L15c1. A truthful adversary suffers damage.

.20.21.26.31.33.34.36.-.38.44.45.46.

A dangerous character innocently tells us what exactly he is afraid of or what his life is about, the hero takes advantage of it.

Yap, Tibetans, Meitei, Rengma, Mao, Lisu, Koreans, Eastern and Western Sami, Kazakhs, Altaians, Buryats, Mongols, Western Yakuts, Nanais, Japanese, Western Ojibwa, Hurons, Tuscarora, mohawki, oneida, mikmaq, malesit, abenaki, teton.

Micronesia-Polynesia. Yap [one brother went fishing, the other stayed at home, caught mice; there was a cannibal breadtree nearby; he climbed on it, ate fruit; the ogre saw, shouted that he would eat the boy; he threw the mouse, she swallowed it; he left alive, she chased her, the boy went down, ran home; the next time the same, but all the mice were dead; the cannibal took the boy home, locked it in the closet, where human bones; a fisherman brother came to her, heard her brother's voice from the closet; asked the cannibal what she was afraid of, she replied that the newt's horns, spears and belts were tšagal; the young man replied that he was afraid to eat fish and baked tarot; brought a spear, attacked the cannibal, and she threw fish at him; when the fish ran out, she hid in a crab hole; it rained, flooded the hole, the cannibal drowned; both brothers returned home] : Müller 1918, No. 58:573-574

Tibet is the Northeast of India. Tibetans [poor Aghwan is afraid that a demon will carry him away; wants to burn all demons and bury the ashes; the demon has come, A. is in front of him, he decides to keep him alive, but after 7 days he will return; A. decides to leave, taking his cow and dog, but comes to a house where the owner is the demon; pretends to come himself so as not to bother the demon; he agrees to take him as an employee; asks where his heart is; A.: in his chest; demon: and in my incense burner; when the demon is gone, A. burned the incense burner, the demon died, all the riches went to Agvan]: Komissarov 1997:89-91; Meitei [Juru woman Mosiro was lying on top of a hill; she was enveloped in a cloud and conceived; she had three sons: Lai (elder), Tiger (middle), and Man (younger); they took turns taking care of their mother, but she felt good only with the youngest; when she was old, both decided that it was better for her to die; the son gave her an infusion of pepper, but then she felt much better; but she eventually died; the son built many false graves so that it would be impossible to know exactly where his mother was buried; Tiger, who returned, looked for his mother's body and was upset; Lai comforted him by hugging his neck; therefore, the tiger could not turn his head and look around; the brothers decided to separate; whoever was the first runner to touch a bunch of grass on a stick in the distance would live on the plain; Lai warned Man that the Tiger would certainly overtake him; let he will take a bow and knock down a bundle with an arrow before the Tiger reaches the stick; as a result, tigers have lived in the mountains and people on the plains; Lai has become a spirit invisible to humans; he changed his eyes humans and dogs, so dogs see at night but people don't; Lai asked the man if he wanted to eat green or red peppers; he replied that both; so people are young and old; while Man and the Tiger were still living together, the Tiger asked where the Man would sleep; he showed and placed a trough of water covered with a sheet; at night, the Tiger rushed to tear the Man to pieces, but found himself in a trough; Man asked Tiger what he was most afraid of; Tiger: the sound of "Croc, croc"; The man tied a rattle to the tail of a sleeping Tiger and started knocking; the Tiger ran into the forest in horror and did not return]: Oinam et al. s.a.; rengma [the first woman came out of the ground through the pangolin hole; gave birth to the Spirit, then the Tiger, then the Man; when she fell ill, she became afraid to stay with the tiger; the spirit and man sent him away when his mother she died, buried under the hearth so that the tiger would not find it; at night, the spirit felt that the tiger was trying to get up to eat a man; the brothers decided that the first person who touched the banana would go the right way in life, and the other will wag; the spirit paved a straight path for man, and the tiger a winding path; gave the man a bow, the man fired an arrow, it touched the banana before the tiger reached; the tiger went to the forest, told him not to take wives from kind; the man asked the tiger what he was most afraid of: a shepherd's horn; the man wove a mat, woven the tail of a tiger sitting next to him, strangled it into a horn; the tiger rushed across the field, knocking it down with a plant mat; under the threat of being strangled again, the man made him fix it]: Mills 1937:265-367; mao [the first woman Dziilimosiiro (Dziilimosiia) lay spread her legs under a tree in Makhriifii (Makhel); it is believed that Mao, Angami, Poumei, and Chakhesung have finished wandering; she was covered by a cloud, water entered her vagina, she conceived, gave birth to Okhe (tiger), Orah (god, spirit), and Omei (man); when she was old and ill, her brothers took turns caring for her; the Tiger lists all the parts of her body, each time telling her how she would eat them after her death; she felt worse; when the Spirit remained, it became even worse; The man gave her pepper soup, hoping that she would die without suffering, but she completely recovered from the soup; when her mother finally died, the man buried her under the hearth, putting the focal stones in place, and in various He dug up the ground in the places; the Tiger tried to find the corpse there, but did not look under the hearth; since then, people have been burying relatives under the hearth; the Tiger tries to eat the Man; he sleeps high on the roof; the Tiger sees him reflection and rushes into the pond; The man asks what the Tiger is afraid of; he replies that there is only thunder; The man tied a pumpkin with pebbles to his tail, strangled him, the Tiger disappeared into the forest; The Spirit went south, where hot sun; alternatively, the mother put three menhirs (or a ball of grass): whoever gets faster will inherit the land; Tiger was the first to run, but the mother said that he started running ahead of time; taught A man to make a bow and shoot an arrow to ensure his victory; or the brothers competed after the death of his mother and shoot an arrow Man was taught by the Spirit]: Mao 2009:10 (also https://en.wikipedia.org/wiki/Mao_Naga).

China - Korea. Fox [a person's friend is a spirit that devours corpses; he asks what a person is afraid of; man: and you? bridles woven from herbs; man: a young stallion; the spirit became a stallion, the man threw a bridle over him, tormented him with work, then sold him to the Dunganin caravan; he continued to torment him; when the bridle worn out, the spirit took on a human form again; the man pretended not to know that stallion was his transformed companion]: Dessaint, Ngwâma 1994:618-620; Koreans [man met in mountains woman; she said that she was a snake that had eaten 99 people; if she ate the hundredth, she would be able to go to heaven; he begged her to say goodbye to her family; asked what she was afraid of; woman: tobacco tar; man: and I'm afraid of money; he came back with resin, ran away, and the snake woman brought a lot of money to his house; var.: boar (iha?) took away old man to her cave; replied that she was most afraid of animal blood; the old man said he was afraid of money]: Choi 1979, No. 146:56.

Baltoscandia. Western Sami [askovis went, got to Stallo; he fed him, sent him to the forest to bring a skewer stake to fry him; askovis brings fresh crooked willow twigs every time; S. goes by himself, a. then asks what he is most afraid of; S. replies that hissing fish (i.e. snakes); a. ties woolen shoelaces to a bag of silver owned by S., throws willow branches into the fire, they wriggle and hiss; S. returns, takes the branches for a snake, runs; grabs the bag, but takes the shoelaces for snakes, runs away without a bag; a. takes silver]: Læstadius 2002:241-242; Eastern Sami : Yermolov 1959:62-63 [Sergevan and God went hunting, they were demon; God began to ask the demon what he was afraid of; he replied that frogs; God threw raw rotten things into the fire; she squeaked it cracked; God told the demon that it was the frogs who were coming; without running away; where he stepped, the mountains split, the earth was cracking, new lakes appeared], 63-65 [a demon came to the hunter's fire, offered to hunt together ; kills more deer - let the hunter only get them fresh; he saves better for himself, worse for the demon; what are good words for himself, that the demon is bad; the hunter asks what the demon is afraid of; he answers like a serpent; the hunter put a raw willow stick in the fire; it began to hiss and squeak; the hunter: it's a snake; the demon ran, shouting "All mine, follow me"; his skins and meat came to life, became deer and ran away; but good stayed with a person].

(Wed. Volga - Perm. Komi [Damn summoned En to fight; E. offers to fight with what he grew up in one year; Damn grabbed Angelica, Yong grabbed a deer horn]: Limerov 2005, No. 21:35).

Turkestan. Kazakhs: Malyuga 1970 [Aldar-Kose tells Shaitan that he is only afraid of fatty baursaks (lumps of dough in fat); Shaitan starts throwing baursaks at him, he hides in the bush, pretending that He is afraid, he eats baursaks himself; Shaitan has left, since then there have been no devils in the steppes]: 149-150; Sidelnikov 1962 [Damn says he is afraid of a blacksmith's furnace, Aldar-Kose, Kurtu, Kazy, butter and a Karaganda; suggests that one will take the other blindfolded while the other sings; sits on the line, brings him to the forge, the hell runs away; AK hides in a Karaganda man, devils throw kurt, kazy, butter there; leave; AK collects food, brings it home]: 309.

Southern Siberia - Mongolia. Altaians: Nikiforov 1915 [Kurmösi takes the soul of Tas Khan's daughter to the lower world; Argachi goes with them, pretending that he is also an inhabitant of the world of the dead; asks K. what are they afraid of; Rosehips and hawthorn; A. lies as if he is afraid of oil in bubbles and kurut ligaments; hides with the girl's soul in rose hips and hawthorn bushes; K. throw oil at him in vain, leave; A. returns her soul to earth, marries a girl; his wife died; he planted her to sew as if she were alive; told the Khan that he sold goods; three khan's daughters went to watch; A. warned that his wife was frightened may die; blames girls for her death, receives one of the khan's daughters in return]: 235-236; Sadalova 2002, No. 38 [Argachi replies to his younger brother Mekechi that she will live his mind; M. says that will live by cunning; brothers separate; M. sees how the Kormös take the soul of a sick girl; goes with them, pretending that he is dead; offers to bear his soul; asks that the Kormös are afraid (yellow thorn, horse lash, knife with a yellow handle); M.: kurutov (pies) on a bundle, butter in a wineskin, mare fat, sacred roe deer fat; jumps into thickets of thorns; kormes throw fat into it, etc., after 7 days they leave, M. returns with the girl's soul, marries the healed woman; promises to cure Bai Dieti-Kezer's son; does not fumigate with juniper, but burns him alive, takes his horse and property; comes to A., says that he got everything at the bottom of the lake, where their dead parents live; A. tied a stone around his neck, jumped into the lake; the mother of the DK is a shaman Diebelek, camlates, M. screams, makes a stir, quietly drowns D. in a vessel with with sour milk; hires to take her body home; drives up to her camp, the children run to meet her grandmother, M. knocks her off her horse as if she fell on her own and crashed; as a reward for taking the old woman, she gets wealth]: 365-377; Buryats: Gomboev 1890, No. 6 [an orphan hears two crows talking under a tree: if a piebald mare is stabbed, Khartagan Khan's son will recover; he goes to the khan, he is driven away: they already have there is a shaman; an orphan ties a basket to the stallion's tail, scares off the herd, everyone runs out into the street, an orphan drowns the shaman in a tub of sour milk; returnees think that the khan has a whorl from a person (from tubs stick out legs); the khan is afraid of revenge from the shaman's relatives, the orphan promises to help; taking the shaman's body, comes on a bull to her relatives, distributes bread to the children, stabs the bull with an awl, he throws off the orphan and the corpse , an orphan scolds the children that their mother has been killed and maimed; when he returns, he heals the khan's son himself; when two features carry the soul of the khan's son, the orphan pretends to be hell; he is allowed to bear his soul; he says who is afraid of breast and neck fat, and the devils say they are afraid of rose hips and hawthorn; he hides in hawthorn rose hips, the devils throw fat in there, leave; the orphan lies under a tree; two come, then four more people; tell the Lama they want to become Burkhans; they jump from the mountain into the sea, go up to the sky, become the Big Dipper ("seven old men"); the llama envied them, turned into a scoter]: 58-63; Khangalov 1958a [a man meets three spirits following the soul of a rich man's son; they are surprised that grass is crumpling under him; he explains that he has only recently died; asks what they are more afraid of; Hawthorn and rose hips; a person says he is most afraid of fatty meat; perfume catches the soul; a person offers to carry it, hides in boyar and rose hips; perfume throws fatty meat into the bushes; a person screams , Oh, I'm afraid he eats meat himself; the perfume is leaving, the person returns his soul to the patient]: 398-399; Mongols: Potanin 1883, No. 49.2 [Yerlik Khan sent two of his elchi (ambassadors) to Balyk-Senga to pick up his elchi (ambassadors) soul; they did not find it; he sent others: if they did not find them, he would throw them into hell; BS pretended to be dead and did not react to anything; they went to take the soul of the rich man's son, and when they returned, they found BS in the same position; ways to E. The BS caught up with them (but they did not recognize him); they tell him that they were afraid of the prickly caragans, and he said he was afraid of meat and tea; offered to carry the fur with the young man's soul, rushed into the bush of the caragans; they began to throw them at he had meat and tea, he cooked and ate them; the Yelchi left, and the BS took the young man's soul to the rich man and he came to life; asked for a thin blue bull and a ladle as a reward; began to water the bull from a ladle on the river; E. himself came on a dragon (lu); BS explains that a bull used to drive him seven times a day around the earth, but now only three times; E. changes his lu to a bull; sitting on a lu, comes to the lower world and sits on the throne of E.; tells the servants to throw BS to hell - he is now on such a river on a skinny bull; E. asked him to let him go from hell, agreeing to leave the BS throne; BS made him the gatekeeper of hell; under old E., the torment was eternal, and under the new one, three months], 49.3 [ Balyn-Senge came to the yurt, at the door of which there were already two spruce trees from Yerlik, and inside a woman was dying; he hears Yelchi's conversation, telling you to replace the woman with a doll; Yelchi grabbed the doll, BS: did E. tell you Grab a doll? BS went with the Yelchi; they say they are afraid of karagans, sparks from fire and profit from an unwashed peritoneum; BS - that tea, meat and white bread; karagans climbed into the bush, ducks throw tea, meat and bread to him; spruce left, BS went by himself; the girl with the bull is standing at the well: dropped the ring; he lowered it on a rope, threw the rope, drove off on a bull; towards E., changed his mule for a bull; the bull does not go; E. hit him like advised BS and killed; BS went to hell, told him to meet a man with a cow's head and beat him; told E. to be more picky; since then he only takes sinners to hell and for a period of time]: 241-243, 343-344.

Eastern Siberia. Yakuts (Vilyuysky, Onogoschutsky nasleg) [the man came from the abāsa; he asked what the person was afraid of; Fat, butter and meat; what are they afraid of ab ā? - Rosehip bushes; the abāsa wanted to eat a man, he hid in the rose hips; the abāsa began to throw fat, butter, meat at him; the man pretended to be afraid, ate himself; the abāsy left]: Popov 1949:266-267.

Amur - Sakhalin. Nanais (Amur District, 1968) [The rogue steals firewood, tells the Strongman that the sledge and axe work themselves; the strongman borrowed a sledge, cuts down annoyance into pieces, burns the Rogue's firewood; he collects coals, comes to the jeweler, accuses him of stealing gold, the jeweler fills half a bag with gold and silver; the strongman burned his firewood, goes to exchange it for gold, he is beaten; he killed the Rogue's mother, who left the corpse in the ice-hole, enters the house, says that his wife is deaf, the owner sends his daughter, she touches his "wife", the body falls into an ice-hole, the Rogue gets the girl as his wife instead of the "killed" one, tells Silach that he changed the dead to two alive; he orders to kill his mother, goes to change him alive, he was beaten; he puts the Rogue in a bag to throw him into a lake of fire, leaves him for a while; the Rogue says to a half-blind old man who drove four donkeys that he himself was blind and saw the light in the bag; The strongman throws the old man into the lake of fire; the Rogue brings donkeys, brings the stolen goods, says it's from the bottom; the strongman tells him to be thrown into the lake, burns; the old man and the Strongman complain to Enduri , he sends a wooden helper spirit; the Rogue tells his wife that the firewood has come, the spirit is running away; E. sends a turtle, the Rogue wounds it with a knife; a cow (beats); sends soldiers, they ask what the Rogue is the most He is afraid; he says that cookies and sweets, they are like a thick thicket; they throw cookies and sweets at the Trickster; E. comes for the Trickster himself, he offers to change clothes, jumps forward, tells E. kill the imaginary Rogue, takes the place of E.]: Kiele 1996, No. 42:375-389.

Japan. Japanese: Ikeda 1971, No. 1002D (50 versions from Tohoku to Kyushu) [a player (jester, lazy) met a werewolf fox (Tengu, a monstrous mushroom) in the mountains; they ask each other who is most afraid of what ; the fox is afraid of dogs, Tengu is afraid of thorny bushes, the mushroom is afraid of salt water; the person is afraid of buns and money; after a person attacks his opponent using appropriate weapons, his own the house is littered with buns and money], 1002E (25 versions from Tohoku to Kyushu) [an actor named Tanokyuu hurries home with medicine for his sick mother and theatrical masks; towards an old man who is actually a huge snake; when T. said his name, the monster understood that he was a badger (tanuki); he decided not to swallow it, but let him prove that he was a tanuki (a badger can change its appearance); T. He puts on masks, the monster is impressed; they ask each other who is afraid of what; the monster is nicotine, T. is money; after T. He smokes tobacco in a snake cave, his house is covered with money]: 223-224, 224.

The Midwest. Western Ojibwa: Coleman et al 1971 (Minnesota, Font du Lac, 1958) [Nanabozho tells his brother that he can only be killed with cat-tail; his brother replies that only a flint arrow is dangerous for him; they began to use one reed, the other flint, N. killed his brother]: 66-67; Josselin de Jong 1913, No. 7-8 [see motive K8A; Nenabojo is going to kill his evil brother, at whose birth their mother died; this The North, aka Flint; asks what is fatal to him; Little pebbles; he replies that arrows with cedar bark at the end are supposedly fatal for him; throwing pebbles, breaks off Flint pieces of flint; after defeating Keith (K8A motif), N. comes to his brother again; says that cattail is dangerous for him; both shoot at each other without causing harm; Woodpecker tells N. to aim at the place where he has brother's hair is tied in a bun; N. kills the enemy with the last arrow]: 5-12.

Northeast. See motive B1. Hurons [husband throws his pregnant wife to the ground; Loons pick her up in the air, put her on the Turtle's back; she tells animals to dive; Beaver, Muskrat, Dive can't reach the bottom, some they pop up dead; when the Toad pops up, the Turtle finds some clay in her mouth, gives the woman, who puts clay on the Turtle's shell, the earth grows, the Turtle has been supporting the ground ever since; the twins in The woman's womb is arguing how to be born; the good Tijuskeha (Ioskeha of French sources; "good", "savior") is born normally, the evil Tawiskarong ("flint") comes out of the mother's side, killing her; she is buried; a pumpkin has grown from her head, corn from her breasts, beans and other cultivated plants from her arms and legs; makes snakes, predators, huge mosquitoes, a huge toad that has drunk all the water on the ground; good makes harmless and useful animals; the partridge flies to Taviskarong in search of water; Tijuskeha follows her, rips the Toad's belly, the water pours out; he reduces evil creatures in size; the kind says that he can only be killed with a bag of corn and beans; evil - that he can only be killed with a deer horn; the first to hit the evil, but the good comes to life, kills the evil with the horn; he goes west, becomes the master of the dead ; the good wanted rivers to flow in both directions, the evil one demanded that only one way]: Hale 1888:180-183; Tuscarora [a woman in the upper world is ready to give birth to twins; at this time she falls down; sea monsters take some land from the bottom, put it on the turtle; when a woman lands on it, the land begins to grow; the good son Enigorio (E.) is born normally, the evil Enigonhahethea (OH) - through the mother's side, killing her; E. turns the mother's head into the sun, the body into the moon; creates plants, animals, people, turns monkeys; E. lies that he can be killed with reeds; OH replies that he can be killed with reeds you can kill a deer with a horn; brothers fight, E. kills Oh, he falls into the ground, becomes an evil spirit]: Cusick 1827 in Leland 1968:24; in Beauchamp 1922:8-11; mohawks [like Hurons; kind brother: I will be killed by sedge, grass (cattails); evil: I am yellow flints, deer antlers; evil killed, turns into a mountain range]: Hewitt 1903:328-332; oneida [brother and sister live in heaven; sister gets pregnant, people believe it's from a brother; he uproots a tree with glowing flowers, pushing his sister into the hole; water below; The turtle agrees to support the ground; The mink dives, pops up dead with with earth on her legs and muzzle; Loon puts the ground on the Turtle, the earth grows; a woman gives birth to a daughter; a stranger takes her as his wife; puts two arrows crosswise on her stomach, with a blunt and a sharp end; disappears ; two boys quarrel in the womb; Talohiavago wants to go out normally; Daviesgal wants to go out normally; as a result, she dies; the grandmother kills her grandchildren, throws them into the lake; they come back in the morning; they race to her; T. would have won, but his grandmother does not love him, let D. grab herself; their mother would have risen from the grave in ten days, but D. broke her head with an ax; the old man gives E. corn, T. exchanges Her brother has flint at her; T. sees D. picking up a stone, killing a bear coming out of the ground; T. releases game, scatters it on the ground; D. replies that he is most afraid of tree buds; he says who is afraid of deer antlers; T. makes the river flow in two directions, D. spoils creation; brothers fight as long as bones remain; T. promises to return at the end of time]: Waugh in Elm, Antone 2000:164- 168; mikmaq [Gluscap's younger brother kills them Turtle Mother at birth by going out through her side; asks a good older man what to kill him; the elder lies that he will be killed by a ball or a handful feathers; kills younger with cane (cat-tail); brothers beat each other with matching objects; older kills younger]: Leland 1968:106-108; malesite [Gluscap and his evil younger the brother came out of his mother's womb through her side, she died; G. lied to his brother, saying that he could be killed with bird's hair, and his brother admitted that reeds were fatal to him; G. was only slightly stunned in peace, and brother was killed by reeds]: Jack 1895:196-197; the Abenaki [Gluscap and his younger brother Malsumsis (the wolf) are arguing in their mother's womb about how they can get outside; G. wants to be born normally, M. He cuts through his mother's side, she dies; G. replies that he can only be killed with an owl feather, then with a pine root, blooming reeds; M. replies that you can kill him by hitting the root of a fern; each time M. asks Beaver to kill G. with an appropriate object; refuses to give him wings; Beaver tells G. about M.'s plans; G. kills M. with a fern root, M. turns into a mountain]: Leland 1968:15-17.

Plains. Teton (oclala): Beckwith 1930, No. 16 [Oia sleeps, raising clouds of dust with her breath; people send Iktomi (Spider) to him in horror; he pretends to eat people too; Oia claims that he came from earth and sky; Iktomi replies that he was its creator; asks what Oia is afraid of; The sound of whistles, tambourines, etc. ; Iktomi pretends to be afraid of the same thing; Oia attacks camp, falls dead when he hears noise and whistles], 16a [like (16); Two-faced Anuk-Ite is seen outside the camp; AI's corpse is burned, from Golden spoons fly out of fire; but there is nothing at this place in the morning]: 435-437; Walker 1917 [Iktomi sees people swallowed by him in Ia's stomach; Oia says he appeared immediately after creation earth and sky; Iktomi replies that he was the creator; Oia recognizes his seniority; replies that he is afraid of the sounds of tambourines, flutes, rattles; Iktomi leads him to eat people warning those to make noise; Oia is paralyzed, people break his skull, burn his corpse]: 190-191.