L26. The death of those initiated. 50.62.72.
During the (first) initiation, supernatural beings teach boys rituals and kill them for violating rules related to eating and distributing food.
Western keres (Akoma), baniva, tariana, barasana, desana, tatuyo, yukuna, chamakoko.
The Great Southwest. Western keres (Akoma) [young men dance mockingly imitating spirits; they kill many people; divine twins kill spirits; they are brought back to life; spirits and people no longer live together]: Stirling 1942:50-54.
NW Amazon. Multiple initiators, one supernatural character. Baniva: Dominguez 1986 (curripaco): 148-152; Saake 1968:264-265; Stradelli 1890:663-670; Wright 1993:10; Tarian: Coudreau 1887:185; Biocca 1965 in Brüzzi 1994:107 and in S.Hugh- Jones 1979, No. 8:305-306; Brüzzi 1994:241; Coudreau 1887 [Yurupari was born to a virgin who did not have genitals; shamans gave her kashiri a drink, which made her pregnant; swam in the river, fish taire bit through her lower abdomen, she was able to give birth; shamans hid the baby; his body emitted light, finger movements gave birth to sounds; at the festival he said that it was necessary to fast or men and boys would die ; children burned a fire under the uaku tree; fruits fell from the tree, which Yu forbade eating during fasting; Yu ate the children; men gave Yu a drink at the festival, threw them into the fire; pashiuba palms grew from the ashes, this his bones; Yu's soul climbed them into heaven; before dawn, secretly from women, men made sacred instruments out of pashiuba, containing the voice of Yu; Yu wore monkey skin; his macacaraua mask (wool monkeys) are made from monkey hair mixed with hair cut off from girls during their first menstruation; after Yu's death, women blew horns, wore macacaraua (206: weaving men's hair into it, not girls), summoned by Yu; Yu came down from the sky, followed a woman who had horns and a mask, raped; since then, shamans have been killing women who see macacaraua with poison]: 184-187; Moreira, Moreira 1994 [Bisiu decided to arrange a dabukuri festival with uacum fruits; took the boys to pick them up, climbed a tree; the boys under the tree began to bake fruits, B. smelled; tears, his fingers made the sound of mi flutes ñapõ'rã; it rained, B. opened his ass, the boys hid there from the rain, died; B. agreed to come to the village to drink corn kashiri because he hadn't drunk it before; he started dancing, his pushed into the fire; sacred flutes were heard; it was B. who set up a dabukuri underground; one person listened, B. shot from under the ground, but the arrow only hit the listener's ear]: 23-24; barasana : S.Hugh-Jones 1979, No. 5A: 284; Desana: Kumu, Kenhiri 1980:117-119; Reichel-Dolmatoff 1989:129; tatuyo [initiated boys are not allowed to eat food cooked on fire; they went to the forest to collect ants; saw the fruits of uacú (Monopterix uaucu sprucer), began to fry them on fire; it began raining, they hid in a tree hollow (or in a cave); it turned out to be the mouth of the Pohe- pin, aka Sun Father; the boys were swallowed; later (hence Hildebrand 1979:315) people grabbed him; he said he could not be killed with a stick because it was his bone; poison was his urine; only possible fire; (hence Bidou's data again); he began to be lured with all varieties of chichi; agreed to come when offered one he had not tried before; he was given tobacco, coca, yazhe, he regurgitated the bones of the swallowed boys; it was burned, and the Iriartea exhorhiza Mart palm grew in this place; squirrel loggers cut it down, each family group made sacred musical instruments for themselves]: Bidou 1983:36-38; Yukuna: Mich 1995:490-492
Chaco. Chamacoko [many characters, one boy]: Wilbert, Simoneau 1987a, No. 69-70 [old men instead of spirits, without the etymology of the origin of rituals], 79, 80 [women find melon, it grows out of it There is a stream of water, fish and gods in it; they tell women to equip a ritual hut and a dance floor; women hide the existence of men from the gods; one brings a male baby with her; When they learn that men exist, the gods drive women away, teach men rituals; the goddess Aishtuwénte advises men to exterminate women by promising them their daughter in return; her daughter turns into a deer hides in a tree; all men copulate with her, kill her, cut her to pieces, everyone brings a piece of meat into their house; when they come back they see that these pieces have become new women and children; once a son Shírre (his chamacoko father is husband A.) broke the rules for the initiated, the gods ate him; S. begins to kill the gods, but they come to life; A. shows that you can only kill with an ankle blow; men kill almost everyone; A. dances with the remaining gods and people; people kill gods, only Nemourt saves himself, telling people to be mortal; A. tells each of the people of what kind he belongs to, this depends on which of the gods he killed; orders men to perform rituals in memory of the gods], 81, 86:234-245, 276-282, 296-303, 310-313, 338-346.