E13A. Ritual objects from the underwater world .19.26.43.59.62.63.68.70.

People take ritual objects out of the underwater world or return them to this world.

(Wed. West Africa. Scrap [1) the woman fished the Big Devil out of the water; men and women decided to pull the rope, on whose side they break off, they will give up possession of the Devil; cut off on the part of women; 2) husband shot an ugly animal; the wife did not want to eat, fearing that the baby would be born a freak; ate (not knowing what she was eating?) ; gave birth to a freak, threw it into the river; this was the Devil that the woman fished in (1)]: Schwab 1937:449).

Melanesia. Upper arapesh [people hear the sounds of drums and flutes from the lake, go under water; the old ancestor gives instruments, tells them not to play for two months; people started playing three months later; the spirits came and they took the tools, but people made new ones out of wood]: Mead 1940, No. 39:382-384; tangu [after climbing a tree, the son hears a rustle in the forest; the father throws a spear, falls into mnguna (slit gong); at night rain, storm; M. tells the man in a dream to collect food supplies, invite others; there was not enough food, M. stayed in the river; people made mngun themselves by carving them out of wood]: Burridge 1959:142-144.

China - Korea. Min-dong [the falcon told people that there was a singing tree in the sky; other birds took two young men to the sky; they took seeds from the tree and brought them to the ground; a tree grew on leaves whose notes and lyrics; but only Digui birds understood them; they began to sing on the branches, and people, sitting under the tree, learned these songs; the heavenly owners of the tree knocked down the earth, threw leaves and birds into the river, and a huge fish swallowed them; it was caught with bull bait; freed birds taught people to understand notes and lyrics; but as many leaves were gone, the set of songs became smaller]: Oppitz 2006: 34-35 (=2008:16-18).

The coast is the Plateau. Halkomel: Boas 1894a: 455 in Codere 1948:14 [1) two sisters catch trout in the lake; pull out an underwater spirit; their father brings it home; the spirit disappears but his suit remains; 2) young man accidentally spits in the lake, an underwater girl falls ill; he dives, heals her; her relatives give him a mask]: 455; Codere 1948 [three versions; a young man who is sick with leprosy jumps into the lake to commit suicide; in Everyone is sick in the house of underwater inhabitants, because the young man's saliva or tears have fallen into the water; he treats underwater inhabitants, they treat him; he returns to people, sends his sister to throw a fishing line into the lake; underwater inhabitants give his sister (a rattle and) a mask; according to Smith, the young man makes a copy of the mask, returns the original to the lake; the origin of masked dancing]: 1-9; Duff 1952 [as in Codere; cf. A]: 123-125; lkungen [in a dream, two people invite a young man to a lake or river; in an underwater house he sees ritual costumes on the walls; when he returns, he tells his sister to throw the fishing line; she catches two masks; he is invited to different villages to show how to use masks during rituals]: Stern in Codere 1948 [young man falls ill, has a vision]: 12; Stern 1934 (lummi) [father trains son; kicks him out at home, when he found out that he had violated the ban on talking to his sister]: 113-115.

Guiana. Taulipan [women remained in the Sapará community house, all the men went hunting; mountain spirits came into the house; they were wearing macaw feathers crowns, ear ornaments; they began to sing, dance and drink kashiri together with the women; they went with them to the lake; before hiding in the water with the spirits, the women sing two songs; the dog hears them, passes them on to the returning men; they also jumped into the water and disappeared; the dog told Sapará about everything else; now it's a Sapará tribe song]: Koch-Grünberg 1924, No. 35:117-119; the Ataroi [ataroi heard music from under Mount Keridtaua; We came to the pond at the foot, took out the sacred flutes that are now used; there is a lot left, you can't take everything away; music is heard there and now, but people don't hear it anymore; if you go there, you'll fall and you will live with perfume; Tuminkar warned a woman with two virgin daughters not to watch men carry flutes; the mother looked in her heads, who were turned to the pond face, looked; T. turned all three into stone; because the girls looked, people were not allowed to return for the remaining instruments]: Farabee 1918; 133-134; waiway: Fock 1963: 48-50 [everyone goes to another village for Shodewika, leaving an old woman and a girl who has just finished her period; the old woman warns that when she goes to get water, she can't watch into the middle of the river; she looks as anaconda people (various fish and aquatic creatures in human form) come out of the river; an old woman hides a girl under a vessel, anaconda people come looking for a girl to take her wife; they dance; the old woman assures that they saw only her; the little fish man climbed under the vessel, the girl stepped on him, since then this fish has been flat; the spirits go away, leaving their jewelry; water floods the village and vegetable gardens, the old woman and the girl go to the forest; people come back; they love the pendants and necklaces; they turn into caviar and fish, but people remember how to make them], 170 [anaconda perfumes (living underground): ritual dance and whistles].

NW Amazon. Puinawa [see motif F38A; Túpana ordered the rivers of the underworld to flood the earth; divided the survivors in mountains and trees into pairs, gave different languages; to stop the human race again, created Yopinai, under his leadership, women began to rule men; during rituals, women sang and danced in honor of Y., and men hid in the forest; J. ordered women to kill all male babies sex, they did not obey; then he ordered a month to eat only land and coal so that women would become barren; men invited J. to the feast, threw them into the fire; palm trees and other trees grew from the ashes with edible fruits; men began to control women; some J.'s bones were preserved, of which ritual musical instruments were made; T. taught how to make the same ones out of wood, and throw the originals into the lake in center of the world]: Waldegg 1942:195-197 at Wilbert 1963:110-113.

Central Amazon. Munduruku [three women hear music from the lake; they catch three fish with a net, which turn into three cylindrical horns; women play the horns, do not care about their husbands, who now make both male and female women's work; women's brother learns the secret of horns; women cannot get meat themselves to feed the horns, only give them manioc beer; men ask to be allowed to play the horns for one night, otherwise they will not will give women meat; women force men to get along with them; men drive women out of the male home forever, establish their dominance]: Kruse 1934:57; Murphy 1958, No. 22:89-90.

Southern Amazon. Sacred flutes. Kamayura: Münzel 1973:175-177; Villas Boas, Villas Boas 1973 [Ianamá went to the lake to set up a net, heard jacui spirits playing the flutes; returning to his village Tacoatsiát (she above Morená), told his grandfather Mavutsinim; on his advice, he threw a large net, pulled out jakuí, fumigated with tobacco, sprinkled with pepper; I already knew their songs; carved flutes out of bamboo and different types of trees, none played; he wanted to kill Aguchi, who said that flutes should be made only from irracuitáp and imurã trees; he gave the Sun and Month what he had made, not those taken from the lake; The sun heard Me playing the real flute, and I wanted to do it too; called me to Morena, wanted to poison me, but the people of Y. withstood the poison; I was mostly bee people, and the Sun had fish people; lizard people and mouse people I. crawled into any hole, had sex with the wives of the Sun; the Sun and the Month came to Takoatsiat dressed as piranhas; Mavutsim blew them back to Morena]: 111-118; Bakairi: Coelho 1984:320; paresi: Pereira 1986, No. 13:232-235.

Eastern Brazil. Kayapo: Wilbert, Simoneau 1984a, No. 77 [Verswijwer MS; returning from hunting, Kràmngé learns that his sister's son fell into the fire and was badly burned; out of sympathy for his nephew, K. too jumps into the fire and then into the river; he has been living with fish for three years, they treat his burns, he has learned the names of the fish and the songs that fish sang at the festival; taught people this], 78 [Verswijwer MS; as in (77); Krà mngé taught people the names of fish], 80 (shikrin) [Vidal 1977:221; the shaman learns that his sister's son has burned his leg; out of sympathy for his nephew, he goes to the fire, then jumps into the river; comes back, After teaching people fish names and dances]: 242-244, 245-246, 249-250; shukarramae [Lea MS; returning from hunting, Kràmngé learns that his sister's son fell into the fire and was badly burned; out of sympathy for To his nephew, K. also jumps into the fire and then into the river; he lives with fish for a long time, they treat his burns, he learned the names of the fish and the songs that the fish sang at the festival; he taught people this]: Wilbert, Simoneau 1984a, No. 79:247-248.