F65B. The Imaginary Dead: Eating Alone, K1867.

.12.13.21. (.23.) .35.39.-.43.

The character simulates death to eat greedily alone.

Mamprusi, Ashanti, Krachi, Anyi, Bassa, Kuwaa, Sierra Leone, Eve, Vai, Kono, Songhai, Nuers, Rengma, Nenets (Yamal, Lower Yenisei, Taimyr), (Gondas), Ents, Northern Khanty, Northern Mansi, (Northern Selkups), Kets, Chukchi, Coastal Koryaks, Itelmen, Tundra Yukaghirs, Asian Eskimos, Koyukon, Tanaina, Tlingits, Haida, Tsimshian, Kwakiutl, Comox.

West Africa. Mamprusi [during hunger, the Spider pretends to be dying, asks to be buried in the field, shallow; steals vegetables at night; the Monkey suspects that this is a hoax, others do not believe; they guard, but fall asleep; The monkey puts a scarecrow with sticky cloth on the field, the Spider sticks; it is ripped off, it shrinks, hangs on a web under the ceiling]: Anpetkova-Sharova 1966, No. 18:35-37; ashanti [Anansi spider Ako tells his wife that he is dying, telling him to bury himself in the field, put kitchen utensils with him in the grave; at night he gets out of the grave, cooks, eats yam, corn; his wife and sons ask their father's soul to protect them from thieves; when this does not help, they put a resin doll; Anansi bickers with her, hits her, sticks; sons and wife took Anansi to court, he escaped, crawled into a dark corner, and has been hiding in similar ones ever since corners]: Zhukov, Kotlyar 1976, No. 65:155-158; anyi [spider (Kaku Ananze) wanted to eat all the yam; pretended to die, told him to leave a mortar, pest, pot, salt and butter on his grave; his son suspects deception, puts a sticky doll at the grave; in the morning, the wife and children pretend not to recognize him and are going to burn him; the resin has melted from the heat, the spider rushed to his wife and children and dragged them with him into the river; since then Spiders can be seen on the surface of the water]: Paulme 1976:30-31; eve [when the time is hungry, the Spider tells his children to bury him when he dies in a spacious coffin with plenty of food and everything necessary for cooking; pretends to be dead, children bury him; at night he leaves the coffin, steals yams from the neighbor's garden, brings him, cooks and eats; the neighbor puts the drummer's sticky scarecrow; The Spider starts dancing, touches the drummer, sticks; when his neighbor freed him, the Spider hid under the roof and stayed there]: Spiess 1918, No. 2:108-109 (translated in Olderogg 1959:174-175); curls [y Anansi spider three sons, the eldest Ntrekuma; A. pretended to be ill; told his sons to consult a sorcerer; he himself portrayed a sorcerer, the children did not recognize him; let A. be buried in the garden in an open grave, they will leave fish, meat, salt, pepper, etc. to the deceased; as it happened; at night, the imaginary deceased collects yams and eats it in the afternoon; N. suspected something was amiss, put a resin doll; in the morning the sons recognized their father; he did not died of shame, so they don't die of shame now]: Cardinall 1931:234-236; vai [two options; the spider says he will die, asks his uncle to be buried in the rice field; gets up at night, eats rice; in they put a sticky figure in the form of a girl in the kitchen; when he comes to cook rice, the spider hits the figure, sticks to it, is taken to the city where he is beaten or burned, and the ashes are thrown into his "grave"]: Klipple 1992:104; bass [when the yam was ripe, the man decided to eat everything himself without sharing it with his family; he pretended to be dead; he was buried in the middle of the field, with a knife, a pot, a calebasa of palm oil, two stones for carving fire; 40 days later, the widow came to the field, saw that the yam had been stolen; asked her brother to watch; he saw her sister's husband come out of death and collect yams; people gathered; out of shame the man became a wasp, which still makes earthen minks, collecting more than it can eat]: Pinney 1973:216-218; kuwaa [the forest spirit gave the spider the ability: if you whistle three times on the bank of the stream, it appears any food; the spider is getting fat and his children starved to death; the wife went to the sorcerer, found out everything; said that an elephant had been killed somewhere; the spider ran there, and she came to the stream, got food; when the spider came there, witchcraft did not work; his wife beat him and drove him out; they pretended to be dead, she buried him; at night he snuck into the kitchen, where food was lying, and ate; his wife went back to the sorcerer, found out everything; put up a resin doll, the spider stuck; she beat him for a long time; when he escaped, he became a spider, climbed to the ceiling and still catches flies]: Pinney 1973:130-132; Sierra Leone (kuwaa or other crews?) [The spider pretends to be dying, asks his wife to bury him on the site; at night he eats rice from the neighbors' fields; on the advice of the healer, the wife makes a resin doll, the imaginary dead man sticks to her; everyone beats the Spider, his body becomes flat as it is now]: Parrinder 1967:130-131; kono [The spider tells his pregnant wife, if he dies, to bury him in a field where yams and cassava grow, putting everything in the grave what it takes to cook; dies the next day, is buried as he wanted; the widow discovers that the corpse has disappeared from the grave and the field is ruined; the sorcerer advises her to put a glued field doll; an imaginary dead man asks a stranger who he, without receiving an answer, hits, sticks; this is how his wife finds him]: Holas 1975:241; Songhai [the old man found a bag of sorghum; told the children he was dying; let him be buried on the hill, but so that his head remains outside; a wineskin with water, a wooden bowl, a spoon and a pot will be placed next to him; he hid the sorghum in advance; as soon as he bored the sorghum and baked the cake , the bowler hat rolled with her to the children and came back empty; so twice; then the old man tied the pot to him, but he rolled again, dragging it with him; the old man tried unsuccessfully to cling to the trees, and then he shouted that he would come back and tear up the tree; at home, the old man admitted that he did not die and told the children to eat; he got it himself; in the morning they went and brought a hidden bag of sorghum]: Calame-Griaule 2002 : 269-271.

Sudan - East Africa. The Nuers [the jackal and hawk went to the jackal's bride; on the way, the jackal quietly picked up the shell to serve as a spoon; then found 4 little ones, gave two to the hawk; and then offered to throw away the spoons: the hosts may be offended that the guests took their own; the jackal knew that the young man going to the girl must take his spoon, but the hawk did not know; on a visit, the jackal slowly said that the hawk eats only such porridge that it was right from the fire; they served food, the hawk could not eat, the jackal invited him to run away for a spoon (the jackal had that big spoon left); during this time he poured sand into his bowl; said that with sand or without, you have to eat what they give; at night, the jackal stabbed, fried and ate a goat, and smeared a hawk with blood; in the morning he was almost beaten to death; when he learned how he had been let down, the hawk offered to go to trial before God , gave the jackal a wing, and the second from another bird; God limited himself to censure, then the hawk took his wings and left the jackal in heaven; gave the jackal grains; then got angry and shoved the jackal down; he prays that fall into the pond, but fell to solid ground, the grain crumbled, the ants stole it; the jackal came to his mother, said he was dying; ordered to dig the grave, slaughter the bull and leave meat and water in the grave; cover the grave, but so that the clay does not fill it; if you hear a noise, this flesh falls off my bones; three days later, the jackal ate everything and came to my mother, saying that he had recovered; now the jackal and the hawk have appeared for the bride to heaven; the jackal stole and ate the goat again, but the hawk demanded a test; God: jump over the hole - whoever falls will eat; the jackal refused; once on the ground, the jackal and the hawk threw each other at friend darts; the jackal missed, the hawk wounded him; then the jackal climbed a tree, threw the hawk's fruit; he bent over to pick it up, and the jackal threw another one on his head and killed him]: Fergusson 1925:108-111.

Tibet is the Northeast of India. Rengma [the Che trickster never works; when people go to work leaving food for the children, C. tells them to dance and eats everything himself; people agreed to lure C. to a tree and raise them around fire; C. found out about this, dug a hole in the tree in advance, covered it with a stove; when he got out of the hole, he lay down in the field with a dead rat under his head; feeling the stench, people think that C. is dead and decaying; every day, while the village is empty, C. steals food; the children said C. is alive, people have admitted defeat]: Mills 1937:253-354.

(Wed. South Asia. Gondas [old baiga: if a tiger bit off my arms and legs, I wouldn't have to work on the field; the tiger is ready to bite them off; the baiga asks him to come when the harvest is ripe and fat; wife Baigi pretends to be a hunter; wife: old man, haven't you seen a tiger? tiger: who is this? old man: hunter; tiger: hide me; old man hid it in straw; wife: find me a tiger; tiger: shove my head away; the old man cut it off with an ax; the old man offers to slaughter a rooster in joy; wife: I'd rather sell a rooster, buy myself bracelets; the old man suggests raising parrots, let his wife put food in their hollow, they will say "this and that"; hides in a hollow, his wife feeds the "parrots" chicken and rice; husband got fat; once he coughed, the couple cursed for a long time]: Elwin in Zograf 1971, No. 10:50-51).

Western Siberia. Nenets: Vasiliev 1992 (lower reaches of the Yenisei, western 1961 from a man from the Nenyang family) [Yeompu tells his mother and younger brother that he is dying; asks to leave him in the mayor (burial structure) caviar tuesk, flint, hatchet; Wenwesut's brother notices fire in the mayor, sees E. smeared with caviar; tells his mother; shouts that seven bears are coming, they will eat the living first, then the dead; E. jumps out mayor (6-7: "The myth probably dates back to the era of Ural unity, cf. Ekva-pyris of the Ob-Ugrians")]: 5-6; Kupriyanova 1960, No. 13 [Yombo lives with his grandmother and brother named Wenvesota; they still have the last barrel of caviar; Y. says he will die, asks bury next to the net, under the boat, leave an ax, a knife and a barrel of caviar; eats caviar, empties the net; V. notices that the deceased laughs, eats caviar; shouts to his grandmother that a bear is coming; Y. jumps out with an ax; . laughs; they began to live in abundance]: 98-99; Lar 2001 (Yamal) [his wife does not tell Yomba to go from the boat to the river, he does not listen; all the fish in the boat and in the house come to life, jump back into the water; Ë. grabs the last jar of caviar; says he will die, tells him to cover it with branches, leave a jar with it; a man with a dog's ass lived with YE. and his wife; in the fall he sees YE. eating caviar, saying that he deceived everyone; a man with a dog's ass negotiates with an old woman to run to the grave of Ë., supposedly from hell; YE. screams in fear; leaves; comes to the old man and the old woman, turns into a baby, crawls under the hem; old people adopt him, three days later he grows up; tells the last bull to be slaughtered to eat the liver; load meat into the boat; cuts off the rope, sails away with meat; sees the devil turns into a pike, the devil swallows it, YE. scratches it from the inside, the devil lets the pike out of the ass; chases Ë., he kills him with a knife; Ë. digs the shaman's grave, hardly runs away from the skeleton; pees in the river, the pike grabs his penis, he rips it off with his penis, throws it into the water; the man promises to give his daughter for someone who makes him laugh; YE. tells his story, makes him laugh, gets a wife; brings 300 deer to old people he deceived; returned to his old wife, skinned a man with a dog's ass, under her was a handsome young man; YE. gave him his young wife, said that he was a half-dog the devil did him, whom he now killed; YE. asked him to slaughter a deer for him, ate meat, drank blood, turned into a sitting down (idol)]: 273-277; Nenyang 1997 (Taimyr) [the old woman has Wenvesot's son ("doggy) hem" - his baby is trimmed with dog fur); Yembo ("rogue") comes to live with them; says that he dies, tells them to put a hatchet, a barrel of caviar in the coffin, leave cracks; V. notices a smile and caviar through the cracks on the lips of the "dead"; shouts that a bear is coming, E. runs away]: 154-156; northern Khanty: Lukina 1990, No. 31 (Malaya Ob; Western. Steinitz) [(from a series of stories about Imi-Hits, or Alvali); the nephew says he is dying, asks his aunt to put him under his boat with a net, an ax, a cauldron; the aunt comes twice and sees a wet net, a fire, thinks that strangers have taken advantage of the gifts; a person (the hero's uncle, the Old Man of the Holy City, his hypostasis is a bear) tells his aunt that her nephew is deceiving her; teaches that do; my aunt comes for the third time, she is allegedly attacked by a bear, she calls for help, her nephew gets out from under the boat; the bear hits her, her aunt separates them, has a feast]: 125-127; Steinitz in Kippar 2002 (Sherkaly) [aunt gives her nephew (brother's son) the worst food, takes the best ones for herself; he says he's dying, telling him to be buried under a boat, put nets, a pot and an ax; my aunt washed her body three days later took it to the cemetery; he came to life, caught fish, ate, left the broth; the aunt came: the boat and nets are wet, there are coals in the hearth, hot broth in the pot; the aunt conjures the name of the person who used the nets, etc., to become famous; the same after 3-4 days and beyond; the older brother tells his aunt that their nephew is deceiving her; he will turn into a bear, let her scream, the nephew will jump up, he will rush at him, let her become theirs to separate; they reconciled and hugged; had a feast for the whole village; after a month and a week they became spirits and went to the sacred land-each of the three to his own]: 203-204; northern Mansi [Ekwa- Pygris lives with his grandmother; promises to die on such a day; his grandmother buries him from fish constipation; one day she visits him, cries; E. grabs her handkerchief and returns home with her]: Kupriyanova 1960:92; (cf. northern Selkups [Krasnoselkupsk, 1973; Icha lived with an old woman; Icha: don't eat my big crucian carp, otherwise I'll die; the old woman ate, Icha died; she transported him across the river, buried him, returned; in the evening says: there is a bear on the other side to eat fresh bones; Icha jumped up, the old woman took him back]: Tuchkova, Wagner-Nagy 2015, No. 30:135; about the same No. 31:136); chum salmon: Dulzon 1966, No. 12 [ Casket pretends to be dying, asks his grandmother to bury him on the other side of the river; when he comes to see K., his grandmother sees that his lips are "red as caviar"; it turns out that K. is alive; upon returning home her grandmother dies; K. throws her into the river; the current brings her to the fish chicken; ides, sturgeons, sterlets sail successively, inviting her grandmother to pull her ashore with her fins; she first refuses, and when a lot of fish have accumulated, hits it, collects its "catch", returns to its plague, reports K. that it "came to life"]: 39 (retelling and analysis in Toporov 1987:19; Nikolaeva 2006 [grandmother loves her dog Senyang, not loves his grandson; he says that she does not feed him well, that he will die soon; tells him to bury half by the lake, leave the boat and nets nearby; the grandmother is starving, comes to the grave, sees caviar on her grandson's lips; dresses the dog in rags, tells him to swim across the lake when it comes to the grave; shouts that the devil is swimming; the grandson jumps up, says he will kill the line; the grandmother, dog and grandson have begun to live well]: 33; cf. Osharov 1936a [Khasynget steals capercaillies from the trap of the line; says that the mountain and his traps, suggests asking God; puts his grandmother in a tuyaska on a spruce tree, she is responsible for God; hell believes he leaves; H. throws grandmother in tuyaska into the river; she refuses the little fish, agrees that the sturgeons push them ashore; hits them on the ground with a stick, lives alone in the plague; H. is starving, because the devil has taken the capercaillies away; apologizes from his grandmother, promises not to take other people's capercaillies anymore]: 139-142); Osharov 1936a: 128-129 [the grandmother does not love her grandson, but the knot Tenun, gives her caviar of the best fish; the grandson says he will die, tells her to leave the boat with him and nets, do not bury your head; grandmother is starving, comes to the grave, notices caviar on her grandson's lips; dresses up a knot, tells her to swim across the lake, screams that the devil is swimming, the grandson jumps out; since then, the grandmother has talked about him cared]; Ents: Porotova 1982 [Deah sails to the plague, where an old woman and a boy live, an old woman invites him to live with them; D. pretends to be dying, the old woman calls a shaman; D. jumps up, kills the shaman, takes his clothes; pretends again, puts salmon caviar in his grave; Bunlya (that boy) tells the old woman that D. laughs and eats caviar, she does not believe; B. shouts that seven bears are coming to eat a dead man; D. jumps out of the grave]: 149-150; Sorokina, Bolina 2005, No. 1 [Deua wrote - a river formed, pumped up hills; sat on a stone, a pike bit his genitals; he pretended to be a baby, the old woman picked him up, she and the old man raised him like a son; he asks to slaughter the deer, put the meat in the boat, promises to transport the meat and come back for the old people; from the middle of the river shouts that he is D., swims away; old people starve; D. comes to another old woman, Boonle's boyfriend lives with her; D. and B. become elderly; D. dies, tells him to put a barrel of caviar with him; B. hears laughter from the grave, screams that a bear is coming; D. jumps up], 5 [Deaa lives with his grandmother and brother; they have only a caviar left; D. says he is dying, asking him to be buried, leaving eggs in the coffin; brother hears D. laughs, sees caviar falling into the crack of the coffin; shouts that a bear is coming, D. jumps out], 6 [D. comes to live with an old woman and a boy; pretends to be dying, asks to call a shaman, kills him with an ax, takes his clothes; pretends to be dying again, he is buried with calves; Bunlya notices that D. is eating caviar, shouting that seven bears are coming, D. jumps up]: 17-20, 30-31, 34-36; (cf. Southern Selkups [the lazy man's parents died; neighbors are tired of feeding him, he agrees to be buried; still they collected a bag of crackers for him; when he learns that the crackers are not soaked, the lazy man says that let it is better to bury him]: Dulzon 1966, No. 48:131).

SV Asia. Chukchi: Baboshina 1958, No. 35 [Ememkut deceives a lot of meat, does not want to share with his wife Emyne and young son; says he is dying and telling him to leave him in an empty dugout with food and property; on the way, the son hears the laughter of the "corpse", the wife does not believe it; in the evening, the son leads his mother to the dugout; the wife throws a half-plucked partridge inside, Ememkut is frightened; the wife leaves him]: 93- 95; Bogoras 1902, No. 10 [The raven pretends to be dead; Mitya carries the corpse on a sledge to a dugout intended for burial; on the way, the wind blows, the Raven laughs; the son notices this, says to his mother, she reproaches the boy; M. leaves the Crow a bag of meat and a bag of fat; the fox notices how he cooks (or just sees smoke), says M.; she cuts off one breast, sews her plucked breast instead partridge, falls on the Raven through a smoke hole; he is frightened and returns home]: 648; Van Deusen 1999 [The mice painted the sleeping Crow's eyelids red, he woke up, thought it was a fire; they caused him a girl's tattoo on her face; he looked into the water, thought it was beautiful, threw her belt, then her sleeping skins, then rushed himself; at the mouth of the river he changed his head with the birds; at home Mitya asked where he has this head; he said he would die, ordered him to be buried in an old dugout, left a lot of caviar with him; the fox tells Mitya that her husband is alive and eats caviar; the fox went, smeared himself with alder juice, pretended wounded; the Bear came and said that he was wounded, Lil replied that he too; that he would cure the Bear by putting hot stones in his wounds; the Bear was dead]: 68-69; coastal Koryaks: Zhukova 1988, No. 38 ( Karagin dialect) [Kutkynyaku pretends to be dying; asks Mitya to leave a crush, mortar, fat, firewood on the grave; not to fall asleep with stones; gets out of the grave, eats crushed meat with fat; when When his sons approach, he climbs back into the grave; in the guise of a crow, he arrives to eat jerky; sons recognize him, bring all the meat into the house; K. returns in shame]: 143-145; Jochelson 1908, No. 65 [The Big Raven (Kikinnyaku) harnesses mice into sledges, comes to reindeer people; they laugh at loading a lot of meat on the sledge; suddenly K. leaves with luggage; at home pretends to be dying, asks his sons not burn the corpse and leave it with provisions in an empty dugout; eats alone; sons find it; his wife plucks the partridge, cuts off her breasts, ties it to the partridge, shows it to K.; he scared, returns to his wife]: 224; Kibrik et al., 2000, No. 2 (Alutortsy) [Kutkinnyaku pretends to be dying; tells Mitya not to bury him, but to leave him in an old dugout with all his property; K. puts loops, cooks and eats one hares and partridges; M. sends his sons Valya and Makelnatkylyalyt to visit their father; they see him alive twice, each time he tries to pretend to be dead; M. comes to beat her husband; they reconcile, return home]: 21-24; Itelmen: Menovshchikov 1974, No. 167 [Kutkh says he will die, tells lazy Mitya to put food on the grave, leave, not looking around; convinced that M. has become a hard-working worker, K. pretends to come to life], 168 [=Jochelson (trans.)], 169 [K. pretends to die; eats the food that M. carries to the grave; returns, saying that God returned him, seeing M.'s tears]: 508-512; Jochelson 1961, No. 21 [K. pretends to die, tells me to put food in the grave; Sinanevt's daughter notices that the deceased laughs, they do not believe her; then notices the fire in grave; after eating all the supplies, K. says that he was sent back from the dead]: 153-154; probably Russified tundra Yukaghirs (p. Nizhnekolymsky District Campaign) [the old man pretends to be dying, tells his wife to take his corpse to an abandoned house, leave it there with his property; the old woman and her son are taking the corpse, jumping over the stream, she blows the winds, the husband laughs; the boy notices it, she does not believe it, hits him; twice; a few days later the boy notices smoke over the abandoned house; the old woman looks in there, sees her husband cooking and eating one fat moose; she plucks the partridge, leaving her wings, tells it to fly, scratch her husband with its claws; he runs home in fear; the wife pretends not to believe that her husband is alive; hits him; then they eat together]: Bogoras 1918, No. 4:48-49.

The Arctic. Asian Eskimos (Chaplino): Kozlov 1956 [the hunter pretends to be dying, asks to be buried with a net; the fox tells the widow that her husband is fishing and eating alone; the wife throws in husband's dugout tied to a belt by a wooden crow; he gets frightened, goes out, returns to his wife and daughters]: 190; Menovshchikov 1985 [the hunter pretends to be dying, asks to leave him with all his property; eats meat alone, without a family; his wife makes him come back], No. 33 [an orphan girl sees Ememkut eating meat alone; his wife frightens him by letting the plucked partridge into the dugout; he comes back, dies on in fact], 34 [the partridge tells Mitya that her husband Kukylyn is alive and eats alone; Mitya, in the form of a partridge, flies in to him, says he will tell his wife; he comes back], 101 [the fox tells the woman that her husband Kukylin is alive and eats partridges; he returns]: 76-78, 244-245; Rubtsova, Vakhtin 2019, No. 63 [Kukyl says he will die, asks to leave his property at the grave; the spider tells his wife, who is celebrating mourning for her husband that K. did not die, but hunts and eats everything himself; the wife came and told her husband to return]: 787-790.

Subarctic. Koyukon: De Laguna 1995, No. 37 [the text does not fully meet the definition of motive; cf. Jetté; The raven pretends to be dead to see what others will do; if he wants, others beat the incredulous or speak ill of the dead; women cry and scratch themselves (origin funeral weeping?)] : 266; Jetté 1908-1909 [The raven pretends to be dying, asks his nephews to leave him, later send his two wives to the place; eats meat hidden by his nephews; returns home with wives]: 363-364; tanaina [The raven flies into the whale, kills it from within; the whale nails it to the shore; the raven tells people that the whale is dangerous to eat, advises them to migrate; pretends to be dying, telling them to leave him, put snowshoes next to him; eats a whale alone]: Rooth 1971:189, 208, 235.

NW Coast. Tlingit: Boas 1895, No. XXV.1 [Yetle (Raven) and Kintsino come to a village where there is a lot of fish oil; J. tells K. that he will die, tells him to tell people to leave the village without taking fat with him; K. puts Y. in the coffin, ties it tightly, eats fat himself; J. breaks the coffin when all the fat has already been eaten]: 315; (cf. Smelcer 1992 [The Raven decides to become a woman to find a husband to feed him; Killer Whales are looking for a wife, believe that the Raven is the daughter of a chief named Sister on the High Rock (i.e. the seagull); at night the imaginary wife steals fish, loses her labrette; says that the labrette flies into the pantry herself; they believe her; says she dreamed that everyone slept and the husband never woke up; people are scared; at night the Raven kills husband with a sharp stick; pretends to mourn his body; says that her husband bequeathed to take his corpse away, leave the widow to mourn, not look at her, but leave her food; so the Raven lived for a long time, eating at the expense of killer whales]: 13-14); Haida (Masset) [The raven is arranged to be adopted by the leader; he stomps in the four corners of the room, four species of birds appear from the ground, feed him abundantly visiting his foster father; he goes to his house with him; pretends that he eats almost nothing, as befits an aristocrat; then eats up berries; he is kicked out the door; he pretends to have him the thigh is sick; asks to leave it in the house, covered with bark, putting salmon caviar next to it; the adoptive mother smells caviar, the Raven replies that it smells from an ulcer on his thigh; quietly eats all the eggs; his adoptive parents refuse him, he stops pretending to be sick, runs away]: Swanton 1908a: 305-307; Tsimshian [The raven turns a piece of rotten willow into a slave, tells people he has come great leader; pretends that fish oil has been spilled into his ear and therefore he dies; the slave tells people to leave the place of death; puts the Raven in the coffin, ties it tightly, eats the best cod himself; then frees Crow, both eating to their heart's content]: Boas 1916, No. 17:72-73; quakiutl [two options; Mink pretends to be dying; rejects all methods of burial, asks to leave his coffin on the island; girls see he eagerly eats salmon caviar; he explains that he came to life due to his witchcraft]: Boas 1910, No. 12:135-141; 1916, No. 40:707.

The coast is the Plateau. Comox [Norka pretends to be dead; the deceased continues to speak, rejecting several burial methods, asks to leave his coffin on the island; his wife marries the Raccoon; he asks for salmon swim closer, kills them; goes to bed; The wolf takes the salmon, smears them on the Mink's lips so that he thinks he ate them himself]: Boas 1895, No. 4:73-74.