H18B. The cattle are returning to the water.
.12.13.16.21.26.27.29. (.30.) .31.32.35.36.
Having received livestock from supernatural characters, a person (usually due to a violation of the ban on watching, screaming, etc.) immediately loses all or most animals (they leave into the water, into the sky, run away, etc.).
Fulbe, Masai, Welsh, Qiang, Miri, Kachari, Angami, Lepcha, Drung, Namuzi, Slovenes, Abkhazians, Karachays, Balkarians, (Tajiks), Estonians (Saarema), Norwegians, Western Sami (Norway) ), Bashkirs, Northern Khanty, Four-Eastern (Verkhoyan) Yakuts.
West Africa. Fulbe: Zubko 2011:271-271 (western) [Tyayanaba's serpent came out of the water, with his first cows; he became Ilo's sister; warned not to see a woman with red eyes and an ocher-colored body and without breasts; I. married such a woman; she looked into T.'s hut; he swelled up and went into the water, followed by cows; T. took pity, ordered the cows to be beaten on the horns with a staff; these cows remained on the shore; and . became the first nomadic shepherd and ancestor of Fulbe], 198 (an informant from Mali, lived in Southeast Niger) [Ukubu's wife went to the river, she was taken over by the water spirit, her husband drove her out with her born son; the spirit ordered make a fire by the river for the boy, but not look that way; cows and bulls of red, white and mixed colors began to come out of the river to the fire; the boy led them into the savannah, but looked around; a bull coming out of the water with with a white hump and seven horns, he immediately returned to the water; it was a happy bull]; Frobenius 1921c, No. 18 [the mother told Ille Diallali Diaje and his brother to watch the egg; one day the shell broke, a female figure appeared, but there was nothing below the waist; says that I. did not marry a girl who does not yet have breasts, and that his wife does not see her; he violated the ban; does not tell his wife to look into the hut in yard; sister from the egg: your wife will look, then I will leave and all the cattle come for me; here's a rod for you - the cows you touch with it will remain; and so it happened, the rest of the cattle disappeared into the lake]: 226-228; Kesteloot et al. 1985 [the woman gave birth to a son and his twin, the snake Tyamaba; hid T. in the swamp, brought him milk, his excrement was gold; brother grew up, took his wife, mother warned that his wife should not see T.; when the parents died, T.'s brother secretly carried food to T.; the wife watched because she thought her husband had a mistress; when he saw T., he crawled away, taking all the cows with him into the water; (many versions, according to some Fulbe just had cows at this time)]: 2; Roumeguère-Eberhardt 1963 [Tia Na Ba banned his twin brother Ilo from marrying a woman without breasts; he broke the ban; the boa constrictor fled to the hut and ordered this woman never to look at him; the boa constrictor carried milk there in the morning, but Ilo's wife did not dare to enter; the woman who did her hair asked where the milk went, she replied that it for a god you can't see; she laughed - your husband was hiding his mistress there; Ilo's wife looked in and saw the boa constrictor drinking milk; he crawled into the lake and all the cattle behind him; Ilo asked not to destroy, the boa constrictor ordered he should break two branches and beat the animals with them; those that Ilo touched with the branches remained, the rest crawled away]: 20.
Sudan - East Africa. Masai: Kipury 1983, No. 4 [God told the first Masai to make a pen, come in the morning and see what would happen, but not break the silence; in the morning cattle began to descend from the sky on the belt; dorobo saw it loudly exclaimed in surprise, God lifted his belt back and the cattle stopped coming down; the Masai told Dorobo to be a Maasai hunter and servant]: 30-31; Scheub 2000 [the first people came out of the termite hole and settled next to her; heard Enkai's order from the sky not to close the kraali seven evenings; some left the kraali open, others did not dare to close it; on the seventh night goats and sheep came out of the thermite hole and entered the kraali; the owners of these kraals were Masai, and those who closed their own were kamba; God told dorobo (any hunter-gatherers - cushits and nilots) to come the next day; the Masai overheard, appeared in the morning, God thought he had come dorobo, ordered to build a kraal, find a thin calf in the forest, slaughter it, wrap the meat in the skin, throw it into the fire, wait in the house without looking out; a belt hung from the sky, and a large horned man began to descend it cattle filling the kraal; the Masai went out to see, the belt immediately broke off, the cattle stopped descending; the Masai began to herd the cattle, and the dorobo remained a hunter]: 46-47
Western Europe. Welsh (South Wales) [a widow's son herds cows by the lake, sees a woman sitting in the lake combing her hair; offers her bread twice, she says it's too baked; on accepts for the third time, agrees to marry a young man if he promises not to hit her three times for no reason; the girl's father comes out of the lake, tells him to identify the bride among many identical girls; he performs the task, gets his wife and a herd of cows coming out of the lake; he touches his wife's shoulder three times (the first time with a friendly glove, the second time asking why she is crying, the third time asking her not laugh when she laughs during a funeral; after the third time, the wife disappears with the cows; later she gives one of her sons medication, makes him a famous healer]: 274-276, but watery shows the young man only two girls; he recognizes the bride by the lace on her shoe, whose features he noticed the day before]: Rhys 1901 (1): 2 in Walter 2008:80-81, same text in Hartland 1891; Welsh: Waugh 1960 [a peasant's son sees a water maiden brushing her hair; she has agreed to marry him, but if he hits her three times for no reason, she will return to the lake; she counts him three blows when he 1) hits her when she laughs at the funeral, 2) refuses to go married, 3) cries during the child's baptism; she takes with her the cattle that came out of the lake with her; her three sons became famous doctors]: 82-83; Wood 1992 [(summary of many records; almost the same as the version in Waugh 1960)]: 69.
Tibet is the Northeast of India. Qiang [goddess Mutsitsu and mortal Tugantsu decided to descend from heaven to earth; god Mupitha gave them spruce seeds to sow on the lower slopes of the mountains, sow thorny bushes higher, and also a hundred species of cattle to drive in front of them, and a thousand species of animals and birds that followed them; told them not to look back at the sky; they looked back, animals and birds scattered, became wild; they did not sow seeds as M. ordered: spruce on the mountains, lower shrubs; but they cut down spruce trees, built houses, cleared bushes, and sowed crops]: LaPolla, Huang 1996, No. 2:255; kachari [ only a widow and her son leave an incognito traveling incognito god for the night; he fills empty baskets with rice, tells them to come to a dried pond in the forest; the widow's son finds buffaloes there; when he drives them village, most animals run away, turn wild]: Sopitt 1885:56-57; angami [someone covers the widow's eyes behind him with his hand, asks for her daughter to be given to him; she has to agree, but she does not see anyone; later Ziso takes the girl away; a year later she comes for her mother, calls for a visit, tells her to ask for a small basket as a gift; Z. asks not to open it on the way; she opens, from there animals jump out; those who jumped out have become wild, they are "a man's share"; the animals she released in the house are domestic, this is "a woman's share"]: Hutton 1921:201-202; lepcha [Guru Rimpoche created the world; created the first people; they were brother and sister, but they got married, gave birth to mung (dangerous spirits); the gods told them that such incest was forbidden; brother and sister denied everything, but the dog exposed them, told them what they had seen; the sister beat the dog with a stick and since then the female and the male have not been able to separate for a long time during copulation; the gods decided to separate brother and sister; gave them animals; the brother carried his own in the basket to Tibet, this pets; my sister had a basket full of holes, the animals ran away and went wild]: Siiger 1967, No. 1:172-173; miri [two brothers are hunting; someone is cleaning their house; they find two daughters king of the forest; parents give their daughters animals, telling them not to look back until they get home; the girls looked around, the animals ran away; so most animals are wild]: Bori 1995:39-40; drung (Yunnan) [There were no pets or cultivated plants; Penggenpeng cleared the area, and all the trees were in place in the morning; he waited for an old man who was reviving vegetation; he replied that he the heavenly god Mubengge, promises P. to his daughter if he meets the requirements; 1) quickly climb a straight tree and go down (P. does it); 2) follow the tiger to the ends of the earth; P. goes, finds himself in heaven, There are all cultivated plants, all animals; M. suggests choosing between two daughters; one has beautiful eyes but a dirty face, the other named Mumeiji is clean but one-eyed; M. sent to the ground with P. it was her, and the other daughter became the wife of a fish; the father gave the young couple plants and animals, told them not to look back; Mumeiji noticed that her father did not give rice, hid the rice under her fingernails; when she heard it behind her the voices of the animals, M. looked around, the animals rushed to run; P. and M. managed to catch only cows, pigs, sheep, dogs, chickens, and others became wild; the couple's bamboo and honey were dropped, the bees became wild; the vessel with The medicine was dropped into the river, so there is no cure and the drung can only make a weak intoxicating drink; but the seeds of millet, sweet buckwheat, oats, corn and rice have been preserved; Mubengge dropped seeds from the sky weeds so that people's lives would not be too easy; when he saw rice, Mubengge told the gods to return some, so there are pacifiers in rice ears; Mubengge gave a book, but people cooked and ate it, so drung can't write]: Miller 1994:63-66.
China - Korea. Namuzi [three brothers cultivate the land, the land is untouched again in the morning; they find an old man turning back layers of land; although kill him; the old man says there will be a flood, working it makes no sense; tells the older brother to make a boat out of metal, the middle one out of wood, the youngest of leather; the youngest takes his younger sister into his boat, the older brothers' boats have sunk; the water has descended, the rest of the people drowned ; brother and sister see two columns of smoke; sister picks up a flute, goes one way, brother picks up a knife, goes to the other; walks into the house, there are human bones; children explain that the parents have gone to catch the brother's corpses and sisters, the rest of the corpses are taken out; the brother runs away; comes to where the sister married; she tells me to eat little, the brother does not listen; he is killed; but only he knew how to light a fire, carry water, grind grain, herding goats (crows, frogs, dragons, peacocks know, but not everyone can); therefore, the brother has to be revived; seven daughters of Father Heaven come to swim, take off their wings, the young man hides the youngest's wings; says that they were gnawed by mice; the maiden promises to marry the one who would return her wings; she found her wings, returned to heaven; he climbed after her; father-in-law and mother-in-law began to scald his hair, for people's bodies used to be covered with wool; the wife intervened, the hair remained only on the head; the father-in-law demands 1) to dig up nine fields (the wife tells you to leave a hoe at each field, they work themselves); 2) burn the felled vegetation (leave nine torches); 3) dig up the seeds again (same); 4) sow buckwheat (leave the seed vessels at the edge of the field); 5) harvest the seeds again (leave the bags by the field); but three seeds not enough; they were taken away by a gorlinka, his wife tells her to shoot in the morning, the hero takes seeds from the goiter, brings them to his father-in-law; 6) recognize the mother-in-law in the form of an animal, bring her (the wife tells you to grab the first sheep); 7) get to know the father-in-law (it will be yak); the young man gets a wife, cattle, they are sent to the ground; the mother-in-law tells them not to sing, the young man sang, the cattle ran away, some of the wife managed to cover her skirt, these animals became domestic, the rest went wild; the couple can't do anything, poor, sent Crow with nine bowls of tears to heaven to his wife's parents; Raven felt thirsty on the way, drank tears, told his father-in-law and mother-in-law that theirs daughter and son-in-law are rich and prosperous, drowning the hearth with pork, wiping themselves with grain; father-in-law was angry, sent tigers and boars to the ground, who ravaged the few fields that the young had; The Bat volunteered to bring nine tears to her heavenly parents; but her heavenly father-in-law and mother-in-law did not answer what to do to live normally on earth; the Bat said she would sleep outside, but hid herself behind the bed; I heard my mother-in-law say: don't they know that three stones should be placed on the hearth, then children will be born; put the roof of the house on poles; put irrigation ditches to the fields; when mother-in-law finished, father-in-law noticed the Bat, threw a pestle at her, and since then her nose has been flattened; The Bat brought these three news to earth, people have begun to live normally]: Lakhi 2009 (1): 67-152.
The Balkans. Slovenes [by the seashore, a shepherdess herded goats and sheep; saw three girls sleeping; unaware that they were pitchforks, stuck branches around them in the ground to protect them from the half-day sun; the pitchforks woke up the shepherdess ran, they caught up with him and asked him how to reward him; they gave him gold coins, but he did not know what to do with them; then they taught him that when he drove the herd home in the evening, he would hear a ringing sound behind his back bells; let him not look back until he got home; but he looked around and saw sheep, cows and goats coming out of the sea; at the same moment, new ones stopped coming out and he brought only those who had already left followed by him; the boy shared his cattle with his neighbors]: Golenishchev-Kutuzov 1991:94-95.
Caucasus - Asia Minor. Abkhazians: Bgazhba 2002 [Apshisba herded a herd at Lake Ritsa; at night, during mating, white sheep came out of the lake and fertilized sheep; at this time you can't make noise, otherwise the sheep will return to the lake and they would take the sheep with them; one day A. left his younger brother for himself, ordered him to wrap himself in a burka and not look; on the third night, his brother looked, screamed, the sheep took the sheep to the lake; A. came and began to play a song feeding the herd, the sheep began to go out; the younger brother came to watch again, shouted that, thank God, the sheep were coming out; the sheep were gone again; A. drowned; within a few years after that, shreds surfaced wool - A. sheared sheep in the lake]: 29-30; Chursin 1956 [Sasrikva instructed his stupid brother to herd the herd, and he drowned him in the lake; S. rushed into the lake in despair, fell on the moon, which was at that time on the other side of the earth; there he found his herd, he still grazes it on the moon]: 149; Karachays: Tekeeva 2013:164-165 [shepherd Aimush knew the language of sheep; he left Lake Khurla-Kel every spring golden sheep, fertilized sheep; before approaching the sheep, rubbing his horns against A.'s knees; Aimushcha's brother Ziikun came, said that A. had a son, volunteered to kill the sheep for him for a week; A. warned Z. to be kind to the ram; a week passed; on the ninth day, Z. pushed the ram away and continued to sleep; when he woke up, he saw that a flock led by a ram was going into the water; when he learned about this, A. also went to water, and then his mother Kemiskhan; now she is the mother of the lake, the mother of water; because A. went under water after the birth of his son, he tries to carry the souls of newborns, harm people expecting children; in the spring wool flakes appear on the surface of the lake], 165-166 (zap. M. Oleinikov, 1883) [there were 4 brothers; Aimush raised sheep, Sikun raised goats, Siymush - cows, Siinukh plowed the land; A. decided to kidnap the girl; the raven advised not to insult the brothers (it is not said why the kidnapping should insult them), but to sacrifice a white ram with black ears to God; A. did not listen, went after the girl, left his younger plowman brother with the sheep, ordered him not to make noise; he woke up from the hum, a white one ran among the sheep a ram with golden horns; S. screamed, his brother rushed into the lake, followed by the whole herd; when he found out what had happened, A. also rushed into the lake; in the spring he shears his sheep, wool flakes appear on the surface], 166-167 [ brothers Aimush (sheep herding), Syyyrgyn (herding goats), Magul (herding cows), Tohun (built houses); A. noticed strangers, decided to drive away the flock, the lamb does not keep up, says that he is happy with a flock; A. took him to hands; he grew into a big sheep leader; A. paid only her shepherd for his work; the sheep ordered to build a pen, in the morning it had 500 sheep, ordered not to make noise; the brothers persuaded A. to go to the village, stayed another brother; at night he saw a white ram with golden horns coming out of the lake, screamed, the ram threw himself into the water, took the whole herd away; the last ram remained to listen to the pipe, but then he jumped into the water; from then pores of wool appear on the surface of the lake]; Balkarians [{like the Karachays}; in both Balkarian versions, the shepherd is not named and does not rush into the lake, but remains poor]: Tekeyeva 2013:178.
(Wed. Iran - Central Asia. Tajiks [Padishah Bahrom gives 40 sons to Padishah Diyor's 40 daughters; younger Bakhodur marries the youngest, Zarina; the old man gives her seeds, tells her to throw it without looking back; they grew out of seeds fruit trees; but Z. looked back ahead of time, so figs and pomegranates grew few; on the way to the kingdom of Fringe, the divas stops the caravan, demands Z. for himself; otherwise he will stop the canal and fill everything up with sands; took Z. and Bachodur with her; at night, Z. noticed a box with the soul of a diva in the cave, B. cut it, the divas died; during this time, enemies attacked the kingdom of Fringe; Z. led a female detachment that helped win]: Amonov, Ulug-zade 1957:178-182 (=Ulug-zade 1967:43-51).
Baltoscandia. Estonians (Saarema) [the girl fell asleep on the shore; when she woke up, she saw cows coming out of the sea and going to her field; she rushed to drive them away and the cows returned to sea; only seven were left which the girl has managed to separate from the others; blue cows come from them]: Holzmayer, Osiliana S. 54 in Dähnhardt 1910:86; Norwegians (Trontheim) [the bishop sent his cattle to herd, severely punishing the shepherds to keep their eyes on him; otherwise the cattle will be taken away by underground inhabitants; suddenly a huge elk appeared on the top of the mountain; all three shepherds turned to look at it; at this time, all the cattle turned into mice, and shepherds just have to watch these mice disappear into the crevice; Conway reports that this story is told everywhere in mountainous areas; there is also a story about a woman who was luckier; grieving for the missing animals, she heard a voice advising her to hurry home; there she found not only her cows, but also another one that turned out to be extremely dairy]: Thorpe 1851:11-12; Western Sami (Norway): Lagercrantz 1959, No. 26 (Varanger) [the guy married a girl of underground men; they lived underground and then went to the people; the wife ordered not to look around; the husband heard herds of cows and sheep following them; when they came to her husband's house, he looked around; those animals that did not have time to enter the pen turned back; when they went to bed, the wife told don't look if the noise starts; the house and the barn are ready in the morning]: 57-59; Poestion 1886, No. 9 (Norway) [two boys and a girl sailed to the island to fish; when one noticed that the girl was looking more at the other, he offered to sail, at the last moment sent a friend for a forgotten knife, and sailed off with the girl; the guy lived hunting birds; one day people sailed underground; two girls came up, he pricked one with a pin; people were frightened, swam away, the girl stayed with him; in the spring they returned to the mainland; if she wanted, a house appears; a cow pen; she tells her to quickly jump the threshold; at this time her father left hammer; if the boy hesitated, he would lose his legs; when they go to the young man's house, the girl tells him not to turn around; at the last moment he turned around and those who had not yet left the pen disappeared; the wife stayed, everything is fine, they have children]: 50-54; Simonsen 2014 [when the storm is over, the young man saw a girl with a herd of domestic deer; she is the daughter of the Sun and the Morning Star; in order for her to stay with him, he must for three days to prevent a ray of light from falling on her; on the third morning he slightly lifted the bear skin with which he covered the upper opening of the house; the girl took off, telling him to hold the deer and not look around; hearing the rumble and noise behind, the young man looks around twice; the first time a third of the herd disappeared, after the second time everything else; only with great difficulty was it possible to tame wild deer after that]: 55-59; (cf. Lithuanians [hornless cows come from a herd of "sacred virgins" who grazed their well-fed dairy cows on the ground; when a handkerchief was placed on such a cow, it remained on the ground; blue cows come from those that sea maidens grazed on the ground]: Lerchis-Puschkaitis VII, 641f in Dähnhardt 1910:86).
Volga - Perm. Bashkirs: Barag 1987, No. 68 [the hunter has a good dog Kuktush ("Gray Breast"); some eget persuaded him to give it to him: in return, he will take horses out of the lake; took the dog, dived, took it out of the lake the mare, told him to ride it and not look back; the man looked around, only those horses that had already set foot on the ground were left, the rest returned to the lake; it is now called Elkysykkan-Kul ("horse exit")]: 72-73; Kireev 1970 [the epic tale "Zaya-Tulyak and Hyu-Khylu; ZT wanders along the shore of Lake Asyly-Kul ("nameless"); sees XX, the daughter of an underwater king, combing her hair; XX grabs her braid, she resists, ZT wins; XX promises marriage so that ZT will let her go, does not return; ZT boils and dries the lake, Syasdyar Khan goes out himself, promises a daughter and a dowry (cattle); in the underwater world, ZT is sad about his native mountain Balkan-Tau; S. orders to bring it, but the servants bring another mountain; S. lets ZT go to the ground with his wife and cattle; ZT should not look back, violates the ban, half of the horses return to the lake]: 76-80.
Western Siberia. Northern Khanty (b. Son) [Porne has a daughter, Moshne has a daughter and a son; P. calls M. to roll down the mountain, puts a knife on the mountain, carries the corpse home, eats; promises her daughter that she will eat M.'s children; M.'s children run away, throw a firestone (fire to sky), comb (forest), sharpener (river); P. cannot cross it; contrary to the ban, the brother drinks from a puddle, sinks into the ground, his sister manages to grab only his eye; touches a rotten birch stump from under it a new P. comes out; offers to swim, puts on the girl's clothes, gives her hers; both come to the house, P. marries Voshan-Kurtan's son, an old man, a young M. for Tonton's son; daughters-in-law go home; where Brother is missing, M. sees a house, there is a woman; brother comes, M. gives him his eye; sending his sister home, brother tells him not to look back; she looked back when her gaze fell, those deer were gone, the rest they follow her; argish P. is not carried by deer, but by fish, she lets them go into the lake; at night P. puts a nail in her husband's ear, he dies; M. hears P. singing about it, talking about it; the nail is removed, man comes to life, P. was torn to pieces by deer]: Aksyanova et al. 2005, No. 1:236-239.
Eastern Siberia. Northeastern (Verkhoyan) Yakuts [The final part of this same rare fairy tale colorfully explains the origin of one of the wedding prohibitions: "Parents began to let their daughter go with the groom and say, "Get yourself dresses and cattle that you like." To this, the daughter replied: "I will only take a bridle from foals, a sock from the calves, and a hamyyah (spoon) from the dishes!" We took it and let's go. Then the foals said, "If we're in check, why are we going to stay?" And all the foals went after their bridle. Then the mares said, "When our kids went, we're not going to stay." Let's go get the foals. And the stallions said, "We're not left without our herd." And the calves said, "When our baby is gone, why are we going to stay?" The bulls said, "We're not without cows." All the cattle went. The cup said, "I'm not without hamyyah." I went for hamyyah. The food said, "I'm not without dishes." The property said: "We are not left without a couple, without someone like us." People said: "We are not losing our property, we are not left without our livestock." They all went after the bride. Father and mother, and Simehshin-Emeehshin, an old maid, remained at home. This old woman went to the roof and lit a fire that reached the sky and said, "Girl! Your parents are burning: look with your left eye!" The girl looked at it from the corner of her left eye. Half of her cattle, wealth, and satiety broke away from her and returned home. That is why a girl, when leaving her father's house, should still not look back, because then her appointed happiness should remain (with her parents)]: Khudyakov 1969:168 (note 6) (quoted in Illarionov and others 2008:35).