G18. A person wants to be brought to life. .19.20.24.44.45.47.53.59.61.-.63.68.70.71.
Aboy, woman, or less often a man asks others to leave him/her in the woods, burn him, scatter the remains, or drag her/his body to the future garden site. A woman usually does this after she realizes that others know her way of obtaining food, which she extracts from her body. See G16 motif.
Susure, Chimbu, Kayan, Avar, Gamei, Tahiti, Flores, Adonare, Athoni, Tetum, Chippewa, Ottawa, Penobscot, Passamaquoddy, Mikmak, Malesit, Abenaki, Chirokee, Natchez, Screams, Seminoles, ( koasati), hikake, ihka, waiwai, aparai, oyana, oyampi, koreguahe, okaina, puinawa, munduruku, nambikwara, iranshe, kayabi, suya, kaingang.
Melanesia. Susure: Lehner 1975, No. 2a [there were no cultivated plants, people were cooking stones; old Mekue died; her husband found a dead rat in the forest, started making a fire at home, sent two grandchildren to bring them meat; instead of a rat, they saw a grandmother (or her spirit); she gave them a tarot, everyone liked it; M.'s two sons told her grandchildren to spy on her getting tarot; it turned out that she was extracting it from her skin; M. ordered to clear the site, kill her, pour blood on the site, put her side closer to home, her legs under a tree, put her genitals on a tree branch; after the rain, tarot, yams, bananas and others grew in the garden plants; because his younger brother killed his grandmother (the elder refused), he took twice as much of the garden], 2b [there was no tarot, people were cooking stones; old Mekue told her sons Kulubob and Wailele to clear plot and kill her; spill blood on the ground, put the side closer to home, the thigh under the tree, the clitoris and the shoulder of the hand on the branch; the younger, W., agreed to kill; after the rain, bananas, tarot, cultural and wild sugarcane and everything else; the thigh became yams, the eyes became beans, the clitoris a rooster, the shoulder with a hand drum, the thigh became a slit gong; the brothers put the harvest in bags, hung them on a tree Taman; tarot fruits grew on the tree; they fell, they were picked up by pigs, the village foreman noticed a tarot in the pig's mouth; they followed the pig with another man, but lost their trail in the depths of the forest; then they attached to pig ear rattle, found a tree, all if tarot; decided to cut down a tree; cut down a tree; cut down for two days with a break for the night, knocked down; Miani's spirit took the best tarot from the top of the head, and the Mawake spirit and we were below, worse; but then got good things from Miani; had a party; Truamun spirit told us how to grow tarot]: 742-744, 744-746; chimbu [Mondo's older brother and younger Gande lived in heaven; went down to earth, landing on the bush; M. spent all his days in the forest; G. followed to find out what he was doing there; M. put his stick and hung his jewelry on it; when he left, he could not take it; realized that the brother watched; ordered his brother to kill him, bury him and fence the place; Polygonum nepalense (peacaria, not used) and Cordyline terminales (a type of asparagus) grew on the grave; inside the fence were piglets of various colors (pig origins)]: Sterly 1977:48-49; kayan: Z'graggen 2012, No. 1 [Weakaupir woman noticed weakaupir laying two eggs; took them, wanted to boil them, but Insects gnawed holes in her leaf vessel all the time; one day she did collect water, but saw that the eggs hatched two boys Banigarum (the elder) and Masagarum; they grew up and destroyed insects that gnawed holes in the vessel; V. told her sons to kill her; they did not want to finally kill the youngest; as the mother ordered, one took the head, put the other stomach at their headboard; they must they pretended to throw her blood towards the forest and throw it out towards the sea themselves; but almost everything fell into the forest, and to the sea only at the bottom of a bamboo vessel; so there are few kianas living near the coast, and there are many forest dwellers; in the morning, children, women, chickens, pigs, dogs, a whole village are nearby; the head and stomach turned into two women - brothers' wives], 2 [Saviot woman found two Viakaupir eggs; I hid it under the pot; I wanted to cook, but the manskanar creatures made holes in the vessel from the ground; I saw that two boys Maigaron and Matagaron came out of the eggs; their mother made bows for them; they hunted and grew up ; she tells me to bring more trees, makes more and more powerful bows; they have waited and killed manskanar; she tells me to clear the area, kill it, cut it into pieces, put each on its own stump, head and your stomach in your sleeping bags; pour blood into the forest, but in fact throw it out towards the sea, but almost everything fell into the forest; so there are a lot of people in the forest, but there are few near the shore; in the morning around the village, children, chickens, etc.; wife next to each other], 3 [Saboat woman found two Viakaup eggs; wanted to cook, but the creatures gnawed holes in the vessel; the eggs turned into two boys Maingarom and Matagarom, she made They killed those evil creatures with bows, made of increasingly durable wood; she told them to clear the area, kill it, cut it, put a piece on each stump, collect blood in a vessel, pretend that they splash out into the forest, put their heads and stomach in their sleeping bags; the youngest killed his mother, blood really splashed into the forest, so there are few people on the shore, and there are many in the forest; in the morning around the village and each wife], 4 [Weakaupir found two eggs of a bird that is also from the Weakaup line, wanted to cook, but the creatures pierced the vessel, the eggs turned into two boys; her mother told her to be killed, taken his head and stomach, splash blood as if on the forest; the youngest killed his mother, the blood really fell into the forest; in the morning around the village, the head and stomach became the brothers' wives]: 438-439, 440-441, 441-443, 444; gameas: Z'graggen 2012, No. 5 [Wekof woman found two bird eggs, put them under the pot, two boys Masagaro (elder) and Umigaro appeared; the mother made them bows, told her to kill her, clear her plot, put pieces of her body on stumps, let the elder head and the younger stomach put in their sleeping bags; in the morning the village and each brother has a wife; pieces of flesh become human], 6 [Taubat woman, on her men in the lower knee of bamboo attacked and beaten; one day she picked up two eggs, they turned into two boys, Masagaram (the elder) and Megaram; she made them bows; they killed men, those who jumped out of the bamboo danced about the murder; her mother told her to be killed, the elder killed her with a club; told her to put pieces of her flesh on the stumps in the cleared area, and put her head and stomach separately; In the morning, a village with people, both brothers have wives], 7 [Viakaup woman wants to get water, mansgan bamboo men shoot at her; she finds two bird eggs, they turn into two boys, those little men are killed; her mother tells her to be killed, pieces put on stumps, head and stomach in the holes of her sleeping bags; in the morning the village, and both brothers have wives], 8 [the woman picked up two Viakaup eggs, forgot when they put them under the pot, they turned into two boys; she was attacked by evil mandangan men; the boys grew up, killed them; her mother tells her to be killed; the brothers cleared the area, planted sweet potatoes and sugar cane, etc., sprinkled them with their mother's blood, put pieces of their bodies on stumps, heads and stomach in their sleeping bags; in the morning the village and each brother's wife; sugar cane leaves and sweet potatoes have since been red from blood]: 445-446, 446-447, 447-448, 448-450; Avar: Z'graggen 2012, No. 9 [Marge went to collect edible leaves and tree mushrooms; boys attacked her with spears, threw her darts; she found two Viaup eggs, left them under the pot, forgot, they hatched two boys Ariror and Gimnor; they grew up in a few days; asked to make them bows; killed those evil boys; she asks to clear the site, kill her, spread pieces of her body on stumps, let the elder take her head, the youngest stomach, put her in their sleeping bags; in the morning the village, next to each of the brothers in his wife], 10 [young men from another village attack a woman Marige; she finds two Viok eggs; the eggs were told not to cook them, but to leave them under the pot; became boys, the elder Gimnor, the younger Arero; asked their mother made them bows and arrows; avenged their mother by killing those strangers; one with crippled legs was left to tell his parents what happened; she asks to clear the site, kill her, spread pieces of her body on stumps, let them put her head and stomach in their sleeping bags; in the morning the village, next to each of her siblings], 11 [people from Bingem came to beat a woman Marige, spoiling her water vessel; she was picking wood mushrooms, found two Viok eggs; two boys hatched, defeated enemies; her mother tells her to be killed; she made out pieces of her flesh, sprayed blood in the cleared area; the elder's heart took for himself, the youngest took the liver; in the morning around the village and next to his wife], 12 [people from another village attacked a woman Morge as she was going to fetch water; man Either the female spirit Wuem (maybe the translator didn't understand: there must be a bird) left two eggs; Morge put them in a jar, they turned into two boys Arero and Dzimnor; they ask them to make spears, the attackers were shot; she orders to clear the site, kill her, lay out the pieces of her body on the site, let the elder take the head, the younger stomach; in the morning around the village, with his brothers in his wife]: 451-454- 456, 456-457, 457-458.
Micronesia-Polynesia. Tahiti [during the famine, people ate red clay; the father felt sorry for the children; he told his wife to go out in the morning to see what happened to him; in the morning, the wife found a breadtree in the place of the one who had brought herself to husband's victim]: Henry 1928:423-436.
Malaysia-Indonesia. Athoni [Rote Island was part of Timor; fish (dans-vis) began to dance, made holes in the ground, Rote broke away with all the inhabitants; Lis Lahuru Nai La'at killed fish; later because of these damage water flooded the area; Besi and his sister escaped on a coconut tree; brother asked his sister for a pin stuck in her hair; said that if the pin came to the ground, they would be saved; a pin thrown into the water came to the ground; brother and sister went down, walked in shallow water, reached the ground, gave birth to four sons; they asked their parents for food; the father told him to be killed, his head buried, come to this place; there was a gong; hitting it and naming the crops, the brothers got corn and everything else that grows in the fields]: Middelkoop 1971:447-449; Tetum (West Timor) : Vroklage in Mabuchi 1969:62 [a noble man with children sailed to Timor; there was nothing to eat or drink; his father told his children to kill him; his head became coconut, his hair became corn, blood with water, the rest of the body in rice], ( cf. 62-63 [seven sailed to the country of Belo {self-name tetum}; the elder prepared the field, but there was no rice; they turned to their ancestors for help; it became dark, their ancestors cried, their tears fell in the form of rain, theirs the scream thundered; the eldest of those who came became rice]); East Flores [Koke Tulit came out of the ground, brought fire with him; married Nini Bunga Majo Mae, she ate raw food; he taught her cook on fire; they have seven sons and a daughter, Nogo; she tells her brothers to cut off pieces of her flesh and scatter them across the field; rice has sprouted there; the brothers' mother is looking for a daughter, they answer evasively, the mother stabs a knife into the pile harvested rice, rice begins to spread, brothers ask their sister in vain to stay, now rice is in all villages; var.: N. tells the brothers to cook only a little rice, they put a lot, she runs away to others villages]: Arndt 1951:69-70 in Mabuchi 1969:68 (=Bunanta 2003:77-78); Adonare [1) the woman's seven sons prepared the field but nothing to sow; she wore better clothes, told her to be beheaded, blood rice, corn, beans, coconut and sugar palms, grew across the field; 2) the woman's excrement was gold, her hair was a gold chain, her fingernails were made of glass; the man sailed, married her, told seven men to prepare the field; the woman put on the best clothes, told her husband to kill her in the field; he scattered pieces of her body, corn and rice grew]: Arndt 1951:204-206 in Mabuchi 1969:69-70.
The Midwest. Chippewa [a young man is fasting; a beautiful boy comes to fight him; for the fourth time he asks himself to be undressed, buried in the ground; this is where corn grows]: Spence 1985:180-182; Ottawa [Living Statue is a great sorcerer, his sister was taken by Moon Prince; he was met dressed in a green dwarf, offered to fight, LS hardly defeated him; the dwarf praised him, turned into a corn the cob, ordered him to plant seeds, so corn appeared; one day LS was sleeping, two dwarfs tried to pull his heart out, one put his hand in his mouth, LS bit off his fingers, they turned into a wampum; he came to the river, there's a stone boat, it has two petrified dwarfs and wealth - bear skins; LS refused all the girls, married a Star, they now live in the sky next to the Road of the Dead]: Compton 1907:78-84.
Northeast. Penobscot [husband learns that his wife has a snake lover; the wife herself asks to kill her with an ax, carry her body between the stumps in the cleared area until the flesh comes off her bones; this is where they grow up corn and tobacco; in a dream, a wife teaches her husband how to farm]: Speck 1935b, No. 28:75; passamaquoddy, mikmaq [like penobscot; no details]: Edmonds, Clark 1989:314; malesitis [wife is getting older, dies; asks her husband to clear the area, drag her body among stumps; corn grows out of her flesh]: Mechling 1914, No. 24:87-88; Abenaki [man lives alone, knows no fire; beauty comes, teaches him how to make fire by friction; asks him to drag her by the hair at the burn site; corn grows here]: Brown 1890:214 in Edmonds, Clark 1989:330-331.
Southeast USA. A woman produces corn from her body; when her (adopted) children find out, they refuse to eat it; the woman asks to kill it or leave it in the barn; this is where corn grows or the closure is filled with corn kernels. Chirokee: Kilpatrick, Kilpatrick 1966, No. 7 [woman gives her sons corn and beans from her vagina; they decide to kill their mother; she asks them to drag her body through the garden, stay awake until morning; before They fall asleep at dawn, so corn doesn't ripen overnight]: 391; Mooney 1900, No. 3 [son of Kana 'ti ("lucky hunting") and his wife Selu ("corn") plays with someone by the river; says that a boy comes out of the water, saying that his cruel mother threw him into the water; S. realizes that he came from blood when she washed meat; parents ask their son to grab Wild, run up ; he can't get used to home for a long time; Wild turns into a feather, sits on K.'s shoulder, finds out where K. gets an arrow reed, which kills deer by pulling them out of a hole in the mountain; the brothers release deer and commercial other animals and birds, Wild hits the last deer, since then the deer's tail has been lifted up; K. breaks vessels with mosquitoes, bugs, fleas, lice, they have bitten brothers; since then it is difficult to hunt; brothers are watching the mother; she rubs her stomach, corn is pouring in, her armpits are pouring beans; brothers want to kill her mother; she tells her body to be dragged around seven times; corn will grow; they have cleared There are only seven small plots, so corn does not grow everywhere; K. sees his wife's head, goes to the Wolves, sends them to "play ball" against the brothers; they lure Wolves into the palisade, kill them with arrows; after rolling their hoop at sunrise, the brothers find K.; he warns them of dangers; they are not touched by a cougar; cannibals try to cook them, they destroy them with lightning; the sky beats against the ground; they slip to another side, K. and S. find them; they send them west; they are Little People, their voices are a distant thunder]: 242-248; Natchez: Swanton 1929, No. 7 [two twin girls lived with the woman; spied on how in She sits over the barn, corn is pouring down from her; she refused to eat it; she tells them to kill and burn it; in the spring, corn, beans, pumpkins grew in this place; the hoes worked themselves; the girls became peek, the hoes immediately froze; she has to work from then on], 8 [a woman sits in addition to the basket, corn falls out of her ass; her son spies, refuses to eat it; she tells him shoot jays, chikadi and parrots, revives them, adorns his hat, shoulders and belt with them; gives a flute, birds sing to its sounds; tells them not to go to bed with women with a toothy vagina; burn it with house; the young man burns his mother, leaves, agrees to the persuasion of the fourth woman he met; but his penis was like stone, his teeth were broken; the rabbit leads him to swim, steals clothes; he smears himself with persimmons; only the old woman agrees to take the mud; he fills the whole boat with fish; the rabbit claims the same, but his wife finds only a few fish that have surfaced; the young man catches a lot of deer; when the Rabbit sends his wife for deer, there is only one with eyes already pecked out; birds do not sing on Rabbit's clothes; a young man asks an old woman to part her hair, cuts with an ax, creating two young wives; the Rabbit only kills his wife; people first accuse the young man, but then the Rabbit; they tell them to bring a rattlesnake; The rabbit lies that people are arguing about whether the snake is long; she agrees to measure herself, replies that her life is in the middle of her head; The rabbit beats in this place, the snake is suitable; people say that the snake should have been alive; they tell the water to lead in a straight line; the water chases the Rabbit, he winds, leaves the water to flow tortuously; says that on the shore winding river fields are better]: 230, 230-234; shouts: Swanton 1929, No. 5 [a woman cooks a dish of corn, rinsing her legs and leaching her cuticle; when she finds out that she was being spied on, tells her to close it in corn barn for four days; told me how to grow corn; turns into different varieties of corn], 6 [it started raining, the old woman noticed blood in the water, put it in a vessel, a boy appeared; she feeds his beans and corn, made him a bow and arrow, he hunts larger animals, asking for their names every time; she tells him not to go to the mountain in the distance; he spies on her rubbing her thighs, corn and beans are pouring down; he refuses to eat; she decorates his hat with live jays and rattlesnakes, gives a flute, birds sing to her play, snakes rattle; tells him to go downhill, much earlier She did not tell her to go; she tells her to burn her in the house, come to this place later; marry the first girl she meets; on the way, the Rabbit offers to swim, steals the young man's clothes and flute; he comes to the village, marries, the wife finds many turtles in a puddle; the rabbit was detained as a thief; when the young man appeared, silent birds and snakes gave a voice; the rabbit was thrown to the dogs, but he ran away; after swimming across the river, the young man put the fish to sleep, the wife picks her up; he hits his wife with an ax on the parting, two appear; The rabbit only accidentally crushed one gudgeon; killed his wife with an ax; in the place of the burnt woman, the young man and wife found all kinds of beans growing and corn], 7 [an old woman has come, corn falls from her ulcers, fills her bins; blood drips from under the roof; the old woman puts a bloody shard under the bed, it turns into a baby; grows up, hunts, spies on his grandmother, from whom corn is falling; refuses to eat; the grandmother attaches a jay and a rattlesnake to his hat, gives a flute; tells him to clear the area, drag it along it, burn it, return three months later; on the way, the Rabbit offers the young man to catch turtles, steals his property; in the village, the jay and the snake shout that the Rabbit is a thief; people return the hat to the young man; he marries the old woman's daughter; washes in the river's head, putting the fish to sleep; hits his wife with an ax on the parting, creating two wives; the Rabbit's fish does not die, the wife is killed; at the site of the burning, the young man finds grown corn and beans]: 9-10, 10-13, 13-15; (cf. koasati [people shun a dirty, lousy old woman; she stayed in an orphan's home; produces corn by rubbing her body; while they slept, the lock is filled with corn]: Swanton 1929, No. 6:168); seminoles [two young men live with their grandmother; want to eat food that is not meat; the grandmother feeds them corn; they spy, see her rub her body, grains fall off it; they they refuse to eat it; the grandmother tells me to bury it in fertile land; corn grows on the grave]: Marriott, Rachlin 1968:106-111.
Honduras vs Panama. Hikake [the boy asks his father to kill him; promises that his blood will produce cassava, malanga; sweet potato flesh, chayote, tobacco; but not corn; teaches his father agriculture; brings seeds from Tomam (rain gods) from the upper world; finally goes to another world]: Chapman 1982, No. 11:73-74.
The Northern Andes. Ihka [a man sacrifices himself; a pineapple emerges from his heart, other cultivated plants come from other parts of his body (without details)]: Bolinder 1925:124.
Guiana. The woman asks me to burn it. Waiwai [see motive J16; a woman dies in a Jaguar house; their grandmother adopts Mawari and Yours twins in her womb; she gives them cassava made from her excrement, he is not for them like it; then lets them burn themselves; a real cassava emerges from her bones]: Fock 1963:39-46; aparai: Rauschert 1967, No. 6 [a woman was swimming, a fish bit her calf, born from a tumor Kujuli; his opponent and companion Kwaikö (aka Manakaschi) was bitten in the chest by a caterpillar; his chest was swollen, M. could not walk, asked K. to kill himself; K. comes to look at the bones, finds it in this place tall rock, cassava, bananas, peppers and other cultivated plants at its foot; first tastes them raw; the spirit of the victim teaches him farming], 7 [the old woman defecates with cassava; her son-in-law saw and did not want to it's more to eat; the old woman taught her daughter how to farm; her son-in-law burned her on the site, all cultivated plants grew in this place]: 182-183, 184; oyana [Kuyuli asks people to move away, knocks down with one blow there are trees on the plot; only one has moved away, the others are crushed; K. revives them, but others do not know about it, they push him to death in a mortar; later he is seen alive in the river; the woman wants to grab him, she is dragged into water; together with the woman K. returns to the village; his body is in ulcers, his wife goes dancing; K. sends his friend Sica for a genip, heals ulcers, comes to dance handsome, his wife does not know him, dances with him all night; after dancing, he stomps his foot, water floods the ground; K. and his son escape first in a mortar, then in a tree; K. sends four species of birds to explore the area; two of them receive a fruit from a person; they throw it into the water, the flood ends; the Toad steals fish from the top from the survivors; K. sends two birds in turn to guard, one finds the thief; K. comes to the Old Toad, finds out that she keeps the fire from the anus; K. sends two birds, but they fail to steal the fire; sends a jaguar to drive it away, steals the fire himself, but the Toad arranges him to lose it; K. turns into fire himself, cooks manioc cakes made from pus abscesses that he has on his body; Sica refuses to eat it; K. asks him to bury himself; this is where a vegetable garden with all cultivated plants appears]: Magaña 1987, No. 42:42; oyampi [old Alipama's body is covered with boils; squeezing pus out of them, she makes kashiri, gives it to her son-in-law; one day he sees it, scolds his mother-in-law; she asks to leave her in a hammock among the area prepared for burning, start the fire, return after three months; her flesh produces bitter cassava, her flesh produces bananas, her legs sugarcane, her buttocks sweet cassava, her breasts papaya, half of the head is pineapple, the other half is a large yam, from the teeth is peanuts, from the heart is caju (fruits eaten by children), from the lungs is uruku, the liver is Araceae, bile is pumpkin, the hips are small yam, straight the intestines with excrement were yam, the intestines were purple yam, the vulvas were beans, the ashes were pepper and tobacco; but there was no corn; the father took three seeds from each nostril, let the boy plant, and corn grew]: Grenand 1980:318-319; 1982, No. 22:182-185.
Western Amazon. Koreguahe [the old man extracts cultivated plants (various fruits, peach palm fruits, yams) from his ass, so his children are always provided with food; tells his sons to cut down the forest, Having prepared the field for burning, leave it in the middle under a clay vessel, set fire to the felled one; all cultivated plants, including bananas, cassava, etc. grew in this place; other people followed the brothers they began to steal their crops, found out from their brothers how things were; they burned their father against his will; they came a year later, but only tobacco grew there, because that old man only smoked tobacco]: Jimenez 1989, No. 23:48-50.
NW Amazon. Puinawa [has nothing to eat; the father suggests that his sons kill him, dry his body, crush him, scatter him across the field like seeds for sowing, throw the rest into lakes and rivers; they grew out of the scattered field all cultivated plants (corn, yams, bananas, pineapples, etc.), fish came from thrown into the water]: Cardozo 1968:51-52; ocaina: Blizen 1999, No. 1 [Tio? o:ia chewed coca and tobacco, others said he wasn't doing it the right way; then he told him to build a fire, jumped into it and burned down; T. had a brother Ko:ma:ndio, the Morning Star; invisible to others, he I went down, saw that tobacco grew out of the burnt man's heart, a weaker type of tobacco from his blood, coca from his fingers, various trees from other parts of the body; according to one version, T. = sa:bocho, this is another a star that appears in the morning but later than Venus (p.39, comment: S. - apparently the Evening Star); K. tells his brother to appear to people in visions and thus respect him], 2 [Odião ("salt vegetable origin") asks his son-in-law to bring him game; rejects deer, wild boar, birds, rodents; son-in-law erased (scratched?) foot in the blood, stepping into the stream, felt pain, the water turned brackish; he brought a leaf of plants to his father-in-law, who is grateful; tells him to take him to this place, collect firewood for a long fire, return for it five days later; burns himself in the fire; trees grow from various parts of his body, burning them to produce salt of different qualities (for example, from his back, a tree whose bark is used for cooking salt, but smells bad)]: 13-28, 29-34.
Central Amazon. Munduruku [the son of the old woman Kapira's sister asks for food everything that currently grows in the gardens; K. teaches to prepare the site, tells me to bury himself alive with his arms, legs, fingers spread out; her body Spreads all over the plot, making corn, etc.; her fingers are cassava tubers; her nephew is killed, joins her in the garden]: Kruse 1949, No. 12:619-620; Murphy 1958, No. 23:91-92.
Southern Amazon. Kayabi: Grünberg 1970 [a woman tells her sons to burn her in the field; her teeth have turned to corn, her legs to cassava, her heart to yams; var: peanuts from the brain, black yam from her hands, sweet cassava from hand, white yam from chin, taja from hair, beans from genitals, mangarito from teeth]: 159-160; Pereira 1995, No. 30 [people ate only forest fruits first; widow tells her two sons to prepare plot; tells her to leave her in a hammock in the middle of the plot, set fire to the felled vegetation; sons should not cry for her; corn grew from her teeth, bitter cassava from her left leg, sweet from her right leg cassava, sweet potato from the appendix, peanuts from the knee, another type of peanut from the little finger, beans from the vulva, water cassava from the intestine, and small and large mangarito from the little finger and ring finger; the harvest should be harvested when the Pionus menstruus bird arrives; the sons have harvested the harvest]: 90; the Iranian woman [the boy asks the chief father what he got while hunting; in response he only whistles; the boy is angry ; comes with his mother to the place in the forest where the father stayed, tells her to bury him; later come with her father, bring a basket; mother hears the sounds of sacred flutes in the distance; at the place where she was buried boy, parents find a large vegetable garden; boy body parts turned into plants; hand - sweet cassava; head - pumpkin; nails - peanuts; ribs - Phaseolus sp. beans; sternum - Phaseolus vulgaris; heart - yam; tibia - bitter cassava; liver - yam; intestines - yam; testicles - arrowroot; penis - maranga Maranta arundinacea; kneecap - small pumpkin; teeth - corn; another woman He buries his son, but he only grows a bitter yam; people ruin the garden, its owners learn how to plant plants themselves; the bird Turdideo (sings in the rain) teaches him to play the sacred flutes , hide them from women]: Pereira 1985, No. 2:24-36; Moura 1960:51-52; nambiquara [father takes his young son hunting; he says he hears the sound of sacred flutes, that his urine and the excrement is like he ate cassava; the father does not understand him; the son asks to clear the area, leave it, come tomorrow with male relatives; his body turns into plants; his spine: bitter cassava, hand: cassava leaf; teeth: corn, testicles: yams, knee: taioba, tibia: arrowroot, blood: uruku, thumb: Escobedia currialis, head: pumpkin throat, lice eggs: tobacco seeds , flesh: manioc starch, brain: starch, rib: Phaseolus vulgaris beans, hand bones: small cassava root, collarbone: large cassava root, eyebrow: beans, ear: bean and peanut pods, hair: corn panicles, lungs: yellow uruku, heart: round arorut, bile: pepper, tongue: manioc tortillas, nails: peanut and gorlyanka kernels, hand: sacred flute; father plants cassava tubers, they rot; son appears to him in a dream, teaches agricultural technology]: Pereira 1983, No. 2:14-18.
Eastern Brazil. Suya [when defecating, the old woman produces cassava, corn, sweet potato, etc.; asks to clear the area and burn it; cultivated plants grow from the ashes; first they grow themselves; one person cut himself with a corn leaf, decides that plants should be planted]: Wilbert, Simoneau 1984a, No. 48:153.
SE Brazil. Kaingang [there were no cultivated plants; Chief Nara tells him to be tied by the neck, dragged through the area prepared under the field; three months later, corn grew out of his penis, beans from testicles, from a pumpkin head]: Ploetz, Metraux 1930:212 (=Becker 1976:282).