fire as husband and wife; the rest are male hearth spirit], 458 [Granet 1926: 38: Chieh is the spirit of the hearth, a beautiful woman in red clothes; Confucius wrote that the hearth cult 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 hearth spirit is feminine. associated with the first woman to cook (assimilated with the first woman cook)]; Chinese (Sichuan, Wu. Baxian) [A long time ago, there was neither day nor night, and all earthly spirits sent a petition to the Jade Lord asking him to solve this problem. He decided to send down the fire god with his nine sons. His sons, dissatisfied with this order, had something wrong and turned into fireballs. The rivers dried up, the trees dried up, the ground cracked, and people and animals took refuge in caves where they were hungry and thirsty. Earth's spirits reported this to the Jade Lord, and he sent Howe-ee to figure it out. He went down and took a heavenly bow and divine arrows and started shooting at the sun. The fire god ran away, and Howe-ee shot eight of his sons, and they fell apart. When he was about to shoot the ninth, Taishan Lao-Jun (=Lao Tzu) appeared and said that the latter should be left to give people light. How-ee told him to behave well from now on, shine on people during the day and rest at night. So only one fireball was left, this is our sun, and fragments of the eight remaining fireballs scattered across the sky and became stars]: Zhou Yang et al. 1998b, No. 12:33-34.

Caucasus - Asia Minor. Karachays and Balkarians [Fire came together with Earth, which gave birth to blacksmith Debét]: Lipsky 1973:83; Chechens [hearth fire was associated with the god Sela]: Dalgat 2004:101-102; Tabasarans [the lonely old man and old woman had only flint; they walked through villages giving people fire; they were called Kamkamisa aba and Kamkamisa baba; from old age they could no longer walk further about them nothing is known; the last burning coal in the fireplace is called "Kamkam's Mother"]: Khalidova 2012, 56:78.

Baltoscandia. Scandinavians: Grimm 1883 [fire is the brother of wind and sea]: 601; Younger Edda 2005 [Loki offers to compete to see who eats his share faster; Utggarda-Loki calls a man named Logie ("flame") sitting below everyone else; Loki and Logi devour a meat-filled trough from different ends; they met in the middle of the trough, but Loki ate all the bones clean, and Logi ate the meat along with the bones and trough]: 43; Mysykkaty 2018 [retelling of an episode from Little Edda and comments]: 191-192; Veps (northern) [there is a host spirit and a mistress spirit of fire]: Ulyashev 2011:78; Finns [fire spirit is man (valkean haltija, white spirit) or married couple: tulenhaltija and tulenemo]: Ulyashev 2011:78.

Volga - Perm. Marie: Akzorin 1984 [a man drives the forest under the field; a stranger in a scarlet white-lined robe comes up, offers help; the sleeves have become smoke, the floors of the robe are in flames, the trees are burned; the man is in fear fell, tripped over a bucket, water flooded the fire; The fire invites the man to visit, feeds him baked, boiled; he is starving himself; the man calls him to his place, feeds him with firewood; the man and the Fire began to live together]: 159-161; Ulyashev 2011 [is tulkugu-jumo (god of fire) and tul-oba (mother of fire)]: 78; Chuvash (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..."]: Mesarosh 2000:72; Komi [Yong created a little man, called Fire, he began to walk freely, Burn everything; Yong turned it into stone, it is now used to make match heads]: Fokos-Fuchs 1915, No. 26.III:220 (=Limerov 2012, No. 26:18, =2005, No. 27:38).

Southern Siberia - Mongolia. Khakas ["If the fire whistles, they say that the owner (god) of fire is whistling. Therefore, people throw oatmeal, flour and lard on the fire"]: Katanov 1907:445 in Ungvitskaya, Mainogasheva 1972:36; Buryats: Ivanov 1957 [the fire appeared during the separation of heaven from earth; he is the son of Esege Malaan Tengri and younger brother of the Sun and Moon]: 106; Potanin 1883, No. 82.6 (Onguren, opposite Olkhon) [The thunder had three sons; took the form of a stranger, told them that their parents were dying; older and younger brothers rushed home, the middle one stayed for lunch first; the father made him the eternally dying Month; the eldest the Sun, the middle one with Fire]: 332; Khangalov 1960 [ash was poured on the oblong settled coal, they found out he looked like a man or woman, rich or poor, would come; one woman was angry that a woman would come, threw coal into the water; the next day she found out that her married daughter had gone to visit her, drowned in the river]: 56 (retelling in Galdanova 1987:23-24); Sandschejew 1928 (Alar) [written by the author in the village of Bulut in 1926; Sagadai is an old man, the main spirit of fire, all the spirits of fire in the hearths are his descendants; Esege-Malan- Tengri married Sagadai's son, the daughter of Mr. Land Bayan-Hangai; he demanded a dowry moon and sun; EMT sent for the sage Sara-Sargaschi, warning his children not to laugh at when he would come; with The third SS invitation came; but the children laughed, the SS was offended and left; began to wonder out loud why EMT would not know to ask for all the waves running through the water as a dowry; the Eagle heard this, handed over EMT; he asked for such a dowry, BH could not collect the waves, he had to return the sun and moon]: 969-970; Holmberg 1927 [fire is revered as masculine (Mr. Säkhäday, Sedoy Mr.) and as female (Mrs. Sakhalin, Gray Lady) characters]: 454; Tuvans [put meat in the spirit of fire to God to eat it]: Katanov 1907, No. 130:8; Mongols: Potanin 1983, No. 7 [On-Gala fire burhan is constantly above the top of the flame; he has a mother Khair stone, a father of Iron Khatun]: 262; Poppe 1926:133 in Schram 2006 [based on texts of prayer messages and hymns fire, prof. N. Poppe believes that the deity of fire was considered "mother of the hearth", "mother of fire", etc., but also "king of fire" and even "mother king of fire"; she (or he) has seven daughters and five sons, as well as many servants; hymns they sing either in honor of the king of fire or in honor of the mother of the hearth]: 467; Mongors [older people attach a sheet of white paper to the wall, and a short and wide strip vertically to the middle of this piece yellow paper, and below it horizontally is a large red-fringed paper ribbon, which depicts the character's skirt; two yellow paper tape is attached to both sides of the red skirt stripes depicting spirit handkerchiefs; a large red stripe of paper is horizontally attached to the upper part of the white sheet; the skirt and handkerchiefs are women's accessories, and therefore, the Mongors have a female spirit of fire; but some write "Mr. Hearth" on the yellow stripe in the middle]: Schram 2006:467; Dagurs [the poor man cares about the fire in the hearth, keeps the hearth is clean, gives him offerings; the nobleman (Landherr) does not care, throws dirt and garbage into the hearth; a relative spent the night in the poor's house; hears the conversation between two hearths; the fire of a nobleman promises to burn down his house ; the fire of the poor asks not to touch the saddle that his master lent to the noble; the fire of the nobleman promises not to touch; in the morning the wind blew, the nobleman's house caught fire, he found only a borrowed saddle among the ash; a relative explains what is going on; says how to treat a fire father; since then, a noble has treated fire with respect]: Bäcker 1988, No. 20:142-146.

Western Siberia. Siberian Tatars [the owner of the fire (hearth) is Ut Iyase; you can't spit on the fire; if the fire bursts, he must throw a piece of bread, salt, butter - you will become rich]: Korusenko et al. 2013:79; Ents [the image of 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 was 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); nganasans [water, stone first in the middle; two diamads ("with a throat") were arguing about which of them would get the land; a bird flew in, the nose was long, the breast was red (sandpiper?) ; the diamada did not dive to the bottom, the bird brought grass, moss, earth from the bottom; the Sun came, the bird flew away, the sun was gone, in five days the earth was covered with ice; the bird came back, said that now everyone has The diamada will have five fingers; therefore, it is cold for five days; the Mother Sun has melted the ice; the bird is flying, throwing grass, roots; Mother Earth has become alive; worms have crawled out of it, covered with hair like bears; then the hair fell off, they became like humans, gave birth to children, carved fire out of the flint; they looked like deer; the mother fire began to heat the children (these are stones), they burst; they looked up - the sky was completely rose; how the skin became separated; another says: this is the road to my mother; she threw her eyes, he returned from Mother Moon, said that she told me to collect hair from her head, hair, tie the children, throw it To the sides where they fell, they will live; there is a voice for them from heaven: we leave you only half of your arms and half of your legs so that only half of the people can destroy; one stone has become the stone that fire gives, the other becomes a stone, what does iron give for fire; one will be Mother Fire, the other will be Fire Father, you will give birth to fire together; a man will get meat, a woman will keep fire; (=1996 (2): 14-17)]: Simchenko 1996 (1) : 18-20.

Eastern Siberia. Dolgans [the spirit of fire - Wot icchite, personified as an old grandfather; the fire was fed pieces of popliteal fat to a wild deer; one woman was picking something sharp in the hearth, UI cursed her; since then since if I visited, the hearth went out there]: Betta 2011:292, 296; Yakuts: Alekseev et al. 2003, No. 30 (central, Vilyuisky, Olenek, Indigirsky; Namsky, Vilyuisky, Suntarsky, Oleneksky and Abysky uluses) [the spell of the spirit of the fire master; "The size of pericardial fat, is the Spirit is the master of my white home! /With ash bedding, /With soot pillow, /With ash blanket,/With food from rotten trees,/With food from fresh trees, /With gum from strong trees, /With son - long smoke, /With daughter - an instant spark, /Spirit is the master of a harsh horn, /The spirit is the master of my hot hearth! /Piebald shin, /Spotted side, /Chest is a sieve, Neck is a staple, /Gray beard, /Terrible, eminent, /With blue hair/My scorching lord, /My master grandfather, /Spirit = Master of my sacred fire! /With the offering of ten fingers, /By giving five fingers/Eat-eat, /The spirit is the master of my sacred fire"; (approximately the same No. 31-35:209-221)]: 37-39; Seroshevsky 1896 (including Kolyma) [the spirit of fire Wot ichchite is a gray-bearded, talkative, jumping old man; fire cannot be scolded, you can't spit or urinate in it; you can't poke an iron tip; the fire is different, as it says now in the hearth, is not known; 1) ayyy wota (ayyi fire, carved in front of a fainted shaman), 2) Uluu Toyon wota (Uluu Toyon fire, useful, ordinary), 3) Allaraa oghonnyor wota (lower old man's fire, exterminating and terrible); in the south of Yakutia, the cult of fire is disappearing, in the north it is still preserved]: 665; Khudyakov 1969 [The White Lord of God had seven sons, he made the youngest in the spirit of fire; he is addressed to "Mr. Grandfather, Spirit sacred fire"; in one of the fairy tales he is addressed by "Mr. and the White-Haired Mistress"]: 282-283; central Yakuts: Pripuzov 1885 (West-Kangalassky ulus) [fire deity An Darkhan Toen has type of respectable gray-haired elder]: 61; Tolokonsky 1914, No. 10 (the place of recording is not specified, the mediation of A. Kulakovsky; probably central) ["If at a time when the yurt solves the issue in one direction or another, or makes a decision out loud or mentally, you hear a sharp crackle in the fireplace, then they decide the opposite: grandfather fire supposedly forbade"]: 50; Yakuts: Alekseev 1975 [the spirit master of fire is a male character]: 69-72; 1978 [the spirit of fire appeared as a little gray-bearded little man protecting people from evil spirits]: 210; Holmberg 1927 [fire is revered as male (Man Ulakhany) and female (Mrs. Sabaga) characters]: 454; Angarsk Evenks ( Kamenka) [the man was making skis, a staple, burned a drill; angry at the fire, shot at him; in the morning he could not light a fire; the man returned along the road of fire, where the old man warmed his back; he began to light the old man's fire, the fire went out; the man returned; another came to him, lit a fire, brought a deer to the old man, killed him, set fire to fat, the fire then came to life]: Petrova 1936, No. 10:156; Uchursky Evenks (Aldan District of Yakutia) [" grandfather fire" instead of just "fire" in the epic narrative: "light up grandfather's fire", etc.]: Myreeva 2013:619, 625, 707, 711, 745, 831 (briefly in Romanova, Myreeva 1971, No. 19:289); Amur Evenks (Selemdzhi pool) [fire master Toho appears as an eternally "young old man" without a beard]: Bereznitsky 2007:71; Evens: Bolshakova, Chaiko 2015 [wife worries that the fire is all time is bursting, but my husband does not pay attention; they have come to a new place, they cannot light a fire; my husband sat on a deer, went to an old camp to look for coals; there is a man with a wounded head; he is a fire, a man is not listened to his wife, poked him, so he could not light the fire; a deer had to be sacrificed; the fire disappeared, and the man returned to his wife and they lit a fire]: 27-29; Sirina 2012 [the spirit of fire in the Evenks grandmother Enekan Togo, The Evens have an old man, sometimes with his family, Tov-Ama ("fire-father")]: 549.

Amur - Sakhalin. The Nanais [Podya is the owner of the fire with his wife and children (N.A. Lipskay-Valrond has a female image); hunters threw food into the fire at any meal]: Smolyak 1976:156; Wilta [fire - man; you can't poke him with a knife, he should be treated to meat]: record. T.P. Roon in Vysokov et al. 1996:82; Wilta [a distant relative comes to visit; At evening tea, he threw a piece of meat to the fire, for which he received a reprimand from the owner. I had a dream last night. A white man came out of the fire, thanking him for a piece of meat. Warns him to leave this house as soon as possible. In the morning he sees that the house with the owner has burned down. Only the place where he slept remains intact]: Bibikova 2019:43-44; Orochi: Avrorin, Lebedeva 1978 [the owner of the fire (hearth or fire) is a fiery red old man, he has a wife, children, a dog; they all they live under the hearth, so you can hear cursing and barking from there]: 41; Bereznitsky 1999 [the spirit that hosts the fire is the 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 rotten houses 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; Udege people: Podmaskin 1991, No. 22 [fire owner Puzya lives in rotten; in the fire throw the meat to appease him; cutting down the tree, they ask P. to go out]: 126; Podmaskin, Kireeva 2010 [orphan Omolo ("grandson") lives with rich God; he tyrannites him, O. grew up, but is visually impaired; a dog comes to him Leho; dives into the lake, gets shell money, O. lives well, his fiancée Agdig; B. envies, asks the shaman to harm O.; he brings overseas cannibals, they take A. for their master; O. asks help Puzya Azani, who lives in the stump of the spirit of fire; P. gives a fiery horse, tells the stars to ask about the road; Alcor ("dog") says that A. was hidden in a hole with water; O. takes the fish out of the pit, it turns into A.; they run on a fiery horse, throw their fiery hair twice, he first entangles the pursuer, then turns into an insurmountable fire wall; his eagle ancestor takes strength from the shaman who helped B.]: 142-147; Nivhi: Sternberg 1908:138 [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, a fire master], 224 [five hunters in winter went to put crossbows; the owner of the sables did not get, he took his crossbows; in the evening he fed the fire; {another person} cut his hearth with an ax; at night, a man came to the one who fed the fire and led him to another house; there are many sables; a man with a bandaged wound is sitting, gave the above 20 sables; and the one who cut the fire died while hunting]; 1933 [Tuurmam is the owner of the fire, a curly old woman with short hair, with a red face, lives on fire]: 320-321.

Japan. Kojiki 1994, ch. 6:44; Nihon Shoki 1997, scroll 1:123 [Izanagi and Izanami get married and have children; giving birth to the fire god, Izanami burns his womb dies (first death)].

SV Asia. Tundra Yukaghirs (Nizhnekolymsky District) [when leaving, the man began to extinguish the fire, it still did not go out, he hit him with an ax; he could not light a fire in a new place; he returned to the old one, there was an old man with a wound on his head; that person's relatives also could not light the fire, everyone died; regarding the buried people, they turn to fire ("Grandfather Fire to the Mayor") and earth (Grandmother Native Land)]: Kurilov 2005, No. 58: 417-419; forest yukaghirs: Tugolukov 1979 [Verkhnekolym Yukaghirs imagined fire as a "grandmother", and the tundra as a "grandfather"; they "fed" these "grandmothers" and "grandfathers": they threw them into fire pieces of food, a pinch of tobacco or tea]: 108; Jochelson 1926 [grandfather fire lives in heaven, friendly to people]: 141; Russian Ustye [told Christ Adam to cook people, fish; A. cooked and did too much; H. goes to check, A. hid the excess: in sendukha (tundra), into the water, into the fire, into the corner; H.: let them be shendushny, water hostess, fire hozhain, ohto around the corner - sushedko; divided the excess fish for meat, put it in the cheeks of every animal]: Belova 2017:144.

The Arctic. Asian Eskimos (Naukan) [someone spoils the boy's traps; he comes to the dugout, smears blood on his face; a girl comes out from there, he scares her, she falls dead; the same with the second; the girls' father The Master of the Fire chases the boy in the guise of a pillar of fire; the boy consistently throws mittens, a hat, a dogskin kitchen (they bark), the Fire loses time devouring them; at home, the grandmother puts a stone in the middle of the dugout, the dugout becomes stone, the Fire cannot burn it, leaves]: Menovshchikov 1985, No. 70:156-157.

Subarctic. Koyukon: Jette 1908-1909 [the young man lives with his grandmother; sails in a boat down the river; two knives block it, move like scissors; the boat slips; the young man sails to the village, he is offered wrestling competition; he participates, then runs away, swims back; he is chased by a fireman; a young man asks his grandmother to bite a dog's ear; spirits are afraid of a dog's howl; a fiery man disappears with a blow thunder]: 349-351; 1911 [Kun-Tena is a fiery man (one of the spirits)]: 106.

NW coast. The Tlingits [a spark falls on the chief's daughter's clothes; she scolds the fire and disappears; the shaman tells all lights to be turned off; the girl returns, but often goes back to her Fire husband; her father's nephew Shows that she is in love with her; Fire demands her back, hurts her, sends her away forever; the girl is no longer getting married]: Swanton 1909, No. 79:239-240.

The coast is the Plateau. Clackamas [Fire's grandson has two wives, both a son; one returns to his brother; her husband follows her, plays disc game with his brother, loses; he cuts off his ears and hair, hangs him in the chimney; the victim's children train their shamanic power; now they can burn with their eyes; take grizzly hair, come to enemies; win, burn players with their eyes (they turn into shrimp, blue jay); turn wool in a grizzly, they devour enemies; brothers spare two old women who sheltered them and their father; bring their father home, Grandfather Fire revives him; come to two girls; they do not know that one of them is their aunt by mother; local people kill them; mother turns into the Sun, brothers into stars]: Jacobs 1958, No. 13:114-130.

Southeast USA. Caddo [see motif J47; the world is full of monsters; people decide to set fire to grass as tall as trees; Fire is a man clinging to the Black Snake's tail and Skunk's leg, who spread a fire: Dorsey 1905, No. 24:48-50; tunic [fire turns into an old man, teaches a young man to make a sturdy bow to kill a cannibal]: Haas 1950, No. 9:77; hichiti [Fire teaches animal people; leaves, distributes fire]: Swanton 1929, No. 1:87; alabama [The fire screams loudly when its owner The bear forgets it; people help the Fire burn, take it with them]: Swanton 1929, No. 5, 6:122.

California. Pomo: Angulo 1935 [Marumda creates and destroys the world four times; to destroy the second world, he turns to the Fire Man; he fires arrows in four directions and at the zenith, the world lights up]: 244; Barrett 1933, No. 48 [see motif K27; An obsidian boy comes to Thunder, marries his daughter, stands the test; Thunder sends him for deer; bears come, he kills them; kills them Fire, also sent by Thunder; Thunder mourns them], 80.VI [The Rat (Woodrat) comes to the Fire; it wants to burn the Rat; the Rat hits him with a stick, the Fire goes out]: 210-220, 301; Clark, Williams 1954:35-47 [at Coyote grandchildren Moon Hawk (LA) and Sun Hawk (SYA); LA is the lord of the world, he is served; XIA is the youngest, hunts; Coyote gives XIA a sling, a stone from which kills many waterfowl, returns to hunter; warns not to touch anything in the Fireman's home; XIA comes there in the absence of the owner, kills watchmen - rattlesnakes, kills the dragon by throwing a stone into its mouth (the dragon suffocated); takes shell money, puts ash into bags instead; Fire sends fire; Coyote puts his wife Frog, LA and his wife Partridge into a boat, hides underground in it, tells the ocean to extinguish the world fire; Xia remains to fly above the waters; after 8 days, having lost its last strength, sits on the back of the Dive, rests; The dive dives, brings drowned trees from the bottom, creates a house; Xia cannot eat raw fish; The dive dives to the Skunk Brothers, who have fire; they give fire, tell them not to look back; the Dive looks around three times, fearing that either the water has extinguished the fire or the fire will burn his back; for the fourth time brings fire to XIA; the water gradually descends, but the world is dark; Xia finds the Coyote; they find the Pigeon Brothers; the elder throws a stone from his sling to the east four times to no avail; the youngest throws, breaks through the sky, the Sun Sisters return to the world, light becomes; Coyote replies Xia that people will die and go to another world forever; XIA shows him], 48-49 [lame Curlew (Snipe) - Fire man; the magpie girls rejected him, he set fire to the world and sailed away in a cane boat; people escaped as birds; Coyote put his two grandchildren in a bag, ran north, put out the fire; did new people with sticks]; a screw [an arrow has been stolen from a great hunter; he complains to his sister; she and her husband are chopsticks for fire, their son is Fire; they burn the whole land]: Curtin 1898:5-11.

The Great Southwest. Navajo: Klah 1960 [the fire god is the son of the Fire Woman; burns the lowest of the worlds]: 1-2; Schultz 2005 ["Conceived by Fire and fed by the Comet, Black God embodies fire. It is one of the six original gods in the first of four worlds from which the Navajo ancestors rose to earth (Klah 1942:39); associated with the night, it is summoned during the winter during the Nightway ritual; the impersonator appears at dawn on the ninth and last day, carrying a fire drill and bark of a zippered cedar (Matthews 1995:27); the impersonator wears a leather mask painted black with charcoal, and It has white images of the full moon (mouth), the moon sickle (on her forehead), and the Pleiades on her left temple (from Haile, 1977:3)]: 30-33; teva ["Fire Flower Woman"; she is fed before eating, throwing crumbs at The fire on which food is cooked; it is addressed in connection with the child's name and hunting; the texts also mention the Fire Boy; he is asked for a good day before playing]: Parsons 1929b: 265; diegeño (ipay) [Fire helps the hero destroy enemies]: DuBois 1906:159.

NW Mexico. Huichol: Cunningham 1978 [a world in cold and dark; the White Eagle flies, finds a sleeping Fire; animal people build a temple for him, bring firewood; Snakes decide to steal it; the Red Snake has turned black; The fire has woken up, disappeared into the cave; Scorpion, Vulture, Jaguar, Raccoon and others are trying to get it back, burned (black spots on their bodies); the Deer manages to persuade the Fire to return; it teaches people to make holidays, make arrows, burn vegetable gardens, etc.]: 23-26; Myerhoff 1974 [Fire is Our Grandfather, came out of the ground]: 77-78; Preuss 1932 [Fire is Our Grandfather, came out of the ground]: 455-456.

Mesoamerica Huasteci: Alcorn 1984 [(almost the same in Oropeza Escóbar 2007:179); The fire was always burning in the hearths, but people drove it out; it went into the forest, all the fires went out; people found him sitting under wood; he gave the coals, but they went out; finally agreed to help on the condition that he would be respected]: 62; Relatos Huastecos 1994 [the older brother's wife is unhappy that the unmarried younger does not go to the plot, and sits in front of the hearth all the days; offended, the young man leaves; after that, the eldest's wife cannot light a fire; it lights up when the young man returns; clears the vast field in a day; when the wife the eldest goes for the cobs, she got lost there, the youngest took her out; the youngest says he will leave people, since they did not want him, will become a volcano on the top of the mountain]: 86-91; tlapaneci [Son-in-fire and father-in-law god Rain; quarrel then reconcile]: Lemley 1949:78-81; Totonaki: Ichon 1969:131-133; Aztecs: [Veve-Theotl, "Old God"]: Knorozov 1975:238; Termer 1930:461; Maya Yucatana [deity Mosh in ancient manuscripts]: Knorozov 1975:238; lacandons: Soustelle 1959:149; lacandons (northern) [no one can kill a huge double-headed jaguar; if an arrow pierces him, he breaks up into two jaguars; K'ak' (master of fire, "courage") killed him with two arrows, snatched and ate his heart, and bleed his clothes]: Cook 2019:223-228.

Honduras-Panama. Bribri [The fire was a man, terribly hot, only his shadow could communicate with his wife; their son is the current fire; it doesn't burn women because it doesn't have his father's real heat]: Bozzoli 1977:84 .

The Northern Andes. Kogi: Chaves 1947, No. 22 [Magri gave birth to the Sun, it was dawn; Sintana and Fire-Gotsé are also her children; S. asked G. more than once for fire; he shot in four directions, now there is fire everywhere; G. - man, still lives]: 499; Reichel-Dolmatoff 1985 (2), No. 23 [Sintana lived on the seashore, did not have fire; asked Mother to give it; she said fire was dangerous, she gave reluctantly, giving birth to Guxtsé (" fire"); S. went into the forest, found no fire; G. went down from the sky, where he would go, it burns there; fired arrows in four directions, caught fire everywhere; went up to his mother, stayed with her]: 64-65; guajiro: Wilbert, Simoneau 1986 (1), No. 53, 54, 56, 58-60:132-143, 146-147, 150-155.

Llanos. Achagua? [without details]: Rivero 1956, vol.2, ch. 7:117; cuiva: Wilbert, Simoneau 1991, No. 19 [the fire drill was owned by the creator of Namun; people ate raw food, dried it in the sun; the dove stole fire from N.; fire - son N.], 48 [the fire was Namun's son, he did not give it, people ate raw meat, they were sick; the woodpecker could not carry the fire, the Dove succeeded], 49 [Namun owned the fire; he did not give it to others, for Fire was his son; people ate raw meat and fish, tried to dry it in the sun; the woodpecker was the first to take the fire away, N. caught it and took the fire; the pigeon took it away again, hid in the hollow, then brought it to the village; N. told people feed his son-in-law well], 50 [as in (48)], 53 [Namon owned fire; people ate meat raw or dried it in the sun; N. did not want to give up the fire drill, considering it his son; further as in (52)]: 40-41, 90- 95, 96-98, 98-100, 104-105.

Southern Venezuela. Saliva: Walde-Waldegg 1936:40.

Guiana. Varrau [Fire throws fire at anyone who comes to it]: Wilbert 1970, No. 46:121-122; Taulipang [Fire is a small and fat man; Jaguar argues that it is stronger than fire, he is mistaken]: Koch-Grünberg 1924, No. 43:130; carinha? [grandpa fire]: Goeje 1943, no. b20:52; vapishana [Jaguar wants to eat Fire; he turns into a big man, warns not to try it; the Jaguar is burned and now stained]: Wirth 1950 : 181.

Central Amazon. Maue [Fire lived with his nephew in paradise; his nephew had a toy, the first spindle; when Fire went for food, the Thief (he's like God's Saint) came, asked for a toy, ran; the Fire caught up with him, took the toy; the next time the Thief threw himself into the water, then ran for a long time, disappeared into the hollow of a tree; there the Fire burned him; God would burn us too at the end of the world]: Ugge 1991:33, No. 9:196-199.

The Central Andes. Cochamarca County, Prov. Kahatambo, dep. Lima [Fox and Fire decide to race; fire sets fire to straw, Fox burns]: Farfan 1949, No. 52:143.

Southern Amazon. Kamayura [Fire haunts the hero as a special character]: Münzel 1973:115; vaura: Schultz 1966:106 [Fire turns into a young man, gets married; his wife's sister splashed water at him, he became coal], 114 [Fire does not give others reeds for arrows]; Schultz, Chiara 1971 [like kamayura]: 123, 124 [fiery animal].

Chaco. Chamakoco: Wilbert, Simoneau 1987a, No. 70, 108:270, 244-245 (note 77); nivakle: Wilbert, Simoneau 1987b, No. 108, 153:270, 366; matako: Barabas, Bartolomé 1979a [host fire - Itoj Asla (note 1: along Metro and Palavecino, there are many owners of fire, shamans fly to them and say that there are no more forests left to prevent them from burning the world); emitted fire from the anus; looking for honey for black bees; they always live in dry trunks in dry forests; sat by the hollow, smoked bees with fire and smoke; did not like anyone to laugh in front of him, take it personally; everyone gathered waiting for honey; a funny bird Hornero was driven away, but he came back; IA burned the whole world; Ornero tried in vain to escape on a tree in his clay nest]: 126-128 (=1979b:71); Wilbert, Simoneau 1982a, No. 59 [Metraux 1939, No. 4:10 -11; at the edge of the world, there are great lights on the horizon that burn on their own; they have boilers full of food, but they cannot be touched; in conversation, you cannot mention tall grass so that the fire does not hear and burn the world; once burned, a man and a woman who dived to the bottom of the river escaped; when they emerged, everything was burned; tapiatsón began to beat the tambourine at the palo zapallo stump like matakos beat when algarrob ripens; a few days later, the stump grew into a tree; then the forest grew, the world revived], 60 [Metraux 1939, No. 5:11; humans were animals - nandu, chunya, little birds; decided to go to a country where there are many people; those were larger than the current ones and were made of fire; they were not allowed to make noise, speak loudly or laugh; their children were sitting at the entrances to the huts; the hornero bird (Furnariui R. Rufus) laughed all the time; when those children sat down , a light blazed from their ass; Ornero laughed, the children complained to their fathers, those people burned the world; the nandu ostrich and the chunya were saved; the takiatsa bird (red with black spots) hid in the ground; when the fire went out, went out, found ash from the Algarrobe; she sang every day and three days later the ash became a tree; these birds still sing in the branches of the Algarrobe]: 128-129, 129-130; Calífano 1974 [fireman]: 47; Palavecino 1964:287-288.

Southern Brazil. Mbia: Cadogan 1958:90.