H12. Orpheus: Journey to the Underworld, F81. .11.15.16. (.18.) .19.-.21.23.-.29.31.35.-.38.40.-.53.55.56.59.-.62.64.-.68.70.72.74.

The living one visits the afterlife, usually following the deceased (except for texts about the return of the patient's soul by a shaman).

Bantu-speaking Africa. Kimbundu [the chief's wife dies; he declares eternal mourning if she is not returned to him; the sorcerer orders himself to be buried, comes to the world of the dead; the chief's wife explains that Kalunga-Ngombe does not belong return; forbids the sorcerer to eat the dead (the one who has eaten will not return); shows his husband in chains, which means he will die soon; gives his ring; all this time the sorcerer's wife watered the grave; he went out, gave chief ring; husband believed; died soon]: Knappert 1977, No. 2:91-93 (=Parrinder 1967:64; =Werner 1933:35-36; original Chatelain 1894, retelling in W.W.T. 1894:64-65); mbundu [while Ngunza Kilundu was in Loango, his brother Maca died; his mother said that Kalunga-Ngombe killed him; NC placed an iron trap in the pit, caught K.; he said he did not kill voluntarily; gave him three days to go to Kalunga, return his brother; NC let him go, came to Kalunga, where he dominates; it turned out that everyone there died due to his own fault; M. refused to return to land; K. gave NK corn seeds and cassava seeds {cassava does not have seeds, it multiplies by shoots}, oranges, lemons, coconut palm, pumpkin trees; NC brought them to the ground; when K. came for it, NK turned into Kitutu's spirit]: Anpetkova-Sharova 1975:263- 264 (quoted in Kotlyar 2009, No. 253:153; parrinder retelling 1967:63); sakata [mother died, daughters Mbu and Mpia stayed to take care of the garden; Mbu went there and saw their deceased mother treat them vegetable garden; her mother took her to the village of the dead; told her not to laugh if she saw termites dancing and people with their mouths on top of their heads; if her friends called her to swim, then swim in a bad place, not in a good place; Mbu listened, received gifts, came home]: Colldén 1979, No. 9:161.

Southern Europe. Latins: Verg. Georg. IV. 454-510 [Virgil's Georgiks (1st century BC); fleeing from Aristeus, Eurydice dies from a snake bite; Orpheus grieves, goes for E. to the afterlife; Dith is touched by his singing, lets E. go; O. on the way back with her; by order of Proserpina, E. goes behind him; before leaving the afterlife, O. stops and looks at E.; she says goodbye to him forever and returns to the afterlife world]; Fulg. Myth. III. 10 [Mythologies by Fabia Fulgence Planciada (second half of the 5th - first third of the 6th centuries): "Orpheus fell in love with the nymph Eurydice and, fascinated her with the sounds of cythara, married her. When Aristey, a shepherd in love, was chasing her, she ran away and stepped on a snake and died. Then her husband went down to the underworld, and he was given a condition not to turn around and look at her. When he turned around and looked at her, he lost it a second time" (trans. D.O. Torshilova)]; I Myth. Vat. I. 75 ["The First Vatican Mythograph" (compiled at the turn of the I-II millennium by an unknown medieval compiler): "Orpheus, son of Eagra and Calliope's muse, had Euridice's wife, and some believe a daughter Apollo. When she was chased by the shepherd Aristey, Cyrene's son, eager to dishonor her, she ran away from this compound and did not escape the snake that caused her death. Orpheus, longing for his wife, tried to soften Dita and Proserpine with his singing under the kithara in order to bring Eurydice back to the white world. So he went down to hell and sang compassion <в богах>. He received Euridice by agreeing to look back no sooner than she was released. Such resilience, however, is unbearable for lovers: Orpheus, fearing that Dith would not keep his promise, looked back and wasted his work. After experiencing such an unhappy marriage, he then returned to earth and, hating the entire feminine gender, retired to the desert" (trans. V.N. Yarho)]; Corsicans [Mariuccia and Matteo are going to get married; the Saracens attacked, their leader took Mariuccia; Matteo is wounded; the ruler of the dead agrees to help him, but on the condition that he through a year will die; he turned the fig tree into warriors, Matteo repulsed Mariuccia; during the wedding he put a ring on Mariucce's finger, but she did not have time to put the ring on Matteo's finger: he was carried away by a whirlwind; Mariuccia went to the afterlife; freed the pigeon from his snare, he carried her over the mountain; the old man agreed to transport Mariuccia in a boat, telling her to remain silent and not look back on the way back; Mariuccia put a ring on Matteo's shadow, he incarnated, they ran; at the exit from behind, there was a dragon, Mariuccia looked around and shouted, both became shadows]: Ilyin, Kazakova 1960:77-87.

Western Europe. Irish people [a person follows a deceased friend to another world, sees a lot of strange things, and when he returns, he does not recognize his native places because a long time has passed on earth]: Jackson 1936:287.

(Wed. Australia. New South Wales (Illawarra Group) [The Milky Way is the road that the souls of the dead go to heaven; the Magellanic Cloud is a hole formed during the catastrophe that shook the world; on its way souls must squeeze between the trees and cross the turtle bridge; one deceased returned and told how he had gone to the middle of the turtle, but it moved, he was carried by a stream into the dungeon; when he carried it out outside, people on the shore did not see him, but heard him and were frightened; the river carried him into the sea, he came to life; the sorcerer chief took an ax, went with his men to make a free passage, but could not get through little men in the forest; climbed a tree, saw the turtle grab some passing with its hind legs, eating; the sorcerer came back, plunged a bone into his leg, died, returned to the trees again, but instead There was a snake there; he cut off its head, walked over the turtle, cut off its tail on the other side, cut off its head and placed the snake in its place; since then, turtles have no tails, and heads like snakes]: Peck 2010:27-30).

Melanesia. Marind-anim [the wife is dead, the husband digs up the grave, eats the brain in half with a saga cake, so he does not completely become a spirit; his wife's soul has brought him to mangroves; the dead beat the drum, brought by the first thief to die; during the day, the wife in the form of a crane takes her husband back to people; the dead are angry, threw bones at him; shooting stars are bones from the land of the dead]: Wirtz, Neverman 1981, No. 3:198-199; kiwai [Kogea died, buried; his brother Anahi began to make a fire on the grave, the ground parted, K. dragged him into the ground; four days later A. returned, said that the dead live well, they have a lot of food; brought a yam tuber with him]: Landtman 1977, No. 26:123-124; camano [a little girl passed off as an adult man; he is killed in combat, her parents they go to the wake without saying anything to the girl; she breaks her brothers' toy dam twice; when angry, they tell her what happened; she goes to her husband's village, meets his spirit together with the spirit of his dog, killed on the occasion of his death; the spirit deceives her to the land of the dead across the river, on the way offers to eat the blood of her wounds, leaves infested with caterpillars; in the village of the dead, after At dinner, the spirit of her husband and the spirit of his dog go to bed, throwing off her skin and flesh, only bones are left; the girl is frightened, starts screaming; This is the custom of our land, they tell her; the husband and his dog wear flesh and skin back but leave her faces shapeless; the girl is even more scared; she had many children in the land of the dead]: Berndt 1966:250-252; keva: LeRoy 1985, No. 43 [wife's relatives they killed her husband; he comes to her, his body feels like the roots of a pandanus; they come to the village of the dead, he hides his wife in the house; two days later he takes her back to the path leading to the world of the living (no boundaries or obstacles on the way to the village of the dead)], 44 [some beast killed her husband; the wife remains in the hut at his grave, gives birth to a son; the husband comes, agrees to take her with him; at the foot of the mountain tells her to close eyes; they find themselves in a village of the dead on a mountain; the dead dance; two fat women defecate, the dead eat their bowel movements, the husband of a living woman does not eat; his name is to dance, he goes, but bowel movements He does not eat in front of his wife; in the morning he sends his wife and son down to the foot of the mountain; they turn into two possums], 45 [the husband was killed; he comes to her bloody, leaves; she realizes that she has seen the dead, goes looking for him; he goes down a rope into the abyss; finds her husband, returns with him to the world of the living; he must eat only mushrooms that grow on rotten trunks; her child, conceived by a dead man, is constantly cries; she tells him that his father ate crap in the world of the dead, and his son is now crying; the husband hears this, leaves; var.: the wife eats the mushrooms grown on the trunk herself; replies to her husband that he ate crap in the world the dead; the offended husband leaves; if the wife did not offend her husband, the dead would return]: 142-143, 143-146, 146-150; Orokaiva [the husband follows the underworld for his deceased wife; sovai spirits live there, among they are his deceased relatives]: Williams 1930:282; oz. Kutubu [Tauruabu's wife died; he went to the place where her bones were exhibited, saw a hole in the ground, walked down the aisle; the nettle parted in front of him; the huge gateibu lizard asked if he ate lizards; he replied that he ate, she closed her mouth, he went over her head; if he said, No, she would swallow it, he would have come out from the other end; there was a log trap on the trap, he carefully freed the clamp, the log fell, there was a thunder; when she heard it, the beautiful Berome came up to free her soul (aminterare), saw T. alive; taught her to walk, without looking back at her, past her mother Makorebu, to whom All men go to her father Gaburiniki; M. copulates with all the dead men who have come, G. with women; passing, T. noticed that M.'s huge ears hang, and his breasts are like tapas; in G. souls dance, have fun; sing, Korere (East, Place of the Dead), Korere, Takore (West, Place of the Living), Takore; in the morning G. returns T. to his wife, tells her not to let her work for 37 days; closing their eyes, they find themselves at home; a woman sits for 37 days, inserting her bones back into her body; brought magifono sugarcane with her, ga-dioko bananas, eaten will become immortal; on the 36th day, it remains to put the little finger bone right hand; T. tells his wife to cut off a few palm leaves; she cuts off her boneless little finger, spreads, leaves a pile of bones; T. talks about all people, dies; his body is burned; magifono and ga-dioko disappear; if they waited for the 37th day, people would eat them, become immortal]: Williams 1941, No. 16:151-154; monumbo [woman is dead, buried; her lover blocks the way for her soul; she turns into a snake, into crap, but he doesn't let it go; she agrees to take him to the world of the dead; there her husband goes out, he looks for another, everyone's ass seems like a burning fire to him; in accompanied by the dead, he returns home to his wife; she says that he has been away for a long time, and instead of souls she sees birds and snakes]: Höltker 1965, No. 10:87-89; vedau [the narrator heard from his father; the wife died; the husband took the dog, went hunting couscous for a memorial feast; at dusk he hung the dead animals on the trees to pick them up later; the third couscous disappeared into a hole; the man followed came to the land of the dead Ioloa; during the day the dead are piles of bones, at nightfall, spirits take their bones, come to life; the wife hides her husband so that the dead do not kill him; when leaving, the man took local coconuts, wild lemons and odorous herbs, but the dead took them away, he hardly ran away; after him, the dead closed the entrance to Ioloa with a heavy stone; when three days later the husband tried to visit his wife again, he could not enter Ioloa; since then, communication with the dead has become impossible]: Ker 1910:81-84; New Ireland (no group specified) [the wife is dead, the husband comes to the seashore at night, where spirits gather, finds a wife; throws betel and pepper at her, she recognizes them, tells him to leave; n returned, talked about what he saw, died]: Cox 1913:197-198; Buka (or northern Bougainville) [mother died, little son went hers search, hid in the sand, saw children first, then girls and women come to wash; when he recognized his mother, he followed her; she says that the dead feed on excrement; at night only bones remain from her The son takes the gleam in the eye sockets of the skull for fire; the dead have no fire; they crunch their bones; the mother says that the son must die first to stay with her; takes him to people; the next day the son dies]: Blackwood 1932:89-91; Santa Isabel (bugotu) [Samuku started yelling at his wife when she didn't have time to cook for him; she told him to go to his deceased parents; he sailed to Tuhilagi, where mangroves are the dead; explained to the spirits why he came to them; in the morning the house where he spent the night disappeared; he made a net for the spirits, she got entangled in corals, they ran in the morning, S. stayed lying on the sand; people picked him up, then he died]: Codrington 1891, No. 2:367; Guadalcanal [wife died, husband went looking for her, sat down on a rock, cried; one of the spirits gave him a basket, said his wife was in it, told him not to open; the husband heard his wife's voice, wondered how she could fit in the basket, opened it, there was nothing inside, the voice was gone]: Hogbin 1937:88; Banks Islands [the woman's brother died; she poured water, in which was lying a dead rat, found an entrance to the lower world of Panoi, went down; her brother told her not to eat anything in Panoi; she returned to earth, spoke about what she saw]: Codrington 1881:282-283 (=1891:277); Lepers [a young man went down to the afterlife for his deceased wife, diving into a lake; in the village of the dead, his old friend told him not to eat anything; he did not see his wife, but collected sweet herbs and brought them to land; another man descended into the spirit village at the root of the banyan tree]: Codrington 1891:286; Malekula [an old man on the island of Vao died, buried with bracelets and other jewelry; when his spirit arrived to the island of Atchim, two women saw him, decided to marry him, followed him to a cave across the river, the waters of which dispersed when he touched them with a stick (these sticks are specially designed they put them in burials); one woman guessed that it was only a spirit, but they continued to follow; in Pinalum he took off his funeral mats; on the shore, all three lit the lights, a carrier sailed, said the dead from Vao to meet theirs; in the evening, when crickets chirped, the bones of the dead gathered, became human, danced; when Venus appeared in the morning, their heads fell off; women wanted to go back ; the deceased came to life, took them away, pushing the waters of the rivers with a rod; the women's houses died, but they were revived, they talked about what they saw]: Layard 1942:229-230.

Micronesia-Polynesia. Yap [girls and boys are making love in the house; one took her brother out of the house, led her to the side, offered to meet her; they copulated many times; they sailed in a boat, went to another island ; there, local girls, out of envy, killed the boy's sister/wife, cut them into pieces; he folded them, hid their genitals in his apron; the spirit came, asked permission to eat the corpse, then the girl would come to life; noticed genitals, ate them too; the spirit and the young man rose to heaven, the spirit helped the brother find his sister; the brother again offered to have sex, the sister was gone, her spirit returned her; they went down to earth to her parents; the girl cannot go to a spring; one day she went, died right away and fell into the water; she was buried]: Müller 1918, No. 37:519-520; Ulithi (Western Carolinas) [when son grew up, mother became pregnant again; father and son according to custom, they took her to another island to give birth; her father sailed back, did not return, married another woman; while her son was fishing for his mother, she died during childbirth; her spirit hid her body, took her form; son caught a lot of fish, half went somewhere {obviously the mother spirit ate it raw}; the mother did not eat the cooked fish; opened up to her son, asked her body to be buried; secretly took him into the boat of the dead, she sailed to the island of spirits; the son grabbed the beautiful girl, but in the morning she turned into a pile of bones; the mother told her to hold the girl for three days but not to talk to her; the second night the son spoke again; the husband women sailed to the island where she was giving birth, hid where the hearth was; his wife came there with other spirits; consistently asked them whether to destroy the house, hearth, husband; they replied that yes, they killed husband; son managed to keep the spirit girl, she came to life, he married her]: Mitchell 1973, No. 74:218-221; Tuvalu: Kennedy 1931 (Waitupu) [Punga and his younger brother Sema are arguing who will have more wives; P. makes proposals to all women and gets consent; S. has to marry Matinitini-ungakoa covered with ulcers; P.'s wives laugh at her; she goes to her mother, she tells her to swim in to the pond, she is made beautiful in a red skirt; P.'s wives are shamed; give birth to 10 sons, S.'s wife gives birth to Tafaki and Kalisilisi; S. dies; T. and K. defeat P.'s sons in darting; go to look for their father; K. gets tired, falls behind; T. takes his eyes out, tells the fish not to eat them; sees black, then white, brown clouds; S. in the latter; T. finds out when he sees his father's dental print on coconut; T. came back, did not find it K.'s eye, found them in two species of fish; since then, one has big eyes, the other is caught with bait from the eyes of flying fish; K. became a fish after drinking salt water; T. also drank and became a matapa fish (on Niutao Island, it called tafaki)]: 174-177; Koch 1966 (Niutao Atoll): 83-86 [Tangatakatoa is the son of a crab; met a girl Falineolangi, they got married, they have sons Punga and Sena; F. warned T. not to be angry at fishing time, even if the fish bite off the forest, but T. violated the ban; birds immediately flew in, forming a ladder, F. climbed it to heaven; T. died of grief; the brothers grew up, P. went to the village to look for a wife, not found it; S. met an ugly and dirty girl in the last hut, promised to marry her; told her to come when he heard a faint scream; first P. shouted loudly, all the beauties of the village came running, P. married ; S. shouted softly, only an ugly girl came; her mother bought her in five lagoons and she became beautiful; S. realized that P. was going to kill him out of envy; warned his wife that if the waves turned red, so he is dead; the widow gave birth to boys Kalisisi and Tofaki; P. killed all wives and took the wife of his murdered brother; the brothers grew up, sailed in a boat on the sea, T. died of thirst, K. tied his body to a log for fish he was not eaten; the boat docked at the island of the dead; black and white clouds say that they did not see S., red says that K. recognizes his father among the other dead by a dark mole on his head, tells him to grab him from behind and not let go until S. stopped resisting; S. found T., but he had no eyes; S. ordered all the fish to open their mouths, saw his brother's eyes in the moray eel's mouth; moray eel agreed to return them for the promise what S. would make her big eyes; S. put T.'s eyes in, he came to life; all three returned home, P. ran unknown where], 89-90 [the wife died during childbirth with the child; the husband smeared himself with fish giblets, lay down , at night a spirit came for his soul; the man admitted that he was alive, but the spirit agreed to take him to the dead to see his wife; the spirits smelled, did not fully believe that the man was dead; he said he fell from the tree, the corpse has not yet been found, so it is not wearing funeral clothes; the spirits agreed to wait until morning and then eat it; the man convinced them that morning was far away, a friendly spirit covered the sky with a cloud, and when it began to dawn, the spirits quickly disappeared; only stones, coconut shells, pieces of wood remained in the square; he threw everything into the fire, there was a lot of noise; then the man lived peacefully]; Tokelau (Fakaofo) [ Kui women are daughters of Tauluga, Taulalo and Moa (=Sina), only M. is quite human; they take turns coming to Nonu's house, but he asks his mother to drive away the first two, marries M.; at a festive feast, sister M. they ask N. for garlands of flowers, but he replies that all the flowers are for M.; his wife's sisters steal his soul; M. comes to K., asks her to shout as if she feels bad, the sisters come running, M. makes them give their soul to N.; they first try to slip other souls, but M. takes what they need; along the way, N.'s soul smells in the places where M. carries it, she explains; M. revives N.]: Burrows 1923:159-160; Bellona: Elbert , Monberg 1965, No. 50 [Hetu'uamoamo married Sina; Baitunumaea killed him out of jealousy; while going to sea with him, H. warned his wife that if the waves turned blood, he was dead; B. came to S.; she began to dig ash at the hearth, went down to the lower world; B. lowered a tree through the hole on S.'s head, since then the trees of this species have been bleeding; S. threatened Mouse to kill her, she showed her where her husband brought him; the dancers wanted to eat the couple; The mouse baked tarot shoots for the couple, rafted to S.'s parents, they sailed, tied the house where the dancers slept with nets, set it on fire, they could not get out, burned down] 50A-C [about the same as (50)]: 137-139, 140-144; Samoa (Savaii) [husband died, wife went to the lower world of Fafa to see him again; ruler Fafa Leo-sia warned her not to seek a husband; she found him, he sent her back; the dead don't sleep, scream bitterly, insides are scattered everywhere]: Polinskaya 1986, No. 58:158; Tonga [daughter Hina and Sinilau's husband is killed, his soul goes to Pulotu; Hina's brother brings her back, revives the deceased]: Beckwith 1970:150; Pukapuka (South Cook Islands) [Milimili dies, descends to Po; wife cries, her domestic gods ask for a sea man Tangata-no-te-moana go down to Leva for the soul of the deceased; T. tells Tulikalo to hit the gongos so loudly that the gods run out of the house, T. grabs M.'s soul, throws the family gods, M. comes to life]: Beckwith 1970:150: Beckwith 1970:150; Mangaia [Ouri gave birth to Oemā's eldest son Arii, the youngest Tavai; the father's relative beat T., the mother was indignant, O. went to the lower world out of shame; T. went to bring him back, reluctantly took A. with him; the brothers came to old blind Kui, she cooks tarot, etc., they quietly take her food; K. began to crochet the kidnappers; the brothers throw the log, she catches him on the hook; then A. catches; T. cut through the forest, the brothers killed K. with an ax she used to kill others; the brothers tell the red shark that she is their grandfather, the shark transports them across the sea; they have a supply of coconuts, the last they they crash on a shark, it dives, but then emerges, takes the brothers to the land of the dead; brothers kill a local priest, an old woman, someone they meet, find their father's bones, bring them to the ground]: Gill 1876:250- 255; Hawaii [Hiku's arrow falls near the house of beautiful Kawelu; she does not allow herself to be touched for six days, H. leaves in anger; K. tries to get him back, but H. tells the vines to block her way; K. hangs ; H. smears himself with rancid oil as if he were dead, sails where the sky meets the sea; goes down a rope to the lower world, invites the spirits to swing on a rope; when K.'s spirit is on it, gives a signal the rope is pulled to the surface; K.'s soul is connected to the body, it comes to life]: Beckwith 1970:147; Tahiti [Tafa'i returns his wife's soul from the underworld, puts it back into her body, she comes to life]: Beckwith 1970:150; Pukapuka [Milimili dies, descends to Po; wife cries, her domestic gods ask the sea man Tangata-no-te-moana to go down to Leva for the soul of the deceased; T. tells Tulikalo Hit the gong so loud that the gods run out of the house, T. grabs M.'s soul, throws it to the family gods, M. comes to life]: Beckwith 1970:150: Beckwith 1970:150; Mangareva [Hina-te-Kakara (kakara - "aroma") swallowed by a shark, Taihuka saved her; Marau-Tagaroa killed him; H. descended into the lower world, the bird brought her to the spirit of T.; H. managed to bring him back to earth, revived T.]: Buck 1938:335; The Marquises [texts Handy is briefly retold in Blixen 1987:261-266, in Beckwith 1970:149, in Poignant 1967:64)] Handy 1930:113-115 [Tue-ato's wife cheated on him, he strangled her, grieves, her sisters brought her back to life; 13 days he must not touch her, breaks the ban; sisters revive her], 117-120 [Kena leaves his wife; she tries to follow him, then rushes into the abyss; he marries a cousin; she gets killed; mother K. helps him descend to the lower world; at the entrance there are interpreting rocks; companion K., holding on to the end of his loincloth, is crushed; the mistress of the lower world tells K. to wash and dress his wife, put it in the basket, do not open for 10 days; first he violates the ban; the second attempt is successful], 121-122 [(Nukuhiva); Hahapoa descends into the afterlife for his wife Hanau; the mistress of the lower world tells K. to wash and dress her wife, put in the basket, don't open it for 10 days; first he breaks the ban; second attempt succeeds]; Maori: Beckwith 1970:148 (South Island) [Hutu comes to the village, wins dart throwing; his arrow falls at the house of Pare, a lonely high-class beauty; she carries the arrow, forcing H. to enter the house; he rejects her, because he is shorter and married, leaves; she hangs; the servants grab H., he promises revive P.; descends to the lower world; on the way, Hine-nui-te-po gives him a basket of food so that he does not eat the food of the dead; he invites the dead to bend the tree and swing on it, clutching to the top; together with P. thrown up by a tree, grabs the roots of plants growing on the earth's surface; connects P.'s soul to the body, marries her (more succinct retelling in Poignant 1967:64)], 149 [Miru's sister dies; he descends into the lower world, where Kewa rules, catches her soul, returns her body, her sister comes to life].

Tibet is the Northeast of India. Tibetans ["ghost stories"; the king marries the daughter of the ruler of one of the possessions, does not love her, finds a lover living near the palace; dies; his spirit is beloved, what to do; after receiving the jewel, the official wife returns to her country; the beloved gives birth to a son, is accepted into the palace by the mother of her deceased husband; his ghost continues to visit; teaches what to do do it to bring him back from the world of the dead; a young woman gives wine to an iron man drinking molten brass; grain to lambs; meat to warriors; her blood to giant guards; in the castle from the altar He takes not the eighth heart that asks him to pick up, but the ninth, which asks him not to touch; eight devils stalk the woman, but the bribed guards refuse to detain her; the husband comes to life]: MacDonald 1931:312-315; lakher [Labeu died, her husband Latlang came to her in the world of the dead Athikhi; while he was alive they were unable to communicate normally; his wife told him to come back make a Zangda sacrifice, make a pillow out of grass, put it at the base of the back pole of the house, break a spoonful of calebas, lie down at a pole; after that, Latlang died, came back at Athikhi; both decided to become stars - Latlang and Labeu]: Parry 1932:496; mizhi (Dhammai) [Anoi-Midge-Juje is a virgin, her sister Nulo is married; god Abu-Bullu- Nuchu was hunting, his arrow fell between his sisters; he asked for beer, roots, and a bed that the girls' father had; they said they had nothing; ABN ordered at least water; AMJ went to the river , can't get water, ABN broke her bamboo vessel, the fragments turned into various fish; AMJ hit ABN, blood drops became leeches; ABN took AMJ; N. followed in the footsteps, fat legless old man said that ABN ate AMJ; agreed to revive her from her bones if N. did not look; cooked bones, sculpted the image of AMJ out of jelly, N. looked, the image spread; the old man agreed to a second attempt on condition that on the way home, N. would not look in her sister's head; her sister complained that her head was itching, N. found a hammered nail there, pulled it out, her sister turned into the Suturulu River (Brahmaputra), flowed along plain]: Elwin 1958a, No. 4:70-73; Garo: Mandal 2009 (author's note 1987) [Megamdaorapa fished for a pond made by others and deliberately released fish; did not react to reproaches; one person told him that he would die as punishment; M. fell ill and died, this was the first death; in the coffin they put a sickle, an ax, etc.; in the land of spirits, his soul was slaughtered with the soul of a cow slaughtered at the funeral, and there were no other people; M. became bored and returned to earth; the eldest son ran to tell his mother that his father had returned, but she threatened to beat him for lying and continued to go about her business; M. thought that his wife probably fell in love with his nephew and returned to the world of the dead; at this time his other son ran into a sharp chip and joined his father; on the way, M. saw a banana, vine, woodpecker and crab; M.'s wife decided to return it; on the way she asked the banana, etc., when her husband was passing; reaching the dark and Cold country Balpakram, began to ask her husband to return; he replied that he returned then because he was alone, and now his son is with him; from now on, the living will not see the dead, they will only hear them voices; let his wife marry his nephew; widows have been doing so ever]: 89-91; Rongmuthu 1960 [people didn't die at first; Mehgam Gairipa and her daughter went to the river; the fisherman asked them to cross the river far away from the top, but MG said he would go wherever he wanted, frightened the fish; the fisherman cursed him; then MG tied up Misi Sayong's servant and put a stick in his head from ear to ear; this servant is an iguana (or other lizard); The MG spirit then freed the servant, but the hole in his head remained; MS punished MG with death, this was the first death; after cremation, the MG spirit was reincarnated as the former MG and went home; the children were happy, but the wife ordered they should be silent: the father died and will not return; when she heard this, the MG spirit went to the land of the dead; the wife, when she saw the necklaces brought by MG, believed that her husband really came and went to return him; asks the reeds, How long has my husband passed; reeds: a long time ago, his broken stem had already given a new shoot; Ahtakmeh-a Jongtak Phante {animal} gave a similar answer: when he passed, I just started eating branches, and now I'm almost finished; spider (same): just started to weave the web and now it's almost finished; sand (same): its tracks are almost worn off; crab (same): just started digging a mink, and now you can live in it; Bonepa Janepa: I cut down then the trees are on the site, and now they are dry; she finally caught up with MG, but he advised me to marry his nephew; if you do all the rituals, I will be born again in the same matriclan; since then, widows Marry her husband's nephews]: 247-252; best [Clothe Thangwal Pakhangpa died on the fifth day after marrying Shunu Lembi; she followed him into the world of the dead; Soraren tried to scare her for her to come back; but the verpr, the tiger, the flood, the fire did not frighten her; S. agreed that her husband should also return to earth with her]: Singh 1985:203-205.

South Asia. Santala: Bodding 1929, No. 73 [mother dies, little son cries; Chando takes him to a place his mother and three other women pass by; they smell a man; bringing the boy back home, C. told him not to cry anymore, otherwise the dead would take him away], 78 [the young wife is dead, the husband is crying; Isor brings him into the world of the dead; they dance, his wife's mouth turns black (during cremation, the fire is lit near the mouth); the wife tells her husband to go back, take out the bracelet left from under the hearth; at home, the husband puts his hand in there, he is bitten by a snake, he dies, comes back to his wife who has already died]: 85-89, 105-107; bondo [Gulong Sisa is ill; Jam Raja came to him in the guise of a simple old woman, invited him to visit the lower world, where the dead are; if he doesn't like it, he can return; they went down, there are houses along the streets separately for bondo, house and gadab; all people are only two feet tall; HS recognized his deceased parents; the young man brought the head of a goat, it was a goat sacrificed on the ground; the boy is sitting away from others - he died recently and he hasn't been accepted into society yet; (apparently HS has returned home)]: Elwin 1950:204-205.

Malaysia-Indonesia. Simalur [husband to wife: if you die, I will follow you; wife died during childbirth with her baby; husband stayed on the grave; an old man appeared, told him to close his eyes, his wife returned; but people accepted they began to drive them for demons; crossing the river across the bridge, they fell and drowned; turned into demons who kill women in labor]: Koehler 1964:29-30; dusun (kadazan) [only the youngest of seven grandchildren, Imputu, takes care of the old woman, the rest only ask when she will die; one day I. hears that his grandmother leaves, follows her quietly, goes to the afterlife; there he is sent back to give a gong; when when he returned, he hit him, the road to the afterlife he saw disappeared]: Villard 2013:93-95; ngaju [Patih Teteh and his wife Akah Ihang Iho come to live a young tiger, becomes their son ; PT did not recognize him in the forest, accidentally killed him; his wife killed her husband at night, hitting him in the face with a club; when she burned the corpse, she felt sorry for her husband, she went to the village of the dead for smoke; along the way, the spirits say every time that PT just passed, asked for help in the field, his wife helps; in the spirit village, her deceased grandmother teaches how to put a net on a sleeping AI; he will promise to turn into a tiger, a snake, a rhino bird ( she will turn off her eyes), I must answer that she is not afraid, she wants to die herself; he turns into an egg, she wraps it in a handkerchief, runs away, the grandmother gives a comb, teaches what to do; the woman drops an egg into the river, stalking spirits dive after him, the bird advises the woman to look with a pole, she finds him, runs on, throws the comb, he turns into a wall; at home, a woman carves three wooden figures, puts them in clothes husband; perfume makes a hole in the wall, rushes at the figures, takes them away, finds that they have made a mistake; a woman sprinkles live water on an egg, her husband comes to life]: Schärer 1966:151-158; Western Toraja [the wife died, the husband came to the village of the dead for her; he was shown where his wife was sitting with other people's men; the wife told her husband that they could not be together; took him to the house, told him not to go out if anything will hear; the husband hears the noise, sees the light; goes out, sees a huge rotating disk - the sun; forgets about his wife, follows the disc, finds himself in his native village]: Kruyt 1938, No. 24:370-371; minahasa [one of friends died; another wanted him to come to him; he met him in the forest, the spirit is invisible to others; calls big fish small and vice versa, night day, night; invited the living to him, describing the road, ordered not to look to the left; came alive, looked to the left, there were headless, who had half a coconut instead of a head; these were violently killed; the man ran away in horror and returned alive]: Bezemer 1904:290-291.

Taiwan - Philippines. Tingian: Rybkin 1971, No. 43 [his wife is dead; at night she comes to help her husband harvest rice; he descends with her to the lower world of spirits; they sleep, he takes bamboo with her life; they climb to the ground by creeping stem; cut it off, stalker spirits fall down; woman comes to life]: 134-135; Cole 1916 [Sogsogot went hunting in the mountains; when he went to the clearing, he was grabbed and carried away by the Banog bird (playing mythology has the same role as the Garuda in India); it left a man in a nest at the top of a tree and flew away; there were two chicks and three pigs in the nest; the man ate the piglets and fed the chicks, and then the bird brought more pigs and deer; the man fed the chicks and they were ready to fly; then he grabbed their legs and they lowered them to the ground; the man returned to the village and, therefore, the inhabitants performed a ritual in honor of spirits; after that S. went to war, at which time his wife died; on the way home he met his wife, who was chasing a cow and two pigs; she said she was already dead; he wanted follow her; he tried to touch her hand, but she gave only her little finger; told her to go home and get the white chicken and then follow her footsteps; he did so and came to the river where she was swimming; she promised to hide it in except rice and carry food there; when local people (i.e. perfume) come to eat it at night, you should throw them white chicken feathers; they really got scared and left; everyone the night and feathers began to end; his wife allowed him to leave with rice on the road; when he returned, the man asked about his wife and was told that she had died and was buried under the house]: 79-81; bukidnon [u Aliguyung is Bugan's wife; she died leaving a baby; there is nothing to feed him, A. went to the afterlife of Cadungayan; it's neither cold nor hot, clear streams and beautiful trees; at night the trees turned into at home, souls in them; A. found B., persuaded him to return; on the way he fell asleep at rest, and when he woke up, only his wife's head was nearby; when he carried his head home, a piece of wood instead of his head; A. went again; the wife explained that the dead cannot return to earth, but has given rice; if the child eats a grain every day, he will grow up and mature; but if he eats more than two grains at once, he will die; the son has grown up, rice is almost ran out; the son's leftovers were mixed with food and he and his father ate them; they died immediately]: Demetrio 1972, No. 4:15-16.

China - Korea. Chinese [an old father goes down to the lower world for his dead son; the son is cold to him, curses him or even tries to kill him; the old man comes back and does not want to see his son again]: Ting Nai-Tung 1979, No. 471B: 85; brief in Eberhard 1937, No. 145 (Sichuan, Zhejiang): 199-200; Chinese (Qinghai) [wife gives birth the day after the wedding; husband's childless sister pierces a pin out of envy the umbilical cord, the mother and the child die; the husband goes to look for his wife on the banks of the river of the dead; she does not immediately recognize him (the dead forget everything), she already has another husband; he explains why the woman died; The black donkey's husband returns to earth; a woman joins him on the way; gives birth to three children; the bonza advises to follow his wife; the husband sees that the wife is an inhuman creature; with the help of her bonzes expelled, children turn into piles of garbage]: Frick 1954, No. 31:537; Meo Vietnam [Zey plays khen well, went to play celestials; on the way home he crossed a girl lying on the trail, she turned out to be a werewolf tigress; fell ill; when he died, he told his wife Zu to bring him water to the grave three times to wash; Zou sees him get up from the grave; after the third time he leaves, Zou runs after him, Zey takes off, carries his wife, taking her hand; they find themselves in a cave where the werewolf tigress and other tigers; Zey passes Zou off as his sister; the tigress offers snakes instead of vegetables, worms and cockroaches instead of tortillas; tigers try her to destroy by pushing her off a cliff, telling her to catch snakes, Zey, half turned into a tiger, saves her; Zey mortgages his khen to the tigers, gets permission to take Zou home; when he comes to the house, Zou calls her husband's parents; they tie him up, put him in a hole with cow manure, he turns into a man; without waiting for Zei, the tiger monsters come for him themselves, scare them away by fire; when Zei and Zou have three years later A son is born, tigers take Zeya away]: Nikulin 1990:189-193.

The Balkans. Ancient Greece: Plat. Sym. 179d [Plato's "Feast", written around the 80s and 70s. 4th century BC: "Thus, gods also highly respect devotion and selflessness in love. But they sent Orpheus, the son of Eagra, from Hades with nothing and showed him only the ghost of his wife, whom he had come for, but did not betray her herself, believing that he, like a kifred, was too pampered, if he did not dare, like Alkestide, to die because of love, but managed to get to Hades alive" (trans. S.K. Apta)]; Herm. Col. Fr. 1 (Powell). 1-14 [Hermesianact's "Catalog of Lovers" from Colophon (late 4th - early 3rd century BC): "Once a sweet Thracian girl, a sweet descendant of Eagra/Led Argiop into the world, strong with his kythara,/ Taking it from Hades. He sailed to a ruthless and harsh land, /Where Charon draws him into a common rook /The souls of the dead, and the lake is hidden, buzzing for a long time/There is a noisy stream between the thick reeds. /To these waves in Orpheus decided to appear all alone with kithara/Orpheus decided to beg all the gods: /Cokit, alien to the laws and frowning eyebrows, smiled, /He also stood his formidable gaze at the terrible dog, /The dog on fire he hardened his voice and his gaze mercilessly /And with three heads he inspired fear. /There he begged the great rulers of Argiope/Life to return his tender breath again" (trans. O.P. Tsybenko)]; Diod. Sic. IV. 25. 4 [The Historical Library by Diodorus of Sicily (1st century BC): "Orpheus took part in the Argonaut campaign, and out of love for his wife, he ventured to do an unprecedented act: he descended into Hades and, delighted With his performance, Persephone, begged her to fulfill his wish to allow his deceased wife to return from Hades. Dionysus did something similar: the myth says that he brought his mother Semela out of Hades and, having given her immortality, called her Fiona" (trans. O.P. Tsybenko)]; Apollod. Bibl. I. 3. 2 [The Mythological Library of Pseudo-Apollodorus (I-2nd centuries): "Calliope and Oyagra were born Lyn (they also call him the son of Apollo), who was killed by Hercules, and singer Orpheus, who accompanied him to Kithara: His singing made trees and rocks move. When his wife, Eurydice, died from a snake bite, he went down to Hades to take her away from there and asked Pluto to bring her back to earth. Pluto promised Orpheus would comply with his request if he did not look at her before he came to his house while leading his wife to earth. Orpheus, without listening, turned around and looked at his wife, and she returned to Hades again. Orpheus also invented the mysteries of Dionysus; he died, torn to pieces by the Menads, and was buried in Pieria" (trans. V.G. Borukhovich)]; Paus. IX. 30. 4, 6 [Pausanias's Description of Hellas (2nd century): "About Orpheus, the Hellenes believe a lot that is not true, by the way, that Orpheus was the son of Calliope's muse, and not Pier's daughter, which wild animals gathered for him, fascinated by the charm of the sounds of his songs; that he went to Hades alive to the underground gods, asking him to return his wife to him"; "But others say that after his premature death Because of her wife, he went to Aorn in the Thesprotis region; since ancient times there had been an oracle there and it was a practice to evoke the shadows of the dead. He thought that Eurydice's soul was following him; but when he turned around and saw that he had made a mistake, he took his own life out of grief" (trans. S.P. Kondratyeva)].

(Wed. Central Europe. See ATU, NO. 470. Russians (only text from Afanasiev), Ukrainians [a person follows a deceased friend to the next world and spends 300 years there thinking he has stayed for a few minutes]: SUS 1979: No. 470:139; Russians (the place of recording is not specified [two friends agreed to invite each other to the wedding when they are married; one died, but the other still went to the cemetery, went down to the other's grave; he offered a drink wine (a hundred years have passed); the second bowl (another hundred); the third; the guy went out and did not recognize the area; in books, the priest found that 300 years ago the groom left the wedding to the cemetery and disappeared, and the bride then married other]: Afanasiev 1958 (3), No. 358:120-121).

Caucasus - Asia Minor. Kalmyks [Khan's son fell in love with a simple girl; died; came to her on a full moon; said that he would come every day if she overcame obstacles; give vodka to an iron old man; feed two huge rams with fresh snow; give beef and pies to warriors in shells; make a bloody sacrifice to two demons outside a building with a banner made of human skin; the house has nine ghosts and nine hearts at the khan's throne; only one fresh one will ask not to take it (you must take it), dried ones will ask you to take it (you can't take it); the girl takes her lover's heart, ghosts rush after her, but demons, etc., say that she gave them gifts and miss them; at home, the girl finds her lover alive, they got married]: Badmaev 1899:97-99.

Baltoscandia. Edda [Baldra started having bad dreams. Frigg took an oath from fire and water, metals, rocks, animals, birds, diseases, poison, snakes that they would not touch him. The aces began to play by firing arrows at Baldra, throwing stones and other objects without harming him. Loki pretended to be a woman and asked Frigg if everyone had taken an oath. "I didn't take the mistletoe oath, she's too young. Loki gave blind Hued a mistletoe rod: come on, respect Balder. Balder fell dead, and this was the greatest misfortune for gods and humans. Frigg asks: Who will go to Hel to find Balder and offer him a ransom? Hermod Udaloy, Odin's son, went to Sleipnir. Balder's body was placed on a rook to burn, but they couldn't push the rook. They called Giantess Hurrokin [wrinkled by the fire], she came on a wolf, the reins were snakes, and pushed her back. Balder Nunn's wife died of grief and was put on the same fire. The dwarf Leath ran by, Thor shoved his foot into the fire. Balder's horse in full harness was also built there. One put a Draupnir ring on the fire, and since then eight rings of the same weight have been dripping from it every ninth night. Hermod rode and stepped on the bridge over the Gjöll River [noisy] guarded by the maiden Modgood. "I saw Baldra, the road to Hel leads down /50/ and north. Hermod's horse jumped over the gate to Hel. Hørmod began to explain to Hel that Balder should be let go. Hel: Let's see if it's true that everyone loves Balder so much. If someone doesn't cry, she won't let Baldra go. Balder sent a Draupnir ring with Hermod to Odin, and Nanna sent Frigg her handkerchief. Hermod came back, told me what he saw, all the aces are crying. Giantess Tökk [gratitude] says: I don't need Balder, let Hel keep him. It was actually Loki. The gods were very angry at Loki, who ran and built a house with four doors to see in all directions. Taking the guise of a salmon, he hid in a waterfall. The wise Kvasir was the first to enter Loki's house (who himself threw himself into the waterfall at that time). He saw the remains of a burnt net that Loki threw into the fire. The gods began to weave the same thing. They threw the net, Loki jumped over it, Thor grabbed it by the tail, so the salmon have a narrow tail. The aces caught Loki's sons, turned Vali into a wolf, and he tore Nari's brother apart. Loki tied his guts to three stones, and these ties became iron. Skady hung a snake over him so that its poison would drip on Loki. Loki Sigun's wife stands and keeps the bowl under drops of poison. When it's full, it goes to pour out the poison. Poison is dripping, Loki is in pain, earthquakes occur]: Younger Edda 1970:48-51; Western Sami (Sweden) [young wife dies, body left on a platform and tied up; husband fell asleep leaving two shepherds guarded the body; entered the world of the dead, where his wife was just about to marry the deceased; grabbed her and tried to take her away; at this time the body on the platform began to rise, but the shepherds did not to untie, i.e. they believed that one of them would take this place then; the dead surrounded the husband, the wife could not be returned, and the husband escaped because he took with him meat (which the dead inherited)]: Simonsen 2014: 163-164.

Western Siberia. Eastern Khanty (b. Yugan) [a man is dead, a friend cries at the grave; two il-kanlah-ot (intangible creatures) lead him to the ground; a friend says that when Toylop-iki comes and tells him to play musical instruments, he must say that he can only play his own instruments; he will be let go for them; and so it happened, otherwise he would have stayed in the lower world]: Lukina 1990, No. 66:186-187.

Amur-Sakhalin. Nivhi: Medvedev 1992 [a man saw a working girl, her brothers allowed her to marry, he promised to always take care of his wife; a son was born; the husband stopped bringing food home, ate everything in the forest himself; the wife went back to her relatives, died of exhaustion on the way, the son reached; the wife became a cuckoo, reproaches her husband; one day a grown young man came to his father, called himself a son; pierced the ground, went down a hole into the afterlife; met his mother, but she cannot return to earth; the son returned; brought food to the old father]: 93-98; Pevnov 2010, No. 6 [the man's bride died, he married another, he has children; he wounded the fox, chased it, climbed into the hole, the hole was getting wider, went out into the bright world; the people there did not see him; he touched the prison that the old man had slaughtered, he cut himself; the man ate yucola, she appeared delicious; lay down next to the bride, she screamed in pain; called a shaman; the man was frightened, taking the yukola, went back, two big deer chased him, he crawled through the hole to the ground; the yukola brought turned out to be rotten; he talked about what he saw and died]: 37-43; Samgi 1974 [man advises putting nets at the mouth; they caught all the fish, hunger began in winter; hunters go to the forest, disappear; that man goes behind the fox, climbs into the hole, it's getting wider; he comes to the bright summer world of abundance; the dead do not see him; he goes to bed with a woman, she feels something cold, jumps up; he eats yukola, takes a bunch with him; in our world, the jukola turns to rot; the hole becomes narrow, he will not return to Mlykh; he tells people what he saw, dies because he ate yukola in another world and went to bed with a woman; since then since it is known that he is in Moscow]: 53-59; Ulita 2011 [the old man sees that the dog brought something to the puppies, followed her to a hole in the ground, went to the river, entered the house, where his dead parents, brother and first wife; no one sees him; tried to hug his wife, she screams that she is sick; when he meets an ermine, the man found himself in the second Mlygvo {g crossed out} below the tier; touched the man, he immediately cut himself with a knife; with an ermine he got to the third tier; there the old man saw him, sent him to the first; the boy's father asks on the ground to indicate where he put two knives before his death; he woke up at home, showed where the knives were , died soon]: 24-25; the Nanais [Daxsur (Xado; p.495: Xado - North Star) was born from birch, on a swing, fed his birds; the Chinese, led by Xa, cut down a tree to get a rocking chair; all axes break ; Xa sleeps by a tree; in a dream, Xado tells him to go to a blood river and a river of pus, take blood and pus from them, lubricate the trunk; after that, the tree is cut down; Xado does not grow, it is thrown to pigs, then to horses; he grows up, digs an underground passage to Xa's daughter - M'ameld'i; Xado is recognized as a son-in-law; his and M. son Z:u:lchu dies, goes first to Booney (the underworld of the dead); the father follows him; the son explains that if people are not to die, the earth will overflow; returning from the boonie, Xado plugs the hole with clothes; knocks copper flowers off the tree with an arrow; closes all the holes at home, forgets two; almost everything that has been brought has run away]: Sternberg 1933:492-493; Orochi [a hunter climbs a fox hole, enters the underworld of Boonie; locals don't offer him food, the girl doesn't let her have sex with her; he comes back; says he dies because of this]: Bereznitsky 1999, No. 16:150; (cf. Wilta [western 1938; a huge bird takes the chief's daughter; Gavihatt sees what it was like; the chief gives him soldiers, tells him to find his daughter; he is lowered into the hole on ropes; the woman hides him, hers the cannibal husband falls asleep, G. cuts off his red hair, he dies; G. rings the bell, the soldiers pick up the woman; when they raise G., cut off the rope; in the house, the devil G. finds vessels with white and red water ; red is healing, revitalizing; it revives a child hanged with a feature; the child's parents give G. a two-headed sevon (?) , he takes G. upstairs; the leader does not believe G.; his daughter and her husband come in, says that G. saved her; he marries her]: Petrova 1967, No. 8:148-150).

Japan. Ancient Japan: Kojiki 1994, ch. 1-8 [At the beginning of time, seven generations of gods appear, the first two being alone, the rest in pairs, brother and sister. The last couple is Izanagi and his younger sister Izanami. They stand on the Heavenly Floating Bridge (rainbow?) , an island emerges from a drop of water that falls from their spear. They build a pole and chambers and enter into a dialogue. - How does your body work? - I grew up, didn't grow in one place. - Mine has grown too much in one place; I need to put what I grew up in a place where you didn't grow up, have children. After that, Izanami walks around the pole on the right and Izanagi on the left. When he met, Izanami was the first to say: What a handsome young man. Izanagi replies: What a pretty girl. As a result, Izanami gives birth to a leech child. The heavenly gods recommend repeating the marriage ceremony so that Izanagi's words are the first to say. After that, Izanagi gives birth to Japan's islands, numerous gods and goddesses (wind, rivers, sea, trees, mountains, plains, food, etc.). When she gave birth to the fire, Izanami scorched her womb and died. After the burial, Izanagi slaughtered his son with his sword, because of whom his mother died. Many new deities emerge from drops of blood, including the God of Fearsome Fast Fire and the Fiery God of Fast Fire. Wanting to be reunited with his wife, Izanami comes to the Land of Roots (Land of Yellow Waters, Land of Darkness) for her. However, Izanami tells him that she has already eaten local food and tells him not to look at it until she goes to consult with local deities. Tired of waiting, Izanagi walks into her chambers and sees worms and eight Thunders in her body. He runs in horror, and Izanami sends the Ugly Women of the Underworld in pursuit. Izanagi throws a headband behind him and then a comb. They turn into wild grapes, into bamboo shoots, after which the furies stop picking and eating them. Izanami then chases the eight Thunders Izanagi saw on her body and 1,500 demons from the underland. At the edge of the world, Izanagi drives them away, waving his sword behind him and throwing three peaches at them. Izanami chased herself, but Izanagi blocked the way out of the underworld with a rock. When divorcing, Izanami promises to kill 1,000 people a day on earth, and Izanagi promises 1,500 newborns a day. While bathing, Izanami again creates new gods, including three important ones. When he washed his left eye, the sun goddess Amatherasu appeared, when the right one was the moon god Tsukuyomi, and the nose was Susanoo, associated with the sea, storms and the underworld]: 38-51; Nihon Shoki 1997, scroll 1 [as in Kojiki; Izanagi urinates, creating a river, reaches the ground while the furies cross it]: 127-128; Ainu: Batchelor 1927 [a man goes through a cave into the afterlife; his parents don't recognize him there; on the way back he meets the soul of a friend who has just died]: 163-164; Etter 1949 [a man meets his deceased wife on the seashore; she hides in a cave, comes out from the other end, finds herself on heaven; he runs after her; the old man tells him to come back; he comes home, dies soon]: 151.

The Arctic. St. Lawrence [wife died; shortly after the funeral, the husband finds the grave empty; follows the fox trails to the house, sees a man and a dish of foam in the smoke hole; the man hits a tambourine made of foam The man's wife begins to rise, breaks up; a man with a tambourine tells the foxes to bring the missing bones; the wife is reborn; the man promises a sword, a dog, etc., gets his wife back; at home does leaves a wooden sword, a dog figurine, along with pieces of meat in a deserted place; the perfume accepted the gift, the wife stayed alive]: Krupnik, Krutak 2002:215-216.

Subarctic. Kuchin [two sisters track down a porcupine; at night, Caress People kill the youngest; the eldest comes to the entrance to the world of the dead; fights against an old woman guarding the entrance, escapes from her, runs away; gets to A spider; she says that her two sons returning at night should not see a guest; moves a stone that closes a hole in the sky; weaves a rope, lowers the girl to the ground; she returns to the people ; she knows about the world of the dead]: McKennan 1965:137-138; Inhalic: Chapman 1914, No. 2:12-19 [the girl is kidnapped by two men, she ends up among the dead; runs away, swims down for several years river, returns home, talks about his adventures], 11 [the deceased meets a woman, thinks she is also dead, leads to the land of the dead].

NW Coast. Tlingits: Boas 1895, No. XXV.3 [the shaman dies, returns from the afterlife, because his mother is very sad for him; talks about what he saw; by the river he screamed for a long time, no one heard; when he yawned, the dead sent a boat for him; the bitter water in the river is tears shed by his wives]: 321-322; De Laguna 1972 ['Askadut is dead; sees everyone gathered and crying, cannot eat, sleep with his wife; touches his brother , asking why he did not let him eat; he says that his body cramped and the fire makes a noise; every time A. started saying something, sparks flew out of the fire; he ate only after the food intended for him was put into the fire; his body was burned, A. felt pleasantly warm; after that he could not follow the people who had gone home; went to the world of the dead; the journey was difficult, he was tired , scratched; by the muddy river he began to scream, no one hears; yawned, the dead heard, transported them in a boat; they were mossy, trees grew on their heads; A. wanted to return, his recently deceased aunt she crossed the river; he sat by the river, after 9 days the water washed the shore, he fell into the water - and was born as a baby to his sister; he was ashamed, he refused to suck his breast, he had to invite a wet nurse; it is known from A. that in the world of the dead]: 767-768; Swanton 1909, No. 87 [young wife dies; husband comes to the lake; screams, they do not hear him; whispers, a dead man in a boat immediately comes for him; wife warns not eat the food of the dead; both sail back in the same boat, come to their house; other people see shade instead of a woman; she does not sleep at night, her voice is heard; she begins to come to life completely; her husband's rival looks behind the couple's screen; husband and wife turn into bones, their shadows return to the world of the dead]: 249-250; bellacula [brothers approach the river, the village on the other side; they cannot reach; they cannot reach; one yawns, a boat is immediately sent to them; it has a transparent bottom]: McIlwraith 1948 (1): 506-508 [four brothers spend the night in a cave; wake up in the world of the dead; refuse to eat the dead; the chief sends them back through the same cave], 582-587 [two brothers follow their dog into the cave; enter the land of the dead, become shamans, come back]; quakiutl: Boas 1910, No. 23 [angry chief son-in-law crashes his son-in-law's boat; he kills him; his daughter goes to the forest, cries; the man takes her to the lower world; her father and the leader there; tells the spirits to sing to bring her daughter back to earth; the woman comes to life; since then this they sing a song when a person must be brought back to life], 32 [the young man hangs; the father comes to the spirit house; contrary to the Mouse's warning, he rushes prematurely to his son; only the foam remains in his hands]: 309-323, 446- 447; 1921 [the wife asks her dying husband to come for her; after death he comes, they reach the river; the country of the dead follows her; the woman screams, the children on the other side do not react; the husband yawns, they are sent for them a boat; in the world of the dead they have a child; a woman takes it, comes to visit her parents; her mother sees that the baby has empty eye sockets, moss on her side; she throws it away, her daughter takes the child, returning to the dead]: 710-713 (retelling in 1935:132).

The coast is the Plateau. Quarry: Jenness 1934, No. 1 [two brothers hunt squirrels; every time a squirrel runs, their sister can't help laughing; dies; brothers come to the cave, go south, come out with another sides; there is a river in front of them, they cannot reach; one yawns, black and red boats are sent to them; one brother fumigated himself with smoke in advance; got into the boat; the other pushed the bottom with his foot; the spirits turned him into skin and bones, thrown into the river, eaten by sturgeon; across the river, black houses and boats are owned by the dead, and red houses are owned by robins, flying to the afterlife for the night; man returns to earth; at the exit from a giant meets the caves; see motif K54], 9 [the shaman's wife dies; he tells her not to burn it, but to bury it; his soul goes east with her soul; along the way he does not allow her to eat the berries growing by the side of the road, drink water; across the river there are black and red dwellings of the dead and robins (as in No. 1); by the river she yawns, a black boat rushes after her; he screams, a red one swims towards him; he puts his wife with him; an old woman warns the dead not to eat food; blueberries are actually the eyes of the dead, meat is snake, lizard, frog; the old woman eats everything herself while standing behind the shaman; two paths lead back to the ground; one dirty, dead dogs come along it; the other is barely visible; it leads to a snake thrown like a bridge over the river; the snake rises and falls; the shaman and his wife have time to run across; relatives they dig up the grave, the shaman and the wife come to life; but for the wife the opposite is true: it freezes in summer, she is hot in winter; she eats pine bark, not fruits; the husband lets her die again and for all], 10 [the young man walks along the road dead; (snake bridge, yawning, black and red houses as in No. 1, 9); an old woman adopts him; next to him, two blind women pierce the suitors with sharp forearms of the girl living in their house; the young man changed his jewelry (now his name is Kite (Labretka), women pierce the girl hoping to kill K.; K. throws his blanket inside the house; women pierce each other, die; K. kidnaps his wife Great Sonya; K.'s adoptive mother gives him a boat, oars and copper hats; the fugitives are unharmed when Great Sonya sends flint and stone rains; K. brings his wife home; see motive K1]: 99-100, 143-145, 145 -147; Thompson [mother disappears; her two sons travel in different directions, don't find her; one dreams that she is in the world of the dead; they swim on the river, then across the lake; it gets dark, then it is bright again; the man blocks their way, says that the living cannot enter; they insist; he takes away the mortal nature of one of them; the other brother returns; var.: takes the bodies of both brothers]: Teit 1898, Nr. XXXII: 84-85; Chalcomel (Lower Fraser River) [Woodpecker and Eagle brothers, both have sons; Woodpecker's wife has teeth in her vagina; Coyote is jealous of young men, turns his wife's excrement into waterfowl ; she lures the sons of Woodpecker and Eagle far upstream; they go to heaven, they are taken prisoner; various animals and birds try to climb to heaven in vain; the Woodpecker's wife's uncle makes a chain of arrows it turns into a path; the first ancestors climb into heaven, fight celestials, free young men, return; destroy the chain of arrows before the Snail descends; she jumps, since then she has not bones and slow; Eagle and Woodpecker cut the supports of the Coyote house, the house collapsed, the Coyote and his wife died; the Bear decided to avenge the Coyote; turned into a dog, came to the Raspberry Girl, hid; the elders the sons of Eagle and Woodpecker came to marry her, the Bear killed them; the same with the middle sons; the younger ones grow up, train; Raccoon helps them pass between a quartz woman and a Grizzly woman (they begin fight); Grizzly, then Lynx also chases them; The Seagull carries them in a boat across the river; when the Grizzly approaches, the Seagull makes a hole in the boat, collects water, the Grizzly dies from cold water before the boat She docked on the opposite bank; there are two blind women, the Duck and the Partridge, they are Norka's wives; he decided to help them; pretended to be dying, ordered himself to be buried; when he found out that only the Partridge kept him loyalty, left only her wife; Bison is the guardian of the entrance to the world of the dead; he missed the son of the Woodpecker and the son of the Eagle; the dead are playing; those who came took the brothers, brought them home, they came to life; the son of Orel married a woman- Thrush; she cheated on him with his uncle Woodpecker; Eagle's son left; at the festival she spat in the baskets, which were filled with berries; Salmon came with his slave Thunderbird; he stole Thrush by putting him in a boat; The woodpecker and mink took the form of salmon, climbed to the top of the Thunderbird; he let the Thrush peel them; the salmon all fell off the shelf, so dirty that the Thunderbird told them to be thrown away; the Thrush came in into the water, the salmon became Mink and Woodpecker, carried it away; etc.]: Boas 1895, No. III.3:30-34 (=2002:111-121); Chalkomel (lower reaches of the Fraser River): Boas 1895, No. 6 [husband goes to the grave of his deceased wife; Lynxes are carried away them, Chief Lynx is going to eat a man, who kills Lynx with a knife; makes many pairs of leather shoes, follows his wife; the Pelican helps him; he passes the snake Atlke, which has heads at both ends of his body; returns from heaven to earth with rich gifts, becomes a shaman; his wife does not get back], 7 [the wife dies; the husband goes to the mountains, comes to heaven; the dead dance; the husband takes his wife, brings him home; complies with the prohibition not to have sex with her until she returns; restores sight to his parents who have been blind during his long absence]: 41-42; Hill-Tout 1904b [wife dies, husband goes to the mountains; gaining strength comes to the leader of the dead; he tells him not to try to seize his wife first; the husband violates the ban, the wife disappears; next time he waits enough, brings her to her native village, does not sleep with her on the way; another widower went after his wife, got her, but on the way back he met before the deadline; the wife disappeared]: 339-341; Puget Sound [going to another world, a living person reaches the river; the carrier appears, only when the dead calls him from the other side]: Ballard 1929:128-130 [Pheasant's daughter is murdered; father follows her; in the world he sees the dead when he closes his eyes; daughter gives him a basket with her five children; carrying her into the world of the living, he stumbles, four children return to his mother], 131 [The owl follows his deceased wife]; lkungen (lummi) [the young man does not participate in the battle, digs a skull from the grave, brings it like trophy; the skull turns into a girl; she goes to the world of the dead, he follows her; screams, calling the transporter across the river, he is not heard; she whispers, the boat sails; he kills the caterpillar, for the dead it is Moose; he and she go back to the people, she distributes the donated food; soon both die, go to the dead forever]: Stern 1934:120-123; quinalt [Blue Jay tells her wife Juey descends in the world of the dead and remarries there; she goes through blazing meadows, dies, comes dead to the dead, marries the chief; Soyka follows her along a different path, gets alive; he is transported across the river by a skeleton in a boat full of holes; Juey's new husband and the other dead are skeletons with owl heads; their fish are sticks, the whale is a log; Juey sends Soyka back, gives five buckets of water fill the fire; Jay takes flowers in the meadows for fire, wastes water, then burns; comes back and now sees the whole boat; people dance with their feet up, rubbing deep holes with their heads; Jay stays among the dead; (Var.: Juey sends him back the short way, he returns to earth)]: Farrand 1902, No. 2:100-101; Upper Chehalis [Blue Jay's sister marries dead man; brother goes to visit her; screams by the river, he is not heard; sister hears him when he yawns, sends a leaky boat with her skeleton husband in it; sticks and driftwood - salmon and whales for the dead; Jay He puts his foot in the bones, it turns out to be his sister's husband, daughter, etc.; on the way back, his sister gives him five buckets of water to fill the burning prairie; he wastes water to no avail, burns, returns dead; now He sees whales himself, not logs, etc.]: Adamson 1934:21-24 [Blue Jay's sister marries a dead man; he goes to visit her; she gives her a basket, tells her not to open it along the way; Jay opens, edible cones and berries turn into bees, fly away; a baby lies at the bottom; because Soyka opens the basket, firstborn often die], 24-27 [Jay pretends to be dying, asks his sister to step on his face; After seeing enough of her genitals, he says he's recovered; passes her off as dead], 27-28 [while Soyka is alive, he doesn't see the dead, tries to tear off someone's necklace], 28-29 [Soyka's daughter instead of her sister; gives him her baby; Jay spends water, the baby is left without water, so the children die]; lower chehalis (satsop) [Blue Jay tells her sister Juey to marry the dead; goes to visit her; she carries him across the river in a boat full of holes; he puts his foot in bones, this is her husband; she gives him five buckets of water on his way back; he pours it into a flowering meadow; burns when he reaches a burning prairie; returns to the dead, now sees Juey's husband handsome]: Adamson 1934:349-350; lower chinook: Boas 1894a, No. 15 [sister is dead; her brother Blue Jay comes to her land of the dead; those whispers; he screams, everything turns into bones; he laughs at the dead, replaces their skulls; his sister gives him five buckets of water to extinguish the burning prairie on his way back; he pours out the water ahead of time , burns; returns to the dead; now sees a whale and salmon instead of logs and sticks; sister realizes that he is dead when he sees him dancing on his head]: 167-171; Judson 1997 [perfume came to buy Ioi's wife, Blue Jay's sister; she was gone; a year later, Blue Jay went in search; asked trees and birds, they didn't know; Klin told him to pay, brought him to the village of spirits; there were bones and skulls everywhere, just And . looks human; after dark, bones become human; you have to speak softly, when you scream, the spirit immediately becomes a skeleton; spirits catch branches and leaves, their boats are rotten, covered with moss; Blue Jay takes his sister away, but does not follow her instructions, dies; gets to the spirits, they are now human to him, the boats are intact, fishermen catch trout and salmon]: 95-97; Vasco: Hines 1996, No. 8A [Coyote's daughter is dead ; he hears her voice from the mountain, goes there, gets a bag with the souls of the dead, must not open it along the way; the bag gets heavier, the voices out of it louder; when he hears his daughter's voice, Coyote opens bag; bones in it, the dead return to the graves]: 46-48; Spier, Sapir 1930 [(quail in Hines 1996, No. 8B: 49-51); Coyote's wife is dead; the eagle leads him to a river island; when a big frog swallows the moon, the dead get up to make love; the Coyote kills the frog, pulls its skin; the dead suspect that he is not a frog because he jumps worse; the Coyote suddenly releases the moon, the Eagle grabs the dead, shoves into box; already at home he hears voices from the box, opens it, souls fly away; there is only one cripple left; if he did, people would revive like trees in spring]: 277-278; clickitat [Coyote's son and daughter die; he approaches the river; the carrier swims up when he calls him with his head lowered into the water; the Coyote puts his children and other dead in a bag, carries him back; contrary to his son's warning, unties the bag, after hearing voices; his children and others return to the land of the dead]: Jacobs 1929, No. 10:227-230; yakima [Coyote's wife and children die; he comes for them to the master of the dead; he gives a package, not tells him to untie before coming home; Skunk meets him on the way, threatens to kill him if he doesn't untie it; Coyote unties, souls fly away forever]: Hines 1992, No. 56:190-191; upper colitz [son and daughter The coyote dies; he follows them; they give him a heavy bag, tell him not to open it until he gets home; he wants to eat, thinks there's food in the bag, opens it; the souls of his children and other dead people fly away back; if he hadn't discovered it, people wouldn't die]: Jacobs 1934, No. 6:190-191; Southern Okanagon [Coyote goes to look for his dead wife; on the shore of the pond he screams, is not noticed; they hear him yawn; By returning K.'s wife, the chief promises that she and all the dead will be reborn if K. does not copulate with her on the way home; on the fifth night, K. violates the ban; the wife disappears]: Cline in Gayton 1935a: 278; souls returning to the world of the dead]: Jacobs 1929, No. 10:227-230; Western sachaptines [Coyote's daughter is burned; he tries to throw himself into the fire but it hurts; follows her into the world of the dead; hears but does not see spirits; collects them in a bag, carries them into our world, the daughter tells us not to open the bag on the way; Coyote opens, souls fly back, death becomes final]: Farrand, Mayer 1917, No. 16:178-179; ne perse [The Coyote tells his daughter to marry Wolves, not Otters; Otters burn Wolves and the woman in the house; the Coyote follows the deceased daughter; carries back the bag with her bones and her sons-in-law; the closer the world of the living, the heavier the bag; Contrary to the ban, Coyote looks around; souls fly back, death becomes final]: Aoki 1979, No. 9:55-57; Phinney 1934:278-282; Walker, Matthews 1994, No. 43:139-143; kalispel [Coyote comes to the world of the dead to his dead daughter; she transports him across the river; forbids watching local people play; he plays with them, wins; the losers fall dead; if Coyote were if he lost, he would die, and the daughter and her children returned alive; Coyote gets a bag from his daughter; opens it on the way back; the children jump out, run away; if he waited home, he would be with him grandchildren]: Clark 1966:75-77; Tenino [like a kalispel]: Gayton 1935a: 278; tillamook [a young man comes to a cannibal's house, marries a captive girl; a cannibal kills him; his brother kills a cannibal, marries a widow; comes for his brother into the world of the dead; a sparrow distracts the dead by playing a hoop with them; the hero turns into a ray of sunlight, crosses the river with his brother back to the world of the living; returns him wife, left alone]: Jacobs, Jacobs 1959, No. 29:97-99; Kalapuya: Gatschet et al. 1945:199-203 [Coyote makes daughter out of marmots; she marries Raccoon, Skunk, will return home both times ; She doesn't like the cougar either; he makes berries that tickle in her throat, she chokes, dies; Coyote follows her to the seashore; calls the boat, they don't hear him; she sighs, the dead send a boat; Coyote with they sail to the other side of the sea as their daughter; at night the dead dance on their heads; the snail is an elk for them, but after freshening the meat is a lot; the dead take only bones (this breaks off)], 226-231 (No. 4) [ Puma's daughter dies; he asks his Coyote brother if she will come back to life; he replies that the land will then overflow; the Coyote's daughter dies; he wants to change his mind, Puma refuses; The coyote follows his daughter into the world of the dead; on the way, she tells him not to scream, but to sigh if he wants to call her to be like him; in a boat they swim across the sea; for the dead, snails are deer and moose; Coyote only sees the dead at night, feels lonely, returns to earth]; modoc: Curtin 1912 [during initiation, Kumush's daughter dreams of someone dying; this means that she herself dies; K. reluctantly gives her funeral clothes; she dies as soon as she puts them on; K. follows her to the lower world; spirits dance at night, lie in a pile of bones during the day; K. collects a basket of bones, stumbles on the way; on the third attempt, he brings the bones to the ground, throws them in different directions, saying which tribes will emerge from them and what they will be; the modoc is few, but brave; calls all types of fish, plant and animal food; goes to sunrise with his daughter, then to the zenith of the Sun's road to the place where he stops at noon; K. builds a house there, lives in it now]: 39-45; Levitas 1924:143- 146 in Marriott, Rachlin 1968 [The bear wants to live where it's cold, the Deer wants to live where it's warm; Kumokums decides they'll live six and a half months in the cold and the other six and a half months warm; humans multiply; The porcupine suggests that they must die, K. agrees; his daughter dies, K. follows her to the owner of the dead; he hands him the skeleton of his daughter, tells him not to look back along the way; K. feels like a skeleton becomes flesh; at the last moment she looks around, the girl turns into a pile of bones]: 190-193; in Beck et al. 2001:17-19; cous [a woman died; the man said he would also die now, but let him die they do not bury him for five days; he comes to the world of the dead, recognizes relatives, sees that woman, dances are arranged for her; throws lice offered for food into the fire; if he ate, he would not return back; catches, brings two eels; the old people he stayed at are horrified by it; returns; his body has already begun to decompose, but he has come back to life]: Frachtenberg 1913, No. 23:139-149; upper coquil [ the young wife died; the husband sleeps at the grave; on the fifth night the wife gets up from the grave, he tries to grab her, but she is incorporeal; he follows her; by the river the old man wants to give her something like lice, but her husband knocks her out a bag of hands so that she does not eat; wraps her neck with his hands, so he gets into the boat; another old man says that he is also alive, not a ghost; turns a woman's body into the body of a living person; sends spouses back, they hold on to a bird that flies four hours over the sea, keep their eyes closed; get home safely]: Jacobs 2007:221-227.

The Midwest. Winnebago: Radin 1926, No. 2 [young wife dies; husband follows her; hairy man teaches him to jump boldly over a wide stream that turns into a stream; spirits dance, try to force him look at them; he resists temptation; receives a tambourine from old people, teaches songs; takes his wife back, throws ash at the persecuting spirits; arranges the first Spirit Dance, where he sings songs learned in the afterlife, hits a tambourine brought with her]: 33-37; 1932:402-405; 1949:52-57; Smith 1997 [young wife dies; husband goes to the land of the dead for four years; crosses the river into which they fall angry; she has a woman with an ax; the winds help him; the wife dances with skeletons, says they are her husbands; the man withstands the test, returns with his wife]: 173-180; menominee [husband lies down in grave with his deceased wife; gets up, goes west in her footsteps; walks across a shaky bridge, past a terrible dog, seductive strawberries (whoever bites off will die altogether); the dead are ruled by younger brother Menapus a; at night, an old man hits a tambourine, the dead dance; he encloses a woman's soul in a phone, gives it to her husband; on the way back, the woman asks her to let her go; the husband jumps, holding the phone, into the funeral fire at his wife's grave ; both are fully revived]: Bloomfield 1928, No. 65:125-129; Western Ojibwa (chippewa) [a man's daughter died; five shamans agreed to go with him to Wanabojo; asked their spirits at the graves friends, they replied that V. was still on earth; people had reached the island on the lake. Upper, at sunrise; V. grew a cedar on his head, the roots braided his body; one asked if he could live forever, V. replied that only the stone is eternal, the one who asked to turn it into stone, became with a stone, stayed with V., the rest went to the land of spirits; V. said that when the spirits began to dance, the father should put his daughter in a bag, not untie it; on the second day, one of the shamans untied this V. the "snake chain" immediately became a spirit; on the fourth night, the father grabbed the daughter, put it in a bag, they returned to V., who, when he returned home, ordered him to put the bag with the man's daughter in the steam room; she came to life] : Densmore 1928:384-386; Eastern Ojibwa (Southern Ontario)] [young wife dies; husband stays at the grave; as soon as he closes his eyes, he sees the wife come out of the grave and walk away; he goes behind, spends the night some distance about the place where she stayed; there is a house nearby; someone (this is Nanabush) says that there are all dogs a person has ever owned; if he did harm to them, they would take revenge; the one who then he gives bags of shoes; when dogs attack, a person throws their shoes and they tear them without touching the person; then another house, his name is, but the man does not go in; finally, the last one, it is empty, only small beds; N. says that when the spirit enters the house, it becomes invisible; but promises to help by hiding the one who comes in his pocket; at night, the spirits will begin to dance on the occasion of the arrival of the new deceased; the man saw, grabbed his wife, put it in a box; there is some kind of rubbing in the second box; the man teaches: you got here in two years, but you will return in two days; you have to heat two stones at home, put it in the box was rubbed to melt, cover both boxes and yourself with a blanket; if the wife speaks, then she came to life; everything was successful; parents came to visit the grave and saw the young couple alive]: Laidlaw 1915, No. 18:14-15; Algonquins (band not specified) [the bride dies on her wedding day; the young man follows her to another world; leaves his body in the old man's cabin; he and the bride swim across raging strait in two separate stone boats; live happily on the island; the young man's spirit returns to his body; on earth, the young man becomes chief; after death he is reunited with his beloved]: Spence 1985: 162-165; fox [a man falls from a tree, loses consciousness; he dreams that he is walking along the road of the dead; crossing the bridge over the river; houses of the dead are graves; the dead are playing various games; man comes back, wakes up]: Jones 1907, No. 6:207-211.

Northeast. Hurons [brother goes west for his deceased sister; crosses a shaky bridge; the old man helps him identify his sister among the dancers; brother brings her home in a pumpkin; during the ritual of reviving another a man looks at a corpse, recovery fails]: Brebeuf in Gayton 1935a: 274; seneca [with a magic arrow, a young man kills many deer, marries the leader's daughter; sorcerers kill him; wife goes after him into the world of the dead; throws two cougars along the pheasant guarding the path; the dead dance; the Mother of the Dead puts the woman's husband's soul in a pumpkin bottle, gives her, tells her to seal the holes in the body upon her return husband with clay, then let his soul into his mouth; man comes to life]: Curtin, Hewitt 1918, No. 116:565-573; malesite [wife dies, husband follows her; the old woman gives him a nut and butter; the wife's spirit follows him in the world of the living; he pulls out her corpse, rubs it with oil, the wife comes to life]: Mechling 1914, No. 25:88-90; mikmaq: LeclercQ in Mechling 1914, No. 26 [son dies, father comes for him to the Master of the Dead; he gives he has a nut with the soul of his son; at home, the father lets his soul into the dug up corpse of his son; the son comes to life]: 91-93; Parkman 1867 in Mooney 1900, note 5 [the son dies, the father comes to the owner of the dead, he gives a nut with the soul of the son; at home, the father was going to dance with everyone to revive his son; to do this, he gave the nut to the woman, she opened it, her soul flew away]: 437; montagnier [without details. like Malesit and Mikmak, but the deceased was not reborn]: Le Clercq in Gayton 1935a: 274; delaware [wife went missing after going to get water; husband follows her to heaven; old woman hides him from spirits, gives him a pumpkin vessel (to catch his wife's soul in it?) ; when the husband returns to earth, he dances with others, closes the vessel, the wife appears in the flesh; one old man breaks the ban on crying, the wife returns to heaven]: Bierhorst 1995, No. 200:74.

Plains. Sarsi [the wife is dead, the husband follows her, sees the man who killed the bison, the bison turns out to be a mouse; the man told him to eat grass seeds, haze mushrooms, wild onions, then the husband saw the camp and people; (hereinafter referred to as the local hostess, not the owner); she tells you to ask for a smoking pipe for the Naguschoozh-na community, a hoop and two arrows to play; three nights women dance, the husband does not see wife, on the fourth she enters him; when he returns, he must not turn around, violates the ban, finds himself in the same place; goes with his wife again, brings him home; the wife never blinks or closes her eyes; they have seven children; one day it is smoky in the tipi, the wife hesitates to fix the tipi floors, the husband says in her hearts that she should become a spirit; the wife disappears and never returns; since then people have a sacred snorkel and hoop play]: Dzana-gu 1921, No. 25:30-32; blackfooted, sarsi [land of the dead in the west or northwest; tests include bison hunting and scalp ritual; To see in the afterlife, the hero must close his eyes]: Grinnel, Sapir at Gayton 1935a: 276-277; blacklegs: Fraser 1990 [wife dies, husband follows her; chief of the dead returns her to him, tells him do not look back at her along the way, do not beat her, do not reproach her for being in spirit, not cheating on her; at home, the husband revives his wife in the steam room; many years later, one day he is angry, says that she looks like a spirit; wife gets younger and disappears; he goes to her forever]: 41-48; Grinnell 1962 [the wife dies; the husband goes back; the old woman gives him strength; the owner of the dead gives him the Worm Tube, sends a woman with him, allows him look at her on the fourth day; the husband returns his wife; one day he swings his smut at her, the wife disappears; since then, the piegan (black-legged unit) has had the Worm Tube]: 127-131; teton [giving birth to her third child, the wife dies; her ghost appears to her husband, says he can take him and her children to the Milky Way; the husband would not want him to go with her, but his wife to return alive; four days later, that appears again, tells her not to look behind her curtain of skin for four days; comes to life; later her husband takes a second wife; she offers to be the first to go to the Milky Way; she leaves, taking her children and husband]: Erdoes, Ortiz 1984:462-463; Pawnee: Dorsey 1904b, No. 20 (skidi) [a young man mourns at the bride's grave; a creature in the form of either a skunk or a rainbow leads him into the world of the dead; he is told to throw lice on the girl's head; she itches and comes to life; he returns with his bride to earth, marries her], 21 [a man finds himself in the forest in search of his dead son; spirits mistake him for a tree; God agrees that the dead must decide for themselves whether they return to earth; a person violates the prohibition not to talk to his son or hug him until the deadline; spirits disappear, leaving the Indians a bundle of amulets; if a person did not violate the ban, death would not was]: 71-73, 74-78; Grinnell 1961 [wife dies, husband and baby come to the grave; sees his wife's spirit at night; persuades his wife to stay; she tells her not to look behind the curtain for four days where she will be be; the condition is met; after many years, the husband takes a second wife; she says first that she is just a spirit; at night the first wife disappears; the husband and child die, the wife took them]: 129-131; wichita [y a man's wife dies, a friend dies in war; a husband sees a dead friend at his wife's grave; he brings him into the world of the dead; women dance; father-in-law returns his wife to her husband; on earth he must return four times scalped before he can lie down with another woman; husband violates the ban, wife disappears]: Dorsey 1904a, No. 58, 59:300-310

Southeast USA. The woman is returned from the world of the dead in a closed vessel; she (except yuchi) begs to open the lid; the carrier agrees despite the warning; the woman disappears. Yuchi [four men want to know if death exists, kill their wives; they go looking for them; before entering the cave, a cloud (=sky) rises and falls; three run under it in the form of a deer, a cougar, bear, rise to the cloud on the other side; the fourth is crushed; the old sun woman hides them under her clothes from a monstrous cougar; sows corn, beans, pumpkins, they immediately produce crops; the dead are invisible, they dance; The sun puts four wives in calebasses, gives them to their husbands; they wake up on the ground; one opens the vessel before reaching home, the wife disappears; three return their wives, become leaders]: Speck 1909, No. 8:144- 146; shawnee [(common motifs with yuchi lyrics; as well as the water barrier, dog guard, which are characteristic of East Woodland; also scenes of punishing evil in the afterlife)]: Voegelin, Gregg in Gayton 1935a: 274; teal: Kilpatrick, Kilpatrick 1966, No. 3 [the daughter of a Sun woman dies; people come for her to the land of the dead, get a box with a girl; a girl becomes a bird and flies away; death becomes final]: 388; Mooney 1900, No. 4 [The sun lived on the other side of the sky, and her daughter was in the middle of the sky above the earth; every day the Sun stopped at her place for lunch; the Sun did not loved people because they frowned at her; the Sun's brother loved the Month because they smiled at him; the Sun sent a fever with its rays, almost everyone died; Tiny People advised me to kill the Sun; turned two people into Spreading-adder snakes and Copperhead, placed them at the door of the Sun's daughter's house, but they couldn't bite; then the Tiny Men turned the other two people into the Uktena horned snake and Rattlesnake; The Rattlesnake bit the Sun's daughter to death and crawled away, U. followed him; since then, humans have not killed rattlesnakes; U. became so dangerous that he was sent to the upper world; the Sun disappeared from grief, people no longer died, but it became dark; Tiny People ordered the soul of the Sun's daughter to be brought into the box; on the way back, she asked to open the box, flew away like a Redbird bird; the Sun flooded the earth with grief a flood of their tears; then young men and women began to sing and dance, the Sun opened their faces slightly, smiled, the disasters ended], note 5 [the creators wanted to make man immortal; the Sun, looking at the earth, decided that there were too many people and they should die; the daughter of the Sun was bitten by a snake, she died; the Sun agreed that people should live forever, gave people a box to bring their daughter's soul into it, not on the way open; they opened, the soul disappeared, people remained mortal]: 252-254, 436; Alabama: Swanton 1929, No. 21 [a woman died, her children are crying, two men went after her, reached a place where heaven is then goes up and down; one ran, becoming a puma, the other a bear; the old woman gave them a scoop, they went to the river, scooped up water, splashed around, the waters spread, they were dry; the man gave He told them to throw an ear at the woman they were coming for, and also gave them a bottle; the woman was dancing, they had a hard time hitting her on the cob, she fell, they put her in a bottle, brought her to the ground; in the morning woke up near the house, heard a scream from the bottle, opened it; the woman said they did not revive it properly, disappeared], 22 [the woman died leaving the child, two men went to bring her back; the old woman gave them pumpkin to eat, they ate, but the pumpkin did not run out; they came to a place where dwarfs fought ducks and geese; spent the night with another old woman, she let each pumpkin scoop water from the rivers and so go; let the bark be tied to her legs to pass the place where the snakes were; another woman gave tobacco, they lit a cigarette, hiding in clouds of smoke from people who were fighting; they came to the edge of the sky, he went up and down; one slipped by a cougar, the other as a wild cat; in the sky, a man warned women about the city, they would try to stop them; they passed without stopping; God gave them a melon, told them not gnaw the seeds, peeled them again, the melon was reborn; God pulled back the lid, they saw their house below; gave pieces of cobs, they threw them at the dancing woman, she fell, they put her in a vessel, closed the lid; woke up at home in the morning; the woman in the vessel moaned, saying that they had killed her; they opened the lid a little, she disappeared, returned to heaven; they came for her again, God gave her again, they they lost it again; if the lid hadn't been turned off, people would have come back after death]: 141-142, 142-143; koasachi [a woman dies, her two brothers follow her to heaven; the sky has fallen, alone jumped on it, it rose; then the same with his second brother; the old woman showed them the path; they reached the place where the snakes tied elm bark to their feet, passed; the man gave them cigarettes, on the way people were fighting clubs, the brothers lit a cigarette, everything was shrouded in smoke, they passed; another woman gave a scoop, they went to the river, scooped up and poured some water, the water split, they dried, followed by the waters again; they came to God (Never-dying), she cut the melon, gave half of them to eat, told them not to bite through the seeds, put the seeds and peel back; pushed something away, they saw in the hole the ground where their home was; On the fourth day, they put their sister in the vessel, covered it with a lid, went back (apparently they were immediately on the ground); the sister from the vessel began to say that she was suffering there; they opened the lid a little, everything was quiet the vessel was empty]: Swanton 1929, No. 26:189-190.

California. Yurok [the beloved is sick and dies; the man follows her to the lower world; the dead dance there]: Kroeber 1976, No. S3 [a person grabs the dead, brings her back, should not say she was dead; violates the ban; returns her again; someone tells her children that their mother was dead; she dies forever], X2 [takes a stone, tells them to bury herself alive; rocks the carrier's boat with a stone dead; ten years after that no one died]: 383-384, 422; Karok: Harrington 1932, No. 12 [the lover of two girls dies; the Hawk leads them to the land of the dead; the dead dance; the young man has no bones, girls can't take him back; the old woman gives them salmon; when they return to earth, the girls revive the dead when they rub their lips with salmon; salmon goes missing, people die again]: 33-34; Kroever 1946:14- 17; Kroeber, Gifford 1980, No. 15, 16 [the world of the dead is in the sky]: 136-138; Lang 1994 [a girl dies, her lover is following her; some people are transporting him across the river, telling him to pick her up before how the dead took out her bones; both return to the village, they have a son; children tell him that his mother was dead; when he tells her these words, the mother jumps into the fire, flies out like a butterfly, disappears]: 64-95; shasta: Dixon 1910a, No. 6 [when the waters came down, the Eagle sent (to earth) a son and daughter; they married, gave birth to people; one boy died; people wanted him to move on, but Coyote objected they cry for the dead; then people wanted the Coyote's child to die; Coyote followed him into the world of the dead, lit parsnip grass, the perfume can't stand his smell, got a son; it was said that for 10 years The boy should not be scolded; after 5 years, the Coyote scolded him, he died again; the Coyote comes for his son again; he is told to return the day after tomorrow; he dies, his spirit goes to his son], 9 [the wife is dead; the husband follows her The Milky Way; in the afterlife everyone dances; during the day they lie like ash; the Coyote was given a wife; on the way home she gets harder; he drops her twice, returns twice; his wife is no longer given; the husband dies at home, his spirit comes to his wife]: 18-19, 21; Gifford in Edmonds, Clark 1989 [The eagle sent a boy and girl to earth, they gave birth to people, the earth overflowed; Coyote said people should die; others set it up that his child was dead; Coyote followed him to the land of spirits, lit parsnip grass, the perfume could not stand his smell, gave the child to Coyote; on his way back, Coyote promised his son not to scold him for 10 years; Five years later, the Coyote scolded him, the boy returned to the spirits; the Coyote came for him again, the spirits told him to come the day after tomorrow; Coyote returned home happily, died, came back to the spirits, they welcomed him merrily; everyone who goes to the land of the dead will soon die on his own]: 140-141; Voegelin 1947, No. 1 [as in Dixon, No. 9; the husband is also a Woodpecker; he is not given a wife, but is immediately sent back]: 53; Pomo: Barrett 1933, No. 87-89 [see motive J52; A bear kills the parents of two reindeer boys (a boy and a girl in No. 89); they run away, the Bear chases them, dies while crossing the river; children come to the Sun; their mother's ghost is his wife; they bring their mother back to this world; she disappears as soon as her feet touch the ground; in #87, 89; The Sun offers a race to run; Deer kill him with arrows], 106 [ a person dies, his brother spends four days at the place of a funeral fire; goes east for his brother's ghost; the dead feed him; teach him a certain dance; when he returns, he teaches him people]: 331-334, 343 -344, 348-349, 379; Loeb 1926a [man follows his deceased son; the first boatman refuses to transport the living man to the island at sea, the second transports; the man watches the shadows dancing; receives dance accessories (bag, whistle, rattle); on return, teaches people songs, dances and rituals]: 292-293; mountain mivok (southern) [wife dies, husband waits three days at the grave; on the morning of the fourth day the wife gets up and goes west, the husband follows her, she is invisible to others; the wife hides in the cave; the husband persuades the guards to let him pass; crosses the slippery bridge over the river after his wife; contrary to his wife's advice, the husband comes to the dead; the bodies burned are black; the guard brought the man back to earth; since then people know that there is another world]: Latta 1936:117 in La Pena et al. 2007:55-56; Maidu [dark at first and one water; a raft came from the north, carrying the Turtle and the Father-Secret Societies (UTO); then a rope of feathers came down from the sky, along which the Founder of the Earth (OZ, Earth-Initiative) came down; his face was covered and his body was shining like the sun; the turtle asks him to help create land; suggests tying it to a rope and a stone to it for weight; 6 years later, the turtle emerged covered with green silt, but it was washed away and only a little bit remained under his fingernails; he scraped out of his nails with a knife, rolled up the pellets, put it on the stern of the raft; looked twice - nothing; the third - wrap his hands around; on the fourth - a raft on land, the whole world appeared; Turtle asks me to create light; OZ: Look east, I'll call my sister; the OT started screaming and the sun rose; then it went down; OZ: now I'll call my brother; the month has risen; then called the stars, naming them; then he grew a tree with 12 different types of acorns; after sitting under the tree for two days, all three went west; and Coyote and his dog came out of the ground, a rattlesnake; those who had left returned and OZ made different clay animals, starting with a deer; mixed red clay with water and sculpted a man and a woman; they were white, black-haired, and beautiful; Coyote wanted his hands to be like his paws, but OZ made people hands like his paws model of his hands; the first man was Kuks and the first woman was the Morning Star; Oz told Kuks to take people to the lake; during this time K. grew old, but when he plunged, he became younger again; this will be the case with everyone; women put out baskets in the evening, and in the morning they were full of food; the Coyote ran; the Rattlesnake bit him and he died, the only son of the Coyote; the Coyote threw his body into the lake, but nothing happened; Kuksu dug the first grave and buried the young man; people spoke different languages, only Kuksu understood everything; first Kuksu's wife left, then he himself; came to the spirits, there was Coyote's son; Coyote came there in the footsteps; Cooks did not let him eat the food of the dead; the Coyote jumped off the tree to crash to death and see his son; but the spirit house was empty; the Coyote went west and was never seen again]: Dixon 1902, No. 1: 39-45; Nisenan [Coyote created the first man and woman, their names are Aíkut and Yototówi; J. dies, A. sees her rise from the grave; she does not tell him to speak to her, for he who has spoken to the dead himself will die; he follows her to the house of the spirits where they dance; she crosses the river over a thread-thick bridge; wanting to die, he talks to her; now they both go to the land of spirits]: Powell 1877:339 -340 (=Judson 1994:54); yokutz [wife dies; husband is fasting on the grave; she comes out of the grave, he follows her; they go many nights, stopping during the day; the island of the dead lies across the river]: Gayton 1935a (techumni) [the bridge across the river to the world of the dead moves up and down when it is crossed; the fallen one turns into fish; the local chief Tipiknitz tells her husband not to sleep; he sleeps with his wife in the morning in his hugs a rotten deck; this happens three times, he must return; at home he violates the ban on not talking about his journey for six days; he is bitten by a snake, he dies]: 267-268; Gayton, Newman 1940, No. 3 [ the wife is dead; the husband sits on the grave for two days; the wife gets up, shakes off, goes west, the husband follows her; when she reaches the water, the wife tells her husband not to follow her, his smell is terrible for her; there is a bridge across the water, moving up and down, falling people turn into fish; the wife crosses, the husband flies to the other side with the help of a mascot; there the Tipiknits man washes his face, tells him not to converge with his wife in the world of the dead and on the way back, 6 days not to talk about what they saw; invisible birds screaming like trying to scare walkers to fall off the bridge; husband said on the fourth day, bitten by a rattlesnake, died], 6 [wife died, the husband sleeps on the grave; on the third night the wife gets up, goes west, disappears during the day; the husband waits, the wife reappears in the evening, the husband continues to follow her; the wife rubs her face with all sorts of nasty things - insects, blood, urine; husband does the same; by the river bank, both pass between crush rocks; the wife crosses the river across the bridge, the husband can't; the owner of the dead Tipiknits sends his two daughters for him, they have skirts made of rattlesnakes, they take him across the bridge; give him a drink, give him pine nuts, which is enough to satisfy his hunger; the wife is brought to her husband, T. tells him not to sleep, he falls asleep, wakes up among the guns; this dead; at night they are people on the way, the husband does not sleep; they are allowed to return; when they reach home, the husband, breaking the ban, goes to bed with his wife, she disappears; he tells his parents what he saw], 16 (central foothills, Wukchumni band) [husband killed his wife for inappropriate behavior; went to check if the dead were getting up from the grave three days later; on the third night, the woman got up, went north; they came to the slippery bridge over the river; the fallen turn into fish; the husband flew across the river with his amulets; on the other side, the dead are dancing the Spirit Dance; the husband liked it so much that he decided to stay here; returned home and died] 17 (central foothills, Wukchumni band) [the wife met the dog, her husband killed her, came to the grave; on the third night she got up, shook herself off, went north, her husband followed her, in the afternoon she became a rotten log; on On the third night, the wife advised her husband not to go any further; on the sixth night they came to the bridge over the lake, the bridge went up and down; but they were crossing; Tipiknits tells the man that he does not like its smell; he is led to T. by a shaky bridge; a man climbs on carats, and the messenger leans on his legs and head; at night the dead dance; it was all inside a large hill; Coyote plays dice with T.; when a person loses, a person dies; when he wins, Coyote takes out T.'s pen, it turns into a dove; T. allowed him to be taken in three days, but not to agree with her; on the third night, the husband got together, the wife disappeared; the husband returns, despite the warning, says what happened to him, dies], 19 (northern foothills, kechayi) [the husband went for his deceased wife, returned her, but they were warned not to agree; as soon as he and his wife are gone], 25 (northern foothills, dumna) [a man marries, soon the wife dies; the husband hides in the grave; on the third evening the wife gets up, shakes off, goes to the sunset, advises not to follow her; helps her husband walk along a narrow rock cornice; across a bridge; over a bouncing narrow bridge; they go through a blank door in a stone wall; God agrees to return his wife if the husband will not fall asleep and recognizes her among the other dead; he knows he did not fall asleep; God allows her to be taken away, tells her not to converge with her for three days; at home, on the eve of the end of the period of abstinence, the husband copulates with his wife, who disappears; husband dies immediately and disappears too], 34 (Waksachi) [wife dies, husband goes to the grave; on the evening of the second day, the wife gets up, shakes off, goes west; hides underground for a day; on the shore reservoir house; the person living in it asks the dead; replaced the woman's eyes with sunflower seeds; tells you to go across the bridge; the fish swims and scares (Hah!) going to fall into the water; the husband does not allow him to replace his eyes with seeds; the dead do not like the smell of the living; they disappear for a day; the husband returns his wife, that man returns her eyes to her, tells her not converge before returning home, not talking about anything for 6 days; the husband insisted on copulation, fell asleep without getting together with his wife; when he woke up, she was gone; he tells his story on the fifth day ; dies from the bite of a rattlesnake], 146 [wife dies, husband sleeps on the grave; on the third night a woman gets up, goes west; husband follows her, passes safely between the rocks; the woman crosses a pond on a shaky bridge; Tipiknitz is the owner of the dead, his two daughters accompany the husband of the deceased; he is given an inexhaustible supply of food; a person sees the dead in the form of guns; he manages to stay awake; he returns home with his wife, violates the ban on sleeping with her, his wife disappears; her husband's parents were in mourning, he tells them what happened]: 17-18, 19-20, 26, 26-27, 28, 29-30, 35-37, 102; Hudson 1902:104-205 in Edmonds, Clark 1989 (mariposa) [Ule dies, her husband Soho mourns at the grave for three days; on the fourth night, the wife gets up, shakes off, goes west to Toxil, where the land of the dead is Tib-ic-Nict; S. follows her for 4 days, they cross the river over a bridge that is like a spider web; the souls of bad people fall into the water, turn into pikes, swim up the river, people then catch them and use them for food; S. and U. find themselves in a beautiful country; upon his return, S. talks about what he saw, dies on the fourth day]: 141-143; Kroeber 1907a, No. 24 [after dawn, the wife becomes invisible; souls cross the bridge, which rises and then falls; the bird frightens souls, many fall into the water, turn into ducks and fish; the leader allows the man to spend the night with his wife; in the morning there is an oak log next to him; the man returns home talks about the land of the dead; he is bitten by a rattlesnake, he dies], 35 [during daylight, the wife turns into a log; the masters of the world of the dead allow her husband to take his wife, warn him not to sleep on the way; he falls asleep, finds a log nearby in the morning]: 216-218, 228; chumash: Blackburn 1975, No. 25 [Coyote turns into a girl, goes beyond the Drake, eats its supplies, simulates malaise so as not to sleep with husband; runs away; Drake takes revenge by killing Toad, Coyote's wife; her spirit comes to Coyote, leads to Shimilaksh 'u, the land of the dead; with the help of his shamanic power, Coyote overcomes falling and rising log; spirits sing and dance; only the Owl is alive here; the Coyote can't take local food, it's like air; he can't get drunk; the spirits draw him into games to kill him; he escapes, returns to the world of the living] , 59 [a young husband accidentally kills his wife; spends the night at her grave; on the third night, the deceased goes out, goes to Shimilaksh 'u; he follows her; she helps him cross the river while holding the falling and a log rising; the owner of the dead tells him not to sleep for three nights to get his wife back; he falls asleep; at home violates the ban on telling what he sees, dies]: 172-175, 249-251; monk [man goes for his young wife; meets poisonous insects, predators; The wolf tells him not to dance in the land of the dead, not to talk to his wife or look back; the spouses come to earth; the husband talks to his wife until the end of ten days; she returns to heaven]: Gifford 1923, No. 12:340-341; tubatulabal [wife dies; husband cries at the grave; wife appears, leads him across the sea to the land of the dead; they dance; the chief agrees to let the woman go; the husband must not sleep with her for three days; he violates the ban; the chief refuses to repeat the request]: Voegelin 1935, No. 6:203-205; serrano [mother-in-law kills daughter-in-law, putting a point on her seat; clouds of dust rise from the place of cremation; the husband follows the biggest, distinguishes the silhouette of his wife; she carries him on her back across the river beyond which the world of the dead; he must eat special food, sees the dead only at night; when hunting deer, he presses two black beetles; these are deer, the dead are grateful; they send his wife back to the world of the living with him; tell her not to sleep with her three days; the couple do not know what it is three years; on the morning of the fourth day, the wife disappears]: Benedict 1926, No. 5:8-9; Gabrielino [a young wife is killed by an old woman who raised her; the husband waits three days at the grave; from a tornado rises the grave, it follows him south; his wife (=tornado) carries him across the sea; his wife helps him pass the tests; 1) remove the pen from the high pole; 2) cut his hair lengthwise; 3) draw a map the sky with the Big Dipper and the North Star; kill deer that the dead will drive away; these are beetles, he presses one, he turns into a deer; the dead allow his wife to be taken; he copulates with her to the expiration of three days; a rotten deck in his arms in the morning]: Gayton 1935a: 270 (quail in Monroe, Williamson 1987:80-82).

Big Pool. Northern Payut [the husband comes for his deceased wife; the owner of the dead allows her to return, tells the spouses not to make love until the deadline, to dance when she returns; the ban has been violated, woman returns to the dead]: Park at Gayton 1935a: 277-278; utah [chief's wife dies; Ta-woats agrees to take her inconsolable husband to her; rolls in front of her a magic ball laying straight road; the chief is happy to see his wife living in an abundant country; after returning, T. blocks the road with a gorge with a stormy river so that no one alive visits the dead again]: Powell 1972, No. 39: 76-77.

The Great Southwest. Navajo [the husband waits four days at his wife's grave; goes to get her spirit at night; during the day he disappears into a crevice; in the world of the dead, they dance, call the living spirit; contrary to warning, he makes a fire during the day, sees skeletons lying around; runs, his wife chases him; animals hold a ceremony, the husband should not look at his wife while she is; he violates the ban, sees the skeleton]: Hill in Gayton 1935a: 271; Hopi [young wife dies; Owl agrees to take her husband to the border of Maski (the world of the dead); Old Spider gives him deer skin to wrap his legs, and then teaches him what to do; he succeeds go through cacti; he kills a rattlesnake who tried to block the way with an arrow; crossing the river in a boat, he slips between diverging and converging rocks; paralyzes giant Maasaw with a potion , a cougar on the roof of a kiva; The spider tells the man not to touch his wife, calmly watch the Master of the Dead (he has a huge penis) get along with her; not get along with a girl (she was his first girlfriend in his life) which he will be offered; a man does everything, gets his wife back; crossing the river, splashes a potion on a horned water snake, he disappears; contrary to the Spider's ban, he converges with his wife before reaching home; wife flies away owl]: Malotki, Gary 2001, No. 7:55-64; Zunyi: Cushing 1901 [a young man accidentally kills his wife; waits three nights at her grave; on the fourth they go west together; in the afternoon a girl invisible; she descends into the lake; the owl agrees to revive her, tells her husband not to agree with his wife until he returns home; on the fourth day he kisses his wife who has fallen asleep; she turns into an owl, flies away westward; people become mortal]: 1-33; Quam 1972 [a young married hunter rejects the witch girl's love; she tries to lime him, but a friend helps neutralize her witchcraft; then she wants to kill the hunter's wife as soon as she falls asleep; before dawn, the hunter falls asleep and lets go of his wife's hand; she dies; at night he sees the light in her grave, goes down to her, wants to go with her to another world; she tells take four pairs of shoes and food with you; following it, the hunter sees only a white feather moving; cannot go down into the abyss; the chipmunk plants a juniper, the hunter descends on it; the wife creates thickets of cacti, placers of stones, a grove of stunted trees; the husband puts on prepared shoes, passes; the wife greets her parents (ancestors), who do not greet her husband; the husband wants to enter after her in a kivu and dance, but he is stopped by the one who was her first lover; the owl gives her husband an arrow with a jay pen, tells him to shoot at the priest; then the wife returns to her husband; the owl allows him pick up his wife; in four days they will be at home but must abstain from having sex on the way; at the last moment, the husband tries to break the ban; the woman turns into an owl; Now she is mine, says Owl ; The owl takes her to the west, their owl descendants live there now]: 146-179; eastern ceres (Cochiti) [first one sister, then the second sister dies; the mother cries for her daughter, so dirty her in the next world with her with snot; the leader of the afterlife sends messengers to bring a woman to her daughters; she finds out that after bathing, she will wash her daughter; returns to earth, talks about all people]: Benedict 1931:131- 132; tiva (Taos) [1) Yellow Corn gives birth to a child, fetches water ahead of time, sorcerers kill her; her husband Magpie's Tail buries her, takes the baby, follows her; during the day the wife turns into a rabbit; they cross four rivers; the first is water, then ash, soot, blood; the living can only drink from the first; the dead build a log bridge for those who come, their logs are sunflower stalks; at night the dead dance, turn into rabbits during the day; the crow teaches her husband to pull his wife out of the window by the hand; she becomes a rabbit, the eagle tears him to shreds; the spirits of the rain cover their shreds with a blanket; the woman revives, returns with husband to people; 2) sorcerers kill Blue Corn; her sister Yellow Corn sleeps on the grave, follows her sister; further as in (1); ash, black, red rivers; rabbit covered with a dance skirt; kachina hits there with lightning, a woman comes to life]: Parsons 1940a, No. 6:23-28; teva (San Juan): Erdoes, Ortiz 1984:173-175 [The Deer Hunter marries the Corn Maiden, the wife dies; four days her spirit must wander near the village; a widower searches for the deceased, begs her to return; day by day she turns into a corpse, persecutes her husband; Someone enters the village, demands his spouses, says that they have broken the law and angered the spirits; placing them in arrows, sends both to heaven; in the western sky, the Corn Maiden (the faint star) always pursues the Deer Hunter (bright star)], 295-297 [at Ka-ping the young wife Willow Flower suppresses; a few months later he notices a light in the distance; at night he comes to a lonely house, in which his wife is; she drives him away, then agrees to return alive if K. stay with her until dawn; at night K. wakes up from the smell of corpse; runs away, his wife pursues him; by the river he asks the old man for help; he puts him in an arrow, launches him into the sky; the same with the pursuer; now there are two stars in the sky in the west, one chasing the other]; Parsons 1939 [(plot summary); spouses - Morning Star and Evening Star]: 205; mojave [all died of illness; the old man remains, I found a girl alive among the corpses, married her; Snake Soul (SS) and his three friends came to the party; the girl fell in love with him, he took her away; the first husband asked sorcerers, who killed the woman with witchcraft; SS sailed on a raft, drowned; two sisters collected the remains, the youngest brought home, SS is reborn; the younger sister says that when the deceased SS wife arrives, he should not touch her for four days; on the third day he tries to hug her, his hands go through the void; the dead tries to drag her husband into the land of death; at the rat hole, a whirlwind separated them]: Devereux 1948:249-252; series [man tells his a dream; someone huge took him to the world of the dead on the Orion Belt (una estrella que se nombra Tres Reyes); he sees relatives dead there; spent a month and ten days there, did not eat or drink there; he was brought to the moon, there's mountains and an iron tree; the dead are dancing there; he's back home, he's alive]: Olmos Aguilera 2005:141-144.

NW Mexico. Huichol [Tumusaúwi shaman and his wife must abstain for five years; after the fourth year, the wife got drunk, got together with Mexicans; their child fell ill, T. began to beat his wife, then the child died; Kauymáli asked her to marry him, but she died; K. came to the world of the dead, the gods of the sea gave him a bamboo jar with a cotton cork, told him not to open it on the way; letting his wife in the heel a magic arrow thorn, K. turned his wife into a fly, put it in a vessel; hears his wife asking to open it; on the fifth night, K. opens the vessel, the wife turns into a fly, flies away; K. comes to the gods again, but those they only teach him funeral rituals; other dead people beat the deceased to blood because she wasted corn; as a child she broke an oak branch; now the lice that bit her have descended from the broken place, and a branch grabbed her, pulled her away; the woman was grabbed and raped by an animal she had once trapped; the path was guarded by a larva, and on both sides were two dogs she had once held starved; now they bit her; the turtledove wanted to give her a tortilla, but the crow did not allow her, for she teased the crow because of its long beak; when K. returned, released the birds caught for his wife; therefore There are many beautiful birds in the mountains]: Zingg 1938, No. 4b: 544-546 (=1982:235-236); tepecano [wife dies (short map note)]: Bierhorst 1990:119; Nahuatl Zap. Mexico [wife dies; husband asks Vulture to take him to heaven, wait five days; finds a wife; she offers him beans, but these are lizards; at night the husband hears the screams of fighting owls; the Vulture carries him back]: Preuss 1968, No. 51:270-272.

Mesoamerica Nahua upper Balsas {probably Puebla} [4 versions, 2 recorded from men, 2 from women; husband leaves his wife for a long time; she usually takes a lover; dies; husband comes back, misses his wife, but the main thing is that she wants to know where she put the money; the vulture takes him to the world of the dead; the husband sees local people ("devils") copulate with his wife; finds out where the money is returned to vulture; according to one version, it sets fire to a house in another world, and when he returns, the sight of ashes in his own place]: Raby 2012:172-175; mountain totonaki [The owl promises to take the man to his deceased wife, if he closes his eyes; the dead give him ash to eat; his wife warns that he will die when he returns if he tells me where he was; Owl takes him back, he is silent about what he saw]: Ichon 1969:183-184; nahua [the wife dies, the husband asks the priest to help him visit her; the priest hides him in front of the altar, he goes to heaven; his wife's new husband beats her, eats her; she goes out with his bowel movements, again becomes a woman; the earthly husband tries to lie down with her, she is as cold as ice; tells him to return for her in eight years (eight days on earth); he gives property to children, returns to her heaven; an evil husband leaves, an earthly man lives with his wife in heaven]: Madsen 1960:215; Veracruza Nahuatl, Maya Yucatana, Zapoteca [wife dies (short map indication)]: Bierhorst 1990:119; Tricky [wife died; husband came to the village of the dead to ask her where she hid the money; there she is married to a fox; promised to come to show; husband returned; a snake crawled, her husband hit her, she crawled away; he came back to the village of the dead; his wife said she came, but he hit her; she reappeared in the guise of a snake, indicated a place to dig, and returned to the dead; therefore, it is said that there are snakes and foxes souls of the dead]: Hollenbach 1980, no. 8.5:456-457; southern lacandons [wife dies, husband mourns; shrew catcher says she is turned into a mule, burns in fire, eats rotten wood and tree mushrooms; tells her husband to wash his shirt in pepper, takes him to the world of the dead; the husband sees his wife in the guise of a mule, finds out; returns to earth]: Boremanse 1986:97-101; northern lacandons [Mole Hunter (OK) found that he had killed all the moles and had nothing else to eat; climbed the Byrsonima crassifolia tree for fruit; saw a girl come out of a crack in the ground, took off her head, combed her hair, then put her head in place; he threw fruit seeds at it, but she did not raise her head; pulled the bump, opened the passage and it went down; OK found this bump and followed; it was evening on the ground, and The sun rises below; OK comes to the house, where Sukunkyum's wife calls him son: he has not changed his skin and is alive; she hid him in a large pot so that Kishin would not smell it; sprinkles it on the pot toasted pepper; son K. sniffs, suffers from pepper, leaves; the same with his second son K.; Sukunkyum returned, he placed the sun on the eastern edge of the sky; to prevent OK from smelling like a living person, S. gave him his old cloak; wearing a raincoat, OK turned into a hummingbird; old K. and his sons, everyone wants to shoot a bird to eat; K. hit it with an arrow, but his daughter picked it up and took it away; she put it with him for the night, he again became human; old K. and his wife called him son-in-law; OK does not eat what Kisins eat, S. warned him (beans are larvae, tortillas are wood mushrooms, salt is cadaveric liquid; OK comes to S. to eat; The sun is a person, but without legs, so S. wears it on his shoulders; OK sees what is happening to the soul of the deceased - to the one who has changed his skin; S.'s wife puts the person on a bench, feeds her; young Kisina want her pick it up to fry; finally, they grab their soul and alternately throw them into Metlan's fire and into cold water; K. tells his soul what misdemeanors he is tortured for during his lifetime; before that, K. killed monkeys; the dead are the monkeys he killed; the firewood that K. burns is the bones of the dead; S. showed OK the pillars supporting the ground; then tells people to tell people everything he saw underground; leaving the underworld, OK wanted to take his wife with him, but she hesitated sweeping the house; OK went out, the exit to the ground closed and the wife stayed downstairs; OK told people everything]: Cook 2019:133-190; tsotsil : Gossen 1974, No. 78, 92, 120:293, 300-301, 315-316; Guiteras-Holmes 196:258 -260; Laughlin 1977, No. 9 [a man cries at his wife's grave; a man invites him to close his eyes, he finds himself in peace the dead; his master tells him to take a mule; he sees women, one of them is the mule he needs; she says that local firewood is rotten bones and must be brought; the wife says they cannot sleep together; at night, the husband tries to approach her, there are a lot of bones; the owner of the dead said that a person will be able to return when his sandals are worn; the wife teaches to wipe them off a stone], 19 [the wife dies, on All Saints Day returns to the house; when he leaves, he tells him to talk to the owner of the dead himself; the man goes to the cave, meets the owner, he drives him away, the man goes crazy], 173 [the mistress (she is married to another) dies , a person cries at the grave; at night he sees bones, in the afternoon a beloved; she asks for firewood, but only bones in the ravine; three days after returning, the person died]: 28-30, 70-71, 395-396; Laughlin, Karasik 1988:139-140; tseltal [wife dies, husband cries at the grave; man dressed as ladino tells him to close his eyes; he finds himself in front of the Master of the Dead; he tells him to bring a horse, but man sees women in front of her; they are horses, they are regularly thrown into a fire pit; the wife explains to her husband that she is tortured because he did not hit her; together white and black corn, the dead eat brains and human flesh, pupils instead of beans; husband tries to have sex with his wife, but only bones in front of him; he closes his eyes, returns to earth, dies fifteen days later]: Chapman 1952:481; chol [every day the wife brings her husband meat to the field; he does not ask where she gets it from; the wife dies; the fox offers her husband to bring it to her; in the world of the dead, the wife became a tapir because she was a prostitute and received meat for payment]: Perez Chacon 1988:335-342; chooh [a person goes to the lower world for his deceased wife; spends several days there; dies two or three days after returning]: Maxwell in Peñalosa 1996, No. 400A: 65.

Honduras-Panama. Hikake [wife does not want to feed her husband; cuts off a piece of meat from her leg, gives him paki rodent meat brought by his mother; dies of blood loss; Guatecast comes for her, her husband asks take him too, goes with his wife, hiding under her skirt; his wife's sister (also dead) tells him not to touch anything in her house; he scattered everything, killed frogs and lizards (in another world you can't kill little ones animals, you can only kill game for food); he tried to hit a vulture that came to peck at his bowel movements, he scolded him; the Sun takes a man to collect crabs in the river; he leaves to illuminate the world, man remains in darkness; he is brought to the ground by night monkeys; he is speechless; his mother tells him to climb a tree, a tree falls down, the man speaks from the blow; died a few days later; here he was a scoundrel, but he became good in the next world]: Chapman 1982, No. 60:241-242 (=1992, No. 59:244-247); miskito [husband comes to his wife's grave; her soul goes out, he follows her; the path runs between two pines; they constantly collide and diverge; a woman's soul passes between them; her living husband bypasses pine trees; a soul crosses a bridge of human hair; swims in a boat, rowing four in it toads; a woman with gigantic breasts meets her soul; husband returns to the world of the living]: Conzemius 1932:159-160; Eastern Panama (kuna?) [a woman's son died; a vulture offered to take her to him, brings her to the vulture house; there she sees rituals and dances in honor of the dead; when she returns, she teaches people to perform them]: Adrian de Santo Tomás in Wassen 1933:132-133.

The Northern Andes. Embera (chami) [a woman cries for her deceased sister; a white bird turns into a man, offers to take her to heaven with her sister, tells her to close her eyes; there are black women with breasts to their knees; woman sees her sister and murdered brother, the bird does not tell them to approach them; before returning, one of the women (are there two of them now?) hides a corn seed in her mouth and another a peach palm in her mouth; this is how these plants appeared on earth]: Chaves 1945, No. 5:150; Kogi [the wife dies; the dead are not buried yet, she goes to the land of the dead herself ; the husband follows her; the dead say that they return to earth in the guise of cannibal jaguars; teach funeral rituals, dances, chants; ask for the dead to be buried; the husband takes seeds with him ( cultural?) plants; plants chase him, want to take seeds; he permanently closes the way back from the afterlife; teaches people funeral rituals]: Reichel-Dolmatoff 1985 (2), No. 20:154-155; guajiro [ husband follows his wife to the land of the dead; breaks up with her; usually comes to Rain]: Wilbert, Simoneau 1986 (1), No. 106 [dead dance]: 299; 1986 (2), No. 68 [in the land of the dead, the wife refuses to copulate with husband; he insists; after orgasm she disappears; he finds himself in the wasteland], 69 [wife refuses her husband; he sees her copulating with others], 70 [husband insists on copulation; wife chases him away], 71 [seeing a wife copulate with the dead, the husband also chooses a girl among the dead; he becomes dead himself], 72, [the husband returns home; talks about the land of the dead; dies, returns there], 73 [the husband sees his wife copulating with the dead; the Hawk brings him home to the world of the living], 74, 75 [the wife resumes marital relationship with her husband; his body begins to decay; the Ant brings him home, cures], 76 [a man's relatives die, he grieves at his wife's grave; she comes on a horse, tells her not to meet her yet, they go together; their horse rushes through the darkness, over the sea; in the country beyond by sea, a man lies down in a hammock next to his wife, puts his hand on the beer and corn porridge brought to her, falls asleep; waking up at noon sees a boa constrictor next to him, a prickly avocado under his head; a man walks along the road in a deserted place, a tree tells him to move on; on the seashore he sees the Sun, he moves east, a fiery mirror in his hands, tells the person to move away so as not to burn; lets him drink from the inexhaustible vessel; tells them to go further west; women (these are forest turtles) tell a person to leave, he brings them misfortune; bird boys are afraid of him, hide; the same other locals; lame (also a bird) sends to the old man; this is the Sun, he invites him to his house; in the morning he goes to do his daytime work; in his absence, puloi, the spirit of man's wife, comes, eats him; when the Sun returns, makes her regurgitate and to revive man, blinds her; since then puloi, that is, enchanted places, are dark and silent; man wants to go home, the Sun tells his daughter Spider to take him away; when he reaches the great darkness, the Spider gives a ball of threads, tells you to follow him; the thread ends up unraveling in the cemetery from which the person traveled]: 675-696, 697-704, 705-709, 710-711, 712-714, 715-716, 717-719, 720-727, 728- 732; bari: Villamañan 1975 [a living brother wanted to get seeds and plants owned by the dead in the underworld; the deceased brother invited the living into the mountain, opened the stones as a door; to the dead (sibatyí) does not like the smell of the living; he ate ogchirogbá fruit, then the smell is gone; the brothers came to a large river; the Sun sails along it with his wife and children; cassava grows in the world of the dead, yams, sweet potatoes, bananas, sugarcane, arrow cane; the dead man tells you to take everything from the old plots, if he takes it alive from well-groomed ones, cannot return to the ground; brings his brother to the ground with a load of seeds; told people that he couldn't take red cane, it was only for sibatyí and barsunchimba (those dead who go to heaven after death); they seemed to be rolling a can across the sky {probably peals thunder}]: 12-13; 1982, No. 5 [husband's wife]: 21; yupa: Villamañan 1982, No. 5 [the wife follows her deceased husband; he tells her not to talk to the dead or she will die herself; sends for corn, that sees only the desert around], 8 [the older brother has two wives; the youngest becomes the lover of one of them; the elder kills him; the woman follows the dead; the black branch for him is a boar, the turtle is the enemy; the dead are not sleep]: 21-22; Wilbert 1974, No. 6 [others envy the young man with whom the girl went after the holiday; kill him, bury him in the woods; the girl cries for a week at the grave; the young man appears, she follows him, he has the form of a cloud, a whirlwind; they come to the Lord of the Frogs Kopecho; he tells the young man to weave a hat, the girl to weave a basket; he is satisfied with the hat, not with the basket; sends him and her along different paths; animals rush at her but at the last moment he retreats; a moving hollow log is laid across the river; those who fell try in vain to cling to the girl; everything is calm on the other side; the trails have come together again; the girl's path was the Path Bad People (she didn't make a good basket); she reached the end of the trail because she was alive; there was a wall around the Land of the Dead, she had a club, a young man broke through a wall with a club; then the river, on the other side the dog, she swam to this one, told the young man to hold on to her ear; without the help of a dog, the deceased cannot swim across the river; a living girl swam across by herself; those who beat dogs during their lifetime must wait a long time to cross the river; therefore dogs are not beaten; in the village of the dead, a young man looks like a human being; a girl lives with the dead for several years; their life is no different from that of the living; but if someone got along with her, she would die; When she returned, the girl kept a secret, but one day she got drunk, she told everything; then she pierced herself with an arrow]: 80-83.

Llanos. Yaruro: Wilbert, Simoneau 1990c, No. 68 [Stork Hoe Tio kills his wife, goes west to the Land of Darkness Anecha Dabu to bring her back; comes to Hiamui ("maternal uncle", master of the dead), he feeds him, food appears in the right amount by itself; is going to be relieved, the Earth demands that he stop and not stain it, there is no excrement in this country because anohini live there; H. tells him to recover in the corner on paper; they come to the village, the Stork recognizes his wife, but she disappears when he wants to keep her, because the dead are disgusted by the smell of fish emanating from the Stork; H. gives him a pen, with his help Stork returns his wife; H. does not give him his wife and daughter, but allows him to take another woman that Stork likes; warns them not to fry fish, turtles and caimans; when his wife returns, nothing They don't do it themselves, everything happens at their will; contrary to warning, the Stork lights a fire to fry fish, the women disappear; the stork returns to H., but he does not give him more wives, but kills him; death becomes final; if the Stork hadn't violated the ban, people would not have fire, there would be no disease and hunger, children would be healthy, people would not eat fish, fruits, etc., they would eat only delicious food, beef, it would appear on its own], 69 [Stork Hoe Tio goes to the world of the dead for a woman who died; comes to Hiamui, calls him his maternal uncle; he feeds him with a little food; the Earth screams so that he does not empty his stomach at her; H. sends him to the end of the gallery forest, where the Earth does not scream; the stork cannot grab his wife, H. gives him a pen to which the woman sticks; H. Warns that if a woman eats fish when she returns, she will immediately disappear; if she stayed in the human world, they would not die; H. brings fish when she smells it, his wife disappears; the stork comes to X . again, but he hides a woman, doesn't give her], 70 [Hoe Tio comes to the world of the dead to bring his beloved wife back; Hiamui feeds him with a little food, which is increasing as HT eats; HT cannot empty her stomach because the Earth screams every time not to do it on her head; HT manages to grab his wife only after he touches her Hiamui with a mako parrot feather; H. warns that a woman should not cook by the fire, in the world of the dead they cook without fire; H. tells her to light a fire, she disappears], 71 [a man comes to Kumañi to return his dead wife; gets her, but she must not eat cooked food; her husband tells her to light a fire, it burns, disappears; if a person did not break the ban, people would not get sick and enjoy the food of another world]: 98-102, 103-105, 106-108, 109.

Guiana. Kalinya [wife dies, husband follows her to heaven; can neither eat nor walk there, the sky trembles at every step he takes; he returns to earth; to be in heaven again, he climbs huge tree; bitten by a centipede, dies]: Magaña 1987, No. 36:243; waiwai [husband cries for his dead wife; her spirit comes, leads; by the river, the husband calls the boat in vain; the wife speaks sounds like a turtle's voice; an anaconda rises out of the water by a bridge; they cross; on the site, the husband drives the opossum away - it turned out to be his late mother-in-law; the man sees the deceased shaman asking for Thunder use his mirror, scourge and fan against those who killed him; there is a thunderstorm on earth; a man returns home]: Fock 1963:82-85; oyampy [the old woman's husband dies; she rises to him in heaven on an eagle; not can eat the food of the dead, suffers from the stench, returns to earth]: Grenada 1982, No. 69:402-406.

Ecuador. Colorado [wife goes to the afterlife to visit her husband and father, who shows hidden gold]: Aguavil, Aguavil 1985:8-12; Cañar [husband meets dead wife at the bazaar; follows for her; the owner of the dead promises to return her if her husband works for him for two days; when she goes to earth, the woman turns to ash]: Zaruma 1993:139-141.

Western Amazon. Husband's wife, if not otherwise. Siona: Cipolletti 1987a: 128-148; Sekoya: Cipolletti 1987b: 182; 1989 [the husband died, went to heaven; one of the sons, 10 years old, saw his father on the path; he invited his wife to go with him; The wife and two sons took the property and went after the deceased; on the hill he told him to hold his hand, close their eyes, they went up to heaven; there were fruit trees, many animals; they came to a huge stone house the dead; the female character Repáo, who cares for the dead, gives a woman a cassava drink, but the dead call cassava the roots of a huge kapok tree fallen by the wind; she is given a bowl, but it is empty; one of his sons were sick, the cup was full for him; in the end, evil shamans kill a woman and her son - this ending is unusual]: 74-75, 77; 1992:164; Maihuna [woman goes with her two children to the forest on the site, sees the dead husband; he says he cannot live without her, suggests taking them to heaven; puts the children on her shoulders, his wife on her back, climbs a cotton rope; the woman sees the dead, they are rotten, cold, with wasps and bees in their hair; at night she tries to catch smut, but it is dead; there is no fire in the sky; Maineno sends a woman with children on a condor to her maternal uncle (also dead); for condors worms are fish; the condor does not let the woman down to the ground, she knows that she is above; soon she was bitten by an ant, she died; her children remained in the sky]: Bellier 1991b, No. 9:216-220; cofan: Calífano, Gonzalez 1995, No. 10 [husband dies, wife cries; husband comes, asks to close his eyes, takes her to heaven; Chiga (creator) does not tell her to enter the dance house; but she asks to be allowed to dance with others; finds himself on earth, cries, dies soon], 11 [as in (10), short version]: 73-75; shuar [a person dies, brings his living brother to the spirits; there is a celebration on the occasion of the new deceased ; the dead ask when those who are still alive will come; when she returns, a living brother advises hanging a wand around his neck; his wife did not hang it; when her husband died, she died after him who died; radia.it his living brother to the spirits;]: Pelizzaro 1993:258-259; Aguaruna [see H3A motive: the wife follows her husband; he promises to return; on earth, the wife gives herself to an opossum in the form of her husband; husband returns to the world of the dead, people die forever]: Chumap Lucía, García-Rendueles 1979, No. 66 [husband abandons his intention to go to the realm of the dead for two dead wives after seeing them in the woods as deer]: 593-597; Guallart 1958 [husband follows his wife's soul; sees that in the world of the dead she is available to all men; returns in anger, kills his wife still alive]: 83; Jordana Laguna 1974:39-44 in Blixen 1994 [the wife follows her husband; he promises to return; on earth, the wife gives herself to a possum in the form of her husband; the husband returns to the world of the dead, people die forever]: 31-32.

NW Amazon. Barasana [husband dies, telling a woman to come to the station after the funeral; she takes their baby with her; he tells her to close her eyes, they enter the world of the dead; her dead mother-in-law releases fire from her anus ; bakes tubers for the baby under his arms and under his knees, but they are not tubers, but worms; the husband asks his wife to look for earth in his head; her tear falls on his knees, he is furious; the woman swims down the river, goes to Aguchi; te soup is peppered with shrimp; an Aguchi woman takes an earthly woman to her mother's property where the Aguchi steal food; a woman was shampered but her child died]: C.Hugh-Jones 1979:110-111; yukuna [husband's wife?] : Hildebrand in Cipolletti 1992:163; macuna [when dying, the husband does not tell his wife to cry, tells her to come, taking their little son, to their property; she sees him there, he tells her to close her eyes, she finds herself at rivers where the dead take water; mother-in-law approaches her in the form of a bee, a lizard, her daughter-in-law drives them away, she thinks that her daughter-in-law does not want her; the husband explains that the daughter-in-law is alive, the mother-in-law appears human; for it is constantly dark alive; jaguars (these are dead) bring snakes (these are fish for them); it is cold; what seemed like fire is the anus of the deceased; the deceased sends the living for yams, she finds only snakes and worms, takes a snake that turns into a yam, the dead bakes it under her arm; the living one is sent to fetch water, but is given a basket; the living sees smoke, he is in Aguti's house; because she goes to the people's site, it has fire; leads to An anteater; he hates men, a woman disguises her son as a girl; Agouti brings a woman to her (woman) mother's site; thanks to this woman, we know about the world of the dead]: Århem et al. 2004:234- 236; chikuna [wife is dead, husband grieves, one day sees her in the forest, she tells him to close his eyes when he opens them, finds himself in heaven; on the way to ta-ë' house, the turtledove screams who has come; T. tells the dead to greet the new one, they lead him towards them; before reaching the turtledove, two horizontal logs move in different directions; the soul asks that "the grandfather open his mouth"; if sinful, the logs move quickly, do not allow you to pass; a tree from which logs is not used for fuel; in T.'s house there are two animals with a tapir body and a dolphin's head, one of them licks the soul, cleansing him of sins; if a sinner, they are his they tear; when they see their souls, these animals swim across the sky river and return; if thunder is heard in addition to roaring, then they have tore the soul; there is a hornet's nest in the house, they bite the one who looked at the genitals a person of the opposite sex]: Nimuendaju 1952:110.

Eastern Amazon. Spiking [the wife died; the husband's brother made a shelter in the forest to hunt birds; sitting there at night, he heard voices at a reindeer watering hole; the husband ambushed, killed a stranger with an arrow; the wife, to run away, turned into a jaguar, a snake, a scorpion, but he did not let it go; when she became an ant, her husband stuffed it into a calebasa, brought it home; the wife looked like it, but when she saw her open grave, she left the village; At the place of the murdered stranger, relatives found the corpse of a white deer; at night, the owner of the dead Wuba came to her husband, asked why he had killed him; if he took his wife and released W., the dead would return after living with him home; the man began to live with his wife (apparently returning), they have a son; the husband went on a trip to kayapo, the wife ordered not to do so, he did not listen, was killed; the woman killed her son, left, taking the corpse]: Nimuendaju 1922:372-373.

The Central Andes. Pukio (dep. Ayacucho) [after his wife's death, her husband follows her to Qoropuna (mountain to the dep. Arequipa); the owner of the dead San Francisco agrees to return the deceased by placing her in a bamboo vessel and telling her not to open it ahead of time; the husband opens on the way, the wife flies away]: Arguedas 1975:73f in Cipolletti 1980:36; Kauri (prov. Kispicanchis, dep. Cusco) [Kkoa sends lightning and hail, he is the patron saint of shamans and wild cats; his lamas are vicuñas, roosters are condors; the entrance to his palace is through four lakes; corn is floating on the surface, potatoes, chunyo (starch); those who try to take them drown; lightning kills a man; the shaman takes his widow and six best thieves with him; while Kkoa is entertaining, the widow and thieves take her husband to the ground; he comes to life ]: Mishkin 1940:237-238.

Montagna - Jurua. Amuesha: Santos-Granero 1991, No. 2 [During the ancient sun, the husband is killed hunting by enemies; the wife tells the to'to bird that if he were human, he would tell where her husband is; the bird turns into a person, talks about her husband, agrees to take him to sanerr (the country of the killed); tells her not to bite through her husband's lice, not to say that she has arrived from home; there are not lice in her husband's head, but worms; the woman's child asks for a drink , the husband offers drinks from the heart, liver, kidneys; in other vessels a blood drink (fermented blood); a woman tells her husband that the child has diarrhea, runs away with the child to the forest, the huancañcho'ch bird hides her on papaya; the husband comes to his wife's station, asks the plants where she is; only a silly yam tries to tell the truth, but his speech is incomprehensible, the dead man hits him with a stick, returns to the dead; the dead they drink a bloody drink, dance, women sing; a woman spies; in the morning the dead turn into vultures, fly to heaven; a woman actually has four children, two boys and two girls; they they memorized the songs, they measured the flutes; the to'to bird takes them all home; they make a drink from corn, sing, dance, play the flutes, so people learn to sing and dance; a woman and her children can't eat, everything turns to blood for them; at their request, the woman's brother kills them all], 12 [the shaman had a young wife, left two children; the shaman grieves, the wife arrives in the form of a bee; in a dream he tells him that he must cover it with a cloth, leave it in a leaf hut for three months, return to the full moon; he did so, his wife came to life, her descendants are members of one of the ancestral units]: 36-38, 212-213; Ashaninka [husband and brother go on an expedition for salt; at this time the wife dies from childbirth; when they return, they spend the night in an abandoned house; the deceased wife and her new dead husband come up; the wife cooks masato ( alcoholic drink), both dance, the lyrics of this song have been known since then (a meaningless set of sounds); later the husband sees his wife again, that child; she sits on hot nettles; when she leaves, the husband looks in in the bundle where the child is, there are worms; after going to the cemetery, the husband sees the dead; they tell him to return, because he is still "raw" and not "cooked"; they ask them to burn their clothes and food at home]: Weiss 1975:446-448; machigenga: Baer 1984, No. 15 [wife dies, husband goes with her; the dead keep black monkeys, dangerous ducks and chickens in their homes, want to let them down on a person; his wife explains that he is a guest here; chief the dead speak in a thunderous voice; the dead in red kushmas (shirts) eat cassava and headless fish; in black people, leaves and rotten wood; the river in the world of the dead is the color of ash; the man returns home talks about what he saw]: 231-233, 470; Baer, Hertle 1974 [as in Baer 1984]: 39; Elkins de Snell 1976 [the wife dies; the husband does not want to go to live with his parents, sees the soul of his wife who comes to the site for bananas; it leads him into the abyss; when a new soul comes, the Master of the Dead lets the black monkey fight it; if the monkey wins, the soul puts on black kushma, feeds on rotten fish; if the soul wins , puts on red fish, catches and eats headless fish; The owner says that he does not let the monkey down on the souls of the living; after spending a few days with his wife, the man returns]: 80-83; yaminaua [husband dies; his two young sons tell their mother that they saw their father sitting on the grave; the woman finds only snot there (left after he cried); Vulture agrees to take her to her husband; souls feel the smell of the living, it's a stench for them; her husband sends her back; the children advise her to leave her father alone]: MacQuarrie 1992, No. 3:124-126; matses [there is an Orpheus motive]: Wistrand MS in Erikson 1994:79.

Bolivia - Guaporé. Takana: Hissink, Hahn 1961, No. 111 [the older brother is dead, the youngest goes to the garden where peanuts, Cucuvíu (apparently an eagle) arrives, says that he is the older brother, puts the youngest on his back, in noon brings Tijui to the country (at this time they sleep; T. - heads with part of the neck, skin and hair; these are the heads of the dead after falling from a tree; they have fangs in their upper and lower jaws like jaguars; they hang under the roof in a large rectangular house, decorated with red ribbons that women attach to them on the ground; from there they look at the ground; the Eagle brother hid the younger one, spreading clay on him so that T. would not be eaten; T . he explained that man's smell came from him; the next day, at noon, he carried his brother to the ground], 112 [the son died, the mother went to pick peanuts, saw Cucuvíu above her; it was her son; he planted the mother for himself on his back, he brought Mapajo to a large tree, where howler monkeys live; to prevent them from eating it, the son covered it with a vessel; monkeys say they smell "raw", the son explains what he smells; on the next day took the mother to her uncle]: 244, 244-245; yurakare [enemies killed all the warriors, one survived lying alive, covered in blood; sees how the soul of one of those killed in the form of a vulture descended peck at his body; with his shamanic whistle brought the living out of paralysis; explained that he did not eat himself, but buried himself; agreed to take the living to heaven to the mother of the vultures Shëwshë, gave him clothes a vulture; on the way, other vultures (basha) tried to hit them with arrows, but they dodged; they arrived at an empty house; the companion did not give him water to drink, but cadaveric fluid, not cassava, but the bones of the dead; gave peanuts, but they were raw; the man went to get fire, but instead of a shard in which to bring fire, he saw black vultures; the dead took one, put a vulture on the fire, which is a ceramic vessel; the man returned to earth, promising the deceased to meet him again when he is killed]: Hirtzel 2013:88-89; chimane [the dead go to the country "under the sky", i.e. to the clouds; drink dirty bloody water; mother meets her murdered son; he asks her to take clean water with her, sit on his back, brings the dead to the world; everything is in bloody colors; the red sunset is the blood shed by the dead]: Daillant 2003:255 in Hirtzel 2013:99; guarazu [husband dies, wife cries; chuúbi bird suggests taking her dead; left her on the trail; Fox came up, the woman hid; Ch. said that Fox is his relative, was supposed to take the woman to the place, now she won't be able to get to her husband; but he still brought her; the dead celebrate, laugh; the husband rejected the woman, hit her; Ch. carried her back; she fell ill and died; Fox came, carried her soul to the world of the dead to Yanerátague]: Riester 1977, No. 30:274-276; chiriguano: Cipolletti 1978:57 [husband dies; wife comes into the world of the dead, husband is going to marry Añ there ; a (spirits of the dead), the wife returns to the world of the living], 58 [the wife dies; an eagle or two men (dos muchachos) bring her husband to Iwóka (the world of the dead); the bench is made of stone, the house is a hut; the husband is told that his wife Aña, is about to marry Aña; a local man helps bring his wife back, but she is only a shadow; he tells his husband not to touch his wife for 20 days; husband hugged her ahead of time, wife turns into a green fly, returns to Iwóka (= Cipolletti 1980:36-37)]; Nordenskiöld [husband's wife] 1912:255-257; wari [Khudzhin falls to the bottom of the river to the spirits of his ancestors; their the owner Orotopan (Fox) devours and revives him; H. returns; his brother commits suicide to visit his ancestors too; H. goes down to his brother; he sends him to his wives for cotton and resin ; when wives climb under the roof to look for what they need, they are bitten by a spider and a scorpion, they die, unite with her husband; X.'s wife gives birth to sons four times in the form of fish; H. releases them into the water; eats the latter, to die and connect with children and brother (eating a close relative causes death)]: Conklin 1989:569-576.

Southern Amazon. A man visits his brother, if not otherwise. Kuikuro: Carneiro 1977:8-12; Fausto 2012 [young chief Agahütanga takes to heaven with his recently deceased friend during a lunar eclipse; he knows what is there; dead chiefs by turn into snakes at night; the dead go hunting birds]: 72-73; Kamayura: Agostinho 1974, No. 10:200-201; Münzel 1973 [father visits son, who, like other deceased people, has become a bird]: 252-255; Villas Boas, Villas Boas 1973 [friend's man]: 127-134; Iranshee [mother, father, sister of three brothers die; the sukuri snake wants to swallow them; they shoot at her, she falls dead into the river, leaving her shore the skin; brothers smoke it, take it to heaven into the world of the dead to see their sister; their dead nephews have fun going down the tree upside down; thunder sounds; an old woman who was during her lifetime deer, offers them chicha; chicha is made from excrement, brothers do not drink; two lost souls (a man and a woman) make grimaces for the brothers; they do not laugh, otherwise lost souls would eat them; at night, souls turn into snakes; brothers talk to the mother's spirit; she asks to find the crest and ball of thread she has forgotten; brothers go down to the ground; they find a comb and a ball; they are a scolopendra and a spider, they one of the brothers is bitten, he dies, his soul rises into the world of the dead]: Pereira 1985, No. 8:68-77; paresi [1) a person's relatives have died; his brother's soul in guise comes for him maned wolf (Canis jubatus); they cross the river over the anaconda bridge, with a black snake as a railing; this bridge can be seen in the west in the shape of a rainbow; if you point your finger at it, you will die; a wide path leads to bad places, narrow places into good ones; at night souls turn into snakes; a man copulates with his brother's wife, she becomes a snake, wraps around his penis; brother turns her back into a woman; upon returning to the world of living people is bitten by snakes, a centipede, he dies; 2) the elder brother dies; his soul leads the youngest to the world of the dead; they pass between two moving sharp plates, which stop for a moment (the souls of those who commit incest are dissected); a person remains in the world of the dead]: Pereira 1986, No. 21:305-311; Umotin: Schultz 1962, no. o: 247-249 [var.1; husband died, wife came to heaven, he tells her to go back; there is no fire or water in the sky; the dead turn into parrots and other birds; the woman gave birth, agreed to return to earth, her husband warned not to leave the child in the rain; The child was caught in the rain, froze, died; two days later the woman died], 249-250 [var.2; Borearepá's wife died, he found a bridge to heaven, met his mother-in-law there; she said that his wife, like all the dead, she has already married another; at night heavenly people have no fire; it is cold; her husband has returned to earth; Aguti was angry that he came to heaven alive, gnawed through the bridge; since then, the souls of the dead have not been able to return].

Eastern Brazil. Kayapo (shikrin): Wilbert, Simoneau 1984a, No. 177 [the shaman's daughter died; the girl's mother sent him back; he comes to the land of the dead at Serra Vermelha (these are reddish mountains on the horizon) asks the daughter who her husband is, puts everyone to sleep, takes her daughter away; the spirits of the dead wake up, catch up and kill him; he comes to life twice; the third time he does not find his daughter, returns], 178 [starting in (177); the shaman brings her daughter home, begins to revive her, but the spirits come for her; so twice; the third time the girl's father and another shaman fly to the land of the dead as hawks, but the spirits are frightened and not at all show up], 179 [starting at (177); after the second time the shaman asked for help from the hawk, who killed many spirits, but on the way back, when the shaman was flying a hawk with his daughter, the spirits caught up and killed him; the hawk chased them but never found them]: 515-516, 517, 518.

Chaco. Ayoreo [the shaman comes after his sister; the dead give him fruits or beans, but he only pretends to eat; they chase him when they realize he is alive; the whirlwind brings him back to earth]: Wilbert, Simoneau 1989b, No. 519 [brings a sister; she refuses to enter the village; turns into a deer when people try to grab her], 520:577-581; nivakle [first the shaman's wife died, then the shaman, then the shaman's sister; the shaman's son goes hunting to feed hungry relatives; his deceased father meets him, says that there is always abundance in the world of the dead; carries him there; does not tell him to communicate with others relatives, otherwise he will not return to the living; brings corn, bread, melons with him; at home, the young man fed relatives]: Wilbert, Simoneau 1987b, No. 157:374-377; matako: Alvarsson MS, No. 171 [husband's wife ]: 382-383; Calífano 1974 [the husband is dead, buried; comes to his wife; she promises to come to him; on the way she meets a hare, a partridge, they say that her husband has passed through something; she moves through the river on the back of the caiman; meets her husband; he goes fishing, goes dancing the next night, and bones remain next to his wife; she decides to leave, her husband will wait for her; the woman returned and died old]: 58; caduveo [the man dies, his friend spends the night in the cemetery for three days; the dead man appeared, he thought that this friend died, not himself; both hunt on horseback; after giving each other a horse, the dead tells her not to beat her; that chased a deer, hit a horse, it turned into a skeleton, fell apart; for the dead, deer were termites, meat was the red leaves of the paineira tree; came back alive, told people about the land of the dead, then again went to her; got married, but the girl did not understand what he wanted her to do; when he hugged her, only a skeleton was at hand; the man came back alive and soon died]: Wilbert, Simoneau 1990a, No. 59:107.

The Southern Cone. Araucanas [husband (wife?) dies, wife (husband?) cries, follows her (for him?)] : Cipolletti 1980:34.