L17B. The mouth is on the back of the head.

.11.-.13.15.17.20.21.23.25.27.29.31.32.35.38.-.44.46.48.50.52.53.55.57.60.-.62.64.65.67.68.70.

The character or creature has a second person or second mouth on the back of his head.

Suto, Ronga, Sakata, Mbundu, Chagga, Kikuyu, Hausa, Masai, Latins, Sumer, Babylonia, Marshall Islands, Tanguts, Mahabharata, Puyuma, Ancient Greece, Romanians, Ingush, Lithuanians, Nenets , Eastern Khanty, Mansi, Japanese, Forest Yukaghirs, Asian Eskimos, Central Yupik, Tanaina, Tagish, Haida, Quarry, Clackamas, Clallam, Sauk, Fox, Steppe Cree, Assiniboine, Crowe, Omaha and Ponka, Iowa, teton, yankton, sheyen, wichita, Spiro-Mind, cahuilla, cupeño, navajo, tzeltal, tzotzil, chorti, quiche, bocota, kuna, ilama culture, maquiritare, colorado, Imbabura, Canelo, Shuar, Cubeo, Bora, Mochica culture , Ancash, Lima (prov. Cahatambo), Aguada, Tacana, Rickbacza, Kayapo.

Bantu-speaking Africa. Suto [the father of two beauties has horns on his head, the grooms avoid his daughters; two ignore the horns, get wives; cover their heads with handkerchiefs; at home, wives see them bend their heads, they eat meat and bones with their mouths on the back of their heads; they are hyenas; an old woman, whose arm, leg and eye are worn, tells her sisters to run to the rock house; two good hunters marry them]: Knappert 1977, No. 21:71-75; ronga: Junod s.a., No. 19 [=Knappert, but it does not say that the wife turns into an antelope and a stork just an animal]: 143-147; Knappert 1977, No. 19 [the young man goes to look for a wife; brings her out of the village Chichweyas, not knowing that they have a mouth to talk and a second mouth on the back of their head to eat; Welewele's wife does not eat with everyone; mother-in-law sends her daughters to follow their daughter-in-law; they see V. turning into a forest an antelope, grazes, then a stork, swallows a toad; the husband sings a song that turns V. into an antelope, returns it to its village, gets back the dowry (honey) paid]: 65-68; sakata: Colldén 1979, No. 1 [y Kenshune-nshune cannibal (identified with Death) {second?} mouth on top of her head; the woman has two daughters, she got lost, got to K., who married her; the eldest daughter went to look for her; her mother told her to hide behind the fence; she would be thrown food there; if she heard a voice mother, let her eat, if K. does not eat; the girl did so; the mother told him to run, gave him many useful things, including protecting herself from K.; the girl met K., threw him something to defend himself with, sang, to prevent him from attacking, she returned to the village; the younger sister envied that her sister had brought so much good, she went too; when she returned, she sang that K. had a mouth on the top of her head, he killed her and brought her to his wife; when she left, she set fire to the house, ran to the people; K. came after him, gave him beer, hacked him down], 2 [at the cannibal Kenshune-nshune {second?} mouth on top of her head; the woman has two daughters, she met K., who married her; the eldest daughter went looking for her; the mother told her to hide behind the fence; invites K. to throw food to the rats; when the mother leaves, the girl eats when K. does not eat; the woman tells K. that the rats do not want to eat his food; his mother gave her a lot of useful things, told her to hit him with a branch on the top of his head with a branch; the girl never eats did, K. fell behind, she returned to the village; the younger sister envied that her sister had brought a lot of good things, went too; ate K.'s food, not her mother's; when she returned, she sang that K. had a mouth on top of her head, he was hers killed, brought it to his wife; she says she cries because she is sick], 6 [the hunter went to catch hares in traps; said out loud that he was alone here in the forest; Mongoli came up, with his mouth and eyes on the top of his head; told split the hares and let the hunter eat his portion here instead of at home; the hunter climbed a tree, threw a nut into Mongoli's mouth; he asked him to pick it up a tree to eat nuts; the hunter helped him climb upstairs, ran away by himself; Mongoli could not go down, died], 12 [the young man hunted, Mulua came up, he had a second mouth on the back of his head, he demanded that the dead monkeys be handed over to him, the young man ran away; next time he climbed on palm tree, offered to throw off M. a nut; he ate it, asked for more; the young man threw off a whole bunch of his mouth, M. died]: 148-150, 150-151, 157-158, 164-165; mbundu [four girls went to get water; beautiful young men invite them to their place; the youngest notices the young men's second mouths on the back of their heads, realizes that they are quiches; tells them to run; the river has risen, the girls are climbing a tree; the quiches are trying to knock him down; the youngest asks for an eagle help, the eagle carries her across the river; the second girl drops into the water; the other two quiches are eaten]: Knappert 1977, No. 16:155-157; chagga [girl and her parents reject suitors; handsome man comes, girl falls in love, but notices the groom's second mouth on the back of his head, realizes that it is rimu (leopard man); parents do not believe it, they give it away; when she replies that she no longer sees the smoke of her parent's hearth, rimu tells she climbed a tree and prepared to die; her brothers secretly followed her, killed rimu with poisoned arrows, brought her sister back]: Gutmann 1914:75 in Werner 1933:190-191; kikuyu: Gagnolo 1953, No. 23 [on on the holiday, the girls admire the handsome man, follow him; one by one they see a second mouth on the back of his head, with which he catches flies; understand that this is one of Marimo's cannibals; under various pretexts, they lag behind and leave; two sisters remain; Marimo locks them in a hut, waits for his relatives to gather for a meal; girls notice human bones, dig an underground passage, the youngest manages to get out, the eldest has time to get out, the eldest gets stuck, Marimo cuts off her leg, she asks her to spare her, marry her; he agrees; a son Manga is born, the same cannibal; the younger sister secretly visits her elder; she tells her not to return stop under a certain tree; when it rains, the youngest stops under a tree, climbs it, Manga and her father come up, Manga notices a woman, pulls down; pulls two out of her womb twins, brings the mother to cook, she hides the babies, feeds her husband and son with rat meat; the brothers have grown up; the mother invites her husband and son to try on a mesh bag; if they fall ill, she can carry them in it; ties up, calls nephews, they kill cannibals and return to people with their lame aunt]: 63-66; Mwangi 1983 [at the festival, cannibals are indistinguishable from humans, the most beautiful; all the girls followed Mangeca; when he jumped over the stream, his hair moved and there was a toothy mouth under it; the girls came back, but one M. liked it so much that he did not want to believe he was an ogre; her friend Nyambura followed her; M. asked him to wait outside the house (they say, we should let the lambs go to the sheep), and he went to warn the other cannibals not to be seen by the girls; cleaned the house, went with other cannibals are human beings; N. went to get a knife and an ax to cut the ram, saw M. gnawing at the skull; when she returned, the girls began to dig a passage under the wall of the house to escape; M.: what kind of thing sounds? - We cut off the ram's head to fit into the cauldron; the girls ran away, but N. returned halfway for the forgotten necklace; tried to hide, but M. cut off one of her breasts; N. agreed to become his wife; Konyeki gave birth to a son; he is a father; her sister came to N.; she tells her to return immediately, not to stop under the Mugumo tree, even when it rains, cannibals gather under it; but when it starts raining, the girl climbed this tree; K. climbed the tree, ate all the girl's fingers one by one (if he doesn't, he'll tell her father), then threw her off, the cannibals ate her; brought N. to cook those taken out of her stomach twins; she cooked two rats instead; fed the twins meat; they grew up, she begged for two swords and two spears and gave them to the tribesmen; persuaded M. to move to a new place; when M. and K. tired, carrying a heavy load, the young men killed them]: 92-99.

West Africa. Hausa [the witch has mouths all over her back]: Gutmann in Werner 1933:175.

Sudan - East Africa. Masai [a handsome man with a second mouth on the back of his head ties bells to trees to make people think he has a herd there; a group of men brought cattle, the owner swept the parking lot, cleaning up bones previously eaten, people sat down, slaughtered a cow, shared it with the owner; one young man noticed that he was eating with two mouths; they do not believe him, he climbed a tree for the night; at night he ate 8 sleepers, not found the ninth; the young man went down quietly, ran to the people; under his leadership, another group of warriors came; they pretended to know nothing, but put logs in their place for the night, covering them with blankets; people jumped up, killed the ogre with spears; before he died, he ordered his toe to be cut off; all the people and animals he had previously eaten came out intact]: Kipury 1983, No. 10:46-48.

Southern Europe. Latins [Two-Faced Janus].

Western Asia. Sumer, Babylonia [Ut.Ka.du - "Demon with an Open Mouth", a constellation in Swan and part of Cepheus (also a Lizard, possibly part of Pegasus and Andromeda); Nergal (Ereshkigal's husband, mistress lower world); it has two faces: the front is the face of the figure, the back is the face of a lion, it is bearded; it has wings; more precisely, the image of such a creature is not known]: Kurtik 2007:520-527.

Micronesia-Polynesia. Marshall Islands: Downing et al. 1992 (Jaluit) [Jemediknene warns his wife not to wash her hands in the pond, only at sea; leaves; the wife washes her hands in the pond out of curiosity, a woman jumps out of it- spirit, takes her form; J. does not know who the real wife is, mistakenly lets the real one on a log into the sea, she sails to Kili Island, gives birth to a boy there; he grows up, sails with his people to father's island; when his father's people see him, he answers them strangely and then becomes invisible; so twice; at this time, the imaginary wife answers J. - why cook fish, you can eat like this; he realizes what he sent at sea the wrong woman; asks to search in his head, then looks for his wife, she falls asleep, he finds a toothy mouth on the back of his head; burns the house with the spirit woman; the real wife and son come back]: 131- 135; Erdland 1914, No. 3 (Lae) [the chief sends two people to caulk the boat for pandanus leaves; they see a beauty coming out of the pond; they manage to catch her with a net, but when they see her mouth on the back of her head, they get scared and let her go]: {without pagination}; Mitchell 1973, No. 47 (informant from Lae, but recorded in Kwajalein) [Jemediknene tells his wife not to wash her hands in the pond, but only in salt water; she washes in the pond, a spirit woman jumps out of the water, looks exactly like her; her returning husband cannot distinguish them, mistakenly sends the real sea on a log; she sailed to Kili, gave birth there boy; J. tells his imaginary wife to cook fish, she says she can eat it like this; he realizes that there is a spirit next to him; when he cleans her head, he sees a toothy mouth on the back of her head; burns it with the house; Meets her son's boat, reunites with his wife, stays with her on Kili]: 131-134; Tobin 2002, No. 41 [Mejenkwaad - demonesses who harm pregnant women and women in labor; move into them; those who die during childbirth become M.; M. has a second mouth on the back of her head; they devour people, M. is especially dangerous for her husband], 46 [Lomkein's older sister bewitched her out of envy, she died during childbirth; she was not buried (otherwise she would have eaten her everyone) and threw her into the sea; she had her mouth on the back of her head, she could reach far grabbing people], 52 [Jemerkinene warns his wife not to wash her hands in the pond; she washes, a woman comes out of the water, comes with her to the house takes her form; J. does not know who is the demon and who is the wife; puts a pregnant wife with her two youngest sons in an empty log, lets her into the lagoon; the eldest two remain with the father; J. searches in the head of the imaginary wives, finds a mouth on the back of her head; puts her to sleep, burns her in the house; the eldest sons meet the youngest's boat, talk, then the boat disappears somewhere; J. himself talks with the youngest born after when the woman was released; he replies that his father J.; father and older brothers welcome the woman launched]: 192, 204, 232-235.

Tibet is the Northeast of India. The Tanguts [Geser meets seven cannibal girls on the way; they offer to play, win all his possessions, offer to play for his soul; he whips, does not play them with black damn, and with her white bones of God, she plays everything, wins the souls of six, decapitates the girls; wants to marry the seventh; raises her hair, sees that her whole skull is covered with eyes and mouths; can't kill her with a knife, sends her soul out of her body, she dies]: Potanin 1893:30.

South Asia. Mahabharata (kn.1) [at the behest of Brahma, Vishvakarman creates the perfect virgin Tilottama; all celestials turn their heads towards her; Shiva does not turn, but to look at her, he has Three more faces appear behind and on the sides, and since then he has four faces; Indra has a thousand eyes that cover his entire body]: Temkin, Erman 1982, No. 33:83, 252 (note) [according to other versions, I.'s thousand eyes appear as a result of Gautama's curse for seducing Ahalia].

Taiwan - Philippines. Puyuma [Vaangao people, aka Vais, used to have a second person on the back of their heads; they tried to go forward and back, as a result, they spent the whole day standing still; pregnancy leaked in the calf of the leg, and the baby was born from the thumb {leg?} ; my eyes were on my knees; they realized that it was so uncomfortable, they gradually became normal people]: Schröder 1981:183-184.

The Balkans. Ancient Greece [a black-figure Attic amphora from the British Museum collection dating back to about 540 BC depicts Argus as two-faced: the second is located at the back of the head { https://www.britishmuseum.org/collection/object/G_1848-0619-4}; he is also depicted on a damaged black-figure lekithah from Yale University (~525-475 BC); the two-faced Argus is recorded in iconographies earlier than Argus, whose body is covered with eyes, and only occasionally occurs in the 5th century BC (on Boeotian red-figured vessels); on a red-figured crater dating back to about 475-425. BC and kept at the Museo civico di archeologia in Genoa, combines both of these iconographic types: Argus is depicted two-faced and with eyes all over his body]: Nikolaev 2015:814; (cf. [the poem "Egamius", attributed to Hesiod, whose authorship is in fact extremely doubtful (probably in the first half of the 6th century BC): "Argus was assigned to Io, great and powerful, /Four eyes in front of Io who was watched, looking everywhere. /The goddess gave him uninterrupted strength: eyes/Sleep did not make him laugh, he was constantly on patrol" (trans. O.P. Tsybenko); the location of the eyes is not mentioned]: Hes. Fr. 230 Most = Fr. 294 M.-W.); Romanians [căpcăuni are people with a dog's head; with two heads, one of which is a dog; with two faces, one of which is like a dog; with a dog's face on the back of the head; have four eyes located on the back of the head; swallows children and large pieces of human meat with bones with one mouth, spits bones out from the other]: Sveshnikova 1979:210-211.

Caucasus - Asia Minor. Ingush: Akhriev 1875 [sage Magal lived in a village in the Shan Gorge; he kept a "wind star"; she lay in a sturdy chest that no tools could break; Magal lived in his house white snake; one day Magal went south; after finishing his business there, he returned back and drove to the village of Zator on the way; while eating, he noticed that a goat lying near the hut had a swinging beard; Magal He was amazed because there were no winds in the mountains at that time; he remembered the "wind star", rode home; found that one of his sons, in his absence, was playing with a white snake and cut off its tail; an angry snake bit the boy and he soon died; when he saw her son, the mother ran around the room looking for rags for his wound; as a result, she opened the chest (Magal left her the key before leaving), in which there was a "wind star" and began to stir things up there; when she picked up the last object that covered the "star", it flew to the sky; since that time, strong winds began to blow in the mountains, which It had never happened before; when he learned what had happened, Magal promised the snake that he would make its tail out of gold and silver, and for this he asked to help the return of the "star of the winds"; the snake crawled out of the hole and approached to Magal (at this time, the "star" fell so low that it could be reached from the roof of the hut), but looking at its tail, changed her mind and crawled back (the "star" soared up again); after Magal's death, he was left with three sons: Gui, Cycney, and Ketlo; Gui was very tall, had two mouths, one on his face and the other on the back of his head; he ate ordinary food with his first mouth and gnawed bones with his back; Cycli to no avail tried to kill him; Gui's sons erected a pole in memory of his father]: 15-18; Dalgat 1969 (Tsorins) [there are two stone pillars in the village of Tumgi - monuments to the ancestors of local residents, Gui and brother Cycm; G. was two-mouth: one mouth in front, the other in the back; ate meat with the front mouth and soup with the back; he took meat with bones in the front mouth, and threw bones into the back]: 141-142.

Baltoscandia. Lithuanians [Véyopatis - "Lord of the Wind" was depicted two-faced in the manner of the Roman Janus, one hand raised, the other lowered]: Vassilkov 2001:488.

Volga - Perm. Chuvash [arçuri are imagined sitting on the edge of the forest, subduing three tall oaks; or his face is black, his ears and hair are long, two eyes in front and two in the back, three each arms and legs; reporter from D. Bolshie Toktashi, Atayev Volost, Kurmyshsky District, Simbirsk Province (now Shumerlinsky District): he saw the goblin himself with his mouth on the back of his head]: Enderov 1984:56.

Western Siberia. Nenets: Zhitkov 1913:242 in Golovnev 1995 [Vylka sees that some people are half a person (1 arm, 1 leg, 1 shoulder, 1 eye); others walk upside down, others in front and back of the face ]: 414; Lehtisalo 1998 (Yamal) [Vylka chased a polar bear, carried him on an ice floe, then on a drifting tree; 40 years later he crawled to the ground along the yellow ice; two giantesses brought him to mitten to themselves, cured; their old father went to drive thousands of deer to people; women teach V. to tell the old man that he took his eldest daughter; V. and the old man come to the plague; half people in him; some walk upside down, others are naked, stand on top of each other, have faces in front and back; V. and his wife come to people who have bone shovels on their heads like antlers, they eat reindeer moss; two the guys grabbed a beautiful girl for V., began to strangle her; V. asked to give her alive; she tries to escape, is afraid of fire; in another village, the owner strangled his wife for a treat and offered V. fat piece; V. runs away, the owner's son is chasing him, V. stabbed him, others are happy to eat; V. returned home; the giant wife cut herself into seven pieces, became normal; cut the wild girl, that came to life, became normal; V. became a shaman]: 28-31, 45-46 [a person sees a three-eyed bird like a crow descend to a hill; after a while, a humanoid creature appeared there with second person on the back of his head; the man ran away; trees no longer fall down on that mountain]; Eastern Khanty (b. Yugan) [the hunter meets Menk-Iki sitting by the fire; he has one eye in his forehead; he eats dead moose, throwing pieces of meat over him because his mouth is on the back of his head; the hunter shoots him in the eye, that says that the speck has fallen; kills moose and gives them to the hunter]: Lukina 1990, No. 74:198-200; Mansi [an old woman enters, calls Mos-ne to come to her tomorrow; grandmother living in a stump gives M. a ball thread; following him, M. comes to the house where the owner uses the skull like a bucket; there sits an old woman who took her hair off her head to look for insects; M. tells her about it, she is frightened, her face it forms on the back of the head, the chest appears on the back; this is how it lives]: Kupriyanova 1960:118-119.

Japan. The Japanese [the wife is voracious; the husband finds out that she has her mouth on the top of her head, drives her away; the wife takes on her true form of a huge spider, stalks her husband]: Casal 1959:88.

SV Asia. Forest Yukaghirs (b. Ridiculous) [the middle brother goes to look for a wife; the old woman with a mouth on the back of her head has lovely daughters; the old woman kills and eats the young man with his teeth on the back of her head; the younger brother brings his wife, taming her deer, who had iron horns; the wife turns a deer with the sun in her forehead into a wife for her older brother; they find that old woman (she talks to her ass), kill, burn; the younger brother's wife resurrects the middle brother from his bones, turns deer for his wife]: Iokhelson 1900, No. 23:54-59 (=Zhukova, Chernetsov 1992:87-95).

The Arctic. Asian Eskimos [Kitsiniku goes with his wife and son; son asks for a drink; K. goes to look for water; a beetle woman comes, rubs her face against his wife's face, looks like her; sends her for with water; K. returns, takes the false wife for a real one, leaves with her; at the camp, he notices his wife's second mouth on the back of her head; pushes her into the fire; finds and returns his real wife]: Rubtsova 1954, No. 38: 411-413; central Yupik [people with tails and a second person on the back of their heads live in the north]: Nelson 1899:449.

Subarctic. Tanaina [woman leaves her unfaithful husband; comes to a man with a big wife who kills new wives by throwing a horn at them; a woman throws her horn back, killing her; a husband is glad; a woman comes to ten brothers; they have one wife for all; this is a cannibal with two faces; a woman lives with her youngest brother; a two-faced woman throws her son into boiling water; a woman cuts her to pieces, replaces her in the role brothers' mistresses; runs on mother-in-law's advice; brothers kill each other, turn into wolves; first husband finds a woman, she returns to him]: Vaudrin 1969:96-107; tagish [(western 1950); two the boys fell asleep on the ice, the ice floe came off, they swam down the river; the dog was with them, they killed her, covered the ice with blood so that it would not melt so quickly; when they stuck, they went back; the cannibal drove one on a tree, began to cut down the trunk; another came up, offered to cut it instead, hacked the ogre; the brothers smashed his head, mosquitoes flew out from there (they were not there before); the brothers met a man with a second person on the back of his head; killed him and his dog; came to people without a mouth (more precisely with a tiny hole instead of a mouth); they let the meat worm, ate larvae; the brothers tore one boy's mouth, then, over them request and others; they began to eat meat and talk; brothers came to other people, they extract children, ripping women's bellies open; brothers taught these women how to give birth; despite warning, they spend the night under tree; a huge squirrel ate the youngest; the eldest called people, they killed the squirrel, the shaman revived the swallowed bone]: McClelland 2007, No. 79:390-393.

NW Coast. Hyda: Barbeau 1961 [a monster with two mouths is the leader's slave; brings a lot of loot, eats almost everything himself; the leader's son dies; people mourn, he is resurrected; the monster tells him to eat his skin scales; now the young man is hungry all the time; his father is ashamed, he lets him go get light; see motive A24]: 83-84; Swanton 1905 [after the flood, people don't know where to go; a man appears with two faces, indicates direction]: 320; chickpea [the girl swims in the lake, takes her breath away with the second person on the back of her head; one of them is always watching her; she gives birth to him a son; every time one of her ten brothers come for her, the son tells his father that he kills the young man; the brothers' mother cries, her tears and snot turn into a boy; he kills the monster and his son with arrows; makes a chain of arrows, climbs to heaven; quietly takes food from two blind snail women; restores their eyesight; they help him overcome challenges and marry the daughter of a heavenly leader; 1) he smears the mucus of snails, rats and snakes harm him; 2) jumps off the door that slams shut and kills the grooms; 3) extinguishes the fire by throwing shells at it, the leader cannot burn it; 4) puts a flat stone under him, sitting on spikes; 5) the chief throws a hammer into a pond full of biting fish, the young man pulls it out; 6) jumps out of a split log when the chief knocks out a wedge; the chief gives his daughter to his wife, lowers the young to the ground]: Boas 1895, No. XIII.12:116-119 (=2002:270-274).

The coast is the Plateau. Quarry [see motive L4; husband feeds and eats wives; he is given a lame one; taking out his insects, the wife notices a second mouth on the back of her head; under a pile of dry grass finds the bones of his wives eaten; runs away , climbs a tree; her husband sees her reflection, jumps into the water, leaving his knife on the ice; she cuts off his head with it; returns home]: Jenness 1934, No. 21:171-174; clallam [six var; for (2) - (6) only details other than (1) are given; 1) the girl and her seven brothers go missing one by one; their mother cries, her snot turns into a boy; he finds her kidnapped by Puma (?) sister; she has a daughter with a second person on the back of her head; she always informs her father that another uncle is coming; the cougar pulls out his wife's brother's heart, swallows it, throws her body away; Snot puts flat stones under her clothes, The cougar breaks his claws; Snot kills him with an arrow, pulls out swallowed hearts, revives his brothers (the eldest with the greatest difficulty); Two-faced teases Snot Snot; he is angry, shoots at the sky, making a chain of arrows; goes to heaven; 2) in the forest, a young man promises to show the girl resin, turns out to be a Puma, glues her with resin to a stump; further as in (1); people throw Two-Face into the fire, but she jumps out; 3) the beast kidnaps one of the two sisters; the middle is like (1); The cougar offers to give Snot any thing; he takes his sister; the cougar turns into a cougar, cannot kill Snot, is shot by him; the woman throws Two-Face into the fire, but she does not burn; 4) ten brothers; their sister reaches maturity; mother does not tell her to swim; she goes to the river; a mind reader sits on her clothes; takes her home; a woman gives birth to a Two-Face and a son; that they burn with the house, sparks turn into small animals; a two-faced mother leads to people; she kills another girl; people drown Two-Face in a boat; his younger sister Snot calls him Snot; he goes to the sky, its silhouette is visible on the moon; 5) the girl collects oysters, she is kidnapped by Queetsen, whose strength lies in his nails; 6) as in (2); the Grizzly kidnapper; Snot makes a chain of arrows, rises to the moon]: Gunther 1925, 125-131; clackamas [girl gets pregnant from Thunder; her son kills Grizzly women; the fifth has a second person on the back of her head; he takes her skin as a source of strength; Coyote unties his bag , thinking it has food in it; his skin lifts it up into the air; Thunder's son takes it back, Coyote falls]: Jacobs 1958, No. 30:261-264.

The Midwest. Sauk, Fox [see J19 motive; the hunter warns his wife not to look at the person who comes; he has a second person on the back of his head; on the fourth day, the woman looks at him, he kills her with an arrow; rips open his stomach, pulls out twins, leaves; father throws the youngest under a log, is raised by an old rat woman; brothers destroy monsters]: Lasley 1902:176-178; Steppe Cree: Bloomfield 1930, No. 25 [Windigo has a second person on the back of his head, he kills everyone; Visakechak and ten brothers live alone, the youngest is watching the house; stabbed with a sliver, throws it on the floor, it turns into a little girl; he throws her out of the house, she turns into a girl; V-k tells her they will be gone for four days, tells her not to open the door if she hears their voices sooner; she hears voices (this is in fact Windigo), does not open; one day he picks up a pen, it turns into Windigo, he takes it to his grandmother, tells her to fatten her and then cook it; grandmother feels sorry for her, she tells her to kill and cook herself, run; Windigo finds the grandmother's meat, pursues the girl; she runs into an iron house where a young man and a woman are sitting; when Windigo enters, they cut off his head is a door; an evil spirit jumps off a tree, killing young women; a girl puts a sharp stake, the spirit dies; she revives ten women, brings her brothers as wives], 33 [V. calls a woman to his boat, takes him to his grandmother; further as in (25); a man kills V. with a door; bowls, bowlers, spoons, etc. appear from his burned corpse; a person does not tell a woman to take anything, breaks everything; an evil spirit jumps from trees, breaking women's knees; The elk takes the woman to his wife; her brothers are starving at this time; The elk agrees to be killed and eaten, but the bones must be preserved, wrapped in skin; then he will come to life]: 239-243, 312-314.

Plains. Assiniboine [Thunder brings a man to his mountain; asks to kill an iron monster with horns and a second person on the back of his head; a man hits him with an arrow]: Lowie 1909a, No. 25c: 183; crowe [wife is giving birth; when she goes hunting, her husband tells her not to answer a stranger; the guest is blind with a second person on the back of her head, asks where the entrance is; the baby from the mother's womb tells him it's from the east; the woman gives the guest has meat on a plate of leather, bark; each time he rejects what was served, says that his plate is the belly of a pregnant woman; kills a woman by placing a hot stone on her stomach; takes out the twins, throws one behind the partition, the other into the river; puts the woman's corpse as if she were smiling; the husband leaves his wife's corpse on the platform; The domestic son asks his father for meat, goes out from behind the partition; By the river secretly from his father goes out to play with his brother; the father notices the trail, Domashny tells him about the death of his mother; they wear gloves that Rechnoy is unable to bite through, catch him; the River Boy has another "father" in the river; the boy gives him his sharp teeth; the brothers find his father's box with white powder in it; when they pour it on their penis, they have fun; spend everything, fill the box with ash; the father's penis from ash it only hurts; the brothers resurrect the mother so that the father has a wife; to do this, they shoot up, tell her to move away so that the arrow does not fall on her; (more on the extermination of monsters by the twins)]: Lowie 1918:85-94; Omaha , ponka [the hunter warns his wife not to look at the guest; when Two-Face comes for the fourth time, the woman turns around, falls dead; he takes the twins out of her belly, throws one in house, another into the forest; he is raised by the Mice; his father and brother bring him home; the Wild Boy kills snakes, brings their tails; comes to the Old Woman, she asks her to carry; gets off his back only after how she is beaten with a stone hammer; the Wild Boy climbs a tree, throws four chicks out of the Thunderbird's nest; the tree grows; the Domestic Boy hits the trunk with a hammer, the tree becomes low again; the father of the twins revives snakes, tells the Old Woman to be taken back to her ravine, return thunder chicks to the nest]: Dorsey 1888b: 76-77; 1890:215-219; Iowa: Skinner 1925, No. 1 [man does not tell pregnant wife to look at a guest if he comes in his absence; for the fourth time she looks, sees his second face on the back of his head and sharp bones sticking out of his elbows; he kills her with them; the husband pulls out twins from her belly; Dora leaves; Varedua puts on a log; he is raised by the Mice; V. comes to play with D.; one day forgets to say forget, D. talks about their games to his father; together they catch V., cut off a lock of his hair, he becomes less wild; each time his father warns not to go to a certain place; V. goes, D. has to go with him; father is dissatisfied; 1), 2) brothers they catch, fry, bring leeches, snakes; 3) let the monster U-e (giant female genital organ) swallow themselves; cover their bodies with flint, W. blows away flints; in the womb W. V. finds a flint flake under the foreskin, turns the scale into a knife, cuts off W.'s heart, makes a hole in his side; brothers and swallowed people and animals go out; 4) brothers find their grandmother; V. carries it to back, she sticks; her father tells her to be taken back to the rock, where she gets off herself; 5) The swan takes D., then brings her; V. punishes the swans by making their necks crooked; 6) tells D. to cut, cook and serve him under the guise of raccoon meat by the Horned Water Pumam; comes to life, splashes boiling water on Pum; brothers kill them; 7) get four dwarfs out of the nest in the tree; this is Thunder (produces thunder with flapping wings), Lightning ( blinks his eyes), 3) Rain, 4) Little God; their grandfather arrives in a thundercloud; D. hides under a piece of flint, V. becomes a wren; they return dwarfs to the nest; 8) go to the land of giants, crossing the sea across a bridge of Swans that form a chain; kill giants (like Horned Pumas); 9) also kill spirits with flat sharp heads; 10) as well as Sharp Elbows (one of which killed their mother); get sacred bundles from celestial beings; go to the four corners of the earth; each has a gap, opening and slamming; they jump over it; in the east - the Dove, in the west - the Wolf, in the south - the Bear; the father The brothers flee to the underworld through a hole from a column on which they hang a cauldron at the hearth; tells the local leader to cover the eyes of his sons with wax; Mice eat wax; brothers catch but let go father; V. goes to the Sun, D. goes to the Month, their father to the motionless (Polyarnaya?) star], 11 [every morning a woman finds venison at the door; spies, sees a man with a second face on the back of his head; he carries meat, wanting to marry her four daughters; the woman hides them in the grave, along with the husband pretends to mourn their death; the two-faced mourns at the grave, hears voices, tears his sisters off, takes him in a boat; three call him husband, he throws them overboard; the youngest calls him brother, he brings her home; dives, brings her a water puma to play; aquatic animals and monsters seek to return the child, send a flood; Two-faced fights underwater, dies; girl throws the child into the water, the water falls; the girl comes to Bobrikha; she kills one of her daughters, feeds the girl, tells her not to break her bones; the girl bites through the bone of her little finger; Bobrikha's daughter comes to life, cries because broken finger; girl returns to parents]: 427-441, 472-474; teton: Beckwith 1930, No. 16a (oglala) [Two-faced Anuk-Ite is seen outside the camp; people send Iktomi to him in horror ; he pretends to eat people too; AI claims that he came with earth and sky; I. replies that he was its creator; asks what AI is afraid of; The sound of whistles, tambourines, etc. ; AND. pretends to be afraid of the same thing; AI attacks the camp, falls dead when he hears noise and whistles; AI's corpse is burned, golden spoons fly out of the fire; but in the morning there is nothing in this place]: 435-437; Dorsey 1894 [the boy does not listen; his mother kicks him out of the house, asks Annung-ite (a spirit with a second face on the back of his head) to pick him up; he comes and puts the boy in his ear (it serves as a basket for him); parents wait for Annung-ita to come again, kill him with knives; take their son out of his ear; he is half his own Annung-ita, soon dies; parents burn Annung-ita; it turns into porcupine needles and needle bags, all kinds of feathers, arrows, tubes, birds, axes, clubs, flints and flint tools, whetstones, stone balls, shell necklaces, whips, pouches, beads and etc.]: 474-475 (=1894:474-475); Walker 1917 [Moon Hanwi was the wife of Sun Wi; with her mother's consent and at the crafty suggestion of Iktomi, the beautiful Ite came to the collection of gods and took her place; Skan everyone determined the punishment; Ite will be Anog Ite, a "double face": she is given a second, terrible face at the back of her head; because the sun has looked at her, he is forever separated from the Moon; Habwi, who covered her face in the meeting with shame gods, will close it in the presence of Wi; Ite Kanka's mother will become Wakanka, a Lonely Old Woman, a Sorceress, Wazi's father, a Lonely Old Man, a Sorcerer; Scan wanted to punish Iktomi; he replied that his father was The rock, the oldest of the gods, that he created all words and all languages; but since his other parent (i.e. mother) was flying, had a strange shape, everyone laughed at him when he did good, and he would laugh at people and gods; Scan told him to go into the world and be lonely, but I. laughed and said he would communicate with birds and animals and speak their languages]: 80, 164-167; 1983:56; 1991 [ Anok Ite is a woman with two faces - beautiful and scary; she lived with the spirits of the forest, can hide anywhere; likes to scare women with children; lures hunters with her beautiful face, embraces and scares to death, turning into a terrible face; has power over all fruits, makes them pathogenic to those who eat; causes childbirth, torments babies with abdominal pain; when she walks, she makes strange noises, like beetles rustling, a bear puffing, stones tapping from each other and anything else; she has many ears and hears everything from afar; tortures women during menstruation]: 107; Yankton [Munstine Rabbit lives with his grandmother: goes north: kills with an arrow a giant with a second person on the other side of the head who tortured the child; M. returns the child to his parents, turns the child at night him as an adult, his double, with his lower lip split; comes to a blind old man with an inexhaustible supply of meat; this is Old Oak; M. changes with him, getting his house and giving his eyes; falls into the water, then gets lost in the forest; cries; Oak comes to the rescue, returns M.'s eyes]: Zitkala-Ša 1985:145-155; Shayens: Kroeber 1900, No. 20 [Two-Face steals children at night; he has a necklace from children ears; the young man puts on a shell like that, pretends to be an ogre; lies that after eating salt, he will die; The two-faced replies that he will die if people hit the calebass (?) , throw fat into the fire; people do so, Two-faced dies], 23 [Two-faced wants to marry a girl; his father offers to play dice, wins; Two-faced is forced to give up the girl, give man meat]: 184, 186; wichita: Dorsey 1904a, No. 8 [an ogre kidnaps a woman; she runs away, gets to an old man who lives in a rock; he kills an ogre; she marries an old man's seven sons - Fat man and his brothers; two-faced monsters kill six brothers, the old man revives them; monster lungs hang on the walls of the cave; Fat man pierces them with an arrow, monsters die; when children offend Fat Dog's child, the whole family goes to heaven; brothers turn into the Big Dipper, the old man into the North Star, the woman into the star next to him], 11 [see J4B motif; a two-faced monster takes a man; his the son eats flints; comes to monsters; their hearts hang on the walls of the cave; he pierces them, the monsters die; he finds his father, goes up to heaven with him, they turn into stars], 12 [see motif J19; two-faced a monster kills a woman, her sons kill monsters]: 63-69, 81-87, 88-95; Spyro-Mound [engraved images on shell cups]: Phillips, Brown 1978, fig. 136 and 153 [full-face standing figure with snake rods in both hands; a gutter or slit on the top of its head; two faces in profile left and right], fig.167 [a creature with a snake body and a Janus-shaped human head topped with a pair of deer antlers].

California. Cahuilla [Darkness spawns two eggs, from which Mukat and Tumayowit come out; quarrel about who was the first to hear the noise coming from the Darkness; M. pulls hot coal out of his heart to light their pipes; brothers climb on two pillars up, reach the ground, M. makes it strong; creates dark, and T. - bright people; people T. have faces in front and back, their feet are directed in both directions, women's breasts on the chest and on back, on the fingers of the membrane; M. says he worked in a hurry; M. creates normal people; T. wants people to live forever or be resurrected the next day, M. objects because the earth will overflow ; both agree that the harvest will ripen not in 4 months, but in 4 months; T. finally quarrels with M. and falls into the ground, taking the people he created; M. does not allow Heaven and Earth to follow him; where he held the sky with his palm, her imprint remained; after that, the sky became crooked; therefore, the Sun stops at noon, reaching its highest point; M. made the people of T. who remained on earth normal, but forgot the duck, so it has membranes]: Hooper 1920:317-321; cupeño (Palm Spring) [darkness at first; The feminine and masculine principles gave birth to two embryos in the placenta; they were born prematurely, soon grew up, talked to each other, named themselves Mukat and Tamaiyauit; each claims to be older than the other, to be the first to hear sounds from the darkness; they begin to extract from their hearts various objects and objects; each time M. gets black (connected to the West) and T. gets white (east); pipes, tobacco, they smoke, create the central pillar of the world, climb it, put land on it, take it out sky, sea; everything swings, they tell spiders, ants to keep everything; two Vortices are told to hold the sky at the edges; compete in human creation; T. took the Coyote out of his heart, made his assistant; M. took out the Owl; M. sculpts people from dark clay, T. from white clay; people have a second face on the back of the head, the abdomen is in front and back, the feet are pointing in both directions, the hands are like the paws of a dog; he says that everything is through his fingers will pass, but it's good to grab it with his paws; M. objects that you can't take anything with them; T. takes his creations and falls underground; T.: There will be no death; M.: People will die. - But come back. - With terrible things smell. - We'll smoke, wash it off. - There's not enough space for them. - Let's expand the world. - There's not enough food. - Let them eat the land. - And they'll eat everything. - Let's make more land; T. is angry, falls into the lower world, taking his own creation; trying to drag the earth and sky, but M. rests; mountains and rivers formed during a terrible earthquake]: Strong 1929:130-135 (translated to Zolotarev 1964:156-160).

The Great Southwest. Navajo [in the lower world The Two-Faced Woman (she looks the same in front and back) and her four companions are doing evil; the First Man deprives her of her magical powers]: Wyman 1970:41.

Mesoamerica A cannibal breed with heels turned forward and a second person on the back of the head. Celtal: Ventur 1982:xiv; Tsotzil: Laughlin 1977:73, approx. (Sinacantan) [The Long-haired Demon has two faces in front and back, and his toes are also facing back and forth]; Lopez Austin 1988 [Back Crying has a hairy double-torso demon jumping along tree branches; heals a bullet wound with saliva; ties the hunter with his long hair, devours it with both mouths, and immediately spews through the anus; (by Gossen, Chamulas, I drink edition, p. 348, but I couldn't find this place in the original English)]: 57; Hacienda Chacula (Huehuetenango, Guatemala) [jaguar stone sculptures with two mouths on opposite sides of the head and hanging on breasts with trophy heads]: Navarrete 1979, fig.26; quiche [midday sun is the two-faced god Hakavitz (or Kavach, Kakvitz, Kakach); one source states that Quiche considered the sun to be four-faced]: Milbrath 1999:21.

Honduras vs Panama. Bokota [a virgin conceives from Thunder; her son has a second person on the back of his head; he becomes a good leader]: Margery Peña 1994a, No. 9:112; kuna [two- and four-faced demons]: Diaz Granados 1974:215.

The Northern Andes. YuZ Colombia (ilam culture) [a fantastic creature with an anthropomorphic body (one depicts a male genital organ) and two faces facing in opposite directions; Jaguar and bat features predominate]: Cardale de Schrimpff 1989, fig.45, 46.

Southern Venezuela. Wanadi (Uanádi) hooks fish, turns into a Kaweshawa woman, drags him under water, then they go ashore; V.'s nephew, the capuchin monkey, warns what is in K. piranha's vagina, she has already bitten off his and the Possum's penises; Paka took an iron needle from Heron, inserted it into his penis, K.'s teeth broke off; Coati did the same; then V. poisoned piranha with fish poison; K. and V. visits Father K. under water; Curasso (Crax daubentoni) kidnaps K.; V. makes a new wife out of white clay, she melts in water; from black resin, melts in the sun; the frog wife only paints and powders, the wife the bird laughs all the time; the bee tells V. who kidnapped K.; the old sloth gave V. his appearance; V. sees dirty and aged K. surrounded by her children born from Curasso; Curasso tells K. to cut her hair An old sloth; she gropes for her tongue under her hair, identifies him as her husband (his tongue ran through his head); first both turn into cockroaches, then V. into a woodpecker, K. into a frog, a woodpecker flies away with a frog in his beak to the heavenly lake of Aquen; he kills and roasts it; hangs it; sends Squirrel to the tree where the corpse hangs to cut off the rope; The squirrel laughs at what W.'s wife now looks like, V. turns him into squirrel; the same with the Anteater; The lizard cuts off the rope, K. falls into the lake, comes to life, becomes beautiful again; a second woman, but small, appears from her severed hand; V. gives her wife to the Lizard for his help; rewards lizards with the ability to climb trees]: Civrieux 1980:32-43

Ecuador. Colorado: Aguavil, Aguavil 1985 [Ilusun ate the hunter, came to his house instead, brought his liver, said it was a trapped guanta, the jaguar ate the rest; when the liver is brewed, tells the children, I am your father; the mother sent her sons for pepper, they ran away, came to the village where the holiday is; I. asked the victim's wife to look for lice from him, she saw a second bloody mouth on the back of her head, he ate they have people; the woman said that she would go after her sons, ran away to the same village, leaving her bowel movements to answer for herself; I. came in the morning, he was given an intoxicating drink; the widow of what he had eaten was dressed up as a man, cutting off his hair and making a penis out of his cob so that I. would not recognize her; they blew pepper into his nose, threw him into a fire pit; his wife came in his footsteps, she also got drunk; she managed to suck the child's brain; she was told dancing around the pit with fire was also pushed into the fire; the shaman collected their ashes in a rubber bag, ordered them to be thrown into the water without opening it; curious people discovered flies, horseflies and other bloodsuckers on the way; now there are plenty of them in summer]: 108-118; Imbabura: Chávez 1989:87-88 [stepmother tells her husband to take her children to the forest; father tied calebas to a tree, she knocks in the wind as if he were cutting wood; children got into the diablo house {not further inspected; another option on p. 99-100}], 143-144 [stepmother tells her husband to take the children to the forest; these are two boys and a baby; the boys took a cat and a baby, met two old woman; at night an old woman ate a baby; boys are running; a man by the river says it's chifichas, gave a black cloth, let them wash it white; they are in pursuit again; God took the children to heaven, and threw the old women to hell] ; Hartmann 1984 (Otavalo, 1973-1975) [three recordings like "Hans and Gretel"; children push Cificha into the oven, she burns; in one of the texts, C. has a second mouth on the back of her head to eat people; she calls them for help from her children and parents]: 653; Jara, Moya 1987 [three texts like "Hans and Gretel"; children come to Chificha, the wife of a supai {demon}; she tells her to take out her lice, but not look at the back of her head; fall there; children flooded her boiling water, took possession of C.'s property]: 78-81; Lamadrid 1993 [the man went to the forest for firewood, was grabbed by Chificha, ate his heart, took its shape, came to his wife; she began to comb it, noticed the second person went out and set fire to the house; when C. was burning, she shouted "I will be fleas"; this is how fleas appeared]: 34; Parsons 1945:131-133 [the widower has a boy and a girl, married a widow, she also has two children; she persuaded her husband to take the children to a ravine with bears and jaguars; he left them and left unnoticed (Var. from Cayambe: hung calebasa on a tree, she knocked in the wind, the children thought their father was still cutting firewood); the girl carried her brother on her back, came to the house, where the old cannibal Chipicha is; she left the boy with her for the night; the girl asks why he is screaming - I wash him, he is afraid of water; the next Day C. went to her potato field; the girl looked for Manuelito, found bloody bones in bed; (Var. from Cangahua: old woman and her husband, both Chifichas; tell the children (both boys) that they their father and mother; they are fattening; the fairy tells them not to listen to C. if he asks him to get the coals out of the stove; they ask him to get it himself, close the stove, make a fire, run away; the old woman returned them; "these two boys freed the world from monsters"); C. asked the girl to look in her head; she found a second mouth on the back of her head, meat between her teeth; C. ate the boy with this mouth when she was talking to the girl to others ; when C. fell asleep, the girl collected her brother's bones and ran away; (Var. from Cangahua: one of the boys looked for C. in her hair and how she eats with both mouths; said to his brother; when C. fell asleep, they set fire to the house; brothers collected C.'s ashes in a bag, told the man to throw it into the river; he opened it on the way, various insects flew out, ate the man to the bone); the girl got to people, got married], 133-134 [nine-year-old the girl went to the house of old woman Chificha, whose breasts were thrown behind her back; she asked her to look in her head; told her not to touch the back of her head; C. fell asleep, the girl saw a fanged mouth on the back of her head, pieces of meat between her teeth; the girl ran to the people who were building the house; C. ran, who offered to dance, gave her a drink, locked her in the house, set her on fire; C. began screaming that she would turn into lice, fleas, blackberries, hornets; people collected their ashes in a vessel, told one person to throw it into the canal; he opened it on the way, the creatures flew out, ate it; on Aymara "blackberry" phichaca].

Western Amazon. Khurikhuri monsters with their mouths on the back of their heads. Canelo [huri-huri are associated with monkeys; both faces are male and female; they eat humans in front, and monkeys with their mouths at the back of his head]: Whitten 1976:41; 1985 [Amasanga (the owner of the forest) appeared on the back of his head toothy mouth, he began to eat people with it; threw the fetus on the head of sacha huarmi (a woman's forest spirit); she also had teeth on the back of her head; she was pregnant; both became khurihuri and went to live in an underground cave; from they happen khurikhuri]: 62; napo or canelo [the demon ate the hunter, took his form, brought his heart to his wife under the guise of the heart of a wild pig; asks to remove insects from his head; a woman notices a toothy mouth on the back of her head; her husband's heart speaks to his wife from the cauldron; his wife hides him on the river, runs away with the child; the demon pursues; the woman throws her necklaces, the stalker rushes to the sound ; a woman comes running to her parents, who hide her in a vessel; people killed the demon with spears, burned her, told the young man to throw away the ashes; on the way, he made a hole in the bundle to see what was inside; mosquitoes, gadflies and other insects flew out, killed a young man, the world has been full of them ever since]: Ortíz de Villalba 1989, No. 62:119; shuar: Barrueco 1988 [hunters leave a woman to watch who steals meat; she sees Apaches (two-faced, the same word for whites), they warn that they will come at night and eat everyone; people are not afraid; A. they are put to sleep, eat them; a woman runs away, tells others; people surround Cave A., but only cougars manage to destroy monsters; other A. kill people]: 18-19; Pelizzaro 1961, No. 33:17; 1980:118-125; 1993:250.

NW Amazon. Cubeo [abúhuwa cannibal forest spirits have faces on both sides of their heads, hairy monkey-like bodies; their impersonators wear appropriate masks during memorial rituals]: Goldman 1940:246 (=196:257); bora [see J16E motif; a girl gets pregnant with her brother, her parents leave her; she comes to a woman with a crooked leg; she sends her to the "cannibal of this road" who will show the way to her parents; she shows, but the woman gets to a person with faces from different sides (por todos lados); he puts her in the basket, brings her home to eat; his wife replaces her with pumpkin, helps to run, shows the way; the ogre tries to eat the pumpkin, then cooks his wife's blood; sends his hook for the fugitive, but she puts it in the branch; two Lizards throw a rope for her across the river ; when an ogre enters this bridge, they cut off the rope, it falls into the water, is eaten by a caiman]: Anderson de Thiesen 1975:7-19.

The Central Andes. Ceramic and copper products of the Vicus and Mochica cultures (Piura Departments, La Libertad, Ancash) [a monster with two anthropomorphic and two jaguar-like mouths on the four sides of the head, in hand-head-trophy]: Disselhoff 1971, PL.20b, C (vicus); Lapiner 1968-1969, fig.16 (Heketepeke Valley); Donnan, Mackey 1978:143 (Moche Valley); Schaffer 1981, fig.59 (Piura Valley), 63 (Vicus?) ; Wassermann 1938, fig.173 (Santa Valley) [and other publications]; Acas (prov. Bolognesi, dep. Ancash) [Guaris ascayes has a mouth on the back of his head, devoured young men]: Duviols 1971 in Hartmann 1984:655; prov. Kahatambo, dep. Lima: Duviols 1986 [".. los is were giants who created the sun... built agricultural terraces and canals... and some called gurris (Guaris) ascayes had two faces in the back and from the front, and they ate children (comian gente muchachos yndios)]: 119 (quoted in Taylor 2008:296); Duviols 2003:305 in Barrazo Lescano 2009 [in 1662 they performed a masked dance with two faces in the back and front, depicting wari (the inhabitants themselves are llacuas)]: 103-104; northwestern Argentina (ceramic vessels of Aguada culture) [two anthropomorphic personalities and two monster jaws on four sides of the head]: González 1974, fig.12 [sculptural image], 19 [painting].

Bolivia - Guaporé. Takana [a worm mistress gives birth to a child with a worm body and a human head; a second mouth on the back of her head]: Hissink, Hahn 1961, No. 184:311.

Southern Amazon. Rickbacza [Sinta Larga Indians stole a child, raised him; he goes to fight with them against creatures with two faces, two pairs of arms and legs, two torso; if one is killed, the other continues to live; then to war with a Rickback; grandfather recognized his grandson, called him; he gave him a calebas from Uruku; If he drowns in water, I'm dead; drowned, my grandfather cries]: Pereira 1994, No. 37:200.

Eastern Brazil. Kayapo [the old man Teeth on his head calls the girls to look for in his hair; there are hidden teeth with which he bites off the girls' fingers; after trying blood, he kills, eats girls; one bitten runs; the battleship digs a passage from her house into the forest, the parrot covers the entrance with its wings; the heron hides the girl, swallowing her, only the necklace outside, then regurgitates; the caiman transports her across the river; the stalker sees footprints to the water, rushes into the river, eaten by piranhas; his lice are left to torment people]: Wilbert 1978, No. 145:346-347.