F73. An imaginary wound. (.10.-.13.15.16.19.

.20.22.-.26.28.30.31.35.36.39.43.-.46.52.65.-.67.)

The character mistakes the vulva or anus for a wound. See F73A, F73B motives. (In South and Central American traditions, it is impossible to separate local options from European borrowings).

Hottentots, Nyamwezi, Wili, Kanyoka, Luya, Wanga, Mkulwe, Ekoi, Pygmies Mbuti, Bilin, Portuguese, Spaniards, French, Germans, Siouai, Yaa, Losap, Marshall Islands, Khmu, Gondas, Kannada, Varope, Bagobo, Lisu, Russians (Olonetskaya, Novgorod), Belarusians, Ukrainians, Poles, Burish, Finns, Estonians, Setu, Veps, Livs, Latvians, Swedes, Norwegians, Danes, East Sami, Nganasans, western (?) Evenks, Markovo, Chukchi, Kutene, Western and Eastern Marsh Cree, Steppe Cree, Naskapi, Blackfoot, Assiniboine, Crowe, Tsotsil, Yukarek, Chorti, Chankai, Kashinahua, Takana.

SW Africa. Gottentoty nama [the fool married but does not understand what sex means; mother-in-law advised his daughter-in-law to climb a tree and spread her legs; the husband saw the wound, told the mother, who explained what case; wife got pregnant but husband still wonders how it happened]: Schmidt 2001:41 in Kotlyar 2009, No. 174:124.

Bantu-speaking Africa. Nyamwezi [the wife asks her husband to wash her wound in her lower abdomen; the wound does not heal; God says he will send them to teach her son how to act; the woman's knee is swollen, and a boy came out; said that this is not a wound, but a place where children are born; the husband meets his wife, she gave birth to a girl; var: the man washes the wound to his "sister" to no avail; the old woman explains that this is not a wound, the penis must be inserted there; man and woman have children]: Hamberger 1909, No. 2:298-299; willy [God wanted to shrink a woman, cut off part of her body; sewing up the wound, left one place open; husband and wife wanted to close this wound, conceived]: Pechuël-Loesche 1907:267 (=Kotlyar 2009, No. 175:124); Kanioka [Mawese created four women and four men, they lived in different villages; women thought that in their the vulva was a bleeding wound; in the forest, a man cut his leg with an ax; the woman came up, thought his wound was deeper; when the man was healed, the woman was surprised; they went to M., who said that the cure for female wound - penis; couples got married and had children]: Frobenius 1983:156-157 (short retelling in Kotlyar 2009, No. 173:123); luya {it is not clear whether Parrinder and Wagner's texts go back to the same source}: Parrinder 1967 [the first couple did not have children because the husband tried different parts of his wife's body for copulation, but not the vagina; saw the vagina when the wife climbed into the back; the wife began to say it was an abscess, but the husband insisted on copulation; the wife was in pain; a son was born, then a daughter]: 51; Wagner 1949 (vugusu) [Wele created a man Umugoma, then a Malava woman; W. inserted a penis under M.'s arm, the children did not were born; once saw M.'s vulva when M. climbed into the granary; M. claimed it was an abscess, but W. inserted a penis, a month later M. became pregnant]: 169; vanga (vinyamwanga) [the man was looking for grass heal his sister's "wound"; the old woman taught him how to conceive children; then the woman gave birth to a child]: Baumann 1936:369 (=Kotlyar 2009, No. 172:123); mkulve (kulve) [the woman asked the man to wash her a wound in the lower abdomen; the wound was not healed; God explained to the woman what was going on; said that her knee would swell and a "son of wisdom" would be born from there]: Baumann 1936:369 (=Kotlyar 2009, No. 171:123).

West Africa. Ekoi [the first couple did not know sex, the man tried to treat the woman's vulva, thought it was a wound; God taught them sex; the man tried to treat the woman's swollen belly, made incisions on her body; God explained it was a pregnancy; after giving birth, he taught me how to deal with the baby; people are descendants of this couple]: Talbot 1913:6-7.

Sudan - East Africa. Mbuti Pygmies: Schebesta 1938:75 [Pwala's ancestor descended from heaven to earth; saw a woman for the first time and mistook her bleeding vulva for a wound; he tried to heal the woman with herbs, but this is not helped; God himself then taught him sex; P. named his wife Bogopemu; she first gave birth to Mombuti, then blacks Jogo and Begendue; M. met a woman whom God sent him as his wife; their descendants were Mbuti; blacks - Jogo descendants from another woman], a pygmy first met a black man and he told him about bananas; then complained that his wife had an unhealed wound that bleeds every month; the pygmy explained that he heals her only penis; a child was born; then another child with a black man; bilin [Schimbilolo has a silver ball, his friend has a thread; a friend threw the ball into the pond, told S. that his ball would not sink, but the silver one drowned; Sh.'s sister rushed into the pond for the ball, followed by her father, mother, uncle; S. went away, everyone drove him, did not give him water; the husband of his (older) sister told him to drink a trough of water; S. could not, his sister's husband beat him, ordered his wife to let S. hold the fire in her hand, carry water in a sieve; S.'s mother flew out of the pond like a bird, scolded her daughter; when she found out that the boy was her brother, her sister dug a hole, poured hot coals into it, covered it with her skin, invited her husband to sit down, he burned down; S. grew up, married, but had no children, because he did not know where to insert his penis, inserted his wife into the navel; saw his sister's vulva, thought it was a wound; his sister told him everything She also ordered his wife to have a vulva; on the way home, people asked S. to help load something, he forgot the word "vulva"; but when his wife offered a navel, S. said it was below; she explained that it was a vulva, they came together as expected]: Reinisch 1883, No. 49:169-176.

Southern Europe. The Portuguese [husband sends his wife to the devil, whom he must scratch - who will win; the wife shows the deep wound on her body that her husband inflicted on her when scratching; the devil refuses to fight; or the devil hears someone calling the penis a weapon; asks the old woman about the power of this weapon, she shows the penis's "wound" on her body]: Cardigos 2006, No. 1095:261; Spaniards [fox and the wolf asks a man who plows on two donkeys; why one of them is fat and the other is skinny; the plowman: because the fat one is single; the fox and the wolf ask to do the same with them; the fox is the first, pretends that it does not hurt for the wolf to allow himself to be castrated; both came to the man to see if he had been neutered; he exposed his wife, the wolf and the fox believed that yes, he was castrated]: Camarena, Chevalier 1997, No. 153 : 265-266.

Western Europe. French [a person replies to a wolf or bear that his oxen are strong because they are neutered; he allows himself to be castrated; when he comes to see if the person himself is neutered, he exposes his wife; the wolf (bear) laments: what a big wound]: Delarue, Tenèze 1976, No. 153:420-421; Germans (Schleswig-Holstein): Uther 2004 (1), No. 153:106

Melanesia. Siouai (Bougainville) [Orphan (Panaźa) taught people to wait for the sago to settle in the trough, drain the water, then carry the trough home rather than carry it full of water; peel nuts from the husks; make crevice gongs (used to be beaten against a rock with a stick); sleep inside houses, not on top of them; went with his brother's wife to pick nuts, told her to climb a palm tree, looked at her vagina when the woman came down, touched her; she replied that her husband considered it a wound and inserted her penis under her arm; P. got along with the woman correctly; her brother noticed blood, the wife replied that P. had cured her wound; her brother took P. to sea, deliberately dropping coconuts , P. sailed after them, brother sailed away; P. got to the island; ash came; P. told the ash to collect everything it could find and bake; since then people have been eating cooked food; brother came to see the dead P., saw the bones of animals and birds eaten by them, decided that they were P.'s bones; climbed a tree to look around; P. jumped into his boat, sailed away; his brother died on the island; P. married his widow; when the child was ready to be born, people came with knives to cut her stomach; P. drove them away, explained that only the umbilical cord should be cut; P. arranged a party, christened the child]: Oliver 1955:43-45.

Micronesia-Polynesia. Yap [the woman died, told her son and daughter to dig her out of the grave seven days later; they dug her up, fed her, buried her again; so twice; the third time the sister climbed a palm tree, her brother saw her genitals, thought it was a wound; sister explained what it was; brother and sister got together, they liked it, they taught others; and the mother was completely dead; since then, people have not been reborn on the seventh day, but completely are dying; people wanted to kill the culprits, but they ran to the mountain, lit a fire, climbed a pandanus, and from there they rose into the sky in a column of smoke and became a constellation]: Müller 1918, No. 37a: 520; Losap ( Carolina) [Iol has a daughter, she climbed a tree, he saw her genitals, thought it was a wound; he led her to the sage, who smeared the "wound" with juice; but the next day the wound was visible again; the sage met the girl, she glad; when she sails in a boat with his father, she explains what is going on; he copulates with his daughter three times, forgetting that the storm is coming; the boat capsized, swallowed by fish; now in the giblets of this fish it's like alone friend male and female organs]: Mitchell 1973, No. 63:183-185; Marshall Islands (Kili Atoll) [Edao decided to get along with the wife of the spirit; pretended to be a pandanus leaf, an old woman, a rat; every time his spirit finds out; then E. asks the wife of the spirit to climb on the pandanus, shed fruit with them; sees her vagina, pretends to be horrified, tells her to get off as soon as possible, and the spirit to run for medicine to heal the cut; copulates with the wife of the spirit; the spirit comes running, seeing lovers and dying]: Erdland 1914, No. 1.2:195-197.

Burma - Indochina. Khmu [a woman fell in love with a tree; a man came out of the trunk and became her husband; his name was Ñaar; he did not know about women's anatomy, thought he had made a hole in his wife, ran away in fear; he was told that nothing happened; the father-in-law threw a stone into the water, the circles went apart and died down; so did the woman, he explained; they have three sons; then he understands everything literally; the wife orders to set fire to the vegetation on the site depending on the direction of the wind, he sets fire to his hair; etc.; a bear died in the fire; the wife brought the carcass, went swimming; the husband decided that the carcass was his wife's corpse, buried it; the wife returned, dug it up bear, came to N.; he decided that she had returned from the spirit world, was afraid to open the door for her; suggests dividing their three children so that each takes one and divides another in half; wife breaks in, fearing that the husband will actually cut the child; his wife let him cook a bear's head, he saw a toothy mouth, pierced the pot with a spear, the brew spilled; (many episodes later); he sends deer to his wife, believing that he would listen to him and come running himself; at home, his wife cooks red bark, he thinks it's venison; once lost in the fog, fell and died]: Lindell et al. 1978:29-42.

South Asia. Gondas [two granddaughters are surprised that when they urinate, the sound is different than that of the grandmother; she replies that the wound from the iron spear heals quickly, but the man does not heal; the girls leave in fear look for a safe place; one young man replies he knows nothing about the spear; they stay with him; he plows naked, asks his older sister to remove the red sari so as not to frighten the ox; says the kite wants Carrying what is between his legs hides it in a girl; the same with his younger sister; grandmother says there is no country where women are not injured]: Elwin 1944, No. 11:322-323; kannada [farmhand herding sheep, saw a woman sleeping, whose sari had lifted up in the wind; thought that there was a wound between the woman's legs, covered her with clay; the king asked him and made him his servant; but Rani taught the young man sex and I grew cold to the king; he found them and killed them]: Ramanujan 1997, No. 48:134-135.

Malaysia-Indonesia. Varope [while Serakaramori was fishing, his wife and mother-in-law cooked his child with porridge, left; S. came back, ate porridge, found a child; the departed woman arrived on the island, where the young man wanted shoot her with a bow, she stopped him, followed him; he married her, copulated with her, inserting his penis into her ear; his wife climbed on a banana, he saw her vagina from below, thought it was a wound, told her to get off, to cover the wound with leaves; she explained why the vagina was, neighbors saw him use his vagina for its intended purpose; people used to take out the baby by cutting the belly of a pregnant woman, she died; the woman testified how to give birth normally; people admitted they did the wrong thing]: Held 1956, No. 62:110-112.

Taiwan - Philippines. Bagobo [at the time of the first humans, a lizard fell into the trap of a hunter; he tied his knife and lamb to it, told her to take it to his wife; at home, the wife replies that she did not see the lizard; follows in the footsteps; sees in the water, the reflection of a lizard that has climbed the tree, dives for a long time; the wife says that the lizard is in the tree; the husband is so cold that the wife climbed on her own; the husband sees his wife from below for the first time, thinks that she has a wound, asks throw off the lamb and knife because he has to go for medicine; the lizard drops; the man asks his friend Tuglay for help; he copulates with his wife, says this is the cure; husband and wife start having sex; since then they don't eat, lose weight, die of exhaustion]: Benedict 1913, No. 8:41.

China - Korea. The fox [the newlywed tries to insert the penis into the girl's nose, she directs it to the right place; in the morning he thinks he has tore her stomach; asks Khwàdjasap'à for help; he hangs a bell on neck, tells the newlywed to press his nose to the ground when the bell rings; when finished, he leaves, the young man is grateful; the next night everything repeats himself; the young man thinks that K. sewed up the wound not with deer skin- munjak, but with the skin of another deer (black); it is believed that if a man or woman commits adultery, the spirit of the wife or husband, respectively, lies face down at the feet of the copulating and that adultery brings all kinds of misfortunes]: Dessaint, Ngwâma 1994:526-527.

Central Europe. Russians (Olonetskaya), Belarusians [a person saves a soul by setting a line impossible task: to lick a woman's "wound"]: SUS 1979, No. 1178* (=AA 1178*): 271; Russians [hunter gives the goblin a bullet instead of nuts; explains that only those who are empty can gnaw; pinched between aspens, tore off the goblin's tusticula, then gave a nut; at home tells his wife to go dry the sheep instead of him; come two goblins to see if the hunter himself is single; they leave when they see the woman's vulva and decide that the hunter's wound is even greater than the one he inflicted on the goblin]: Afanasiev 1992, No. 25:37-38; Russians ( Olonetskaya) [the man sold his soul to the devil; woman: don't cry, let him take my soul first, but not take mine, never take yours; the woman does not demand money from hell, but to fulfill three commandments: to catch what feathered, straighten pubic hair, lick the wound on the vulva; hell can't, backed down]: Onchukov 2009, No. 149 (205): 301-302; Russians (Novgorod) [girl for raspberries, meet bear: come on let's fight; girl: if you scratch me, I'll go to your plot to tear raspberries; the girl fell, the bear sees a crack, thinks it's a wound; tells the hare to hold the wound with his paws, he will go for the bast himself to sew it up; the girl pushed the hare away, which fell his head against the stump; the bear had to let the girl tear raspberries]: Vlasova, Zhekulina 2001, No. 33:48-49; Western Ukrainians (Ruthenians) [Evacuation of the bear: to become strong, a bear, according to a person, must, like a horse, be cold; a bear demands that a person emasculate himself; a person sends a wife to him instead]: SUS 1979:77; Poles [a farmer is single to a bear who believes that this will make him stronger; when he comes to a peasant, he shows him his wife]: Krzyżanowski 1962, No. 153:63.

Iran - Central Asia. Burishi [bears came to the village, copulated with women; one hunter came back, saw a bear with his wife, climbed onto the roof, shouted that he would now cut the bear in two with his penis; the bear was frightened, left, met the old woman; she confirmed that the man ripped her penis in half, her upper body healed, but the wound is still visible below, showed her vulva; the bear believed, since then bears They don't come to have sex with women]: Lorimer 1935, No. 18:229-231.

Baltoscandia. Estonians: Kippar 1986, No. 153 (including setu) [a man tells a bear that the oxen he plows on are strong because they are neutered; the bear asks to hunt him up; the next day wants to do the same to a man, but he sends a wife instead; a bear mistakes a vulva for a wound], 243.4 [The crow sees an old maiden, a shepherdess, a mare sleeping by the fence (by the haystack); screams, Oh, a wound! Magpie replies that this wound cannot be healed]: 111-121, 161; Norwegians [the bear allows a man to tear himself apart on the condition that he then oscopes with the person; he sends a wife instead]: Hodne 1984, No. 153:41; the Swedes [bear (cannibal giant) believes that the ox and horse are strong because they are neutered; the bear allows himself to be castrated]: Liungman 1961, No. 153:22; Danes, Finns , Livons: Uther 2004 (1), No. 153:106; Eastern Sami (Inari): Qvigstad 1925, No. 153:11; Veps: Kecskeméti, Paunonen 1974, No. 153:220.

Western Siberia. Nganasany: Simchenko 1976 [syupsia ("Chukchi" in modern texts) do not eat food, but smell it; their women do not have genitals or anus; their children grow out of their eyes," living in meat "]: 62; 1996 (1): 78-79 [The brothers of the two cousins went hunting; they were carried away by two "Chukchi"; in their plague a girl who had been stolen earlier; at night, prisoners hear laughter from where they sleep with their women kidnappers; during the day they leave, there is only one guy left, the prisoners examine him, his body has no holes or genitals; there is something soft in his back, they tore it with their fingernail, he died; under his sleeping bag, where the Chukchi laughed at night, found a plate with two eyes, when they looked at them, their eyes disappeared; the captives went home; the Chukchi returned, found two dead - that guy conceived at night, chased; the girls took off their pants, showed themselves to them; the Chukchi saw that they were "cut off long ago", the body was cut, and people were alive, did not pursue]: Simchenko 1996 (1): 78-79.

Eastern Siberia. Western (?) Evenki [zap. K.A. Novikova; Avahi enters the plague, tells the woman that she has come to eat her; she replies that she is injured, she cannot be eaten; Avahi takes menstruation for a wound, tries to heal the "wound"; the woman remains alive] : Voskoboynikov 1980:35.

SV Asia. Chukchi [Brown Bear is fishing; a woman passing by picks her up; The bear is angry, pushes the woman; she pretends to be dead; he is afraid that her relatives will take revenge; seeks a wound; undressing a woman, discovers two holes at the bottom of her body; thinks these are the wounds he has inflicted, runs away; a woman picks up fish]: Bogoras 1928, No. 40:414; Markovo [first of three sisters when approaching the evil spirit Kozetok pretends to be dead; he feels her body, finds a hole in the back, puts his finger in it, sniffs it, decides that it is a wound and the corpse has been lying for too long; the second sister suggests to him play; takes out two stone scrapers from his bosom, throws them on the ice, says he has the same ones between his legs; K. tears off his testicles, dies]: Bogoras 1918, No. 3:127-128.

The coast is the Plateau. Coutenay [when the Coyote approaches, the woman pretends to be dead; the Coyote examines the cause, feels the body from behind, sticks her finger, sniffs; smells that the corpse has been lying for a long time; leaves; a woman comes to Coyote herself to marry him]: Boas 1918, No. 10:18.

The Midwest. Western Swamp Cree (Stone Cree) [a huge Skunk goes, kills everyone with his jet; Mink, then Laska pretends to be dead; Skunk examines them, sees their anus, thinks it's from the arrow, throws it away; Wolverine is asked for help; he hides in beaver passages, the Skunk squanders his volley, Wolverine grabs his ass, everyone rushes at the Skunk, divides it into pieces to make it small; holding Skunk, Wolverine went blind; his face was covered with a rag; he goes to the sea to wash, bumps into trees, asks their names; these are successively Fir, Pine, Birch, Poplar, Willow; every next grows closer to the water; Wolverine washes, sees the light, the stripes on her face remain]: Brightman 1989:143-145; Eastern Swamp Cree: Bird 2007 (Winisk River) [a woman picks berries, notices what's behind her Wisakaichak watches, pretends to be dead; V. examines her body, decides that the vulva is a deep wound]: 178-179; Skinner 1911 (Albany) [The Big Skunk stalks all animals; they are starving; only Beaver a large supply of food; the Beaver blows the wind, trying to lift his bag of food; the Otter laughs, the offended Beaver does not give food; if the animals then received it, they would eat grass and bark like beavers; Skunk continues to chase; The old otter (not the one who laughed) pretends to be dead; The Skunk feels him, takes his anus for a bullet wound, decides to pick up the carcass later; Wolverine grabs the Skunk by the anus without giving shoot; the Otter pierces him with its tail like a spear; before death, Skunk manages to pour his liquid on Wolverine's face; he is going to wash in the lake, he is asked not to do so, for the water will salty; he goes to the sea, bumping into trees and asking for their names (Black Fir, Larch, White Fir; the penultimate is a stump on the shore, then ice; Wolverine washes, the sea becomes salty; (episode with trees on p.9); Wolverine sings, Wolves hear it, he hides in a tree, but then goes down; they light a fire by jumping over a mountain of brushwood; tell Wolverine to close her eyes when they gnaw bones, otherwise the bone will bounce; Wolverine closes his eyes, Wolves hit him with a bone, they say he was peeking; Wolverine repeats the same trick on his part, kills one of the Wolves; Wolves give him the power to light up fire, jumping over brushwood, is told to do so only after hunting; it does it in the middle of the day; throws out flint; at night it cannot light a fire; it meets Volkov again; they make a club out of a frozen stomach moose, kill Wolverine and his family]: 96-100; Steppe Cree [The Big Skunk approaches, kills everyone with its jet; Mouse and Laska cannot kill him, they run away; the old woman throws a whetstone first, then glossy; slippery, steep mountains appear, the Big Skunk overcomes them; the old woman and the girl pretend to be dead; the Skunk feels their vaginas, mistakes them for the wounds that killed them; with his finger inside and after smelling, he decides that the meat is rotten; continues to chase people; see motive B3A]: Skinner 1916, No. 1 (1): 341-346.

Northeast. Naskapi [hunter and wife cook caribou meat; atcen cannibal comes; husband throws his spear, runs away; wife falls with her genitals exposed; Atzen puts his finger in her vagina, sniffs, decides that meat is meat rotten, leaves; returns, deciding to take the liver; the woman pushes it into the fire, it burns]: Millman 1993:81.

Plains. Blacklegs [running away from Napi (Old Man), two women pretend to be dead; he undresses them, examines their vulvas, mistakes them for mortal wounds; transfers them one to another place ; on the way, the imaginary deceased shakes her hand, breaking his nose into blood; while N. returns for the second woman, both run away; he shouts to them, Lie down like you were! ]: Josselin de Jong 1914:18-19; Wissler, Duvall 1908, No. 19:36; assiniboine [Sitkonsky sees a naked female marten sleeping; takes the vulva for a wound, thinks his grandmother is dead ; touches her, she wakes up; he smells his hand, smells his genitals]: Lowie 1909a, No. 19:116; crowe [Old Coyote disguises his penis as strawberries; two girls lick it; seeing the Old Man- The coyote again, stripping naked, pretending to be dead; he sniffs their genitals, decides that the girls died yesterday; comes back to cut off their breasts, but the girls have already run away]: Lowie 1918:43-45.

Wed. Mesoamerica Zotzil: Laughlin 1977, No. 3 [Mule replies to Jaguar that he was harnessed by a man; the Jaguar comes to eat the lumberjack; he asks for help first to split the log; the Jaguar's paws are pinched, the man injured him with a gun, he ran away; women lift their skirts, showing even more terrible, foul-smelling wounds], 168 [Mule and Donkey tell Jaguar that they were harnessed by a Man; a Jaguar comes to a woman and wants to eat her, she says that the Man wounded her terribly, shows a rotting wound; a Jaguar comes to the lumberjack, who offers to help split the tree; the Jaguar's paws get stuck, the man kills him]: 52-53, 306-397; yucatec [women's wounds: women show them by lifting their skirt]: Peñalosa 1996, No. 169:57-58; chorti [an old woman in the woods meets a jaguar, scared; he asks what kind of wound she has below, which is it smells bad; the old woman replies that people caused the wound with an ax; since then, the jaguar has been avoiding people; (trans. Davletshina).

The Central Andes. Chankai Valley (dep. Lima) [The cougar does not allow anyone to cross the bridge; the drunkard says he has a superweapon; the old woman shows Puma her vulva as the wound he inflicted; the Puma runs away]: Lausent 1983:110.

Montagna - Jurua. Kashinahua [a young man takes a girl's vulva for a wound; people don't know how to treat it; when he sees monkeys copulating, he understands why women's genitals are needed (the origin of sexual intercourse)]: Ans 1975, No. 12:133-136; 1978, No. 13:175-177.

Bolivia - Guaporé. Tacana [Jaguar asks a bathing woman why she has a hole between her legs; I was a bad child, men did it to me with a blunt arrow as punishment; Jaguar still suspects that the vulva serves for copulation; woman: People copulate into the ear; explains that the clitoris is one of the worms that have developed in the wound; the Jaguar leaves; since then, women can drive away the jaguar by showing him the vulva]: Hissink, Hahn 1961, No. 150:284-285.