E13B. Rituals from another world.

(.12.18.19.34.41.43.-.47.50.56.59.62.-.64.66.68.70.72.)

Rituals or sacred objects are obtained from inhabitants of another (often underwater) world.

(Wed. West Africa. Loma mende [the wanderer spent the night in the attic of an empty house; spirits gathered there at night; they began to discuss how to heal from two tiny animals {mythical?} who kill them; the person screamed, imitating the voice of one of them; the spirits have scattered, leaving a bag of drugs; since then they have been used by members of the family to which the person belonged]: Pinney 1973:94-97).

Australia. Wirajouri (New South Wales) [a shaman dives into the pond where the rainbow serpent Wavi lives, learns corrosion songs from him; the black stripe on the Milky Way near the Southern Cross is one of W.'s ancestors; he encourages snakes to bite people]: Radcliffe-Brown 1926:21.

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; yakamul [two friends went fishing; masalai overheard their conversation; in the morning he called the man in the voice of his friend and got on the boat with him; after catching fish, the man looked back and saw that the boat was empty: masalai ate the fish raw; the man did not betray himself, but asked his imaginary friend to wait in the boat while he sailed ashore for a bucket of fish; told the crabs on the shore to answer for it; saw two star sisters in the sky, asked them for help; they lowered the rope; the masalai asked him to pick him up; the stars lowered the rotten rope; it broke off and the masalai broke; the ants gathered his body again and he came to life, began to crush the ants; gone; relatives think the man is dead; star people, turning into flying foxes, brought him down to his house on earth; but the star sisters who saved him are upset that they lost him; during the festival and Now they use the products (yams, tarot, etc.) that gave stars; a man who came down from the sky taught people how to sing and dance]: Slone 2009:100-102.

(Wed. South Asia. Chenchu [a man saw a male and a female monkey dancing and hitting a drum; shot a male and hit a female; the male buried her and left a drum on the grave; man has picked it up since then people learned how to make and play drums; that first drum is gone]: Fürer-Haimendorf 1943:225-226).

(Wed. Taiwan - Philippines. Paywan [Rungiłingan, who lived in the sky, dried his clothes and fell on the house of a man named Łemud; asked for a fire to rise back on a column of smoke; ordered L. He got up himself to become a shaman; let him stand in the yard and then hide in the middle, watch and listen; when he returned to earth, L. taught people how to hold a five-year festival]: Whitehorn, Earle 2003, NO. 49:21).

(Wed. Southern Siberia - Mongolia. Southern Altaians (p. Chagan-Uzun, Kosh-Agach District) [a man, hunting in winter, fell into the crevice of the glacier and fell on the street; with the onset of spring, the ulu began to move, rose with the hunter to the sky to Kuday ; there the hunter saw yurts, came up to them; the locals did not see him; when he drank their milk, it turned sour; when he ate aarchs, the aarchs deteriorated; the hunter saw those people shear their sheep, how they knock down wool, how felt is made - kiis, how they make a felt yurt, how they weave a rope out of wool; the shaman said: "An unclean spirit has come from the middle world - krms"; ordered bring the horse's bare skull; when it was brought, the shaman began to fight; the hunter jumped on his skull and, breaking the rope {part of the lattice of a felt yurt}, went down to his land; told people about what had happened and explained: "It turns out that's what they [do]... sheep are sheared like this, wool is made like this"; since then they make rope]: Yadanova 2014:512-513).

(Wed. Amur - Sakhalin. Nanais (Manchuria) [in the spring, people died out of the epidemic; an old man who came picked up a little girl; 16 years later she asked why she did not have parents; the old man said that on a distant mountain in the cave has a jews harp, from the sound of which the dead come to life; it is guarded by tigers, bears and a stone old man; a girl hides in a cave, sees the spirit of tigers, the spirit of bears and the spirit of the mountains dance to the jews harp on which the spirit of the trees plays; when they fall asleep, he picks up the jews harp; the old stone man warns that whoever takes something from the cave will turn into stone in three days; the girl says she agrees; the old man tells her sit on a stone swan; it comes to life, brings it to her native village; she began to play the jews harp, people and animals came to life; on the evening of the third day she summoned the swan, returned to the stone old man; then they flew to the village together on swans; the girl petrified; the jews harp remained human]: Bäcker 1988, No. 29:205-210).

(Wed. The Arctic. Central Yupik [a shaman visits the sky; stars are holes in the sky through which light from above penetrates; through them he reaches the third heaven and enters the kashim; there he sees the decorations the ritual performance that local people set in motion by the ropes; they depict a heavenly world with stars, snowflakes, etc.; the shaman is so amazed that he drops the dish he has been offered with meat and wakes up; this shaman and another are seen in a state of trance, ordered to arrange porridge according to this pattern, offer food and drinks with images of spirits; happy spirits turn figures into real fish and animals are sent to earth]: Nelson 1899:495 (quoted in Lantis 1947:65).

NW coast. Tlingit: Smelcer 1992:15-17 [mother warns Yoloa to throw salmon bones into the water; not all bones are thrown away; Salmons disappear, take Yoloa with them; their leader is ill because they are sick. some bones are missing; Yoloa returns to people with salmon; caught by his mother, identified by his necklace; the shaman turns him into a human; he finds the missing bones, there are many salmon again; teaches people salmon rituals], 21-24 [the chief's daughter speaks ill of frogs; she marries a stranger who takes her to the lake, she becomes one of the frogs; people dig a ditch, drain the lake; frogs bring the woman back; she cannot eat, dies; her relatives have almost learned the language of frogs, learned songs from them], 47-48 [the leader's daughter steps into bear droppings; the bear kidnaps her; she runs away, Gonaquadet takes her into his boat; kills the Bear, brings him to her house at the bottom of the sea; she makes a chilkat blanket; the Raven visits them; the Gonaquadet teaches him to dance, gives him a chilkat, for people to do the same]; Swanton 1909, No. 22 [as in Smelcer, p.21-22], 68 [a person catches a beaver; offends him with something; a beaver kills it with a spear, sings in a human voice, makes the house fall into the ground ; people keep the songs that this beaver sang]: 53-54, 227; makah [the young shaman feels sorry for the frog sitting in the rain; it sings him a song, says that their leader will sing better; at night, the shaman dreams of The frog takes him to his village (pond); the chief sings, complains about the old woman washing the pond; the shaman learns the song; the old woman continues to wash, dies]: Densmore 1939:259; chalkomel: 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) the young man accidentally spits in the lake, underwater a 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; everyone in the underwater house is sick, because the young man's saliva or tears have fallen into the water; he heals 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 (rattle and) a mask; Smith versions, a young man makes a copy of the mask, returns the original to the lake; the origin of masked dancing]: 1-9; Duff 1952 [a young man who is sick with leprosy jumps into the lake to commit suicide; everything in the aquatic house they are sick because people spit in the water; the water man treats him, he treats aquatic inhabitants; asks for a mask as payment; returns to people, sends his sister to throw a fishing line into the lake; she fishes for an aquatic man; he teaches her songs and dances, gives her a mask and a costume; she makes a copy; her daughters marry men from other villages, bring copies of the mask there, teach rituals]: 123-125; Teit 1917f, No. 6 [as in Duff 1952]: 132- 133; 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; his are 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 of the house when he finds out that he violated the ban on talking to his sister]: 113-115; tillamook [The South Wind leads a man to him; there his fish children sing and dance; the person remembers songs and dances; after death he returns to South Wind]: Jacobs, Jacobs 1959, No. 43:155-157.

The Midwest. The Algonquins (the band is not a decree.) [Nopatsis's wife hates his brother Akayan; tears her clothes, says A. tried to rape her; N. takes his brother on a raft to the island to collect bird feathers, leaves them there; A. spends the winter with the Beavers, learns medicine from them; having received the right to choose any gift, takes his youngest son Beaver with him; N. comes to see A.'s bones; A. sits on his raft, sails to people Bobrov teaches them songs and dance (the origin of the Beaver Ritual); after visiting the island again, he returns his son Beaver in exchange for a sacred pipe; sees N.'s bones]: Spence 1985:184-187.

Northeast. Hurons: Barbeau 1960, No. 8 [the serpent tells the girl to stop fasting; turns her into a snake, people see two snakes in a pond; the snake gives people its scales as war amulets, teaches ritual songs, and dancing], 10 [a woman falls into a trance; she is the White Otter, tells her to arrange a party, teaches how to dance it]: 12-13.

Plains. Blacklegs: Clark 1966 [the wife does not like her husband's younger brother; tears his clothes; the husband takes his brother to the island to collect the feathers of geese and ducks, leaves it there; the young man spends the winter at Beaver's house; finds out rituals, receives a sacred pipe; when the husband comes to pick up his bones, the young man and son Beaver sail away on his raft, come to people, teach them rituals; the husband dies on the island]: 254-259; Josselin de Jong 1914:86-91 [The rich man has four wives; the youngest is poor and dirty; her lover is a poor young man; he spends the winter with beavers, gets their strength and the Beaver Dance; kills the leaders of four tribes; each time gives their scalps and weapons to a rich man, first getting his mistress from him, then the rest of his wives; becomes a chief], 105-108 (piegan) [a person sees a rattlesnake in the stream with one eye in his forehead and with a horn above the eye; the eye and horn sparkle; the man asks for strength; the snake first threatens to kill him if he does not leave, pretends to be unable to give strength; on the fourth day it gives strength and ritual songs; at the head of the squad, a man fights a Sioux; defeats their leader named Iron Horn; both take the form of different animals, the piegan kills the enemy, becoming a rattlesnake and biting in the nose of an enemy who took the form of a bison; since then, the piegan has been the strongest]; Michelson 1911b, No. 1 (piegan) [the leader is ashamed to know that his youngest wife's lover is a poor young man; the young man goes to seek revelation gets to the Beavers; The Beaver turns bison manure into a pemmican, teaches the young man songs, makes him handsome; in the spring, the young man returns, teaches people beaver songs, presents a sacred beaver bundle]: 238-244; Wissler, Duvall 1908 [if not otherwise: Beaver kidnaps a man's wife; gives sacred knowledge for her], No. 1a (northern blacklegs) [a man comes to Beaver, remembers the songs the Sun sings there], 1b (blood) [ a woman returns to her husband, gives birth to a beaver; the husband is kind to him; the Beaver visits a person in a dream, teaches ritual songs], 1c (northern piegan) [as in 1c; the Beaver brings tobacco; rituals are related to the Sun Dance, which a woman who remains faithful to her husband should cook], 1d (piegan) [at the crossing, an old woman and her grandson drowned; they get to aquatic animals; Otter wants to kill them, Beaver does not allow them, teaches songs, ways treatment; when she returns, the old woman goes through four steam rooms, freeing herself from swallowed sand and algae; gives people her knowledge], 2 [Otter wife; returns from the water accompanied by Beavers; they give songs, tobacco], 12 [the hunter falls asleep on the lake, the muskrat appears to him in a dream, invites him to the bottom; together with his husband Vydra teaches songs], 15 [two men see tipi at the bottom of the river, dive; learn rituals bring back strong amulets]: 74-79, 92, 94-95; (cf. sarsi [the girl says she will marry a young man only if the scar disappears from his face; he tells his mother to make him many pairs of moccasins, goes to the Sun; sparrow, bear, snake respond that they can't help him; the son of the Sun and his wife Moon The morning star meets him, he lives with the Sun's family; he does not tell him to go to the lake, he goes, geese and swans attack, the young man easily kills them; they were terrible enemies of the Sun family; the young man with the Morning Star enters the steam room, after which the Moon cannot distinguish his son from the boy, the scar disappears, now the boy's name is "Second Star"; the young man returns to people bringing them knowledge of the steam room, sun dance and hair-lock shirt; the young man, followed by the Morning Star, enters the tipi to his ex-bride; she goes crazy, dies; the young man returns to heaven, becomes the Evening Star ]: Dzana-gu 1921, No. 17:18-19).

Southeast USA. Alabama [people lived on the other side of the water; saw the beautiful land behind it; the person sitting upstairs lowered two vines for them; grabbing them and swinging, people tried jump to the other side; those hanging on one vine jumped, the other broke off, people fell into the water, became fish; began to sing, dance in the water; those who got to land listened and remembered fish dances and songs ]: Swanton 1929, No. 4:121-122.

The Great Southwest. Zunyi [at the beginning of Zunyi's time, they began to look for a center of the world where they could live warmly and without earthquakes; scouts were sent in different directions; K'yaklu, the son of a priest named K'ya-kwi-mo-si, was sent north; so cold and tired that he was blind; heard the scream of waterfowl, understood their language; the Duck told him to tie shells to it to ring, follow her south by the Wild Geese and Cranes; they reached the border of the snowy country, then to the big water; the Rainbow Worm, having received beautiful plume-sticks from K., stretched out as a bridge over the water under the clouds, lowered K. to the Holy Lake; the Duck itself flew there; dived, told the priests about K., the Ducks brought him to the deep lake on their wings; he went down the stairs under the water; there the Little God of Fire lit the torch, K. regained his sight; six regions priests told him about the past and the future; dancing, taught him what he should tell people; K. was brought back to earth, he came to people accompanied by sacred clowns; Duck sat on his arm when he told the Privy Council stories about his creation and his adventures]: Hodge 1993:24-28; Diegueño: Curtis 1976 (15) [Earth was woman, Water was man; gave birth to two sons, Chakopá (the elder) and Chakomát; they got up and pushed the water up, it formed the sky; made the sun, the moon, stars; the youngest successively threw the disc in four directions light, it was set in the east; it was too hot; the elder picked it up, the heat became in moderation; the same with the moon (cold in moderation); people summoned a huge snake (Heavenly Moon) from the sea, it crawled into the fence, it was burned, All the songs, rituals, languages were taken out of it, they spread all over the world; the elder brother fell ill and died; the Coyote was sent to bring a fire for the fire; at that time the fire was lit; the Coyote came back, jumped over Badger, grabbed his heart, ran away, ate; blood became red minerals; younger brother went to heaven, became a ball lightning, taking souls away, causing death]: 121-123; Waterman 1910 [all knowledge was inside a giant sea serpent; another serpent guards the way to it; a man turns into a bubble, the guardian swallows it; he cuts his womb with a flint knife, goes out; asks the main serpent to pass on knowledge people; he crawls ashore, sticks his head inside the building; people are afraid, they set fire to the building; snakes explode; tribes take various dances, songs, ritual images; snakes turns into rocks]: 340; Western Apaches (White Mountains) [the hero spends a year among marine life; learns and tells people healer spells and methods of healing]: Goddard 1919:129-131; Navajo [heroes learn witchcraft, drawings on the ground, songs]: Johly, B'yash 1958:22 [fish swallows hero's brother; hero kills her; water makes noise then calms down; aquatic creatures teach art healers], 23 [hero visits Changing Woman living at the bottom of the sea]; Yuinth-Nezi, Hatrali 1957 [a girl marries a snake man; her infant son disappears into the river; a talking God leads her and her brother under water; they learn about the birds and flowers used to make potions; return to earth]: 2; Klah, Gahni 1951 [girl learns from water snakes; teaches her brother; returns to her snake husband]: 20-22.

Llanos. Yaruro [even before the flood, Po Ana swallowed two brothers; after a long time he decided to regurgitate their bones, for this purpose he climbed to land; the brothers were alive, cut his side, went out, but without hair or nails; began to sing songs to people that recognized a snake in their belly; Woodpecker's wife listens, Woodpecker kills her out of jealousy; brothers go into the spirit world]: Wilbert, Simoneau 1990c, No. 67:95-97.

Guiana. Taulipan: Koch-Grünberg 1924, No. 35 [the dog sings to people the songs it heard from a woman who was taken under water by the perfume], 39 [the shaman learns dances and songs by visiting the water spirit]: 117-118 , 123; pemon {arecuna?} [men go hunting for a long time, telling women to make kashiri; in their absence, are {aquatic?} mawaritón perfume, dancing with women, they are in love with them; var.: men go fishing, women get the perfume of caught fish; only a girl who has her first period does not take part in dancing ; only she goes out to meet the men, talks about what happened; the spirits run away, the women follow them, but stop on the river bank; one girl has been taken away by the spirits; the shaman pursues them from village to village, She breaks the door, returns the girl; at first she is silent, her father smears her mouth with pepper, then she returns to speech and sings the songs she has heard in the spirit world; this is how ritual songs and dances appeared]: Armellada 1988, No. 67:164-167; makushi [water mistress and her people: rituals]: Soares Diniz 1971, No. 20:96-97; waiwai: Fock 1963:48-50 [all go to another village for the Shodewika festival, there is an old woman and a girl who has just finished her period; the old woman warns that when a girl goes to get water, she cannot look at the middle of the river; she sees people coming out of the river- anacondas (various fish and aquatic creatures in human form); an old woman hides a girl under a vessel, anaconda people come looking for a girl to marry her; they dance; the old woman assures 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; the water floods the village and vegetable gardens, the old woman and the girl go to forest; people come back; they love pendants and necklaces; they turn into eggs and fish, but people remember how to make them], 170 [anaconda spirits (living underground): ritual dance and whistles]; ataroi [ataroi heard music from under Mount Keridtaua; came to the pond at the foot, took out the sacred flutes they are currently using; there is a lot left, everything can't be taken away; the music is heard there and now, but people don't hear it anymore; if you go there, you'll fall down and live with perfume; Tuminkar warned a woman with two virgin daughters not to watch men endure flutes; the mother looked in the daughters in their heads, they faced the pond and looked; T. turned all three into stone; because the girls looked, people were not allowed to return for the rest instruments]: Farabee 1918; 133-134; oyana [water spirits: dances, songs, costumes]: Coudreau 1893:176; oyampi [fish: rituals]: Grenand 1982, No. 32:220-224

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 in Wilbert 1963:110-113; desana [women steal sacred flutes but don't know how to play them; ask fish to teach them; some fish refuse, others teach (ever since they have a big mouth)]: Brüzzi 1994:236 [three fish teach], 239 [one].

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.

Eastern Amazon. Urubu: Huxley 1956 [ae look like arachnids; they are jaguar people underground, only one is a dog; they have blue bones; the tourist decided to make beads out of these bones for his wife; hid in a tree; at night a. stele express the juice of this tree's flowers into calebasa (for a. it's like manioc soup); T. killed him with an arrow; brother T.'s wife wanted beads for herself; brother missed, a. killed took him to the underworld with a club; the hunters followed the trail to the ant hole; T. went down, found the murderer at home; he dances a dance with a club on the occasion of the murder of the enemy; offers to dance T., he kills a. with a club; T. runs to the exit to earth; others a. chase him, but people pour boiling water on them]: 227-231; Ribeiro 2002 [a man climbed a tree to hunt, saw a red jaguar on a branch, shot, he fell, the man went down, but the jaguar killed him with a club, dragged him to the lower world through the opening of the Sun; the shaman told the victim's brother about this; he was lowered on a rope through the same hole in the lower world; there the jaguars - Aé; looked like people; one showed the wound, told the man that it was inflicted on him by his brother, whose meat he is now cooking; all Aé danced in front of the man, gave jewelry for him; a man killed his brother's murderer, ran, he was pulled out of the hole, a pot of boiling water was lowered on his pursuers; since then, people have known ritual dances and make jewelry]: 607-610.

Montagna - Jurua. Kashinahua: Ans 1975 [a hunter sees a tapir throwing fruit into the water, causing a woman who lives in the waters; she comes out of a lake or river, a tapir combines with her; the hunter summons the woman himself becomes her lover; learns about drugs from underwater inhabitants]: 122-131; Tastevin 1926 [a hunter sees a tapir throwing fruits into the water, causing a woman who lives in the waters; she comes out of a lake or river the tapir is combined with her; the hunter calls the woman himself, becomes her lover; learns about drugs from underwater inhabitants]: 171-173; sharanahua [anacondas: drugs]: Siskind 1973:139-140; machigenga [spirits in coca lake = souls of the dead: masks]: Baer 1981:33; kulina [people fish in the lake with a net; catch a baby; he quickly becomes a Sasabo boy, gets married, teaches people to sing and dance; contrary to warning, his wife's brother blows S. tobacco into both nostrils, S. falls dead; comes to life, but people blow tobacco on him again; the flood destroys people]: Adams 1962, No. 17, 18 [ two brothers are saved]: 133-139.

Southern Amazon. Kamayura: Münzel 1973:46-48 [dancing and body painting at the memorial ceremony to the sound of ritual fish flutes], 248-249 [dancing and body painting at the memorial ceremony to the sounds of ritual flutes] ritual flutes from anacondas]; Münzel 1973 [sacred water flutes]: 175-177; Villas Boas, Villas Boas 1973 [Ianamá went to the lake to put up a net, heard jacui spirits playing flutes; returning to his village of Tacoatsiát (above Morená), he told his grandfather Mavutsinim's; on his advice, he threw a large net, pulled out the jakuí, fumigated with tobacco, sprinkled with pepper; they Y. already knew songs; he carved flutes out of bamboo and various types of trees, none played; wanted to kill Agouti, he said that flutes should be made only from irracuitáp and imurã trees; the Sun and He gave me what he had done for a month, not those taken from the lake; the Sun heard Me playing a real flute, and I wanted to go to Morena, wanted to poison me, but the people of Y. withstood the poison; I'm mostly bee people, and the Sun has fish people; lizard people and mouse people Y. crawled into any hole, copulated with the Sun's wives; the Sun and the Month came to Takoatsiat dressed as piranhas; Mavutsim blew them back to Morena]: 111- 118; bakairi [sacred water flutes]: Coelho 1984:320; paresis [sacred water flutes]: Pereira 1986, No. 13:232-235; Rickbacza [fish come out of the river, arrange holiday, people are invited to watch; people learn ritual dancing and playing the flute]: Pereira 1994, No. 67:240.

Eastern Brazil. Kayapo: Wilbert 1978, No. 90 [(from Lukesh 1968:170-172); a woman in the plaza near the mansion heated stones to bake cassava cakes in the fire; her young son fell in the heat, was badly burned; her brother returned from hunting; said that if he were an uncle who gave the child a name, he would also be burned in this fire now; her second brother (who gave his name) came out of the orphanage, stumbled, fell into the hearth, screamed to the river, became a caiman; Cayman asked the fish to dance all the dances they knew; after learning the names of fish and dances, he returned to the village as a man; taught fish dances, costumes, masks; people named fish began to call children], 91 [(Banner 1957:55); the man got angry at the fire in which his nephew accidentally burned himself; ordered to make a hearth, lay down and bake himself; threw himself into the river; spent time with fish, He returned healthy, fish were entangled in his hair; fish were women who had lost their human appearance; man learned songs from them that kayapo now sing]: 242-244, 244-245; suya [Yamurekuman tells her husband to do all women's work; he gives her fried vulture instead of good meat; she turns into fish, takes the rest of the women with her through an underground passage; in another world, yamurekuman they look like women; we look like fish, they teach today's women their ritual songs]: Frikel 1990:38-39; crash: Wilbert 1978, No. 84 [fish: masks, rituals], 88 [people see water playing and cockrid dancing spirits; cubs are caught and brought to the village; at night, adult cocrides come for their children, kill people with their smell; during ritual dances, people imitate cocrid]: 232-235, 239-240; Wilbert, Simoneau 1984a, No. 73 [fish: masks, rituals]: 225; frame camera: Wilbert 1978, No. 86 [water spirits (=fish): masks, rituals, dances], 87 [cokrit perfume] invite an old man to their village underwater to watch costumes and dances; the old man comes back, teaches people what he sees]: 237-238, 239; xavante [water monsters: song]: Wilbert, Simoneau 1984a, No. 128:402.

Chaco. Chamacoco [perfumes that appear with water flowing from the fruit of a bottle tree (cf. Wilbert, Simoneau 1987a: 350), teach people rituals]: Wilbert, Simoneau 1987a, No. 79-81:274-276, 288-290, 308-309; nivacle [parrot out of the water: dances, songs, musical instruments, beads]: Wilbert, Simoneau 1087b, No. 84:211-212.