F86. Conditional signal .11.12.19.-.22.24.25.27.-.34.36.-.47.52.56.56.58.59.61.-.64.66.-.70.72.

The character causes a conditional signal to a married partner or pupil who is inhuman in nature; the other character sees it, produces the same signal, or says the same words that take the form of a character you come to instead, kills people who come to him, or uses their sexual services himself.

Kaguru, isanzu, karanga, yoruba, malgashi, keva, lake. Kutubu, Marshall Islands (Maloelap), Tokelau, Ontong Java, Hawaii, Tahiti, Mizo, Minyong, Karen, Khmer, Java, Makassars, Tetum, Yami, Bulgarians, Moldovans, Greeks, Croats, Germans, Ukrainians, Belarusians, Russians ( Tersky Bereg, Arkhangelsk, Karelian, Novgorod, Moscow, Tula, Ryazan, Gorkovskaya, Kursk, Vyatskaya, Voronezh, Saratov), Karachays, Tajiks, Lithuanians, Lutsi, Estonians, Setu, Finns, Veps, Chuvash, Mari, Kazan Tatars, Kazakhs, Mongols, Mongors, Evenks of the Baikal Region, Orochi, Udege, Nivkh, Ainu, Coastal Koryaks, Asian Eskimos, Copper, Polar, Igloolik, Angmassalik, Chipewayan, taltan, haida, bellacula, shuswap, thompson, lillouette, western forest crees, steppe crees, menominee, montagnier, nascapi, seneca, mikmak, sarsi, blackfooted, caddo, alabama, koasati, Puebla Nahuat, cuicateques, guajiro, nonama, shikuani, warrau, akawai, lokono, kalinha, trio, oyana, coreguaje, siona, napo, kofan, shuar, aguaruna, carijona, andoque, uitoto, yagua, central Amazon, parintintin, munduruku, urubu, tenetehara, shipibo, cachinahua, sharanahua, yaminaua, guarazu, tupari, surui, mehinacu, rickbacza, karaja, suya, apinaye, crajo, chamacoco, maca.

Bantu-speaking Africa. Kaguru: Beidelman 1971, No. 4 [the husband went to the site and the wife went to the forest for firewood; there the snake told her to bring him food, otherwise he would crawl to her house and bite her; she cooked corn husks for her husband and the Snake she brought flour; then she slaughtered roosters for the snake; one woman told her husband the truth; he waited for the woman with the Serpent; when she left, the Serpent called, he crawled out of the cave, and his husband cut off his seven heads; the woman went to the Snake, found him dead, cried; her husband drove her away]: 21-22; Beidelman 1974, No. 3 [two man's wives go to the forest for firewood; they listen to Nyakumbe bird there, they come back late; the husband watches them; he goes by himself, calls a bird by name, as wives did, kill; wives next time do not find birds, they come back early]: 166-168; isanzu [woman rejects various animal suitors, goes beyond An elephant; he turns out to be human; she brings him lunch in the field; on the way, the Serpent offers her to have sex, eats part of the food; the woman explains to her husband that she has met a relative; so every day; one person He sees this, says to her husband; they summoned the Snake with the song that the woman called him, killed him; the wife brings a vessel full of food for the first time; the husband says he took out antelope meat; when the wife ate, he explains that she ate her lover; she gives birth to snakes; her husband kills five, the sixth hides; six months later she goes out, calls the Elephant his father, asks for a bow; asks him to find a bride; five sisters refuse the sixth youngest marries the Snake; at night he turns into a human; the mother advises her daughter to throw snakeskin into the fire; the husband receives human clothes from his mother; the sisters' husbands are surprised at the new son-in-law; sisters lead the youngest to buy firewood, push her into the well; the eldest took the place of the youngest in front of her husband; the brushwood dumper hears a voice from the well; parents pull out, treat the youngest daughter; the father kills older with an ax]: Kohl-Larsen, Allensbach 1937, No. 47:61-66; karanga [the girl took the Mundawerere snake as a lover; every time she tells her father that she is not feeling well, so she will not go to work in field; brings food to the snake, copulates with it, returns; one day the father saw a snake, beat it with a stick; when a girl calls him, the serpent does not want to crawl out of the hole; but she advises him to kill her father, they will be it is easier to meet; after that, the serpent kills the antelope every day and drags the girl; she tells her family that the hunter brought the antelope; her brother followed; wearing her sister's clothes, he came to the hole and called the snake, as his sister called him; hacked the snake with an ax; showed it to his father and other men; they killed the girl, both corpses, threw a snake into the hole]: Sicard 1952, No. 23:37-39.

West Africa. Yoruba [the girl refuses her grooms, looks for the most handsome young man; on the market square, a girl meets a handsome man, falls in love with him; Nosha says that he is a fish and lives in a river near Idunmaibo; the girl replies that if he comes out of the water from time to time and comes to her as she sees him now, she will be happy to become his wife; the young man brought her to the river; taught her a song whom she should call him out of the water; since then, every day a girl came to her fish husband and brought him food; the girl's younger brother followed her and told her parents; they sent her for a few days daughter to kill her husband; younger brother, imitating the girl's voice, sang a song, calling the young fish; as soon as he appeared, the girl's father killed him with a knife; when he died, the young man turned into a fish and his father fed him her daughter with meat; while she was eating, her younger brother sang that she was eating her husband's meat; the girl ran to the river, called her husband, but no one went out, and the water turned red; the girl jumped into the river and became alive at the bottom as a mermaid]: Fuja 1969:24-27.

Sudan - East Africa. Malgashi [three sisters found three cyketrica (long-tailed flycatcher) eggs by the pond; the eldest decided to sit the egg herself, the middle to plant a chicken on it, and the youngest Farawavi to drop the egg into the pond; a chicken hatched from an egg in the pond; F. comes to the pond, calling, "Cyketrica egg, come to me!" , a big chicken comes out, F. caresses it and it returns to the water; the next day the egg stopped in the bull; F. called him every day; parents wonder where the daughter goes; told her that the other sister F. fell ill and was sent to her; they called the cyketrics egg themselves; they had a different voice than their daughter, the bull did not come out; then they told daughter Faniviuva to call; the bull went out, he was killed; F. came, She called the bull, no one goes out; when she saw meat in the yard, F. asked for the sand to take it, because her parents do not love it; Farawavi gives birth to animals that live in water]: Rodman 1965:32-33.

Southern Europe. The Portuguese [the girl is enclosed in the tower; she lowers her hair, the prince goes up to her room; once a witch saw it; she called the girl, imitating the voice of the prince; the girl let it down hair; the witch got up and began to persuade her not to hang out with the prince; went down and left; when the prince got up and the girl told him everything, he told him to run immediately; the girl said goodbye to with all the objects, but forgot about the broom and the broom; took a glass of water and bags of pebbles and sand with her; when the witch came, the table and chairs replied that the girl was sick, but the broom with the broom said that she ran away with the prince; the witch set off in pursuit; the girl threw sand (sand wasteland), pebbles (wall), poured water (the river, the witch stopped chasing); the prince told the girl to wait for him in the tree, and he she will go to prepare their solemn arrival; a black maid came for water, saw the girl's reflection in the source, took it for her own, broke the jug - why does such a beautiful woman need it; came for the second time - same; the third time with a brass jug, he did not break, she looked up, saw the girl, climbed to her, offered to comb her hair, put a pin into her head, turning the girl into a dove; when The prince returned, the black woman said that she had darkened from the sun while sitting in the sun; every time a dove flies to the gardener and asked how the prince was doing with black Mary; the gardener told the prince, who told catch a dove in a ribbon snare; dove: you can't catch me in one; the same is made of silver; when the snare is golden, the dove was caught; the imaginary wife asked me to kill the dove, but the prince refused; once he felt and took out the pin, the girl was born; replied that she would like to make steps out of the maid's bones to climb into bed and pull her skin onto the drum]: Pedroso 1882, No. 2:6-9.

Melanesia. Keva: LeRoy 1985, No. 13 [an eel swam into the girl's vagina; she declined offers, gave birth to an eel, went to the river to breastfeed him every day; her brother followed her, knocked on the river a tree (as the sister called her son), killed an eel, cooked it, gave it to her sister; she went to her Eel husband; when the brother came to them, the Eel promised not to be angry at him; the second son of Eel went with his uncle, he kept him in a puddle in a hollow; while his brother was hunting, other men found and killed an eel; his brother came back to Eel; he gave him a tarot to take home, hid inside a tuber, wrapped around the man on the way; another man I saw it, cut the eel; most of the body swam away, the head remains; so we have few eels], 14 [my sister does not go to the garden to help her brother; he watches her, sees her coming to the river to feed her her son's eel chest; her brother makes himself fake pumpkin breasts, causes an eel with a conditional hiss, bakes it, gives it to her sister; she cries; he offers her pork, she continues to cry; brother leaves, he is killed strangers, butchering to eat; the old woman asked to leave her liver; the sister went to look for her brother, the old woman gave her a liver, told her to bury her under a tree; when there were many lightning in the sky, sister I realized that it was time, I came to the tree; there was a vegetable garden with a variety of cultivated plants, in the garden a boy and a boy, both like her brother; one day she dug a tarot, bleed; both brothers they shouted that their liver hurt, died; if the woman hadn't dug up the sago, the liver of the dead would be buried and they would have revived]: 46-51, 48-51; keva [brother and sister in Muli village near Ialibu; only brother worked in the garden, and my sister stayed at home weaving bracelets and handbags; brother decided to follow her; saw her go to the river, sat on a stone and made a new handbag; fish came out of the river and became suck her breasts; the next day, her brother asked his sister to go to the garden, but he stayed at home, came to the river and sat on a rock; pretended to breast the fish; when it rushed to him, he killed her; in the evening he served the cooked fish to his sister; when she saw her child, she wept; took her property and left; he found it; she warned that her husband was a masalay (spirit) and must be careful; Masalai came, pretended to be happy to see his wife's brother; at night, the masalai attacked the young man and they fought all night and the next day; bird: cut down the escape that is growing nearby; the young man did so, the masalai fell dead; brother went home, my sister gave her a tarot; when she tried to cook it, it fell to the ground; they fought for four months; the young man called his mother's relative, who came and cut the tarot in half; blood poured out, forming two lakes and halves of the tarot two mountains]: Slone 2008:52-54; lake. Kutubu [girl Siserame (var: Kunumaka) started her period, she fell behind her own, saw Kikiwala sikiwala like s, she used her ears like wings; the night before, around the neck becomes noticeable, the red ring draws blood from the stones on which she was sitting; he took her to him, she gave birth to a son; his sister Ariame and brother Ganowei live in his house in the puppy box and at the top; he brings human blood in a bamboo vessel, calls them, they stick their heads out, he pours blood down their throats; when her son grew up, S. persuaded her to let her go to her village with him for a holiday; K. came after them; S. saw him fire an invisible arrow at her brother, who soon died; agreed with people how to kill K.; so far, allowed A. and G., instead of blood, threw hot stones down their throats; changed K.'s weapons with rotten fakes; people attacked, K.'s weapons did not harm them, but K. were also unharmed; S. broke Cordyline, which was growing near his house, K.'s life was in it, he died; people burned his house; his spirit is still pore hurts]: Williams 1941, No. 11:143-144.

Micronesia-Polynesia. Marshall Islands (Maloelap) [the demon has domestic fish, crab, poultry; every day he calls flying fish, they fly in, calls their pets, they show up, eat fish; two brothers see it; they summon flying fish and then demon's favorites with the same signal, bring their mothers, cook, eat; go fishing, hide the mother in a tree; a demon comes under a tree, a woman drops a crab shell, a demon recognizes her crab; asks the woman how she climbed; she says that she is pouring oil with her back, sideways, the demon slides off; begins to chew on the tree; the mother calls her sons; the tree falls, the sons are just coming running , killing a demon]: Kelin 2003:42-47; Tokelau [Sina and her husband Tinilau lived on Fakaofo; S. caught a fish, planted it in a coconut shell, fed it, the fish grew, she transplanted it into a wooden tub, in the lagoon, into the sea; S. and T. went to feed the fish, though by name; people from another island overheard, called fish and killed them, sailed to their place; T. sailed to that island at night when the murderers told the old woman to rekindle to fry fish; T. told her not to make a fire; each person took turns saying that it was time to light it, T. killed him; after killing everyone, he cut the fish into pieces, threw them into the sea, they turned into fish Manini, which are abundant around Fakaofo]: Burrows 1923:158-159; Ontong Java [leaving to collect clams, Asinga went into the forest every time and called out to the spirit, "Here are my genitals!" ; she took them off, gave them to her spirit, went to the lagoon herself, and then came back, called the spirit again, and he returned her genitals; her husband Apunga overheard; went into the thickets before his wife, called the spirit, who gave his genitals to him thinking that he was returning Asinge; Apunga cooked them and mixed them with food; Asinga called the spirit in vain, returned home and fell asleep; her husband invited his wife to pick them up and eat her genitals; she felt unhappy]: Keopo 1981:85; Hawaii [Eel and Sea Cucumber as young men become lovers of two sisters; their father watches them become animals again, catches them with nets, cooks them, lets their daughters eat them; their nauseous, one belches a small eel, the other a sea cucumber, the father burns a regurgitated one; these are the children that girls would give birth to]: Beckwith 1970:136; Tahiti [the cannibal has Hina's daughter; the mother notices that food disappears, looks after her daughter; she carries a basket of food to the rock, says magic words, the rock opens, the girl meets her lover; the mother comes, says the same words, eats the young man, but not can find his heart; H. finds; leaves a log and a calebass in bed in his place, runs; mother chases to eat her, Chief No'a kills her, takes H. as his wife, they have two sons]: Henry 1928:552-555 .

Tibet is the Northeast of India. Mizo (best): McCall 1949 [Chawngchilhi and his younger sister go to the plot to protect the harvest from birds; he is losing weight; the father asks the youngest daughter to tell the truth; she says that C. copulates with a snake ; the father tells the youngest to call her lover in the voice of the eldest; she sings the lines that C. sang; the serpent comes out, the father cuts him with a sword, kills C.; before her death she gives birth to many snakes; the father kills everyone, crme one; he becomes a cannibal, his cave is still visible to this day]: 77-79; Shakespear 1909 [every day, Chhawng-Chili's older sister tells the youngest to call a snake from the hollow, buys with him, eats lunch with him; the youngest does not eat out of fear, loses weight; tells her father; he puts on his daughter's dress, sends the youngest to call a snake, cuts off the snake's head when it crawls; the father cuts the eldest, 100 snakes crawl out of it, the father kills them, but one snake crawled away, grew up under a pile of garbage; people fed him, began to give goats and pigs, then children; Poi wrapped the knife in the goat's giblets, put his hand in the snake's mouth, killed him]: 399-401; miniong [brother and sister live alone; brother wonders where the sister takes food and drink, watches, sees her knock on the water with a stick, causing a snake; he wraps around her, inserts his tail into it; she feeds him ; the brother calls the snake with the same signal, cuts them to pieces; the sister gives birth to snakes, takes them to the forest; continues to live in the brother's house]: Elwin 1958b, No. 9:367.

Burma - Indochina. Karen [the girl goes on dates with the water spirit Mau-lau-kwie, calls him with a song; younger children see it, tell her father; he sends her daughter, summons the spirit like his daughter does, cuts his head; when his beloved comes, a procession of tadpoles, fish, crabs, crocodiles appears in the water, going to mourn their leader; the girl insists on going with them; swims on a crocodile; he asks to prepare food in advance; when she pulls his tail, she throws rice and pork into his mouth; revives M. with lamentation, he dies again when he hears the cry of a turtle; the same is flying squirrels; the third time he remains alive; his wife gives birth to a son, goes to visit his parents; tells him not to bathe the the baby in the pelvis; her mother bathes, the baby turns into carp, the grandmother roasts him; the woman leaves her fried son- carp into the river, descends from the steep bank to the water along the vine; the father runs up, cuts off the vine, she falls into her father-in-law's house, filling it; the daughter says that since the vine is cut off, she will no longer be able to come to her parents ; hearing the voice of his daughter and grandson, the father dived for a long time, but no one goes on dates with a water spirit]: Mason 1865:218-220; Khmers [husband leaves to sell beads; his wife Ni drops an ax in a hole the snake Kyungkang agrees to marry him for returning the axe; every evening he sends a daughter for K., who brings him to his mother; the father returns, the daughter talks about what happened; he tells him to call the snake in the usual way, at home he cuts off his head and tail, gives meat to his wife under the guise of pork; the raven screams that she is eating his lover; N. cries when he sees K.'s head hanging on a branch, replies to her husband that he has been burned with soup; her husband calls N. to give birth on the river bank, cuts it in two, the snakes that have crawled out of her womb gave birth to current snakes]: Gorgoniev 1973:127-132.

Malaysia-Indonesia. Java [only Nyi Bungsu Rarang, the youngest of 7 sisters, is single; poor, exhausted at work, lives in her deceased parents' house; sisters keep taking her earnings; once a young man caught a fish , gave it to the NBR; she began to take care of her, the fish grew up, began to live in the pond; sailed to the hostess's voice; the sisters persuade them to let them catch and eat the fish; while the NBR is gone, they call the fish, but it does not pop up; then they overheard the NBR call, called her in a voice, the fish came, they killed her; the NBI called for a long time, then noticed blood drops; the sisters denied everything; the rooster screams that the head of the fish was thrown on the roof of the rice barn; his older sister scolds him, shifts her head to another place; so three times; then she killed the rooster with an ax, threw the fish's head in the NBR yard; she buried her, a wonderful tree with a diamond grew on a branch; the ruler saw him, married TBR; she did not take revenge on her sisters]: Kratz 1973, No. 6:34-46; Makassars [seven sisters only give the youngest a black job; she sees a fish, feeds it, a fish grows up, the girl calls her every day with a song; the sisters are surprised why her sister is losing weight (she gives half of her food to the fish); they watch her, catch fish (obviously luring her with the same song), eat her; the younger sister is shocked; the chicken tells her to bury fish bones; they grow into a giant tree with golden leaves and diamonds on its branches; one leaf falls on Java, the prince finds it, goes looking for it tree; older sisters can't tell him anything; the tree leans over to the younger one by itself; the prince marries the girl, takes him to Java; the sisters follow her]: Hambruch 1922:141-143; toraja (sadan) [ every day the boy calls an eel, gives him his rice; the father is surprised that the son is losing weight, watching him, calling an eel with the same song, kills him, gives his son eel meat; the son leaves, throws beads behind him; the father follows, wasting time picking up beads; the boy asks the stone to open, hides in it; the father breaks the stone, but only two pigeons fly out]: Loosdrecht, Adriani, Veen 1916:371-373 in Vries 1925, No. 72:291-293, in Lessa 1961 (Sadang): 336 (translated into Teselkin 1959:38-40, =Braginsky 1972:151-152); tetum [Buik Ikun catches eels, brings it home, lets it into the stream, says she would like to become his wife; calls him every morning; Eel comes out of the water as a man, they chew betel; her six sisters followed, called Eel with the same words, cut off his head; BI goes under the water, weaves, sitting on a coconut tree; a witch pulls her down, turns her into a slave, becomes her wife to an Eel (apparently recovered), swallows dishes; Eel meets BI, she calls herself, he tells her Fight a witch with a sword in her hand, gives the witch a weaving sword; BI kills a witch, plates, spoons and cups fall out of her stomach; BI becomes queen]: Morris 1984:23-29.

Taiwan-Taiwan-Philippines. Yami [the boy secretly feeds the crab on the shore; parents do not understand why the son does not eat everything he is given, they watch him, see that the crab has become huge; they call the crab in the same words as theirs son, brought home, cooked, eaten; the boy went ashore, turned into a coral reef, or was swallowed by such a reef, only one curl is visible]: Bennedek 1991.

The Balkans. Bulgarians: Daskalova-Perkovska et al. 1994, № 425M [The serpent hides the clothes of the youngest of the three sisters swimming in the sea; takes her as his wife; in his palace his wife gives birth to two children; the Serpent agrees to let go see her parents if she tramples on a pair of iron shoes and hides a certain amount of wool; lets her go for three days with her children, telling her not to talk about him; children talk about their father and how his mother calls him from the sea; his wife's brothers call him, kill him; his wife and children try in vain to summon her husband, sees the sea of blood; curses the children, turning them into trees (the daughter turns into aspen)]: 150-151; Strandja. Material and spiritual culture. - Sofia: academic publishing house "Prof. Marin Drinov", 1996 [one snake married a girl; they had a daughter and two sons; the mother went with her children to visit her brothers; they wanted to save her sister from the snake, asked the children how to find snakes house; the boys did not speak, but the girl revealed the truth; then the mother cursed her children to turn into trees: boys into oak and ash, girl into aspen with ever-trembling leaves]. - P.216-236; p. 223; Moldovans (2 versions: Budzhak and Kodrinsky) [{there are no retelling of the texts, individual episodes are mentioned}; in the Budzhak version, the mother by the sea calls "Osip, Osip, come and get us"; serpent swims out, his mother cuts off his head with an ax; the wife turns his daughter into a swallow, her son into a Morning Star, becomes a cuckoo herself; in the Kodrin version, the brothers come to the sea, one says, "My dear serpent , rise from the bottom of the sea, I have come to you, dear"; The serpent comes out, the brothers cut him with braids, hit him with sticks; the dying Serpent utters the curse; the wife turns into a willow, the eldest son into a well, the youngest in spring]: Kerbelite 2004:171-177; Greeks [the old woman cannot cook lentil soup for a long time; when she cooked it, she put it in the river; the prince's horse does not drink, he turns the pot over in anger; the old woman wants him to fall in love with the gold-haired Anthousa; he comes to the house without entering; hides, sees the dragon mother telling A. to lower her golden hair, climbs it; the same brother A.; when those they leave, the young man calls A. in the same words; A. hides him; runs away with him, blindfolded with all objects; forgot about the mortar; she tells the mother dragon that her daughter ran away with the prince; the mother is chasing a bear; A. throws a thin, then thick comb (a thicket of thin, then thick trunks), a handkerchief (sea); on the shore, the mother teaches that A. should make two birds out of the dough, when the prince leaves it on the tree, goes to to his mother, she will kiss him, he will forget everything; at the prince's wedding, the female bird tells the story of A., and the male replies every time that he does not remember; the prince remembers everything, marries A.]: Megas 1970, No. 22:42-46; Croats: Uther 2004 (1), No. 425M: 255.

Central Europe. Russians (Murmansk, Arkhangelsk, Karelian, Novgorod, Tula, Kursk, Vyatskaya, Ryazan, Voronezh, Saratov), Ukrainians, Belarusians [Snake wife (snake, reptile) : the youngest of three sisters marries a snake she loves; visits relatives with her young son (or son and daughter); meanwhile, husbands (husband) older sisters (brothers, mothers) imitating the voice of his wife, manages to lure a snake out of the river and kill her husband; a woman conjures her son (children) to turn into an oak tree (nightingale, etc.), and she turns into a cuckoo or sails away by boat, drowns in the river ]: SUS 1979, No. 425M (=K458): 146; Russians (Teresky Bereg) [the old woman's daughter went swimming with her friends; a beetle crawled on her dress: if you follow me, I'll return the dress; the girls advise me to agree; at night she knocked; after the third night, the mother put a mortal dress on her daughter, gave a funeral service and let her go to the lake; Osip Tsarevich was there; three years later, the wife asked to visit her mother, took her son and daughter with her; mother asked me what to call when I returned, Osip, Osip, take me; at night my mother came with an ax, called, a human head leaned out, her mother cut her off; in the morning my wife went to call, her head appeared and disappeared; the mother told her son to become a dove, her daughter a swallow, became a cuckoo herself; the widow cuckoo flies to other people's nests]: Balashov 1970, No. 42:137-139 (=1991:102-106); Russians (Gorkovskaya) [ daughters Vasyukha, Matryukha and younger Masha (M.); father goes to the bazaar, the elders ask for outfits, M. for a nightingale; one old man sold a cage with a nightingale; on Sunday, the elders go to church, and M. was left with Play as a nightingale; she sings, asks the nightingale to dress her up, he answers; in the church, the lordly son admired; M. called the nightingale again, ordered her to be dressed again poorly ("like a gypsy girl"), returned before her sisters ; the sisters followed, summoned the nightingale with the same song, dislocated his leg and wing, threw him into the weeds; M. found him, complained to his father, who unfastened his eldest daughters and locked him in the barn; the lordly son arrived marry; M. says that her nightingale can't dress her up now, but the groom brings outfits himself; M. forgives her sisters; wedding]: Eremina et al. 1979, No. 3:161-165; Russians (Vyatka Gubernia) [The girls went to the pond to swim; alone did not find their clothes; the serpent comes out of the water, gives her clothes for promising to marry him; when the girl was married, the Serpent stole her; she gave birth to him a son and a daughter; asked me to visit my mother; she asks how she calls her husband; Serpent, snake, open the doors for me! The mother goes instead of her, says the same words, cuts off the Snake's head with a sword; the daughter tells her son to be cancer, her daughter to be a stick (?) , flutter; she turns into a cuckoo herself]: Azbelev 1992, No. 320:460; Russians (Novgorod Region) [two girls were swimming, the serpent sat alone on her dress, she replied that she would marry him (not thinking it was serious); the snakes dragged her out of the house; five years later she came to visit her mother with her two children; answers the mother that she will call "Osip, Osip, go here" to return; the mother calls the snake with these words, cuts off her head with an ax; when she sees blood on the water, the daughter becomes a cuckoo, her children are birds]: Vlasova, Zhekulina 2001, No. 43:80; Russians (Moscow) [grandfather brought a log, put it behind the stove; from there the voice: dad, mom, take me; they called me Ivanushka, he is riding in a boat; mother comes up: Ivashka, Ivashka, swim to the shore, eat porridge; Baba Yaga overheard, calls, he swam, she took him away; told her daughter Alena to fry; I. pretends not to know how to sit on a shovel; she showed I. climbed a tree, shouts to Baba Yaga that she ate her daughter; she began to chew on the trunk; I. asks the geese to take him to his parents; each pack is responsible that they are flying for them (and they will take them); picked up the last goose; the tree fell on Yaga and nailed]: Vedernikova, Samodelova 1998, No. 33:83-84; Russians (Voronezhskaya, 1970, p. Stadnitsa of Semiluksky district) [Masha asks her mother to go swimming in the river. When the girls go ashore, Masha sees a snake on her shirt and cannot drive him away. Asking if she'll marry him, she regrets her shirt and agrees. Mother scolds Masha. She grows up, snakes crawl to her house and pick her up. She lives in a pond with a snake and has children. He comes to visit his mother, tells me how he gets into the pond - he calls a snake, he crawls out and picks it up. The mother takes an ax, comes to the pond, calls the snake and cuts it, the pond water turns red. Masha calls a snake, sees the water and understands what happened, turns into a cuckoo, "cuckoo forever", turns her daughter into a little bird, her son into a nightingale]: Kretov 1977, No. 29:50-51; Russians (Kurskaya) [the girls were swimming, one was already on her underwear; her friends left; she said, Well, you'll be my husband, just give me the underwear; he crawled away; after 3 days a string of snakes crawls to the girl's house; the mother locked herself , but the snakes broke in, had a feast, took the girl into the river; in the third year, the wife already asks to let her go to her mother; the husband tells me to return tomorrow evening; the wife has already come with two children; said that she lives well; the mother asked me to stay overnight; asked what she was calling her husband; at night she came to the river, called in the same words, cut off her head with an ax; the wife is already coming, seeing her head, telling her daughter to become a swallow, her son - a nightingale, she makes a cuckoo herself]: Aristov, Pavlov 1939:68; Belarusians: Grynblat, Gurski 1983, No. 57 [the girls swam, crawled on their clothes alone, promised to get off if she became his wife; she promised, he took her to sea; five years later he let her and her three children see her mother; told her to come back five days later, call, "Yakub!" If there was blood, he died, if the foam was alive; the older boys were beaten at home, but they did not say anything; and the youngest daughter told; the snake was summoned, killed; the wife saw blood, became a cuckoo; the sons became birch tree and Christmas tree, daughter aspen], 63 [the girls swam, crawled on their clothes alone, promised to get down if she became his wife; she promised, told her mother; with many snakes, they broke the hut window, took it a girl; one day she returns to her mother, with her son and daughter from a snake; explains to her mother that when she returns to her husband, she will shout on the bank of the river for Osip to go out and take her; the mother persuaded her daughter stay overnight, went to the river, called a snake, cut off his head; daughter and children came, saw a dead body; a snake sprayed herself and her children with blood, became a cuckoo, daughter a swallow, son nightingale]: 62-63, 65-67 ; Ukrainians (Velyka Obukhivka village, Mirgorod district, Poltava region) [mother and daughter reaped rye; when the mother went home, the daughter lingered to wash her hands; on her way home, she knocked on the oak tree and sickle with a sickle fell into the ground, she went down to pick him up, became friends with Uzh, gave birth to a boy and a girl with him; missing her mother, asked her husband to take them upstairs to visit her; the woman asked her grandchildren the girl let it slip; the woman ran to the oak tree, began to knock on it. He stuck her head out, thinking it was his wife, the woman cut her off; when she found out what had happened, Uzh's wife told her son to become a nightingale, her daughter - a cuckoo that does not have its own home]: Ioanids 1985:81; Ukrainians (Kharkiv, Kupyansky, etc.) [A handsome man marries the forester's daughter; takes her in a carriage to the palace at the bottom of the lake; he does; they have a boy Vasya and a daughter Gorpush; the husband agrees to let his wife and children visit her parents; turns into bridge over the river; the woman's father asks the children who their father is; G. says that it has now become a bridge; the old man cuts it with an ax; when he returns, the wife sees blood on the shore; the woman turns daughter in nettles, son in cornflower, becomes a cuckoo herself]: Bulashev 1909:360-363; Belarusians (Polesie): Smirnov 1984, No. 50 [the girls bathed, crawled away on clothes alone; crawls away when she promises become his wife; three years later, she comes to visit his mother with her son and daughter; replies that Yakub calls her husband by clicking on the river; mother comes, calls, cuts off her head; wife calls, sees floating head; tells her daughter to become a swallow, her son to become a nightingale, she becomes a caller (bird) herself]: 208.

Caucasus - Asia Minor. Karachayevs/Balkarians [Ariuka and her friends were swimming in the river, crawled on her shirt; gave her shirt for a promise to marry him; two weeks later, the snakes took A.; one day she returned with her son and daughter, said that she lived well under water; her mother found out that she called her husband "Dommay, dommay" (the word means "bison", why is not clear here); the mother called a snake and cut off her head with an ax; A. saw her husband's blood and head, turned her daughter into a swallow, her son into a nightingale, became a cuckoo herself]: Jurtubayev 2007:11-12; Avars [The Rooster brings raw firewood, explains to the Chicken that he fell asleep; Chicken I watched, saw how the Rooster summons the Frog from the river; she goes for firewood, calls the Frog with the same words Tsiv-li-vit, knocks out her eye, breaks her leg, brings dry firewood; the Rooster goes to the Frog, that's all explains, the Rooster comes back, breaks Chicken's leg; then turns himself in, lives in peace with the Chicken]: Ganiyeva 2011a, No. 84:215-216.

Iran - Central Asia. Tajiks [the woodcutter saw a mouse at the doorstep of his house, fell in love with it, fed peas and raisins every day, said kind words; the wife noticed that her husband did not bring anything home anymore, she followed, called the mouse with the same words, burned her head with a hot slotted spoon; when the woodcutter came and called her, the mouse said that his wife, a smelly donkey, was coming; the woodcutter made a scandal for his wife]: Levin et al. 1981, No. 106:177-178.

Baltoscandia. Lithuanians [the couple has 12 sons and 3 daughters, the youngest Egle ("spruce"); the sisters were swimming, E. has already climbed onto her clothes, she has to promise to marry him; snakes crawl into the house; on the advice of a neighbor, the bride is dressed up as a goose, a lamb, a heifer; every time the cuckoo screams deception; E. is taken to the seashore, she is greeted by a handsome man, he is; from the island they go down to the palace at the bottom; E. gives birth to sons named Oak, Ash, Birch, and daughter Osinka; She agrees to let his wife and children visit her parents if E. 1) hides a silk tow (the healer tells you to throw the tow into the fire, the toad releases yarn in the fire from the mouth); 2) wears out iron shoes (the healer tells the blacksmith to burn them in the furnace); 3) baked a pie (She hides the dishes, the healer advises covering the sieve with sourdough, kneading the dough in it); return to the tenth day, teaches him how to click; if the sea boils with bloody foam, then he is dead; the brothers threaten Osinka with a rod, she gives a call; the brothers hacked Snake with braids; when E. comes to the sea, bloody foam boils; E. tells the children to turn into trees, turns into spruce itself; aspen is now trembling because it betrayed its own father]: Lybite 1965:79-90 (=Bulatova 1985:375-379); Lutsie (zap . 1893; the informant knew a fairy tale from her grandmother, who spoke only the Lutsie dialect) [childless parents ask for a child even the size of a snake; a land man was born; came to a family with three daughters; marries the eldest , she does not want; serpent: if you don't go, no one will take it at all; at the serpent feast, he crawled to the bride's knees, she threw him off and pressed him down with her foot; on the wedding night he cut her throat; the same with her middle sister ; the youngest snake covered her apron; at night he became a young man, and during the day he became a serpent again; he created an island with a city in the middle of the sea, came with his wife to live there; they have three sons; the wife wants to visit relatives; her husband planted her with children in the boat, she will come by herself; the wife should not tell her brothers about her husband and let her children not; they returned safely; but when they went to visit their relatives again, the youngest boy told his brother everything mother; he summoned the snake with the same words his wife called, he sailed, he cut off his head; when the woman came, there was no one; the youngest boy confessed; the mother turned into a birch tree, the eldest son cambium, the middle one in birch bark, and the youngest in butterflies that tremble on the bark]: Annom et al. 2018:202-205; Estonians [the daughter found a louse in the king's hair, who fattened her for three years, ordered her to be slaughtered, make leather shoes for her daughter; whoever guesses what they are made of will get a princess; a snake crawled, gave the right answer, the princess had to go with her; there was a bridge across the sea in front, water behind them, they came to the palace; at night the husband is a man, in the afternoon of snakes; a year later, the wife gave birth to a son, wanted to show her father; her husband took her ashore, explained how to call him (Kiilu, kaalu, come out, your wife, etc.); brothers women began to demand that she tell me how to call her husband, she eventually let it slip; the older brother began to call, the husband thinks it is not his wife's voice; the same middle voice; when the younger brother called, the husband believed that the wife was calling; the brothers cut off the snake's head; the wife called in vain; became a birch tree (Maserbirke) and her son was drake]: Dähnhardt 1910:473-474; Seto: Mälk et al. 1967, No. 63 [ the healer replies to the woman that her two eldest daughters will marry people and the youngest to a snake; when the sisters went swimming, the snake crawled on the youngest's clothes, crying after the promise to marry him; in his the underground palace of snakes is a man; they have three daughters, asking their mother to visit her parents; the serpent allows him, teaches him a song to summon him from the sea to come back, tells them not to tell much about their lives; the elders they do not tell, the youngest explains to his grandfather how to summon a snake from the sea; the grandfather called a snake, stabbed him on the head, a blue liquid spread on the water; the mother did not wait for the snake, began to ask her daughters the youngest confessed; the mother became a birch tree, the eldest daughter became black bark on her trunk, the middle daughter became birch bark, and the youngest daughter became a butterfly]: 168-171; Normann, Tammpere 1989:58-62 [while parents are gone, brother with my sister decided to cook coal porridge; the sister tried it, turned black, the brother put it in the sea to soak; in the morning she asks from the shore if her sister has turned white, she replies that she is not yet; Damn (vanapagan) heard he called himself, the girl replies that it was not her brother's voice; for the fourth time he sharpened his tongue so that the girl did not understand the deception, replied that she had turned white; the brother did not wait for an answer, the healer said that his sister had taken away Hell; brother sings outside the window of the house Devil, sister hears something, Damn replies that it's a wheel creaking (he was making a wagon); next time brother sings, calling his sister to bury him, he has teeth aside; sister turns out, Damn believes that her brother is dead; decides to brew beer on this occasion; there are no dishes, offers to cook in his mouth; sister tied him up, poured boiling water into his mouth, brother jumped out of the grave, threw it in his mouth The devil was hot stones, he died; the brother brought his sister home], 71-72 [the king made his daughter shoes on one leg from lice skin and fleas on the other; promised to give his daughter to the person who guessed what the shoes were made of; the crawler guessed from under the edge of a snake well; the girl sailed with him across the sea; came with her three daughters to visit her parents; her brothers asked their daughters, only the youngest said that the mother was calling the snake with a song on the shore, he comes for her with the ship; the brothers summoned themselves, killed the snake with swords; the wife called - a bloody ship has sailed; turned into a birch tree; her green bark is the eldest daughter, white is middle, stripes on the bark - youngest]; Finns, Veps [snake (water creature, dragon) hides the clothes of a bathing girl, returns him for promising to marry him; in his castle at the bottom she gives birth to two children; having fulfilled with the help of an old woman, difficult errands (wear out iron shoes, hide an endless thread), she gets permission to visit her parents with her children; she should not tell them about her husband; children give out a secret; The woman's brothers call the snake with a conditional signal, kill; returning, the woman calls in vain, sees blood at sea; tells children to become trees]: Uther 2004 (1), No. 425A: 255.

Volga - Perm. Chuvashi [sits on a bathing girl's dress, gives it back in exchange for a promise to marry him; the next day the girl calls him, he takes her to the underwater palace, becomes human; allows his wife and children to visit her relatives; sends her in a golden carriage; when they return, they visit their relatives with their children; weeds her to an underwater palace, her calves; a stomach that is too protruding; inconspicuous women shout, Cook, go out; when she learns how to call her son-in-law, an envious sister leads her husband to the shore, calls a snake in his wife's voice, the husband cuts off her head; the wife finds her, tells her son to be a stag beetle, daughter a dragonfly, she becomes a cuckoo herself, has been calling her husband ever since]: Danilov, Nechaev 1975:67-75 (=Eysin 1993:217-224, =Yukhma 1996:122-124); Marie: Aktsorin 1984 [three sisters swim, wearing the most beautiful clothes The snake lay down, crying for the promise to marry him; the snake matchmakers broke into the house, took the girl overseas; three years later, the daughter comes to visit with her son and daughter; says that her husband's name is Isan Isanych; mother goes ashore, calls her son-in-law by name, cuts off her head with a scythe; when the wife comes out, the wave whispers that her husband has been killed; the wife tells her son to become a lark, her daughter to become a cuckoo, and hides in the sea herself]: 145-146; Kaliyev 2003 [A girl once swam in the river. When she came ashore, she found a snake lying on her clothes. Because he would give her clothes, the serpent invited the girl to marry him. The girl had to give her consent. When she got home, she told her mother about it. She grabbed her axe and waited for the snake to appear. But there were so many snakes that she was afraid to cut off the groom's snake's head. A year or two later, the daughter came to visit her mother. The mother, when she found out how her daughter summoned her snake husband from the water, came to the river and, calling a snake, cut off his head. The daughter, tired of waiting for her betrothed at the pond, turned into a cuckoo and is still looking for him and calling him in the white world]: 88 (quoted from Yuziev 2016:124); Tatars [elderly parents are reluctant to let go Zukhra goes swimming with the other girls; the Serpent crawls on her clothes, asks her to go after him, crawls away, promising to come for Z. when she is 18; the serpent crawls with other snakes, peri and genies, takes Z. into a lake; turns into a handsome man under water; he himself was kidnapped by snakes, became their Padishah; Z. goes to visit her parents with three children; mother asks Z. what words she calls her husband; goes with a sword to the lake, calls the Snake, cuts off his head; Z. and his children bury him; Z. turns children into a nightingale, a swallow, a starling, and becomes a dove herself]: Zamaletdinov 1992:57 (=2008a, No. 52:233-238).

Turkestan. Kazakhs [girls are swimming, Mirzhan says that the khan himself would ask her to become his wife; a mighty voice can be heard from the water, snakes crawl onto M.'s clothes, promises to return it if M. becomes his wife; M. agrees; a week later, many snakes crawl to the yurt, take M. under water; after a few years, M. comes to his mother with her son and daughter, says that she is happy; answers his mother that he will call her husband with words "Ahmet, Ahmet, come, get up from the bottom"; at night, M.'s mother calls a snake, kills him with an ax, the water stained him with blood; in the morning M. finds her husband's head by the river; tells her daughter to become a swallow, her son to become a nightingale, turns into a cuckoo herself]: Daurenbekov 1979:103-106.

Southern Siberia - Mongolia. The Mongols (Khalkha?) [Arat has daughters Naran (eldest) and Saran (from the words "sun" and "moon"); for his fifteenth birthday he gave N. a gold bowl and S. a silver bowl; Noyon's daughter Othon called them to play by the river; their sisters are followed by their piebald lamb; O. suggests throwing the bowls into the water: whoever comes to the shore first will live longer; the gold and silver bowls have drowned, the girls are frightened; sent O. to ask his father what is more important to him: daughter or bowls; the father said that his daughter, O. told me that the bowls; all three went on horseback, to meet the bar, he liked N.; O. changed with those places, but N. was still better; O. walked away and shot - the arrow fell to N.'s feet; O. tells Bator to go home, she will bring him N. herself; on the way she pushed him into the lake; S. threatens: if she tells me, I'll tell you that it was you who drowned N.; O. said that N. returned to her father, began to live herself in his yurt, and S. herds sheep; lamb with the herd, calling N. by the lake; N. went out and said to S. that the king of the lake would let her go if O. bleats sheep; O. noticed S. summoning her sister with a song, and went with the sheep herself; summoned her with the same song, hit her on the head with a whip, N. no longer went to the call; the lamb told S. to send him to herd the sheep and complain about him O.: then she would take them to the mountains, then into the lake; O. took a bator with her; the lamb entered the lake; O. wants to lure him out, bleat with a sheep; N. came out of the water, the bator hugged her; and O. only bleats; the bator whipped her, she ran away in the guise of a sheep steppe; it was probably eaten by wolves; Bator began to live with N., S. and the sisters' father]: Hodza 1954:10-12 {online, pagination starts at page 1}; the Mongors [poor shepherd Larembo and rich girl Cimenso they herd cattle close to each other, fall in love; the father leaves his daughter at home, her brother dresses up in her dress, sings her song, kills L. who comes up with a knife; C. jumps into L.'s grave, both bodies are here but they burn down, two trees grow in this place; Father C. orders them to be cut down, two birds fly out from under the roots]: Todayeva 1973, No. 8:265-273.

Eastern Siberia. Evenki of the Baikal Region [Ivil lives with his older brother; he hunts, the meat disappears; he watches, sees I. calling the water woman, feeding her, laughing with her; her brother calls her himself, hurts her in hand; she no longer goes to I.; he digs a hole in the house where her brother sits, he falls into the lower world; meets an old woman, brings her firewood and water; she sends him to her sister, she sends him to her sister, she to theirs Eagle brother; the man lets the Eagle eat two moose, the Eagle brings him home; the brother digs a hole in the place where I. is sitting, he fails, hits the old woman, the Eagle swallows him]: Voskoboynikov 1967, No. 15:50-53.

Amur-Sakhalin. Orochi [hunting brother hears sister singing, Friend, go, no brother, go eat elk, musk deer meat; brother puts on her clothes and jewelry, sings her song; shoots at her lover, that disappears; sister leaves; brother meets her in the forest with two sons and her bear husband; accidentally kills a Bear; sister and her children turn into bears; one day he accidentally kills her; she says which parts of a bear's carcass should be eaten by men, which should be eaten by women]: Sternberg 1933:438; Udege people: Voskoboynikov, Menovshchikov 1951 [=Medvedev 1992:403-408; younger brother brings a lot of meat from hunting, sister Everyone complains that there is no meat; he hides, sees her calling the giant, treating him and hugging him; her brother puts on her clothes, calls her lover with the same words, hurts him with an arrow; her sister goes on a bloody trail; later her brother follows her, her trail turns bear; brother meets two cubs - her sons; sister hides him; her giant husband does not kill him, they hunt together, and when hunting, the giant turns into a bear ; fights with another bear, brother accidentally kills both with a spear; sister becomes a bear; hunters kill cubs; brother gets two wives from them for killing nephews; tells their children not to let them wives eat bear meat and sleep on bear skin]: 381-385; Kormushin 1998, No. 19 [while the brother is hunting, the older sister dresses up, calls the Bear, feeds him lard, copulates; feeds his brother with old guts; he spies on her, sends her for meat, dresses up in a dress, sings her voice, kills the Bear with a spear; sister leaves, brother watches, sees her copulate with a four-year-old bear; later brother meets two cubs, their name is Uncle Tsong; he goes hunting a bear with his brother-in-law, accidentally kills both bears; later he kills a bear, it turns out to be his sister (ripping the carcass, he finds a negligent plaque); raises his sister's children; they go to the den; beont people kill them; for killing nephews, the young man receives their sister from Beont]: 127-132; Lebedeva et al. 1998, No. 6 [younger The brother brings a lot of meat from the hunt, the sister keeps complaining that there is no meat; he hides, sees her calling biata (the bear's name in myths), feeding him; her brother puts on her clothes and jewelry, calls beats her voice, wounds her with a spear; her sister leaves; her brother meets two cubs - his nephews, her sister's husband, an ogre bear, returns; both went to hunt a bear, the man mistakenly killed her husband sisters; sister turns into a bear, brother accidentally kills her while hunting; when hunters kill the cubs, her brother ransom two girls for them], 18 [Kakt Ni has golden hair; her husband He secretly lives with a female seal; KN cuts him in half, glues one half to him, summons the Seal from the sea with his words and voice, wounds him with a jail, glues her husband, he wakes up, goes to look The seal; she is dead, he brings red water to her wounds, revives her, they stay in the water]: 81-85, 151-153; nivhi: Singers 2010, No. 2 [the older brother has a wife; he tells her to wash it every morning, comb the younger one, ventilate his clothes; the elder's wife thinks to make the youngest her husband; once the youngest dressed himself, went to the sea, saw a seal, she took off her skin, became a woman, they got together; a woman- the seal promised to come again tomorrow, bringing tables and dishes to eat elks; the younger brother returned, the elder and his wife did not ask him; in the morning, the elder's wife put on her younger brother's clothes and went on his ski track, she hid herself, buried in the sand; the seal is afraid, the woman tells her to go out as agreed; throws a harpoon at her; they have been fighting for a long time, the tench is cut off, the wounded seal has gone to sea, told tell his husband's brother not to pursue her; at home, the young man understood everything, went ashore, overheard his seal wife's two younger sisters talking, who came to the house with chips; carved out a figure, swam to her, then fired an arrow, flew it, so he fired arrows and flew on each, reached another land; there his wife's sisters and other seals in the guise of people say that a man from the ground wounded the elder's daughter, they prepare spears and arrows, guard him; he asks the servant where his jews harp is (by the window behind his pillow), asks other questions; when he finds out everything, he shook him out of his skin, put it on, came to his nerpa wife; there are locals shamans are camlayat; the imaginary servant asked for a bang, pulled the prison out of the wounded woman's chest, now the seal will marry him; the young man returned, returned the servant's skin, he came to life; told his grandfather and grandmother seals that he was not he wounded her, and his brother's wife, and he cured her; the seal's uncles bear and walrus guard him on the shore, but he gave them a fish, they called him son-in-law; he flies back on an arrow; there whoever turned walrus growls, his lower lip is dragging along the ground, the upper lip reaches the sky, there is fire in his mouth; the young man jumped into his mouth, began to cut him from the inside, he released him; in disguise, the man went with him, brought him to that bear, the young man and him jumped into the mouth (still the same); those two seal girls go with him (the younger sisters of the first seal?) ; at home he forced his brother to take his wife by the leg, took him by the other, they tore her apart; he married one seal girl, gave his brother another]: 16-25; Sangi 1989 [sister and brother grow up alone; brother sees how two seals take off their clothes (scales), turn into girls, wash themselves; he hides their clothes, gives them to one only after she agrees to marry him; his sister tries to kill Nerpa with a jail, injures her; she sails away, tells her to marry her brother herself; she braids like a woman; her brother goes to the sea, two girl seals tell him the words of their older sister (his wife) to make a loon bowl out of wood; they take him to her in the sea; two long-haired women catch him, tickle him; he causes thunder, they kill them; a sea lion brings him to the island; a slave shows the way; a young man puts on a slave's clothes; turning into a water lion a flea, jumps over two wolves closing the way, two bears; shamans are trying to heal the wounded Nerpa; a young man revives her, takes her home; his sister is barely alive there; he is a successful hunter]: 395-402; Ulita 2011 [{the episode of luring the mistress's seals is implied: apparently, the seal swims to the shore, mistaking the hunter's wife in his clothes for the hunter himself}; when the father returns from the hunt, the young son said that the mother changed into her husband's clothes, came to the shore, a seal sailed there, her mother put her spear into her, the seal hardly escaped and swam away; the husband killed his wife, threw his head into the fire, and turned into a crow, made his son a Moorish bird (the size of a jay, screams at night and frightens people), flew to the house on a bloody trail, became human again, in the house there was a wounded woman who turned into a seal; a man cured her, made her a wife]: 36-37; (cf. Nanai [the elderly couple had a daughter, Fudiken; a maid came from somewhere; when the girl is 6 years old, her mother died and the maid is also missing; F. goes to the lake, puts her braid into the water; grew up; mighty the hunter began to marry her; then a man, more beautiful than that hunter, came out of the water; said that he was the maid, specially raised F. as his wife; leads to the underwater world; there are jewelry, gold and silver, the fish people bow; F. asks to be allowed to see her father first; one braid F. fell into a golden stream, the other into a silver stream, the braids themselves became gold and silver; F. asks the groom to abandon her; he goes to the lake, calls the owner of the waters in the voice of F.; he goes out, but is not deceived, but ready to fight; F. went to the water, turned into a willow; waits for one of the suitors to win]: Medvedev 1992:222-226 ).

Japan. Aina [the woman has a crab lover; she brings him food to the seashore; he goes out, takes the form of a man, copulates with her; the husband watches his wife, puts on her clothes, calls the Crab, cuts parts; wife finds a corpse, runs home; husband kills her]: Etter 1949:78.

SV Asia. Coastal Koryaks (Palana) [two brothers find a doll in their yukolnik, bring it home, she turns into a girl, marries his older brother; he comes back late, says that harvested firewood; she watches him; by the tree he calls, Fly, come down, honey, I've come; the fly comes down, turns into a girl, they make love; the next day the wife goes to the tree, calls a fly , presses her; the husband returns depressed; the wife leaves; the husband grieves; the old man gives him a knife, a sheath, a wooden comb; we must leave them, if the wife picks them up, she will return; the husband follows in the footsteps, comes to the house; the wife throws away the knife, the sheath; her brother picks up the comb; the parents persuaded his wife to return]: Zhukova 1980, No. 16:186-189.

The Arctic. Asian Eskimos: Menovshchikov 1988, No. 35 [a single woman raises a caterpillar as a child, feeds edible herbs; it grew the size of a walrus; while the woman was away, the eldest cousin her brother sang her song in her voice; the caterpillar leaned out, he saw her; the next time both brothers killed her with a spear; the woman pierced herself in grief with a knife]: 178; Rubtsova, Vakhtin 2019, No. 59 (Chaplino) [unmarried a childless woman began to raise a worm, breastfeed it; when she approaches the yaranga and carries its roots, she always sings a song about it, he crawls out into the corridor; he is already the size of a walrus; the woman's elder brother called the worm with the same song, stabbed it; a woman came, began to sing, no one came out; when she found the corpse, the woman stabbed herself]: 753-755; copper [the woman raises a caterpillar, feeds trout, the caterpillar answers her: ti; in the absence of a foster mother, another woman calls the caterpillar as the adoptive mother did, she replies, the woman kills her with a club; the adoptive mother finds the corpse, cries]: Rasmussen 1932:227; polar Eskimos [the husband watches his wife, sees her coming to the lake, calling the penis, he appears, she copulates with it; the husband calls the penis himself, kills with a stick, cooks, feeds his wife; puts it on her under the cover of worms, flies, etc., they eat it; it burns insects; see motif F28A]: Holtved 1951, No. 38:166-172; Menovshchikov 1985, No. 231:449-450; igloolik: Rasmussen 1930a [husband watches his wife ; she calls the penis of the Spirit of the Lake; the penis crawls out of the lake, enters it; the husband calls it, imitating his wife's voice, cuts it off, cooks it, lets his wife eat; he sprinkles worms on her, they crawl into her, kill her; returning from hunting, he finds food cooked; finds Lisa, who has taken off her skin and becomes a woman, marries her; Raven comes, says he smells like a fox; the wife puts on her skin and runs away; the wife The Raven himself is the dog Kal]: 221-222; Spalding 1979 (Repulse Bay) [Kiviuq sees his two wives walking naked to the lake, asking Substitute penis to show up; take turns satisfying themselves with him; K . causes the penis in the voice of his wives, cuts it off, cuts it apart at home, cooks, gives it to wives; they say it's tough and tasty; they cry when they find out what they ate; K. collects worms on the shore; asks one if she is afraid more worms or a knife; she replies that a knife; sits on worms; they crawl into her anus and vagina, crawl out through her mouth, she dies; the second wife says she is afraid of worms; K. hacked her; someone cooks and cleans his house; he notices a fox hole under his wives' grave; finds a woman grabs her skin; one day Wolverine offers to swap wives; K. tells him to close the door tightly, but he forgets; the wife pees In bed, Wolverine asks what the stench is, the Fox grabs her skin, runs away; Wolverine's wife, with whom K. slept, turns into feces; K. follows the Fox's trail against the hole; Lemming, the Wolf, comes out of her, offer themselves; K. rejects them; they let him into the hole; there's a crying wife; she first sits down from him, then goes home with him]: 64-66; East Greenland (Angmassalik) [husband watches his wife, as she calls on the shore of Lake Penis, appears, copulates with her; the husband calls the Penis instead of his wife, kills, cuts it into pieces, mixes it with ordinary meat, gives it to his wife, says that she has eaten her lover; He puts flies, worms and larvae under the skin that his wife has covered, they eat her; then he burns them themselves; someone cooks in his absence, he waits for Lisa, makes her wife; in winter they come to visit Crap married to Hare; change wives; Fox and Crap don't like each other's smell; when they hear the words of Crap, the Fox runs away, the husband follows the trails to the hole; the Fly, then the Larva, comes out of it, offer themselves ; the husband rejects them, climbs into the hole himself, but there is only a worm woman, she says he is suffering because of what he did to her; he is left alone]: Millman 2004:98-99.

Subarctic. Chipewayan [a man sees his wife come to a tree, call her husband, copulate with snakes that have crawled out; he calls snakes in her voice, kills them, lets his wife eat their boiled blood; she runs to the tree, comes back, attacks her husband; he cuts off her head, runs away; asks a grasshopper to transport him across the river; she stretches her leg like a bridge; the head chases her husband, asks for a stretch leg and for her; husband breaks the Head with an ax, a gnat flies out of it; var.: The grasshopper throws his Head into the water, the Head disappears]: Petitot 1886, No. 14:407-410; taltan: Teit 1921a, No. 47 [wife takes in lovers are an aquatic creature (not described); every day he paints, goes to the lake shore; the husband watches her; paints and dresses like her, calls the lover with a conditional signal; he comes out of the water, her husband kills him, cuts off and cooks his penis, lets his wife eat; says she ate; she feels bad; he cuts off her head (var.: she commits suicide]: 241-243.

NW Coast. Haida [a woman collects oysters; hits her mat like a drum with a digging stick, causing a killer whale; it jumps out of the sea, copulates with her; her husband watches her; puts on clothes like her hits her with a stick in the mat, sings the same song; cuts off the whale's penis, the whale swims away; bakes a penis, lets his wife eat, asks if her husband tastes good; a woman rushes into the sea, turns into a rock; she was a daughter killer whales]: Swanton 1905:286-287; bellacula [the wife went to buy berries, but came back with nothing, because the son of the Sun (Snk) began to come down to her for a month; the husband said he would go by himself, put on his wife's clothes, and when Month tried to hug his mistress, cut off his head, brought him to his wife; gathered the people of the village, but no one identified the victim; the Sun went down to look for his son, saw the man's head cut off in the house, burned land; only the mistress of the Month escaped; she drew water from the river before the river dried up; there was fish in the water; when the water then poured out, the river flowed again, fish appeared in it]: Boas 1895, No. XXII.3:247 (= 2002:510).

The coast is the Plateau. Shuswap [like Thompson; the monster is half a fish, a snake, or a frog; comes out as a human; the husband puts the severed genitals on the bottom of the basket, gives it to his wife; she finds them, the husband kills her with a knife]: Teit 1909a, No. 47:725-726; Thompson [wife pretends to be sick, goes swimming in the lake; puts on beautiful clothes hidden by the shore, calls her lover by name; Grizzly appears from the lake; then queues other animals and fish; she tells everyone, I call your older brother; a water spirit comes out in the form of a naked man, makes love to her; her husband watches her; puts on her clothes, summons the spirit in the same way, kills him with a knife; cuts off her genitals, cooks, feeds his wife; she is ashamed]: Teit 1898, No. XXXI: 83-84; lillouette [the woman goes to dig roots, returning to say that their not enough; the husband watches her; she lies down by the lake, says Kamen; the male Loon comes out of the water, hits her navel with his beak; the husband kills his wife, puts on her clothes, calls Loon with the same signal, kills club]: Teit 1912b, No. 29:334-335

The Midwest. Menominee [a woman makes a hole in the bark wall of the house to have sex with her lover; a voice tells her husband about her origins; the husband lies down in his wife's place, knocks on the wall Tipi, as the wife did, cuts off her lover's penis; he dies; the husband quietly ties his penis to his wife's hair, her mother notices this; the husband does not reproach his wife; no one takes revenge on him for the death of that person]: Bloomfield 1928, No. 63:115-123; Western Forest Cree [husband notices that the wife wears beaded shell clothes and when he returns she is wearing plain clothes; he watches, sees her comes to the tree, knocks on the bark, calls the "husband", a snake crawls out to it; at home, the hunter sends his wife to fetch the prey, puts on her dress and jewelry, calls the snake with the same signal, cuts off her head, cooks meat ; gives two sons amulets that can be used to create obstacles in the path of the pursuer; the wife returns without finding the prey left; the husband says he cooks her lover's meat, cuts her off head, rises into the sky, turns into a star; children hide in the underworld; the wife's head asks objects where the children have taken refuge; a knife, a cape, a pot, a bison skin are silent, a pebble from under the skin shows where the children have run; the eldest carries the youngest, throws the first pebble (fire, the head is burned, but passes), then a thorny bush (a monstrous snake paves the way under the thorns), rocks ( a monstrous beaver gnaws); the fourth amulet falls in front of him, a turbulent river appears, another snake carries the boys to the opposite bank; when it carries its head, it throws it into the water; the eldest son tells her to become a sturgeon; {the end of the text is either connected to the main part by the missionary who made the recording, or the informant himself forgot everything when trying to add Christian mythology}; the older brother is Wesakitchak; he was taken away by a giant; his younger brother was left alone, turned into a half-wolf, killed by a monstrous sturgeon - his ex-mother; V. married the giant's daughter; he and his daughter could not destroy him; Kisemanitou sent a flood because people went bad, saved V.; created a new pair of people out of clay]: Vandersteene 1969:44-48; Steppe Cree: Ahenakew 1929 [woman knocks on dry wood; snakes crawl out of the hollow, she caresses them; the husband watches her; calls the snakes with the same signal, cuts off their heads; leaves the smallest (the origin of snakes); tells the eldest son to take the youngest on his back and run; gives them an awl, flint , a beaver's tooth; sends his wife for meat, curtains the entrance to the hut with a net; a woman finds dead snakes, rushes to the house, gets entangled in the net; her husband cuts off her head; runs away to heaven, her Body chases him; head chases sons running west; see motive L5]: 309-311; Bloomfield 1930, No. 1 [the wife adorns herself every time her husband goes hunting; he watches her; she goes to the woods, hits her wood, says Husband, I have come; the Serpent crawls out, they copulate; the husband puts on his wife's skirt, calls the Snake with the same signal; cuts off his head, cooks the meat, gives the broth to his wife; says what the soup is made of; the wife runs to the tree, sees that her lover is killed; returns, the husband cuts off her head; hides her two sons underground, tells utensils not to answer the questions of the Head, flies away, turns into the star; the head asks where her children are, the stone answers; Visakechi's elder brother carries (first?) under the ground, the youngest is on the back; they throw objects (not named), they turn into fire, a thorny forest, a mountain; the Serpent makes a passage for the Head through the forest; a beaver with iron teeth gnaws through the mountain; the fourth object falls in front of the brothers, turns into a river; the Serpent carries them; when it carries the Head, it says it swims too slowly; he dumps it into the water, it turns into a sturgeon]: 14 -16.

Northeast. A woman adorns herself, comes to the hollow, knocks on the trunk; the Bear comes out, copulates with her; the husband watches his wife; calls the Bear with the same signal, kills his wife, feeds him meat; she goes to to the chief; first the husband, then the sons come for her; she or her new husband tell them to be killed; good people save and raise sons; the chief's mother and infant son come to them. Montagnier [a woman copulates with a handsome man coming out of her hollow; her husband watches her; puts on her clothes, kills a snake with an ax; cooks his blood and gives it to his wife; many snakes appear and worms, a woman among them disappears; a husband with two children goes to people]: Desbarats 1969:14-15; nascapi [Point's husband is a bad hunter; she dreams of a handsome man coming out of a dried tree, they they copulate; she finds that tree; the snake promises meat to her children, she lets her get under her skirt; the husband wonders where the meat comes from, he will cut it for his wife, puts on her dress, cuts the snake into pieces, cooks, gives it to his wife eat; she vomited, vomiting turned into snakes; P. and her children are gone, the man is left alone]: Millman 1993:54-56; seneca [on her way to the chief, a woman gets rid of the Bear's children, whom Carried; cuts off her breasts, looks like a young girl; Crows raise her sons; they allow their mother to stay with them]: Curtin, Hewitt 1918, No. 9:102-104; malesite [sons put or they drop the baby to the ground, he dies; his mother choked and died too]: Mechling 1914, No. 8 [The raven takes care of boys]: 50-53; Stamp 1915 [see J4A motif; the woman does not care about her first husband and sons; sons are raised by Wolves]: 243-244.

Plains. Sarsi [the man has a wife and two sons; he combs his wife, paints her face, but every time she goes for brushwood and comes back, her hair is tangled, the paint is blurred, the clothes are dirty; he watches, sees her approach a rotten tree, knocks, says that she has come, snakes crawl out, wrap around her body; the husband tells his sons about this, tells them to run, goes to the tree, calls the snakes in the same way with a signal, kills with a stick, throws her bodies into the ravine, one escaped, but lost her tail; the wife finds only one snake, comes back, her husband cuts off her head, she falls into a tipi, her body outside, her husband runs away to in the opposite direction than the sons; they ran to the river, asked the water monster to transport them; he invited them to eat its parasites; they were frogs; the brothers snapped the seeds from which they had necklaces, the monster is happy, lay down like a bridge, the brothers crossed to the other side; the mother's head chased, saw through the frog, spat in disgust, the monster invited her to cross the river, threw her head into the water drowned; the brothers saw the raft, put a board from there, offered to take food, the elder stepped, threw him on the fruit, sailed; he shouted to the youngest not to go anywhere, wait for him; he returned, but the brother turned into wolf; they hunt together; the wolf rushed after the deer into the river, something dragged him under the water; the old man brought his older brother to the river, where there are fish on the shore; they started shooting at them, injuring the leader; the shaman frog goes, saying that she was called to treat the wounded fish chief; the old man killed him, dressed like him, went down to the fish, found the wolf's skin, revived it, he returned to the shore; the old man told everyone to close their eyes until he was heal the leader, killed everyone, returned to the shore; other fish caused a flood; the old man on the raft tells the animals to dive; only the Muskrat dived, surfaced dead; the old man took grains of earth from under his claws and teeth revived the Muskrat; this is how she dived four times; the old man invited the animals to run around a lump of earth, only the Wolf and the Otter agreed; the earth grew, they came back old, the Old Man rejuvenated them; so three times, after the fourth they did not return, the land is great]: Dzana-gu 1921, No. 4:6-8; blacklegs: Josselin de Jong 1914 (piegan) [collecting firewood, the woman comes back late; the husband watches, sees her knocks on a tree, a snake crawls out from there, they copulate; he calls the snake with the same signal, cuts its throat; the next day, the wife comes back crying; her husband cuts her throat; her seven youngest The brothers see that she has only one head left; the elder turns into a beetle, sees her drawing on suede, says where her brothers' scalps will be; brothers send her to fetch meat, run away; throw it to her porcupine needles, scraper, paint; she rushes to pick them up; brothers think about what to turn into; reject turning into stones (women will break for scrapers), wood (people will burn), water (drink), deer (killed), birds (children will shoot), grass (set fire); they rise into the sky, blowing on a feather, turn into seven stars]: 43-37; Knox 1923 [every time the wife collects firewood, the wife comes back late; husband watches her, sees her knocking on a tree, a rattlesnake comes out, turns into a handsome man, copulates; he calls the snake with the same signal, cuts off his head; the wife finds the corpse, cries; the husband cuts off her head; her seven brothers find an empty dugout; they hear her sister's voice outside; she says she is killed, does not tell her to look at her; the younger one spies, sees her head fly over her skin, who scrapes; brothers hunt, send the youngest in the form of a beetle to watch her sister; he sees her trying on the skin where she will attach her brothers' scalps; send her sister for meat, run, taking her paint, scraper, porcupine needles, awl; throw them, she loses time picking them up; thinking what to turn into; water - people will drink; trees - cut down; grass - burn; stones - heat up for the steam room, women they will make scrapers; animals will kill and eat; birds do the same; the younger one offers to become stars; they blow on the pen, rise to the sky as a Major Dipper]: 401-403.

Southeast USA. Caddo [a talking dog tells the owner that his wife goes to a tree, whistles three times, copulates with a snake crawling out of the hollow; the husband calls the snake with the same signal, cuts it to pieces, lets it eat to his wife under the guise of a fish; the wife turns into the same snake, crawls into the same hollow]: Dorsey 1905, No. 39:66-67; alabama [a person has a son and an adoptive orphan; he brings them only skins and liver from hunting hunted animals; warns not to answer the call of strangers; an old woman comes, asks the boys to look in her head for her lice the size of a corn kernel; next time someone asks boys carry him across the river; on the other side asks him to carry him; refuses to get down; the boys pour boiling water on him, stuck behind; the boys followed his father; saw him approach the pen, where deer; after killing one, he takes off his skin and throws the meat into the pond to the female frog; when the father left, the boys called the frog with the same signal; she came out laughing, they shot her; when he found her corpse, the man cursed boys; told others that they killed a man and deserved to die; the boys gathered stinging insects in calebass; when people came to kill the boys, they released insects, hid themselves in a hole; those who came were bitten to death; when they found their father's corpse, the boys cut his ass, and a crow flew out from there]: Swanton 1929, No. 16:133-134; koasati [father brings only deer liver to his two sons; they watch him; he summons a woman from the pond, feeds her; brothers call her, kill her; it was the Frog; the father brings warriors to kill his sons; they fill the vessels with wasps, hornets, etc. they release insects, enemies are killed; father is turned into a crow]: Swanton 1929, No. 16:181.

Mesoamerica Nahuat (Puebla) [the woman has two sons; they are surprised that her mother takes food to the forest; they see a Deer there; the youngest disguised himself as a woman, lured a Deer; his brothers killed him, filled his skin with stings insects; when the woman came, the scarecrow fell, insects bit her to death; the brothers rose from the fire into the sky; the elder was frightened, the youngest rushed into the fire, became the sun; the elder did not take hot coals, but ash, became a month]: Barlow, Ramirez 1962:55-57; cuicateques [the old woman found two eggs, put them in a vessel, of which the Sun and Moon were born; every day she went to feed the deer corn porridge, twins She told me to stay at home; called the deer the father of twins; when she returned, the house was a mess; once I sent them to feed my father themselves - call him, Kundo, Kundo! ; they called, the deer came, they killed him, the Moon took her right eye, the Sun took his left eye; fire was needed to cook the meat; they sent a fox to the old woman; she set fire to her tail, ran away; so that the tail would not burn, the fox placed fire in the stone {obviously in the flint}, the twins cut fire out of it; brought the old woman roasted venison, and made a scarecrow out of the skin, filling it with wasps and other stinging insects; old woman she ate, and by the river, the frogs told her that she ate deer liver; the twins told the old woman to pour sand on the frog's ass, so it was rough; the black vulture also told the old woman that she ate deer; she accused the twins of killing their father; went to check it out for herself; the deer did not respond; she went to the scarecrow and hit him with a stick - why she did not answer; insects bit her; she returned home and promised the twins call their uncle; this is a jaguar; they dug a trap hole, the jaguar fell into it; then the old woman called the twins' aunt, an eagle with two heads; they made a cage, the eagle sat on top, they grabbed her by paws (and killed); the old woman called another uncle; this is an aquatic animal with a shell, but big; the twins ran, met Thunder, asked them to hide them behind her cheek; Thunder replied to the beast that his teeth hurt and his cheek swollen; the beast tried to get into Thunder's mouth, but the Sun asked to hit, Thunder smashed the beast to pieces; while Thunder was working, the twins opened three vessels in his house: water, wind and hail; The soaked Thunder came back, closed the vessels and drove the twins away: that's why your aunt kicked you out; they found honey, the Sun ate a little, and told the moon to eat more, she was thirsty; the Sun gave water only after how they changed their eyes; the Sun did not tell them to drink everything, but the Moon drank everything; the Sun told them to regurgitate some of the water, otherwise it would not be on earth; the moon regurgitated, but the dirty water stained her face, so she was wearing it stains; the woman has a chest; the Sun gave her ripe cherimoyi and said that there are many of them in the forest; she left, and he asked the rat to gnaw through the chest; the woman hears and asks, Sun: don't worry; the same with the woodpecker; agouti gnawed, a wheel with a rope in the chest, the Sun and the Moon rose to heaven, agouti followed; asks what to do; Sun: cut the rope above you; Aguti fell, buried in the ground; the woman managed spanking the moon; so when the moon looks like a sickle, women are menstruating; woman to the Sun: remember me when I cover your face with my underskirt]: Weitlaner 197:56-62 (=Bartolomé 1984:6-9).

The Northern Andes. Guajiro [the girl had a favorite fish, she lived in the sea, the girl fed her, the fish grew; her parents called the fish the way the girl did (the corresponding words do not make sense in guajiro) fried, eaten; fish did not go out to the girl; the girl sank into the sea and lives at the bottom]: Perrin 1976, No. 3:70-71; nonama [the boy was good at fishing; once caught a quicharo fish, began to keep it in a hole with water in the forest, cared for, called the fish solí-solí; the fish came to take food from his hands, grew fast; relatives wonder why the boy catches small fish, takes them to the forest; younger brother peeked; father and sons came to the pond; until they just called the fish, it did not swim, then the younger brother called solí-solí; the fish was grabbed, cut, brought home; the boy was told that it was meat another fish, but he did not eat, came to the pond; when he returned home, took two torches, sank to the bottom of the river; now you can see torch lights under water]: Wassen 1935:141-142.

Llanos. Sicuani: Wilbert, Simoneau 1992, No. 14 [while others are dancing, an old woman goes to the river, knocks on the calebass, summons Cayman, gives him food, copulates with him; her grandson Tsamani puts it on clothes, causes Cayman with the same signal, kills him with her brothers Ivinai and Kahuyali; she finds the corpse, makes C. swallowed by big fish; his brothers take it out of her belly; he is bald, they restore his hair; they make a chain of arrows, go up to heaven; she follows them, now also in the sky; while Thunder is not at home, the brothers replace the zipper with a wooden fake; his daughter does not give her father a secret; in combat, C. kills Thunder, revives him; Thunder eats yam, his excrement can be found in the savannah], 15 [~ (14), without an episode of Thunder], 16 [~ (14); the old woman is the eldest brothers' sister], 17 [~ (14); brothers climb into heaven on the vine; other people climb too; C. tells them to be quiet, but they laugh; the bat cuts off the vine, people fall, turn into parrots, mako, deer, partridge], 18 [the girl has a caiman lover, she brings him food; young relatives call the caiman in the same way, kill; drink a narcotic drink, dance, let him into the sky arrows, making a chain, rise in the form of termites; a girl goes to the ends of the earth, ascends to heaven with the Moon]: 77-78, 83-84, 93, 314-317, 324-325.

Guiana. Varrau [a lonely man saw a female stingray; began to bring her palm starch and larvae; called a conditional signal (tapping), she jumped into his boat, he converged with her, fed her; his the brother spied, called the stingray female with the same signal, killed her with a knife, ordered her to fry at home; the female stingray's lover did not find her, saw pieces of fried food at home; took boiling water into the calebas, sailed to where he called stingray female, dipped her head in boiling water, died]: García 1993, No. 18:83-85; akawai [Walyarima, chief's wife, takes a lover (black jaguar?) ; men call him with a conditional signal, kill him, bring his meat, arrange a party; the chief's wife suggests that every woman poisons her husband with a poisonous drink; all men die; to these women are joined by women from other villages; they repel men's attacks; they leave to form their own village; men visit them occasionally; women kill boys born]: Brett 1889:180f in Koch-Grünberg 1920, No. 34:90-93; curl? [The two sisters have a tapir lover; they bring him a fruit drink, whistle him; their brother watches them, calls Tapir with the same signal, kills him with an arrow, cuts them to pieces; the sisters find them, throw them into pieces river; one turns into a manatee, the other into a freshwater dolphin]: Roth 1915, No. 183:245; kalinya [three options; no other men around; two sisters take Tapir as lovers, scream every time . Go drink kashiri; their brothers watch them, summon Tapir with the same words, kill them with arrows or machetes; the older sister decides to become a manatee, the youngest a dolphin]: Magaña 1985, No. 1-3:19 -22; 1988, No. 125-127:226-227; Galibi [two sisters and two brothers live in the village, there are no other people; sisters take Tapir as lovers, bring him kashiri, call him; the brothers called them with votes, killed them; the sisters found the corpse, left; the eldest turned into a manatee, the youngest into a dolphin; she still has the kashiri vessel she took (part of the dolphin's body?)] : Magaña 1988a, No. 125-127, 128:226-228; trio [mother wants to give her two daughters for her brothers; girls refuse; brothers see them carrying food to their anaconda lover, call him shaking aprons and splashing in the water; Anaconda went out to them, took off his clothes (the same word for a large cassava tray); the brothers called their lover with the same signal, killed them with arrows; girls take lovers Another water monster, men kill him too; paint girls with black paint, want to kill them; they agree to marry their younger uncle; soon he refuses them himself]: Koelewijn, Riviere 1987, No. 60:205-207 ; oyana [women get pregnant, give birth two months later; men watch them; see their penis name in the garden; it comes out of the ground, they copulate with it; men call the penis by those In other words, they cut them apart; women take their children conceived from the penis, fire and cassava, go through a hole in the ground; men learn about this from a parrot; follow women to a wide river, They are coming back; their lover paved the way for women]: Magaña 1989:27-28.

Western Amazon. Koreguahe [A jaguar lives in a tree hollow on the edge of the garden; a woman takes him as a lover, he kills her husband; the victim's two sons bring a lot of meat from the hunt, but the mother gives everything to her lover; brothers they are going to kill Pauhil, who tells them about the death of their father; the brothers watch their mother, see her summon Jaguar with blows to the barrel; call him with the same signal, kill him with arrows; when they learn of death lover, furious woman; gives birth to a son by a Jaguar; coreguahe jaguars (who can turn into jaguars) come from]: Jimenez 1989, No. 45:100-101; Siona: Chaves 1958 [a woman has a plot near the lake; told her husband that she would plant cassava herself, her husband went to work elsewhere; cooked breakfast every morning, hit a tree three times in the garden, and an anaconda in the guise of a naked man came out of the water wearing a feather crown; a woman gave him cassava and pineapple chicha, copulated; the husband noticed that his wife was pregnant; was a shaman's apprentice, came to the site, called his lover with the same signal, saw a snake, the next day he called again, killed him with sharp stakes; cut off the penis and meat from his chest, told his wife to cook; from the pot, the meat told the woman that it was him, her lover; the husband ran away, leaving a spear; a storm came, the pot of meat burst, a lake formed, the woman drowned in it; if her husband hadn't left his spear, he died]: 147-148; Langdon 1991 [woman asks her husband not to go to the garden with her; hits a tree, causing her Lake Anaconda in the guise of a man; feeds the meat that her husband brings her, gives her water, copulates with him; becomes pregnant; the husband calls Anaconda with the same signal, kills him; lets his wife cook a penis and a tenderloin breasts; sounds from the cauldron, It's me; the husband runs away, a lake forms on the site of the house, the wife drowns in it]: 14-15; cofan: Borman, Criollo 1990, No. 8 [the woman has two boys, their younger sister and baby boy; her husband is an underground trickster; while the mother was in the garden, the children started drumming the calebass and the mat cup in the house by a hole in the ground; from there something green appeared - the trickster's penis; children they did not recognize the father, mistook him for a snake, cut off his penis; they said, Let this be a sign that people are mortal; the severed part crawled into the forest; the mother heard her husband's moans, ran home, began to drum, no one crawled out; she beat the children, drove them away, did not let them into the house; they began to think what to turn into; stones - people will make hearth stands; sand - they will dig holes for the supports of the house; the earth will become we will walk; trees will cut down to build houses; rivers will float on us in boats; cedars will make dumplings out of us; in the evening they came to the pebbles on the river, raised their heads, saw stars, decided become stars; told her sister to hide the cotton rope, broke the reeds, tied the rope to the reeds, threw it into the sky, but did not ask; in the morning the younger brother asked the elder to give it to him; he gave only a crooked reed; it pierced the sky, the rope went down, became a staircase; the children climbed into the sky, they liked it; they went back to pick up the pet parrot; the mother said she would climb with them; they agreed, but told the parrot to cut the rope when the mother climbed high; the mother climbed with a couch, firewood, hearth stones, ash; the parrot cut off the rope, the children told the mother to become laughing falcon (gavilan, Herpetotheres cachinnans); when she saw the children, the mother cried; the falcon's feathers turned white due to awakening ash; the children became Pleiades (when they are not visible, the rivers are flooded)]: 107-123; Calífano, González 1995, No. 38 [the woman has three young children; her husband is an underground worm; she hits her tambourine, sits on the ground, from there her penis rises; her daughter does the same, says brothers; the youngest cuts off his penis; he shouts that his children killed him; children reject turning into stone (put it in a hearth), earth (trample), wood (cut down and burn), sand; decide to become stars; younger they manage to throw a crooked stick into the sky; from there the stairs fall; they go up to the upper world, they like it, they come back to pick them up; the mother climbs after them, taking with her stained in ash hearth stones; children tell the parrot to cut the rope; the mother falls down and turns into a bird (apparently a laughing falcon, cf. Borman, Criollo 1990), still screams plaintively]: 87-89; Napo: Ortíz de Villalba 1989, No. 42 [the shaman went for ayahuasca, saw the tapir whistle, causing a woman from the lake, turning into a man copulates with her; a shaman kills a tapir with a spear, summoned the woman with the same signal; she first washes him with witchcraft so that he does not fall ill with scab, leads to the lake; there is one bench, a caiman, the other - a turtle, a hammock - a snake; a person lives at the bottom for three months, wants to visit his relatives, his wife is with him, takes the form of a snake; at night, an earthly wife sees her husband in the arms of a snake, wounds a snake with a knife; a downpour begins, the flood; the man saved the mother and children, began to live with them in the lake; the old wife was pushed into the water, she was eaten by snakes]: 80-82; Wavrin 1937 [the man fell into his own trap, hung on a tree, his penis came off, fell; the wife dug a hole for the penis, began to water the chicha, covered it with a vessel; stomped her foot, removed the vessel, the penis came out of the ground, they copulated; her two sons and daughter wonder why the mother cooks so many chichi; brothers turn into a cicada and a cockroach, watch; later they stomp on the ground like their mother, a penis appears, they tie it with a rope and tear it off; the mother beats them; the brothers flee to the end of the world, where The Morning Star rises; Cayman offers to cross the seas, asks if he stinks; they say no; the younger brother sits on Cayman's head, the elder turns into a bird; jumping ashore, the elder shouts to Cayman that he stinks, Cayman bites off the youngest's leg; the elder shoots at the sky; the second arrow gets stuck in the sky, then falls into the sea, it dries up; the eldest kills all the Caymans, cuts off their tongues; takes out their leg from the latter, their leg grows; continuing their journey, the brothers ask for the excrement of the yns, cut off their tongues; the last tapira, how long they lie; several years, then a year, six months; finding tapira, the elder pierces the spear; the back of the tapir falls into the water, turns into a manatee, the front into the current tapir; returned to his sister; the elder sent a parrot to make notches on the vine hanging from the sky; the parrot picked up his sister in the basket; the younger brother got up holding four fish; the eldest with a harpoon, a forest, a caiman jaws; the mother turned into a snake-eating eagle, carried her husband's penis in her beak; siblings and objects have turned into constellations; when their creation sets, brothers on earth turn into birds]: 611-614; shuar: Pelizzaro 1993:28-29 [crushing corn, a girl sits on the ground; once by chance sat on a worm hole; he crawled into her vagina, she liked it; when she leaves, she covers the worm hole with a corncob; gives birth to a handsome boy; he cries incessantly, especially in the rain; his mother tells her mother buys the child in warm water, but she bathes in hot water, the baby turns into a worm; the mother guessed to start crushing corn; the worm crawled out to the sound, the mother filled it with boiling water; the woman was washed] 142-146 [the hunter sees the tapir whistling, calling Tsunki, a water woman; she comes out of a lake or river, the tapir combines with her; the hunter calls the woman himself, becomes her husband; returns to the ground, carrying T. the snake in the basket; in his absence, the earthly woman found the basket, began to burn the snake with smut; Father C. sent a flood; all people were eaten by the caimans, the man and daughter escaped in the tree; threw fruits, I felt the water fall; married my daughter, they were descended from them]; Rueda 1987, No. 47 [a woman is sitting on the ground, rubbing corn on a grain grater; a worm came out of the ground, copulated with her; she gave birth to a boy, told his mother not to bathe him in hot water, she bought it, he turned into a bunch of worms; the grandmother called the father worm with the grinding of a grain grater, filled him with boiling water; the woman cried]: 205-206; Aguaruna: Akutz Nugkai et al. 1977 (2), No. 11 [as in Chumap Lucía, García-Rendueles 1979; a black boy is born, everyone thinks he is a black man; turns into worms in hot water; ever since girls are not allowed to sit on the ground]: 135-137; Chumap Lucía, García-Rendueles 1979, No. 38 [sitting on the ground, a woman rubs corn on a wooden board to grind cooked cassava; earthy the worm climbed into her vagina, copulated; when leaving, the woman covers the worm's hole with a board; gives birth to a swarthy boy; he has grown up, loves water; the woman does not tell her mother to bathe her in hot water; she bathed, that turned into a worm; the grandmother found a hole, began to grind the corn as her daughter did; the worm crawled out, she filled it with boiling water; sprinkled ash on the floor, put branches in the kamak as if a child was sleeping there; told her daughter what happened], 38a [as in (38)]: 449-450, 451-455.

NW Amazon. Carijona: Schindler 1977b, No. 6 [vultures kidnap Kuwai's wife, he returns her; her next lover is the master of the waters of Kanakananya; calling him, the woman spanks on water turned upside down by a calebasa; two sons of a waterbird tell K. about this; he summons the monster with the same signal; the water parted, the maloka (house) and Kanakananyi fruit trees appear; K. sends two gadflies to bite him into his testicles; Kanakananyi dies, K. cuts off his penis, sprinkles him with pepper and salt, gives his wife a palm larva instead of a palm larva, as if inadvertently breaks all the water vessels; a woman runs to the river to drink, K. kills her with a club, she turns into a river dulfin; all dolphins are her children; the burning smut in her hand has become a stingray, K.'s club is an electric eel]: 69; 1979, No. 1 [a woman takes Jaguar as a lover, allows him to kill her husband; when she is two years old, her son Months asks his mother how his father died; Missing in the woods; the boy wanders through the forest, Les says he is not killed his father; Fell from a tree; boy jumped off a tree, fell slowly; Earth; Didn't kill; - Drowned fishing; boy swims in a hollow over rapids, Water: Didn't kill ; the boy took a hummingbird egg, from which his younger brother Tukuchimobi (hummingbird egg first) was born; he is the Sun, on the third day he is smarter than the Month; the Month brings a lot of meat, but the mother gives everything Jaguaru; brothers kill birds to tell them about their father's death; the woodpecker who hammered the tree in which the Jaguar and the Night Monkey lived spoke; brothers revive dead birds; spy on a mother dressed up the girls bring food, call the Jaguar, knock on wood with a vine, copulates; when he leaves, the brothers call the Jaguar with the same signal, kill him with poisoned arrows; T. made a necklace out of his fangs, puts on it for war; when the Month wears the necklace, the hunters have a lot of loot; see motif J4A], 3 [=1977b]: 21-38, 66-69; andoque [Tofidei's wife puts calebas on the water, knocks on it, two come out Anacondas take turns copulating with her; she feeds them cassava; T. wants to drive away his pet parrot, who tells him about his wife's infidelity; T. calls Anacond with the same signal, cuts off one head; the second is killed by a crane (martin fisherman) cuñado T. with an arrow; T. cuts off penises for lovers, gives his wife under the guise of pepperfish; she eats, coughs; enemies come from the lower reaches; T. shows them her colored The penis is red, they turn into trees and stones; the father-in-law turns into a tapir, falls into a trap; everyone eats it, becomes tapirs themselves]: Landaburu, Pineda 1984:98-113; uitoto: Preuss 1921, No. 7:270-304 [tapir jaguar], 304-314 [jaguar]; Rodríguez de Montes 1981, No. 23 [see motive F33; Hitoma (The Sun) received a wife from river people; she was stolen by vultures, he killed them; from another wife the lover is a river man; H. kills him, lets his wife eat his penis; the third wife has a Jaguar lover Gaimo; his wife tells him to swim down the river; H. goes higher, G. ate him; she gave birth to a son by H.; tells him that he was born from her knee; he sees his father's heart hanging on a tree - a hummingbird egg; he is heated at home, his brother came out of the egg; the mother lies that his father was bitten by a snake; the brothers found a snake - it does not want to bite; he fell off a tree; burned in the fire; the brothers do not break, do not burn; the woodpecker is injured, he lives on the same tree as G.; for treating, the woodpecker talks about G.; G. has an assistant; advised to bring cassava to the hollow, to make him think that a woman has come; say that pucuna (club, wind gun?) the father is under the roof; the assistant (ocelot?) will be the first to come out , do not kill him; the brothers called and killed G., H. the youngest took a tooth for the necklace; because his sister was silent, turned it into a tuayó bird, sings at night]: 195-200; yagua [the young man went fishing; sees a tapir throwing fruits into the water, causing a woman who lives in the waters; she comes out of the water, the tapir combines with her; the hunter throws the fruit himself, the woman goes out, sees that there is no one, returns; for the third time she invited the young man to her mother's house; the siren's mother invited him to stay, gave him a hammock; he replied that he must see one person first; his mother-in-law gave the cobs, and on the shore they turned into a bunch of fish, he gave them to his mother; the mother watched, at first dissatisfied, then agreed that he bring his wife; once, in the absence of her son, the mother-in-law said that the daughter-in-law smelled of fish and rotten fruits; this The little son of a siren heard; she was offended and left; her husband went under water to look for her, stayed there with her and his son]: Powlison 1959:6-7.

Central Amazon. The place of recording is not known. [Many women sailed along the river to the edge of the forest; with them the only Pahi ("father") Tuna ("water" or "black") man; women always killed boys; one woman gave birth to an ugly man, regretted it; fumigated with smoke, he became handsome; other women began to chase him to make him her lover, called Pahi-Tuna-Re; his mother hid him in water; women summoned him to imitate his mother's voice, grabbed him, made love to him; PT told the women to cut their hair, twisted the rope, caught the PTR, killed him, cut off his penis, hung it over the entrance to the cave where the women lived; they ran away, hid in another cave, blocking the entrance with poisonous creatures; PT lived alone; once food was cooked; saw a parrot fly in, became a girl; PT threw feathers into the fire; lived happily ever after with a girl]: Barbosa Rodrigues in Barroso 1930:99-102; parintintin [a woman wears a tapira of tortillas, summons with a song; he comes out of the river, eats, copulates with her; men call the tapir with the same song, kill, fry, bring some of the meat to a woman; she and her son turn tapir into dolphins; females have genitals like women, males have a tapir-like penis]: Pereira 1980 (2): 621-622; munduruku: Kruse 1949 [while men hunt, women make a drink from cassava, take them to the river, hit the water with calabass; the Serpent comes out, drinks beer, becomes a man, copulates with women; one person watches them; men call the Snake in the same way with a signal, they kill with arrows; women leave; a pet parrot lives in the same house; turning into a woman, cooking and drinking for the owner; he finds a Parrot, burns its feathers, marries]: 640-642; 1952, No. 9 [as in Murphy]: 994-997; Murphy 1958, No. 2 [Karusakaibo's son is killed by wild pigs; father hears his voice, sees two trees; carves a doll, but from a person she only has ears - orehla de pau wood mushrooms ; K. makes a new doll, she turns into a handsome boy; he hides him at home from women under the supervision of an old woman; one woman penetrates a boy, copulates with him; his penis remains tense; the same thing happens the next day; K. turns his son into Aniokaiche's tapir; he runs away to the forest, copulates with all women; one person sees it; men send women to vegetable garden, they send a friend, putting on his pumpkin breasts; A. comes out, killed with arrows; a little boy tells his mother that the women's lover has been eaten; she runs to name A., she goes out to copulate with her only Battleship; while men hunt, women paint, jump into the river, turn into fish; three old women turn into caimans and crabs; young children into birds; the remaining man in the village becomes Jacques the bird; men catch new wives from the river; see motive F7], 48 [a man has a wife and younger brother; he goes to the tree where a female sloth lives, calls her, Araben, Araben, go down; she went down, they copulated and played all day; the man told his brother that he could not get the game; the brother followed, told the man's wife, told the man not to say anything to her husband; called the sloth like the hunter did, killed, crushed like he fell and killed her; the man believed, decided to eat various herbs to poison himself; accidentally ate shamanic grass, saw the truth, killed his brother], 49 [Utukerebö woman comes to to the tree, the green snake Tupašerebö calls to go down, copulates with it, then sheds its fruit; the woman says to the mother that she has collected the fruits that lay on the ground; her brother spies on her The snake calls W.; kills him; W. finds a corpse; gave birth to a son by a snake; he grew up, asked his uncle to give him an arrow, shot him with this arrow]: 73-76, 124-125, 125-126.

Eastern Amazon. Urubu [Mair carves man and woman out of mahogany; men don't have penises; women's common husband is a giant underground worm; women summon it by stomping on the ground; then urinate in a vessel, a child emerges from urine; one man calls a worm with the same signal, cuts off the head; women block the river so that there is no water, leave, establish a special village; Mair cuts the worm into pieces, makes penises out of them for men; ties them with palm fiber (pubic hair); women start having children]: Huxley 1956:150-151; tenetehara: Wagley, Galvão 1949, No. 1 [the first woman goes to the river, copulates with the water spirit that puts his penis out of the water; the husband followed, called it off, cut it off, the penis is gone forever; the man himself has a penis constantly erected; he pours on his manioc broth does not help; the woman promised to help, sat on her penis; Maíra was angry: now you will give birth and die!] , 23 [a girl takes a tapir as a lover; calls him by knocking on a tree; her brother has spied; father and brothers call the tapir with the same signal, kill him with arrows, fry him, bring him to the village; the girl learns that ate her lover's fried penis; pushes her brothers and father into the river, jumps herself, they all turn into fish; (var: when she rushes into the river, she and her children turn into water spirits)]: 131, 148-149.

Montagna - Jurua. Shipibo: Gebhaert-Sayer 1987, No. 19 [man sees Tapir playing the flute, catching a small fish, sending it to "call his mother"; a Ronin (water snake) woman comes out and works with him with love; a man shoots Tapira, that wounded man runs away; a woman hides in the water; a man catches a fish himself, sends him for a woman; she gives him a potion, takes him to his world; he no longer goes to earth returns; Tapir turns into a manatee], 20 [as in (19); a man brings his wife Ronin to his village; she asks him to be faithful; at the festival he sleeps with other women, ronin returns to water]: 366-367; Roe 1982, No. 5 [in the morning, a woman by the lake paints red clay, puts calebas on the water, knocks on it; Anaconda comes out, satisfies her with her tail; cuñado spied on her, said her brother; both men called Anaconda with the same signal, killed her, brought the woman a piece of his skin; she recognized her, ran ashore, turned into a black bird out of grief]: 56-57; Kashinahua: Ans 1975 [ the 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, a tapir combines with her; the hunter summons the woman himself and becomes her lover]: 122-124; Camargo 1999 [a man named Yube sees a tapir throw a genipa fruit into the water three times, says duni, a beauty comes out of the water, combines with it; in the morning the hunter does the same; grabs the one that comes out, that turns into an anaconda, but he asks her to take the form of a girl; lies that he does not have a wife; an anaconda girl takes him under water to her parents; they have two sons, two daughters; she warns her husband not take the drug with her parents; he takes it, sees the anaconda together with people; returns to his earthly wife; hunting, comes to the lake; his children try to swallow it; people save him, but he dies; a narcotic vine grew in his grave]: 205-211; 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, a tapir combines with her; the hunter summons the woman himself, becomes her lover]: 171-172; sharanaua [the hunter sees Tapir come to the lake with genipa fruits, throw them into the water; a beautiful woman came out of the water, became copulate with a tapir; the hunter overheard how long they had made an appointment, threw fruit himself; grabbed the woman; she changed her appearance, undergoing various metamorphoses, but still came along with hunter; rubbed his eyes with leaves, he began to see underwater; fish threatened him with spears; the woman's father and mother looked formidable; contrary to the ban, the hunter drank shori drugs and then saw his father-in-law instead of his father-in-law anaconda, etc.; others blew at him until the intoxication passed; ishki fish swam out with the man, left him on the shore, returned to the water himself]: Siskind 1973:138-140; yaminaua [person sees a tapir, throwing fruit into the lake; from there a woman comes out; a man does the same thing, an anaconda woman wraps around him, they copulate; she takes him to the lake to see her relatives; it's an electric stingray, fish; he sees how she takes ayahuasca; contrary to her prohibition, he does the same, sees her, her relatives in the guise of snakes, etc.; We eat people; she tells him; they blow on him to relieve his fears; he returns to earth home]: MacQuarrie 1992, No. 6:118.

Bolivia - Guaporé. Guarazu [the hunter brings meat to his sister, but it immediately disappears; he watches her, sees her knock on a tree with a stick, summoning Tapir, feeding him, copulating; brother calls Tapir in the same way with a signal, kills with an arrow, buries them, hangs severed genitals on a tree; a woman sees them, rushes into the river with her young son, turns into a freshwater dolphin]: Riester 1977, No. 21:260; tupari [the men went to cut the forest, the shaman remained; he watched the women call for a tapir, gave him food and drink, each met with him; the next day, the men called the tapir themselves and killed him with arrows; Angry women left, began to live separately; only occasionally copulate with men who come]: Caspar 1953a: 213-214; surui [Left-handed injures the hero with an arrow, hides in a cave; women go to him , calling by name, Mosan! the hero summons him in the same way, kills him, he turns into cancer]: Mindlin 1995, No. 4:14-20.

Southern Amazon. Mehinaka [Iripyulakuma and her younger sister take Yakajakuma (Great Spirit Cayman; when a caiman pops up, his skin bursts, a handsome man comes out); one person hears them his summon, inviting him to make love, they bring manioc cakes; all men go to call him, kill him with arrows and clubs; husbands beat unfaithful wives; they buried their lover; a tree grew out of his penis peki (Cariocar butyrosum; fruits resemble avocados, are rich in fat and B, ripen in autumn)]: Gregor 1985:78-79; rickbacza [people eat tapir crap, tree mushrooms, cassava, don't know onions and arrows; a woman finds a seed, it turns into a bird's egg; she puts it in all the folds and recesses of her body; when she clamps it in the palm of her hand (var.: under the knee, in the fold of her abdomen), a boy is born from the egg; while his mother was not at home, another woman massaged his penis, got along with him; his penis grew; his mother took her son to the forest, he turned into Tapir; his mother made his legs and ass invulnerable by burning fire, by cramming leaves; but he can be killed in the armpit; Tapir copulates with all women, starting with the one that came when he was a boy; men suspect, send birds to find out; while women are in the field , make the first bows, go to the river, imitate the voices of women, shot Tapir who appeared; the husband of the one who came to see the child hung Tapir's severed penis over her hammock; the women turned their children into birds and animals; one blew on a leaf, water poured, formed a river; Cayman carried ugly ones first, then beautiful ones; warned that the wind would blow in the middle of the river, they should not spit; the ugly ones restrained themselves, one beautiful spat, he drowned them; their voices and laughter can be heard from the river; some turned into fish, stone, birds; sweet potatoes and corn grow at the bottom; The Sloth told the men about what happened; they began to copulate with him, he ordered the women to be caught better; the men first caught the Carp, but missed it; then Akar's fish, she became a woman, new people from her; if only from the Carp, would be more beautiful; women carried fire across the river; see, D4A motif]: Pereira 1994, No. 1:17-34; calapalo [five sisters marry Igwanega (tinama bird); take Cayman as lovers, they copulate with him in a manioc field; Aguchi watches them; the husband calls Cayman in the same words as his wife, kills him with an arrow; the corpse grows a peki tree; the youngest wife inserts a straw into her vagina, then baked into the fruit; therefore, ripe peks have a characteristic smell]: Basso 1987:185-188; mehinaca [two sisters take the Grand Spirit of Cayman as lovers; one person hears them summon it; all men go to call him, kill him with arrows; husbands beat unfaithful wives; they buried their lover's corpse; a peka tree grew out of his penis]: Gregor 1985:78; Bororo: Wilbert, Simoneau 1983, No. 101 [men they always come back from fishing empty-handed; then women go and bring fish every time; Kituireu watches women; sees them painting each other with red juice on the riverbank Uruku, as men paint them before their wedding night; women call Otter, who go out and copulate with them; next time men wear their wives' belts, paint themselves like them, strangle Otters with ropes; K. specially took a thin rope with him so that his wife's otter lover would run away and his wife would not take revenge; next time the only Otter comes out to the women; copulates with them, but the fish are not enough for everyone; women give their husbands a drink that is added crushed thorny bones of the peaks fruit; thorns pierce the throats of men, men grunt, turn into wild pigs; the wife spares K., he remains alive], 102 [as in (101), but without an episode with K.; all otters and all men die]: Wilbert, Simoneau 1983, No. 103 [relatives bring a woman a lot of meat and fish, but she starves them; a boy pretending to be sleeping sees her sit on a mat, put boiled meat next to him, rattles with a bell; a snake crawls, copulates with her, devours meat; men send a woman for corn, alone of them put on her belt, paints her like a woman, calls a snake with the same signal; men kill a snake, hang its head over a woman's mat; turn into hawks, fly to heaven, turn into the spirits of rain; when she sees the head of a snake, a woman scolds the boy; he runs to the village square, asking the men who have flown away to moderate the heat; they send rain; when it rains, the voice of these spirits is heard]: 192-195, 196-197.

Araguaia. Karazha [women deplete their husbands' strength by repeated copulation; take away weapons, sacred masks, shaman's magic baton, leave the village; when they return, they establish dominance over men, forcing them to take care of children and do housework; copulate with Cayman, who supplies them with fish for it; a boy watches women, reports everything to men; a shaman makes a new baton, men retake power; summon Cayman, imitating women's voices, kill him; pieces of severed penis give women food mixed with fish; women learn the truth, try to attack men who are defeated; they leave; they form a new tribe with the children they have born]: Peret 1979 in Prinz 1997:112-116.

Eastern Brazil. Suya [wife copulates with tapir when she goes to the garden for sweet potatoes; calls her lover by name; gives big yams to tapira, little ones to her son; the husband wants to kill Agouti; he asks not to kill talks about his wife's infidelity; the husband calls the tapir in his wife's voice, kills with an arrow; the boy tells his mother about it; she calls the tapir, cries, throws away sweet potatoes; the husband hangs the tapir's penis above the entrance to the house; wife asks what it is; What you copulated with; she eats tapir meat with everyone]: Wilbert, Simoneau 1984a, No. 154:148-151; Apinaye [women meet Cayman, daily copulate with him; one man accidentally catches them, tells others; men call Cayman in a woman's voice; he goes out, they kill, they roast him; women kill men with clubs; they leave, They establish a village of Koupe-Ndia women; two brothers remain; their sister has taken an ax with her; brothers come to Kupe Ndia and receive an ax; two girls agree to lie down with them if they overtake them; one brother falls behind, the other overtakes the girl, copulates; brothers return home]: Wilbert 1978, No. 140:337-338; crash [Schultz 1950:153-154; wife calls her husband to the forest for buriti palm fibers, to make baskets, but the husband went hunting deer; the wife goes alone, agrees to become Tapir's mistress; he promises to guard a palm tree for her; she becomes pregnant, confesses to her husband that he is from Tapir; her husband tells her Surrender to Tapir again; she knocked on the tree trunk, at which Tapir appeared, her husband killed him with an arrow; at night he put a severed tapir penis into her vagina; the woman dies; the woman's mother and sister noticed the tapir's penis; her four brothers called her husband into the field, pushed him into the fire, it burned down; the mothers of the burnt man were told that her son ran away]: Wilbert 1978, No. 122:301-303.

Chaco. Chamacoko [the husband brought Lalhorha's wife a small eel, let their child play with it; L. put the eel in a pot on the edge of the swamp; the eel grew; the woman knocked on the pot, the eel came out, copulated with her; he spewed eggs instead of sperm; she cooked and ate it, fed her baby; he does not like these "berries"; he watches his mother, tells his father; the father causes an eel with the same signal (hitting potty), cuts off the tail; cooks other eels with the meat, gives it to his wife, tells her son not to eat; the wife guesses, finds a dead eel; the village is empty, everyone has run away, the youngest son is the last to run away; the sky it was low; firing arrows, the boys pushed him away; pierced a hole, climbed into the sky; when the last one climbed, the hole closed, the boy's leg remained hanging; the mother saw her reflection in the water, then looked up; tells the birds to cut off their leg; the hawk bites his leg, first red blood pours into the vessel, then black and white; when the hawk cut off his leg, the sky closed forever; woman colored the birds depending on whether they sang well; the vulture sang poorly and was painted with black and white stripes]: Wilbert, Simoneau 1987a, No. 77:270-271; poppy: Wilbert, Simoneau 1991a, no. 93 [after collecting the pods, the woman rubs the seeds in a mortar; an eel crawls out to the sound, she sits on it, copulates; the husband watches her; in her absence, she scrapes the mortar, the eel crawls out, he kills it with a spear; the woman is surprised why the eel does not crawl out; the husband throws her lover's body to her], 94 [as in (93)]: 210-211, 212.