L42. The ogre brings a hero to his home, ATU 327C.
.11.-.21.23.24.27.-.32.34.-.43.48.50.52.55.57.-.60.62.64.66.68.72.
Aftercatching a character, the enemy brings the loot home or where he is going to eat it. The character runs away, escapes.
Zulu, Sakata, Lulua (?) , Sumbwa, Soninke, Ashanti, Moru, Lango, Anuak, Mundang, Malgashi, Sudanese Arabs, Kabila, Berbers of Tunisia, Arabs of Morocco, Algeria, Libya, Egypt, Spaniards, Catalans, Basques, Italians (Ticino, Piedmont, Lombardy, Veneto, Valle d'Aosta, Tuscany, Umbria, Rome, Molise, Abruzzo, Basilicata, Calabria), Sardinians, Ladins, French, British, Germans (Schleswig-Holstein), Friesians, Flemish, Walloons, Swiss, Arabs Palestine, Iraq, Jordan, Saudi Arabia, Kuwait, Maung, Australia, Guini, Walman, Olo, Kiwai, Kukukuku, Taupota, Buka, San Cristobal, Santa Cruz, Yap, Marshall Islands, Tuvalu, Tokelau, Rarotonga, Rai, Kirati, Bhutan, Tibetans (Sikkim), Lepcha, Garo, Dafla, Apatani, North India, Nepalis, Rajastans, Oriya, Tamils, Sinhales, Maldives, Toraja, (Bulgarians), Greeks, Hungarians, Croats, Slovaks, Poles, Russians (Murmansk, Arkhangelsk, Karelia, Vologda, Pskov, Moscow, Ryazan, Voronezh, Kursk, Tambov), Belarusians, Western and Eastern Ukrainians, Kalmyks, Adygs, Karachays, Ossetians, Lucks, Dargins, Georgians, Armenians, (Turks), Mountain Tajiks, Tajiks, Uzbeks (Kokand), Parya, Yagnobes, Persians, Pashais, Norwegians, Faroese, Icelanders, Danes, Swedes, Finns, Western and Eastern Sami, Karelians, Veps, Latvians, Lithuanians, Udmurts, Altaians, Teleuts, Tubalars, Kumandins, Shors, Khakas, Tuvans, South Altai Tuvans, Darkhats, Buryats, Mongols (Khalkha), Mansi, Eastern Khanty, Southern and Northern Selkups, Kets, Yugi, Nenets, Ents, Nganasans, Dolgans, Central, Western (Vilyuisky), Northwestern (Olenek) and North-Eastern (Verkhoyan, Indigiri) Yakuts, Evenks Turukhan, Impic, Baikal region, Angara region, Amur, Evens, Evens of Kamchatka, Nanai, Orochi, Wilta, Ainu, Chukchi, reindeer and coastal Koryaks, forest and tundra Yukaghirs, Chuvans, Asian Eskimos, Fr. St. Lawrence, Aleuts, Kodiak, Bering Strait and Northern Alaska Inupiate, Copper, Caribou, Netsilic, Igloolik, Labrador Eskimos, Baffin Land, Polar, Angmassalik, Koyukon, Upper Cuskoquim, Athna, tanana, upper tanana, kuchin, khan, helmet, southern tutchoni, tagish, chipewayyan, slevi, tsetsot, tlingits, haida, bellacula, uvikino, kvakiutl, nootka, quarry, chilkotin, quileut, squamish, twana (skokomish), lummi, squamish, clallam, skagit, Puget Sound, Snohomish, Upper Chehalis, Kutene, Yakima, Lower Chinook, Yurok, Laguna, Akoma, Sia, Picuris, Embera, Paes, (Makiritare), Sanema, Warrau, Taulipan, Carinha Guyana and Orinoco, Lokono, Trio, Asuay, Yukuna, Letuama, Kabiyari, Anambe, Urubu, Chayahuita, Shipibo, Kashinahua, Iranche, Paresi, Lengua, Mocovi.
Bantu-speaking Africa. Zulu [Hlakanyana already speaks in his mother's womb, is born an adult, leaves; steals birds from the cannibal's traps, he smears them with glue, H. stuck; persuaded the ogre to cook him at home, cleared of glue, and then here he will be bitter; the cannibal leaves, H. invites his mother to take turns cooking each other; sits in the cauldron for a while on low heat, says he is ready; the cannibal's mother cooks until ready; H. pretends The ogre's mother, his brother guesses whose meat they eat, H. runs away, turns into a hoe by the river; the cannibal throws her across the river, hoping that it will fall into H.; he takes his form; the cannibals leave; (further adventures with animals follow)]: Snegirev 1937:35-43; (=Okhotina 1962 [but the name of the hero Ukhlakanyan]: 366-370; =Zhukov, Kotlyar 1976, No. 239:606-614; =Koropchevsky 1874 [by Collaway; name - Uglakanyana]: 32-38); sakata [Takinga does not listen to his parents, they give him to a harsh teacher; on the way, he asks for permission to say goodbye to his parents, runs into the forest, eats bananas on someone else's property Trimobe (a buffalo man) comes, says that his bananas, puts T. in a bag; he asks him to put stones there as well; on the way, Trimob calls out to T., who throws a stone every time; for the last time he himself jumps out, Trimob thinks it's a stone; realizing the deception, he catches up with T., brings him home, tells the children to cook the prey; the rat advises asking Trimob to go for pepper, while T. will supposedly turn into a cauldron of two boys; T. tells the children to untie it to put them in the cauldron, throws them into the cauldron; runs away after receiving an egg, a stone and a stick from the rat; the rat tells Trimob that he ate his children; T. throws objects, they turn into a forest (stick), lake (egg), mountain (stone); Trimob asks to lower the vine, promises to become T.'s friend; he cuts off the vine, Trimob breaks; the bird helps T. descend from mountains for the promise to become an obedient boy; T. comes home, everyone is happy]: Colldén 1979, No. 19:172-174; lulua (?) [the leopard's wife asks for a gazelle; he makes a sticky doll, puts food next to him; the gazelle sticks, the leopard brings it to his wife; the gazelle kills and cooks the leopard's wife, says he ate his wife, runs away; since then since the leopard is looking for his wife]: Lambrecht 196:73-74; sumbwa [the hare steals sesame from the field, the owner made a doll, coated it with resin, the hare began to touch, stick; asks to cook it alive; the man left the baby's cauldron, went to the field; the hare got out, put the baby to cook, dressed in his clothes; asks him to make bean puree; the rest ate meat; the hare said who he was and what they ate, ran away, hid in the hole; the man grabbed his tail, the hare said it was the root, offered to take the tail, actually let him hold the root; people followed the hoe, the hare threw sand into the eyes of the rest to guard, unnoticed got out, came unrecognized, offered to help dig, broke his hoe; hid in a termite mound, went out unnoticed, broke his hoe again; people stopped trying to catch him]: Okhotina 1962:256-259.
West Africa. Ashanti [eight sisters go looking for husbands, do not want to take their younger brother Kwasi Gyinamoa with them; he goes; hitting his cow's tail with his whip, tells the three-jet waters to part ( white, red, black) rivers; in an empty city, an old woman took off her head, put her head on her knees, looked for insects in her hair; when she sees them, she puts her head in place; gives girls her eight husbands sons; at night, KG sees the old woman's teeth turn red to eat the girls; promises to fall asleep if the old woman brings him water in a leaky calebass; outweighs the amulets from the old woman's sons on her sisters; at night, an old woman burns her sons' necks with her teeth; those who come run away; an old woman in the form of a young girl comes to their village; promises to marry someone who pierces her calebass with an arrow; this is done by KG, but his uncle marries; at night, an imaginary girl takes his eyes out, takes him away; knowing that the old woman's granddaughter is pregnant, GK comes disguised as a pregnant woman, says that her husband has fallen, lost his eyes; the old woman gives replacing the eyes of Uncle GK, GK inserts them back to him; bathes with other children, the old woman takes him away; leaves him in the vessel at home to cook, goes for spices; KG knocks with pebbles, the old woman's granddaughter believes that these are nuts, she wants it too, opens the vessel, the KG kills her, puts her skin on, puts the meat to cook; KG and the old woman eat the brew; the old woman adorns her imaginary granddaughter with gold jewelry; KG runs away, gives jewelry for her relatives; the old woman is chasing; the rustle is still heard along the trail, it is the old woman chasing the KG]: Rattray 1930:221-227; soninke [the witch has 7 daughters; everyone who comes to sleep with them , die; Marandénboné ("Maran, Son of Misfortune") tells her older brothers not to be afraid and go to the girls; their mother leaves her daughters with her brothers, and M. stays with the sorceress; at night she gets up and is about to go out, but M. asks her to pour water on him, bringing water into the basket, so does his mother; the witch tries to bring water with a basket all night; when the witch falls asleep the next night, M. ordered the brothers to switch seats with the girls and cover them with their clothes; at night, the witch cut the throats not of her brothers, but for her daughters; cooked blood, M. asked for it to him; told the brothers to run; in the morning tells the witch that her daughters are still sleeping; in the village of M., the witch turned into a baobab; many boys climbed on him and the witch took them away, but M. felt deceived and did not climb; the same with the donkey (climbed on his children were missing, M. stayed); he moved into a white heifer given birth to a witch's cow; told the kidnapped children to grab the tail, ears, etc., she took them home; one day the witch caught M. brought it home, put it in three bovine skins, went to make a fire; M. promised the witch's little daughter to feed her, she released him, he put her inside a bag of skins, the witch burned it; when the daughter started screaming at her, she did not believe it; M. told the witch that she had killed her last daughter, ran away]: Monteil 1905:115-123.
Sudan - East Africa. Moru: Katznelson 1968 [Quito's hare and squirrel climb into the hollow for honey; Hyena grabs them, brings them home in a bag; K. says they must be soaked in milk before cooking; they drink milk, leave them in the cauldron is old hyena skin, they laugh when Hyena is surprised that the meat is tough; K. hides in a hole, Hyena leaves the rhino bird guard, K. invites it to look into the hole, catches the sand, runs away; laughs when Hyena comes with a hoe to dig a hole]: 288-291; Evans Pritchard, Mynors 1941, No. 27 [The Hyena man found wild honey; the Hare and the Squirrel began to eat it secretly; Hyena grabbed them, brought them home in a bag; they said that they could only be made in milk; Hyena put them in a cauldron, poured milk, left; they drank milk, got out, killed and cooked Hyena's mother; he came and ate her, believing it was The hare and the Squirrel; they also watched and laughed], 28 [the hare eats the roots; the hyena grabbed him: why do you eat mine? the hare escaped into the hole; the hyena left the rhinoceros bird to guard, went to pick a digger to dig a hole; the noforty bird sees that the hare is eating something, asking for it; the hare: open your eyes wider; the hare threw it into pepper eyes, ran away; when the hyena came with a digger, the rhino bird just howled in pain; the hyena began to dig by itself; the hare came up, offered help; taking the digger, asked the hyena to spread its legs wide, hit with a dig between his legs and killed a hyena]: 74-75, 75; lango [The hare goes to sow beans, tells his mother to cook them first, eats them; when it is necessary to harvest, he steals and brings beans from the Elephant's field to his mother ; he puts a resin doll, the Hare sticks; persuades the Rat to join him, she also sticks; asks the Rat to tell the Elephant that the Hare is already dead; the Elephant carries the Hare and the Rat home in the basket; the Hare eats beans, puts husks on the Rat's mouth; The elephant thinks the Rat is alive, hits its head against a tree; while the women in the Elephant's house are arguing about who to cook, the Hare runs away]: Wright 1960:100; anuak [hare and squirrel they eat the honey left by the hyena; the hyena grabbed them, brought them home to cook; they got out of the cauldron, cooked the hyena's mother, she ate it, the hare and the squirrel had fun]: Arewa 1961, No. 2300:117; mundang [ Every day, while Kromtchi's parents are not at home, a monster comes in, eats chickens, pushes (and eats) millet; K. tells her parents about this when they ask her why she is losing weight; mother, then father they hide, but do not dare to attack the monster; the father hides with his ass out, the monster blows at him, he almost burst; then the blacksmiths hide, one puts a piece of hot iron in the monster's ass; passes by Kazayé is with his family; his son goes after the fire, but this is the monster's ass; it turns out that this monster is Death; K. tells his wife to name the monster; hides in a tree, the monster makes him fall into his bag (before that K.'s wife fell there), brings it to the river bank, goes for firewood; the monkeys untie the bag, put fruit inside, K. and his wife run away; Death throws the bag into the fire; realizing that the monkeys are to blame, declares war on them; they are afraid to look at the monster, cover their faces with their hands; since then, monkeys cover their faces with their hands before they die]: Louafaya 1990:94-98; bari [The Hare and the Fox steal fruit, both stick to the resin doll; The hare persuades the Fox to pretend to be dead; the owner of the fruit kills the Fox, but not the Hare, carries both home in the basket; on the way, the Hare eats fruit, the owner does not understand what is going on; when the Hare going to cook, he runs away]: Basset 1923:142 in Wright 1960:101; Malgashi: Korneev 1977 [the couple promise the ogre Rabibibe a future child if he allows them to pick plums; boy Kifundri grows up, R. comes for him; the mother says he recognizes her son by his white clothes; R. tears his clothes apart, gives them to all the boys; the mother tells R. to come at night, she will put K. at the hearth; K. puts her in her place younger sister, R. takes her away; fearing his mother, K. runs away, builds a hut; steals in R.'s garden, who catches him; K. says that his meat will deteriorate if he is pierced with a spear, hacked with an ax; advises put a stone on your head and do not turn around if something falls; jumps down the road, R. brings only a stone to his wife; next time K. advises to carry it in a closed basket; at home R. with his wife went for firewood, K. persuades R.'s children to open the basket; pushes them into the fire, cooks; shouts to cannibals what they ate; runs away; cooks meat, treats R. who comes; says that the meat is delicious if put hot iron in her eye; R. dies; R.'s wife comes, chases K. around her husband's corpse, dies of fatigue]: 195-200; Haring 1982, No. 3.2.327g (sakalava) [mother brings wild plums to children; children go for plums themselves, climb a tree; an ogre comes, takes the children to his place; brings them wild boars, snakes, honey to eat, they do not want to eat it; the younger one answers wittily and the cannibal admits it; the younger finds out that the ogre is going to eat them, tells them to run; they ask for help thorny herbs, a thorny tree, a lake; he returns for sandals; for an ax; drinks a runner; children throw rice, he picks it up ; honey, the cannibal stops again; he is met in the village, given a poisoned drink, he dies]: 384; Sudan: Uther 2004 (1), No. 327F: 215.
North Africa. Kabila [the boy Velajude climbed a fig tree with no figs, called everyone to eat figs; blind Ceriel pulled him down, put him in his wineskin, tied him with grass, walked away; he got out, he filled the bag with stones, shouted from a distance that she was carrying stones; the next time she stole it, tied the bag tightly, locked V. in the closet at home, fattened it; he held out a spoon, an ax instead of a finger; Ts. went to invite relatives to a feast, told her daughter to cook V.; he cooked daughter C. herself, put on her dress, bandaged her eye (she had a thorn); the guests noticed an eye with a thorn in the soup; C. grabbed V., but he said that she keeps the root; V. set fire to the house, ran away]: Taos-Amrush 1974:22-26; kabila [from behind the 7 seas, a man carried 7 apples for his 7 wives; someone asked him for an apple, he gave half; all wives ate after an apple, the one who ate half gave birth to Amor Ennefç; the brothers came to the cannibal, she offered to feed their horses; the AE horse ate only coal and salt and did not die; the cannibal asks how to know that the brothers they are sleeping; six say they will snore; AE that stones will fall into the hearth; the cannibal about herself: all the animals will scream, make sounds; she falls asleep, the brothers rushed to the horses, they are dead, all together we went on an AE horse, got to their father; one of the brothers says that the cannibal has a carpet, the father tells AE to get it; AE put thorns into the carpet, the cannibal threw it away, AE took it away; the same: get the mill, who grinds salt; AE began to beat the mill with a reed, the cannibal tells her to calm down, then threw it away; the same with the bowl that makes the couscous herself; the same is tamis qui tamise le couscous; the cannibal herself - supposedly she is beautiful; AE brought an iron chest, invited the cannibal to climb in, brought her father, let her go, she ate his father, chased AE; the old man advised to glue the donkey's back, AE stuck; said that thin, let the cannibal put him in a date box; she planted him; asks him to show his finger, he puts a spoon, a rat tail; then his hand; the cannibal goes to call other cannibals, her three daughters should cook AE; a blind man is told to kill him; she asks to show how AE's parents danced, and he asks to show where the knife is; killed her, puts her skin on, the cannibal's daughter is eaten instead of AE; one of the sisters finds out the eye of the victim; AE burned them all]: Rivière 1882, No. 8:225-230; Morocco [a family with seven sons decides to move; each one takes turns getting tired, asking his father to build him a wooden house; seventh son Hdiddan asks for an iron house; six guli are eaten, the seventh is not; the old Mamma-Goula and her ugly daughter remain guarded; they can't lure H., who goes to buy food and water; the man advises to smear donkey H.'s back with the old man's brains, H. sticks, MG grabbed him; H. advises placing him in a date barrel to make him fat and give him a pestle to knock; knocks, says he's now too fat oily - let MG call other gulas; MG leaves, leaving her daughter to cook X.; H. praises the beauty of MG's daughter, offers to cut her hair, cut her throat; puts on her skin, serves meat to ghouls; gets the key to his iron house, runs away, screaming who the guli ate; collects a bunch of firewood, shouts that he's under it; the ghouls rush there, he sets fire to the firewood, the guli burn]: El Koudia 2003, No. 12:81-84; Berbers Tunisia [Ali's father has a garden with figs; a witch comes up to Ali, asks for figs; she does not want to pick it up herself, let him give it from hand to hand; grabs the boy and takes it away; asks people to drink; those they fix her bag, take out the boy, put a jug in the bag; the witch comes again, everything repeats itself, this time she brought the boy to her daughter, told her to raise; when Ali grew up, the witch went invite his sisters to a feast, and told Ali to kill her daughter and cook couscous; but Ali heard them agree; he stabbed the witch's daughter with a razor himself, cooked it, put the severed breasts in a bowl, put on clothes the witch's daughters; while the witch and her sister were eating, Ali prepared the horse, collected valuables; invited the witch to look for her daughter's chest in the bowl; killed the cannibal; returned home]: Stumme 1900:44-45; Eastern Arabs Algiers (Souf) [the Sultan has 7 sons, the seventh is tiny named Encis ("half a portion"); the brothers left without him, he caught up with them on horseback; they asked him to go down to the well and left him there; the caravans pulled him out; he made himself a tiny house with an iron door; the cannibal suggests going for dates in the morning; E. got up earlier, ate all the dates, and threw peas from the palm tree; E. sent her to get water; hid in her jug, made a hole in it, got out, collected water with a calebasa; the cannibal tried unsuccessfully to collect water with a jar of holes, and her daughter tried to collect water with a sieve; invited E. to holiday to his uncle; E. came early, ate all the meat, threw the cannibal bones, knocking her eye out; she took him to melons, he ate all the ripe watermelons, hid in the last one, and when the cannibal took it, cut it off her fingers; she grabbed it, brought it in her daughter's bag; E. began to sing, the cannibal's daughter released him, asked her to cut off her hair; E. cut off and cooked her head, the cannibal ate it, saw her daughter's eye; E. galloped off on a goat home to her father]: Scelles-Millie 196:307-310; the Arabs of Egypt [father died; three brothers built a palace for mother and sister; the old woman advises the girl to ask her brother to bring a singing nightingale; the elder leaves the brothers a rosary - if you decrease in size, then he is dead; the oncoming one teaches him to wait for the nightingale to return to the cage and fall asleep, not to show him earlier; but the young man hurried, nightingale shook off the sand on him, he died; the rosary clenched; the same with his middle brother (left the ring); younger Mohammed waited for the nightingale to fall asleep, ban the cage; ordered the brothers to be revived; he revived many of the dead formerly blacks and Turks; M.: where are the brothers? then the nightingale revived the others; the brothers returned home, brought the nightingale; the man tells Mohammed that his turban is dirty; the mother explains: this means that the sister will behave unworthily, she must be killed ; M. refuses, leaves home with his sister; M. entered the cave of 40 thieves; they divide the food into 40 servings, M. quietly takes one; after confusion, the robbers realized that they had a young man with them; M. said he was a thief; volunteered to be a servant, stabbed sleeping robbers, brought his sister; found and brought two lion cubs; his sister found that one of the robbers, a black man, had just been wounded, went out and became with him to live, gave birth to two children; to get rid of her brother, she asked him to get the grapes of paradise; M. greeted the cannibal, she gave a balloon, he rolled, we must follow him; he reached the Garden of Eden, brought grapes; the black man advised to send M. for live water; M. hears the conversation of two turtles: only living water will heal the princess; M. filled the vessels with living water, immersed them on a donkey, came to the king, cured the princess, married her; left her one vessel of living water, the other took her sister; she spoke to him, and the black man came up from behind and decapitated her; the lions ran away; the black man put the pieces of his body in a bag, loaded her on donkey, let him go; disguised as a black man, M. came to his sister, killed her lover and children, buried his sister alive; his father had already died and he moved all his property to his wife's house]: Spitta-bey 1883, No. 10:123-236; Egypt : Uther 2004 (1), No. 327F: 215; Libya (Tripoli) [childless woman gets 12 apples; eats 11 and half of the last, gives birth to 11 normal sons and one half boy; they go to get it the wife of the father's brother's 12 daughters; they get to the cannibal; thanks to the Half, she kills her daughters instead of her brothers; the half gets the youngest and most beautiful of the brides; the brothers throw him off out of envy into the well; the fish gives him scales to call her for help; the cannibal catches the Half, feeds her to eat; goes to invite other cannibals to a feast; Half deceives her daughter, kills her; runs away; kills cannibal]: Nowak 1969, No. 179:184
Southern Europe. Italians (Friuli; the plot is known throughout northern and central Italy) [the boy Pierino Pierone climbed a pear; the witch asked him to go down and give her pears; PP refused, threw a pear, she fell into a cow going into the horse droppings; then PP went down, the witch put it in a bag, carried it, stopped on the way and went to relieve herself; PP gnawed the rope, filled the bag with stones and ran away; At home, the witch dumped the contents of the bag into a boiling pot, which crashed, boiling water flooded the room; the witch put on a wig, came back to the pear tree; PP recognized her, but still went down; could not gnaw the rope , but at that moment a hunter came up, untied the bag, replaced the boy with a dog; when the witch untied the bag, the dog bit her and ran away; the third time the witch had a red wig; she brought PP home; She left for a while, telling her daughter to cook it; PP pretends not to know how to put her head on the board for Margarita to cut it off; cut off her head, threw it into the cauldron; climbed onto the shelf above the hearth; the witch asks how he got there; PP says he made a ladder out of a spoon, knife and fork; the witch tried it, fell into the fire and burned down]: Calvino 1980, No. 37:110-114, 723; Italians (Piedmont, Lombardy, Veneto, Valle d'Aosta, Tuscany, Umbria, Rome, Molise, Abruzzo, Basilicata, Calabria), Sardinians: Sirese, Serafini 1975, No. 327C: 75-76; Sardinians [mother allows the boy to go to forest; on the way he throws crumbs on the ground, but the ants ate them; the boy found a fig tree and climbed it to eat fruit; an ogre comes up, asks him to drop the fig; says that he has fallen into the mud; into the manure; asks for a hand; grabs the boy, pulls him off the tree and takes him away; in the absence of the ogre, the boy gets out of the cage where he is planted, kills the ogre's wife and makes soup from her; the cannibal eats him; the boy returned home, everyone is celebrating his return]: Aprile 2000:398; Sardinians [a woman found a coin, gave her son Pochettin to buy a fig; one of the figs fell out the window; a woman advises do not touch it: a tree will grow; P. climbed this tree to eat fruit; (the dragon lured P., carried it away in a bag); left out of need, P. got out; the episode repeats, this time the dragon brings P. to his place; the motive rat tail; when leaving, the dragon tells his wife to fry P.; he pretends not to know how to sit on a shovel; the ogre's wife shows that P. pushes her into the oven; climbs onto the roof; shouts to the dragon that he eats his breasts his wife; advises the ogre to climb up to him, placing pots one on top of the other; the cannibal fell and crashed to death]: Aprile 2000:399-400; Italians (Ticino; "Swiss"): Uther 2004 (1), No. 327C: 214; ladins [the boy Buetin was walking through the forest from school and was carried away by a bear; tells his wife to put a cauldron on the fire to cook B.; he managed to climb to the roof and began to tell the bear that the view from there was the village is beautiful; How did you get in? - Put all the buckets, pots and pans one on top of the other; the bear did so, climbed, fell, something pierced his stomach, his intestines fell out, he died; B. returned home, the bear was skinned, and the meat was eaten ]: Brunold-Bigler, Widmer 2004, No. 27:189-192; Spaniards [Perequín lived in one house with his grandmother and a giant with his wife Maria in the other; P. climbed a tree for higuines; the giant asked him throw him off, P. refused; when the boy cried, the giant put him in a bag and carried him home; on the way he went to relieve himself; P. filled the bag with stones and ran away; at home, the giant tells his wife to cook the cauldron, pours it into the contents of the bag, the cauldron split; the next day, the same (the boy filled the bag with straw); on the third day he brought the boy, locked him in the closet, went to invite guests; P. persuaded M. to let him out - will help chop firewood; cut off her head, put her to bed, climbed the chimney himself; the giant found his wife's head, and P. ran away]: Camarena, Chevalier 1995, No. 327C: 141-143; Catalans [giant grabs the hero and takes it away in his bag; puts him in an empty barrel at home, begins to fatten; every day he tells him to show his finger, but the boy shows a rat tail; tired of waiting, the giant tells his wife to fry boy; she makes a fire, the boy kills her, puts her severed head in bed - as if the giant's wife is sleeping; a giant came, the boy said that his wife was ill and asked him to cook; while a giant goes for food and finds his wife's remains, the boy runs away]: Oriol, Pujol 2008, No. 327C: 79; Basques:? [Tartaro meets, grabs the boy, brings him to eat; he burns his eye with a hot spit, hides among the sheep; wearing sheep's skin, comes out, the skin remains in the hands of T.; T. gives him a ring; once on his finger, it yells "I'm here"; the boy cuts off his finger, throws it into the water, T. drowns]; Webster 1879:4-5 [the one-eyed giant Tartaro was a shepherd and hunter of humans; only he himself could open the door to his home; one day T. brought a young man caught in his snare; when T. fell asleep, the young man heated his spit, burned his only eye; without catching the young man, T. opened the door slightly and became release sheep; the young man went out on all fours, wearing the skin of T.'s freshly eaten sheep; groping the sheep, T. understood the deception, but the young man slipped out of his skin, ran away; met T.'s mother; she gave him a ring in the memory of fleeing from the ogre; a scream raised on the young man's finger; T. rushed to this sound, but the young man cut off his finger and escaped], 5-6 [the young man went to the forest to herd pigs; T. grabbed him, brought him home; he blinded T. with a red-hot skewer, slipped out the window; T. threw him a ring, the young man put it on, the ring was called T., he rushed to his voice; the young man cut off his finger, threw it into the abyss or into the swamp; T. ran after him, crashed or drowned].
Western Europe. French (Alpes-Maritimes; the author does not know any other French versions) [the Pitchin-Pitchin-Pitchot boy found a coin, asks his mother what to buy with it; she offers peppers, apples, dogwood, he agrees to buy figs; eats them, throwing bones through the window and fearing to go out into the garden: the cannibal will take them away; the next year a fig tree grew; PP climbed on it to eat figs; the cannibal came up and asked for it to him; the fig falls to the ground; the cannibal asks for hand; shakes the PP into a bag and takes it away; left the bag and went to drink; PP, cut a hole, filled the bag with stones, ran to the ogre's house and climbed onto the roof; At home, the cannibal opens the bag so that the prey falls into the cauldron, the stones break the cauldron; the PP laughs; the cannibal asks him how he got onto the roof; put all the plates one on top of the other, etc.; the cannibal did so, fell, the dishes are broken; PP: sit on a red-hot iron rod; the cannibal sat down and died]: Delarue 1957, No. 327C: 328-329; Germans (Schleswig-Holstein), Wallons (Legros 1962), friezes, Flemish: Uther 2004 (1), No. 327C: 214; English: Kharitonov 2008:191-197 [Jack digs a trap hole, the giant fails, he finishes him off; another giant takes sleeping D. towards him; goes after with his brother, D. makes loops, goes down to the door, hangs giants; frees three girls; spends the night with a double-headed giant, puts a log on the bed instead of himself, the giant hits him with a club, D. complains that at night, the rat hits its tail; pretends to eat a lot, lowering the pudding into the bag under his clothes; cuts it with a knife, the pudding falls out; the giant cuts his stomach with a knife, dies; says to the three-headed giant that A thousand warriors go to him; for his imaginary salvation, he gives him an invisible jacket, speeders, a magic sword, an omniscient hat; with their help he defeats other giants; saws down the pillars of the bridge, the stalker giant falls into the ditch, D. finishes him off; the giant Galligantua turns the Duke's daughter into a doe; D. blows a horn, turns into birds and animals; marries the Duke's daughter], 221-228 [ the witch offers cherries to the elf, he looks into the bag, she takes it home to fry; leaves the bag to pick the mushrooms, the woodcutter releases him, they put thorns in the bag; the same is strawberries, the witch collects marjoram, rubble in a bag; for the third time, the witch offers clothes, brings the elf home; her cat advises asking the witch to show how to open the stove, push her into the fire; the witch and her house burn down, the elf and the cat go away].
Western Asia. Jordan, Saudi Arabia, Qatar, Kuwait: Uther 2004 (1), No. 327F: 215; Palestinians [ghulya took the form of an old woman, asked Uhdai-dun to go with her to the forest for firewood; he I guessed it, promised to come, put the firewood in the bag and climbed there by himself; Gulya took the bag home, W. pricked it with an awl; leaving the bag at home, went to look for W. he pretended to have delicious gum, Guli's daughter they untied the bag, he chopped them and cooked them, hid their heads under the dish, ran away; Gulya ate her daughters; W. was at the wedding, Gulya came, W. drove her away with an ax (guli are afraid of iron); when W. is in his mountain castle, Gulya, disguised as a peasant woman, came to ask for a sieve; W. lowered her rope, cut her off, and the gulya fell and broke]: Hanauer 2009:195-201; Iraqi Arabs (Mosul) [three guys saw a witch approaching; Hadeidan asked God for a hot palace made of iron, Rovshan for feathers, Archishan for straw; the witch easily destroyed palaces made of feathers and straw, swallowed children, could not destroy the iron palace; her aunts advised to send a donkey so that the boy could ride it, and then smear the donkey's back with resin; H. stuck, advised not to eat it right away, to fatten it first; the witch went to invite her aunts to eat, ordered slaughter her daughter and cook H.; he offered the witch's daughter to help sharpen the knife, stabbed her, fed the meat to her mother and guests, ran away; the witch went to her relative, died]: Yaremenko 1990, No. 32:167- 169.
Australia. The group is unknown [the cannibal took two boys collecting honey into her hollow; fed the boys and ate the fattest one every day; the youngest made a hole in the trunk, the children ran away; the cannibal went in pursuit; the men's spears did not harm her until they hit her foot, where her heart was; she died]: Bates in Waterman 1987, No. 3680:94; Guinee [cannibal Mulamula (plural for bones of the dead) lived in water, with only one leg (foot) vulnerable; she caught two children, scalped them, put them in a pot; they ran away returned to the camp; their mother found M. by smell; only when the boy stabbed her spear in her leg did she die; this category of white or red perfume]: Capell 1939:387; maung [two sisters picks nuts, the cannibal kills the eldest pregnant woman, takes the youngest; putting the bag on the ground, goes for a knife, a termite mound (this is fuel); the younger sister cuts the bag, runs away; the eldest and the ogre embryo bakes and eats; builds huts, leaves its own bowel movements in each; male animals consistently come from the girls' camp, fight the cannibal, finally kill, burn; the shaman revives the eldest and her child]: Berndt, Berndt 19641-342 (retelling in Waterman 1987, No. 3770:97).
Melanesia. Valman [two sisters went to the forest to collect fruits, climbed a tree; a pig came to the tree, they threw fruit, it screamed; the forest woman screamed, pulled the sisters off the tree, put them in the bag, brought it to her, told her grandson to watch them while she was away; the sisters got out, told the boy they were going swimming, ran away; the forest woman did not catch them, ate her grandson]: Becker 1971, No. 41:792-793; kiwai: Landtman 1927 [the old woman took the girl away, held it, fattening; put a sharp stick through the bars to see if she was fat; the girl ran away, making a hole and becoming a bird after sucked a feather, left a piece of wood instead]: 314; Landtman 1977, No. 44 [oriogoruho's daughter saw a man, asked her father to bring it to her and her sister as her husband; the youngest refused for the eldest, The eldest son was born; oriogoruho decided to eat her son-in-law; the daughter sent her father away, freed her husband, who killed her father with an arrow, stayed with his wife]: 155-157; olo [the hunter fell asleep soundly; he saw him masalay (spirit), put it in a bag and took it away; masalai lived on an island and swam with a bag on his back; when the man woke up, cut the bag with a bamboo chip, put a floating block in it and reached the tree; domestic the masalaya saw that the bag was not game, but a block; the masalay returned to the shore; the man climbed the palm tree; the masalai cut it down with an ax, and the man moved to another; so several times; the stars noticed a man and they lowered the stairs for him; the masalai asked him to go down too; they lowered the rotten one, it fell apart, the masalay fell and crashed; the stars brought the man to his house; the man celebrated a party, warning that guests only he could see would come; when the stars returned to heaven, they would light the lights; they had not lit the lights before and they could not be seen at night]: Slone 2009:110-112; kukukuku [man found in a tree opossum, called his brother, heard the spirit; ate the dropped opossum with the young, the man fell, the spirit took him to his home inside the stone; the spirits are going to be eaten by the man, the woman spirit frees him, they run away; Now the man has two wives, the spirit wife gives birth to a boy; the father kills the snake; the boy cries, the wife says it is his relative, disappears with the child in a hole in the stone]: Blackwood 1939:225-227; taupota [a little boy comes with his mother to the site, eats all the wild cucumbers; he feels bad for them, he is so heavy that his mother has to leave him on the site; a cannibal who has planted cucumbers comes, takes the boy to eat, covers him with a vessel; the boy persuades the old woman and children who remain in the village to let him out (the children hope to play with him); leaves excrement instead; cannibals cook tarot contents, eat broth; parents find a boy, he asks for spears, climbs on a coconut; cannibals climb after him, he kills them with spears one at a time; they cut down a coconut, boy turns into a black cockatoo]: Seligmann 1910, No. 15:392-395; Buka: Montauban, O'Reilly 1952, No. 1 [two boys stayed at home, Totopiok came and told him to feed him, give him a drink; the boys refused climb a palm tree for coconut; T. told them to follow him, brought them to his cave, said "gyrigirin patapata" twice, the entrance opened; T. went to look for bamboo to make a knife to refresh the boys; they themselves cast a spell, ran away, climbed a palm tree by the sea; T. then cut down a palm tree, wanted it to fall into the forest, but it fell into the sea; the boys swam, he followed them, they threw four around his neck coconut tied together, he drowned], 2 [the older brother promised to leave the younger brother an opossum (considered lacmstvo), but it turned out that the boys' mother had already eaten them; the younger brother began to roar, left the house, fell asleep on a bench; Totopiok took him away with the bench; in the forest, the boy woke up, grabbed a branch; hears T. coming to his cave, telling his wife to put water on the fire to cook "vegetables"; when he saw an empty bench, T. and his wife went to look for the fugitive, noticed in the tree (the sun had already risen); T. climbed, the boy threw fruit at him, T. fell, killed; the same happened to his wife; the boy told the ants to eat their eyes cannibals; went down, returned home], 4 [the boys stayed in the men's house; Totopiok came, demanded a tarot; told the boys to break each other's arms; they bent their arms, but then straightened one; then T. bent everyone's arms and legs, left to the basket, brought them home; went with his wife for tarot; the children cut the basket with knives from the sinks, got out, put stones instead of themselves, ran away; T. broke his cauldron with stones; The next day it happened again; the children pretended to cry when they were in the basket; when T. picked it up, the men fired arrows, he ran, but he was blocked from his way]: 57-64, 64-66, 68-70; San Cristobal [two boys climbed a tree; the cannibal asks to shed fruit for him, the boys do not want to, they climb higher, one falls, the cannibal brings him into his house, goes after yams, tells his son to guard; the boy kills and cooks the cannibal's son, goes to the stream to rinse his insides; the cannibal begins to eat his son, finds out, chases; the boy makes a fire, flies away in a column of smoke; the cannibal finds nothing; the second boy has returned home] : Fox, Drew 1915:208 (=Fox 1924:161-162); Santa Cruz [the older brother does not tell the younger brother to throw fruit seeds from the tree, he throws it; a hole in his back tells him to drop fruit into his hole on the back; when the fruit is shed, he tells the brothers to go down, leads to the house in the rock; the rock opens and closes at his word; the brothers say the same words, find a pile of horns of shells in the corner of the cave (spirits are afraid of their sounds), they drive the demon into his shells, he falls into the sea, water pours into the hole in his back, he drowns]: Codrington 1893:511-512.
Micronesia-Polynesia. Tuvalu (Waitupu) [the cannibal Finimata chased the children, hid alone in a coconut; child F. asked to split the nut; F. almost ate her child in anger, but found it in coconut Tulekaleka, praised the boy; T. persuaded her to leave him to work for her; pulled out her child's liver, let F. eat under the guise of a shark; running away, shouted that she was eating; T. wished a thicket to grow behind her; palisade; F. moves; T. climbs a tree; F. climbs after him, T. wants the branch to break, F. falls, breaks his arm, then his second leg, dies; T. calls the spirits, they ate the corpse F.]: Kenndedy 1931: 197-199; Yap [one brother went fishing, the other stayed at home, caught mice; there was a cannibal breadtree nearby; he climbed on it, ate fruit; saw the cannibal, 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 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, the hole was flooded, the cannibal drowned; both brothers returned Home]: Müller 1918, No. 58:573-574; Marshall Islands: Kelin 2003 (Wotje) [two boys ask their father to bring them warbirds (the fighting birds {roosters?}) ; he catches, brings, tells them not to go with these birds to the north side of the island; they go, meet a demon, he plants their birds with his own, they defeat the demon birds; the demon took the boys away, became to fatten; the older brother does not eat, but weaves a rope of coconut fiber; the brothers show the demon their hands that are still thin; the elder throws the rope on the tree, climbs, raises his brother in the basket; the demon I came to eat them, did not find them, saw in the sink where the boys specially poured oil, their reflection, rushed there; then I saw them on the tree; the brothers said they had climbed the roots; on the rope; the demon did not Maybe; then they lowered his basket, picked him up, dropped him, the demon crashed to death; the brothers returned home, took the demon's food]: 21-27; Tobin 2002, No. 11 (Fr. Jalooj) [under the guise of a man, an ogre comes to people playing ball; the chief's daughter runs away for the ball, the ogre takes her away, locks her in his house; his mother lets her out; tells her to run, giving three coconuts and ants; a girl throws coconuts, a cannibal spends time collecting ants; a girl hides in a tree, a cannibal catches her with a net, branches fall into the net; the ogre's mother cut a hole in the net in advance, the girl runs away; at home The cannibal finds only branches on the net]: 67-71; Tokelau [the cannibal Nautoa caught five brothers; at night they got out of his house and climbed a tree; N. cut him; each brother has a pet gannet of its own species, each offers to carry it away, but N. scares them away; the bird of the youngest brother, Hape, takes everyone at once; however, H., who grabbed his tail, fell; N. brought him home, became to fatten; H. asked for relief, offered to tie him to a rope, tied it to a branch and ran away; his gannet took him to his house; N. angrily swallowed the tree branch to which he was a rope is tied and died; now the bark of this tree is N. leather]: Richter-Gravier 2019 (1): 185-186 (=2019 (2), No. 106B: 70); Pukapuka (Southern Tonga Islands) [children surf; cannibal spirit turns into a log, the children climb it, the log takes them to the ogre's island, where he eats the children; for the third time among those taken away by Vaetuaniu; convinces the ogre to allow him to go and relieve himself, so that he does not eat his excrement along with his flesh; leaves the coconut shell and the leaf torch responsible for themselves; only the matiku bird agrees to take V. home, but the cannibal forces it to throw it off; V. He kicks the ogre, tearing off his head, but it grows; he breaks his head and body into pieces, calls the rest of the children, who have crushed the ogre to dust]: Beaglehole, Beaglehole 1938.
Tibet is the Northeast of India. Rai: Ebert, Gaenszle 2008:83-92 [orphan Khosipa (X.) has two older sisters, an older Tõwama and a younger Khliyama; their uncle Saphopte (an owl; they're all birds too) is angry; K. teases him, he He tears his throat, eats him, leaves only his bones; his sisters revive him by putting his bone in a calebass with beer; they have difficulty getting some rice, putting him to cook, he accidentally overturns the pot; falls asleep; they they think that he is dead, buried with a knife on the grave; he wakes up, gets out of the grave, tells the banana to grow and ripen right away, eats bananas; the cannibal Cakrodhoma asks to lower her banana, tied to the boy's long hair, pulls her hair off, brings it to her, tells his daughter to cook the prey, goes to call her brothers; the daughter is surprised how long the boy's hair is; he says he doused it on them with boiling oil; puts her head in boiling oil, pushes her pestle, puts on her clothes; K. eats her daughter; H. shouts to her what she ate, runs away; throws ash (a cloud of fog), a shard (a mountain), an egg (a river) behind her; K. asks how he crossed; you have to tie your hands and feet, go into the water; the river carried it away; then motive F7], 111-124 [two sisters, they have a younger brother Hecchakuppa (X.); their father went up (i.e. north, mother down (i.e. south); sisters fed brother pine resin; he let his stepmother talk about it, she put soot in the resin to spoil the taste; they had a goat, she gave the children everything they needed; the stepmother pretended to be sick, only a medicine made from the goat's flesh would cure her; the goat was slaughtered, the children were crying, the stepmother pretended to feel better; H. lost consciousness from hunger, the sisters thought he was dead, they buried him with a knife and a calebass; they trampled the grave, heard the calebasses crunch, they think it was a crunching skull; Tangwama's sister went to her mother, Khiyama's sister to her father; when T. returned, it turned out that their grandfather killed K.; she revived her by putting her bones in the pig's trough; the sisters were spinning; the brother got up from the grave, called the sisters, they left the excrement, urine, drooling and snot responsible for themselves, left; a banana grew, H. climbed in at him; the cannibal asked her to throw off her bananas; he threw her foot, she asked to tie her to her hair, pulled her hair, brought her home, told her daughter to cook, put her to sleep, taking out H.'s lice; daughter the cannibal fell asleep by herself, H. killed her with a pestle, cooked her, the cannibal ate her; H. shouted who she ate, ran away; threw fried rice and chicken eggs behind, the cannibal picked them up and ate them, wasted time; the fishermen transported H. across the river; he answered the cannibal to enter the water with ants on his buttocks; the water carried her away; she was dragged through chicken and pig crap, and H. was carried in a palanquin; both were given bags; from this one Tigers came out to the cannibal, ate her; from this X. - food and wealth]; kirati (? eastern Nepal) [brother asks sister to give him bread; sister: now, wheat must be sown first; etc., all operations; when the bread is ready, the cake rolls and turns into a banyan tree; the boy is on him climbs in; Rakshasi comes, threatens to cut down a banyan, the boy falls into her bag; on the way she leaves out of need, the boy runs away; at home, Rakshasi finds only sand laid by the boy in her bag; she returns to the banyan, everything repeats itself, a wasp nest instead of sand; the third time Rakshasi goes straight to the house, goes to call his aunt, tells her daughter to cook the prey; she likes the boy's black hair, he promises to make her hair just as beautiful, cuts off her head, puts on her dress, cooks meat; tells Rakshasi who has returned that he does not want to eat, will go to bed upstairs; takes flails and millstones with him; screams Rakshasi that she ate her daughter; Rakshasi runs out, killed with an abandoned flail; aunt killed by a millstone; all is well]: Heunemann 1980, No. 16:129-133; Tibetans (Sikkim) [mother goes to dig tubers, tells her daughter Do not open it to strangers; Rakshasa knocks, shows her paw; the girl replies that mother's hands are smooth as oiled; Rakshasa asks for oil and fire, burns the hair on her hands, lubricates them with oil, girl opens, hides under the ceiling; to find the girl, Rakshasa makes indecent noises, she laughs; Rakshas asks how she got in; Putting needles on top of each other; Cups; finally admits that buckets; Rakshas takes the girl; the mother goes to look, shares the zamba with the crow, the fox, the wolf; the wolf drove the Rakshasa sheep, who rushed after her; saw a dead fox, a raven above her; ran to the fox, she jumped up, Rakshasa followed her; the mother and the wolf in the Rakshasa house took the girl out of the bag above the fire, put ice and thorns inside; the rakshasa is back, the water has flowed, he thinks the girl is peeing; hits her, scratches her thorns; realizes that they have been deceived; looks for a fox; she pretends to be a different fox every time; throws sand in his face; smears glue; offers to climb into the basket to learn how to weave, descends from the mountain, he dies]: Krapivina 2001:51-65; lepcha [everyone went to work in the field, the boy Pun-sho-hang stayed at home to watch the baby brother; the demon woman Meloan moong came, took P. to her cliff, where she own children; P. cries, tears flow, devils did not see tears, they tried to lick them; P. took a knife, dispersed them in the corners; M. brought food: inedible nuts with earthworms; the next day P. Dispersed the devils again; they were afraid that this would continue to be the case and showed the boy where the door key was; he ran away; M. was chasing; he hid in a hole, covered with a pile of leaves; M. sat down by the pit, pulled out his pubic hair and asked him where the prey was; he pointed straight down; she did not understand what it meant; she eventually pulled out her pubic hair along with her skin and left; when P. told home that with he was, he died]: Gorer 1938:486-488; Bhutan [the parents have a daughter Boded; they decided to leave, leaving her: the harvest on the plot is scarce, and the Shinpo demons are all around; they told B. to dry the grain, driving it away from it birds; the raven screams that the parents are leaving; B. rushed into the house, but they have not yet left; the crow no longer listens; finally, he screams that the parents are gone; no one is at home, the girl climbed the peach tree see if they can't be seen on the road; someone asks to throw him a peach; she threw it; "fell into the manure, go down, throw more"; the same; "give it in your hands"; D. held out a peach, shinpo grabbed {man} her, planted her in the bag and took it to his house; there is an old hungry dog; whispers: if you feed a little, I will give three words of wisdom; B. had food left with her, she fed the dog, which told her to take three bags out of her ear seeds: useful when you run; Shinpo tells B. to grind rice, say "I'm here" every now and then; the louse promises to be responsible for it: let him take it out of his hair and leave it in the spit; when the saliva is dry, the louse died and stopped answering; Shinpo ran in pursuit; B. threw the seeds of pepper trees, a forest of pepper trees grew; then pine seeds; bamboo seeds; shinpo is about to break through bamboo; the moon has risen; B. asks let her down an iron chain, not a wool ladder; the moon Acho La La answers every time: wait, I'm still washing my face; cooking breakfast; cleaning the dishes; looking for a chain; straightening it; the moon has lowered the chain, B. climbed; Shinpo also asks him to lower the chain; the moon answers the same thing as to the girl (I wash my face, etc.); lowered the wool ladder; when he climbed half, cut off the stairs; shinpo fell, failed deep underground; on the moon you can see a girl milking a moon cow]: Choden 1994:35-40; garo: Mandal 2009 [brother and sister are orphans, went to the forest for fruit, got lost; sister went to look for water, did not return; brother climbed the fruit tree; began to eat fruits and call his sister; Rakshasa and Rakshasi came; the boy agreed to shed fruit for them, but refused to go down; they say that the fruits fall in dirt, they swore not to touch it, but put it in a basket and brought it home; left it in a pigsty and left; the son of the Rakshasa asks why the boy has fair skin; he explains that he should swim in the hot water; the Rakshasa son released him, the boy put him in the basket and scalded him to death; returned home, but his sister was gone]: 109-110; Playfair 1909 [Matchadu (evil spirit category) goes to sell people meat monkeys (apparently disguised as other meat); The Wagtail screams it's a monkey every time; M. puts a trap on his basket, brings Wagtail home, prepares to sacrifice and eat with the children, and wife; Wagtail friend Crab grabs M. by the leg, he releases the cage, the Wagtail flies away]: 139-140; Rongmuthu 1960 [Jerang boy, an orphan, climbed into a fruit tree in the forest; a Matchadus couple came up (tigers- werewolves); they asked them to shed fruit; said that they were in the mud, let J. give them the fruit, holding it between their toes; they stole it, brought it home, told his son to cook it, and left themselves; the son of cannibals asks why people have light skin; J.: we wash in boiling water; the cannibal released J. from the cage, undressed, and he scalded him to death with boiling water; put on his clothes and smeared him with soot; parents They ate their son, thinking that J. was eating; the imaginary son asked where his parents had hidden their treasures; they answered and left, and he hid them on the other side of the river; asked the cannibals to teach him how to swim; swam across the river and said who they ate; said that the river could be crossed in jugs of holes; cannibals drowned; J. brought the treasures he had obtained to the cave; there was a boa constrictor, J. killed him, filled his skin with treasures and climbed into it himself; the peasant's two daughters chased parrots; J. answered the one he liked best; she went into the cave, J. got out of the skin of a boa constrictor; taught the girl to ask her parents to pass her off as boa constrictor; her father resettled her, a boa constrictor was brought to her from the cave, which contained a young man and treasures; on her wedding night, the servants spied: the girl was a young man, there was wealth in the house; the older sister also demanded that she be passed off as boa constrictor; he ate it at night; and J.'s descendants became kings, queens and brave warriors]: 100-194; duffle: Bori 1995:54-57 [Appa Pili (rakshas) lured two children into a cage, saying that there were bananas inside, brought it home; set it to cook; the children blew bubbles, pretending that the water was boiling; they jumped out, stopped cooking the AP children, put the dog in their place, ran away; AP began to eat what was cooked, Woman-Up smelled her own; the children ran to the river, climbed a tree; the youngest admitted that they had climbed the vine; the Up man climbed, told his wife to beat whoever fell with an ax; the older brother cut off the vine, AP fell , his wife killed him with an ax, drank blood, then realized the mistake, began to cut down a tree; the children told him to fall on the top of his head across the river, ran away, the tree was carried away by the river; AP asked the spirit of the river for help, he held out The hand is like a bridge; when it is in the middle of the river, the spirit pulled back his hand, AP drowned], 60-61 [Appa Pili began to carry people away; Hado Desar pretended to be dead, AP brought him to his cave; HA quietly rested his feet and with his hands, AP left him at the entrance; HD climbed the rock above the cave, heated the stones; HP came out, HD started throwing stones, AP thought it was HP himself, grabbed them, died; people crushed his remains in a mortar, they turned into blood-sucking insects]; apatani [people put the ogre under lock and key; he asks the sisters Biinyi and Biine to release him; Biinyi replies that he must go feed the chickens, pigs; Biine releases; the cannibal tells his sisters to get into the basket, brings them to him, turning into different animals along the way; tells the sisters to get into the cauldron; Biinyi makes sounds like the water is already boiling, Biine says that this is not true; the ogre and his wife go to the granary, the sisters get out, put the cannibals in the cauldron; Biine yells to the cannibals that they are going to eat their son; the sisters run away, ask for a grasshopper mantis hide them, he hides them in the ground; the cannibal turns into a dog, sniffs; the sisters run on, climb a tree; Biine admits that they climbed the vine; Biinyi asks for help from a white chicken, that throws her sickle, she cuts off a vine, an ogre breaks, his wife cuts off his penis and testicles; cuts a tree; stupid Biine tells it to fall down the slope (if it were up, it would be easier to hide behind mountain); sisters resort to the river; Popi Sa (the embodiment of wisdom) lets them across the bridge, brings it down when a revived cannibal steps on it; the water takes him away, he turns into a dangerous spirit; sisters return home; their parents and older brother ask for feathers, fly away; sisters go look for them; a snotty boy tells him to wipe him off, says that the disappeared can be seen through a bamboo shoot; sisters see parents and brother; Biine slides on chicken manure, falls under the house, the manure eater spirit eats it]: Blackburn 2008, No. 1:59-63.
South Asia. North India (Hindi): Crooke 1895, No. 540 (Balundshahr District) [a potter's son climbed a tree for fruit; the cannibal asked for fruit too; when he went down and handed her the fruit, she grabbed her put the boy in a bag, took it away; on the way he got out, put stones and thorns in his place; the next time it happened again, but the cannibal carried the boy home; told his daughter-in-law to cook it; she He wonders how beautiful the boy's eyes and the shape of his head are; he says that his mother pierced his eyes with a hot needle and treated his head with a pestle; the boy blinded her, crushed her head, put her to cook, put on her clothes; when the ogre was eating, she also gave it to the cat; he told her to spit it out: she was eating her daughter-in-law; the cannibal did not hear, the young man (disguised as a daughter-in-law) said that he would explain now, ran away; more to that tree did not fit]: 193; Rouse, Crook 1899 [wolf and donkey play tag; boy laughs at wolf: what a coward he is if he runs away from a donkey; the wolf promises to punish the boy for insulting him and come for him at night; the boy put a sharp stone in his pocket; late in the evening the wolf came and carried the boy to his hole; followed his friend a donkey; at that time the boy climbed the tree; the wolf looked for him, opened his mouth, the boy threw a stone at her and killed the wolf; returned to her mother]: 55-57; Nepalis [the witch asks the shepherdess to get fruit from the tree, teaches her to stand on a dry branch, grab a green one, the dry one breaks, the shepherdess falls into the witch's bag; on the way she stops to drink water, the traveler unties the bag, the boy puts a hornet's nest instead; the witch brings "meat" to her daughter, who was bitten by wasps; next time the witch advises the shepherdess to step on a green branch, grab a dry one; the ploughman unties the bag, put stones in it; the third time the witch pulls the shepherdess off the tree by the legs, carries her home, leaves, telling her daughter to grind rice; the shepherdess offers help, kills the witch's daughter with a pestle, runs away; the witch has stopped catching children]: Bystrov et al. 1962:165-168; ho [the boy grazes cattle, the mother gives every day bread for him; one day he left a half-eaten piece, it grew into a tree that brought bread instead of fruit; one day he climbed a tree to buy bread; Rakshasi came, asked for bread, told him not to throw it away - he gets dirty, she's old to catch; the boy came down, she put him in a bag, carried him away; while she was going down to the water for a drink, the travelers heard the boy screams, released him, he put stones in the bag; they and found Rakshasi's daughter at home; the next day, Rakshasi lured the boy in the same way, brought her daughter, went to buy firewood; the daughter replied to the boy that she would crush his head; he asked him to show how blew her head, put on her clothes, cooked meat; Rakshasi ate her daughter and fell asleep; the boy killed her with a stone, returned home]: Bompas 1909:464-465; Rajastans [widow fasting to improve karma; hers the son wants to fast with her; she persuades him not to do so and he agrees only after she has baked him his favorite treat - gulguls (sweet cakes); he ate 6 gulgul, and the seventh buried it, watered it, ordered it to grow up with a tree on which gulguls grow; he climbed it, began to eat, two grow in the place of each plucked one; a witch and her daughter come up; the witch also asks for a gulgul; does not tell her throw it off, asks him to put it in a turban and lower it; pulls the turban, the boy falls, the witch puts him in a bag of thorns and carries him to eat; on the way he asks for permission to drink in the lake, dives , swims away; climbed back on the gulgulu; the witch comes again, changing her face; the same (she takes him away in a water keg); at home, the witch tells her daughter to stretch the pestle caught, cook it, and she went for wine ; the boy shows the witch's daughter's teeth; she wants her teeth that are just as beautiful; he says that his mother kneads it with a pestle every day, but she has to change clothes before that; the boy smashed the witch's daughter head, cooked meat; the witch eats it; the cat asks for it, since the mother eats her daughter, but the witch is drunk and does not listen; finds her daughter's finger, but does not want to believe it; the next morning the groom came for her daughter; on the way imaginary the bride gave a sign to stop to relieve herself, ran away; the witch came back to the gulgul tree; this time the boy did not fall, but threw the stone he had prepared on the witch, killing her; since then, the mother and son always ate gulguls and distributed them to neighbors]: Dinesh 1979:99-114; oriya: Kudinova, Kudinov 1995 [the shepherdess planted a rice cake, a tree with flat cakes grew; the cannibal took on the image old woman, asked for cakes; the boy asked her to collect the ones that had fallen, but she needed fresh ones; he went down, she pulled it off the tree, put it in a bag, took it away; went to drink water; at this time, the ploughmen They released the boy, put stones in a bag; the witch's daughter found them there; the next time the witch carried the boy home; he persuaded her daughter to let him go, promising to teach him how to grow beautiful hair (rubbing goat's milk into her head); the witch went after the boy again; he asked her to open her mouth, threw a crowbar at him, killing the witch]: 280-284; Mohanti 1975 [the boy planted a cake, a tree grew, on whose cakes are like fruit; the cannibal took the image of an old woman, asked for cakes; the boy invited her to collect the ones that had fallen, but she needed fresh ones; he went down, she put it in a bag, took it away; on the way went to relieve her need; the boy ran away, putting thorns and stones in the bag; at home, the cannibal saw that the prey was gone; the next day, but the cannibal did not stop, brought her daughter's bag, told cook, and she went to the blacksmith to sharpen her teeth; the daughter was adopted, kidnapped; she hid the boy, cooked the birds; this is how they live for a while; the girl pretends to be afraid to be alone; the cannibal says that gold is under the floor, and you can only kill her by pulling out one of the hairs on her head; the girl began to comb her hair, pulled out her hair; she and the boy took the gold and got married]: 103-105; Tamils [brother and sister, younger sister; they went to herd goats, sister climbed a tree to pick fruit; pey {drink, some evil spirit} came, the other children ran away and she wouldn't get down; pey asks him to throw him off the fruits with my hand; then with my legs; then my hair; I could not grab my arm and leg, but pulled it down by the hair and brought it to him; 7 parrots took it to their house; tell me not to unlock the door; stand on the roof and if in the well you can see the fire, then it's us; the food is over, the girl went looking for people, came to the house to drink; when she saw it, she rushed back and locked the door; but drink put one claw above the door and the other under the door; When she saw the light in the well, the girl unlocked the door and went out; her claws pierced her and she died; the parrots put her in the coffin and let her go to sea; the raja and the vizier caught the coffin; they agreed that the vizier would take it for himself the coffin, and the Raja is inside; he took out his claws and the girl came to life; brought him home, but three women already live in his house; he promises to marry someone who will peel the rice without damaging the grain; parrots did it, and three women crushed grain; Raja married a parrot pupil]: Blackburn 2005, No. 17; Sinhalese [Yakshini has a son and daughter, a son brought flour under his fingernail, the pot was filled to the brim, the mother pressed pies (kevums), ate everything with her daughter, my son got only one that fell into the ash (the mother said that the owners of the flour took everything); the son planted a pie, a tree grew, kevums ripened on it; yakshini asks throw her kevum; says that he fell on a spit, in the mud, in the manure; asks her to take the kevum in his mouth and jump into the bag; takes the boy, leaves the bag for a while, people untie it, the boy puts it in his place clods of mud, returns to the tree; yakshini tells her daughter to slaughter the boy, put a cup of blood under the stairs, let the meat fry; the girl found only clods of earth in the bag; the yakshini goes back to the tree ( the same, the boy puts rat catchers in his place); the third time Yakshini brings a boy; he invites Yakshini's daughter to comb her hair, stabbed her, left the meat to roast, put a cup of blood, taking a pestle, pestle and mortar, climbed a tree; yakshini began to eat his daughter's meat, the boy began to sing about it; she climbed a tree, he threw a pestle, mortar, pestle at her, killing Yakshini]: Volkhonsky, Solntseva 1985, No. 162:368-371; Maldives [poor old lady found a coin and let her daughter Koe' buy a pie; on her way home, K. ate half a pie and then, hiding the pie under the leaf, went to relieve herself; crab dragged him into his hole; a tree grew on this place, on which there were pies instead of fruit; and no matter how many K. ate them, their number did not decrease; one day a cannibal came up and asked him to drop the pie; said that he fell into the sea; etc.; asked not to throw it, but to hold it between her toes and give it to her; the cannibal pulled K. by the leg, put it in a bag, brought it to her daughter and told her to cook while she was washing herself; the daughter untied the bag out of curiosity; K. offered to first change clothes and jewelry, and then see who was sleeping better; when the cannibal's daughter closed her eyes, K. cut off her head, chopped her body into the pieces, cooked it; climbed a tree; the cannibal ate her daughter; K. began singing about it, answering that she was talking to a crow, a bat (and others), but then told how it happened; the cannibal became try to knock down a tree; K. jumped down, ran; the cannibal followed, but fell into a pit with lime, caught fire, burned down]: Romero-Frias 2012, No. 18:65-71.
Malaysia-Indonesia. Toraja [Pottori Tondon tells her husband that if a lizard living in the house screams, he must run; she screams herself, the husband comes running in panic, hits his wife on the head with a dagger, she rushes into the pool of the river; every day, her daughters come to the shore, she gives her younger breast; the eldest explains to her father that she fed the youngest mulberry; he follows, tries to grab the PT, she slips out; the sisters leave, the eldest she climbs a mango, puts a knife in one fruit, throws a wild boar that comes up, he dies; going to look for fire, the eldest comes to the witch Indo Orro-Orro; she makes her admit that the fire needs to fry the wild boar, so shares the meat that she takes everything for herself; the sisters follow, quietly replace the meat in the witch's basket with stones; she brings the basket to her husband, he scolds the IOO; the sisters eat wild boar meat, the IOO finds them, fattens them; the lizard warns the sisters that IOO wants to eat them, tells them to leave a louse, a bug, a flea in the house to answer for themselves; sisters climb a palm tree, tell it to be tall, throw it where their mother is; fall on east; PT does not recognize them, gives them a pig talker; they see a dagger scar on her head, they cry, everything turns out; PT is married to a boa constrictor; PT tells daughters to throw nuts off the roof, says they are mice; The boa constrictor stops paying attention, falls asleep, the PT throws it under the house where buffaloes trampled on it]: Teselkin 1959:23-31 (= Braginsky 1972:138-144); Braginsky 1972:138-144.
The Balkans. Greeks, Croats: Uther 2004 (1), No. 327C: 214; Greeks: Uther 2004 (1), No. 327G: 215-216 {it is not certain that this L42 motive, in the Bulgarian texts to which Uther refers, is his no}; Hungarians [the mother sent the girl for firewood, the Wolf grabbed her, put her in a bag, carried her home, stopped to rest; the girl got out, filled the bag with thorns, climbed a tree; wife at home scolds the Wolf; the next time, the girl put stones in the bag; the third time the Wolf carried the bag home, told his wife to heat the stove, left; the girl asked the Wolf's wife to show me how to sit on the shovel, put it in the oven, ran away]: Hungarian... 1955:21-24.
Central Europe. Russians (Murmansk, Arkhangelsk, Karelia, Vologda, Voronezh, Kursk, Ryazan, Tambov), Ukrainians, Belarusians [boy (Ivas, Zhikharko, Lutonyushka) and a witch: the witch lures the boy to her, imitating his mother's voice; instructs his daughter to fry him or shows him how to sit on a shovel; the boy puts the witch's daughter or witch in the oven; climbs to a tree; swan geese bring it home: in a fairy tale like 327F, a fisherman boy is fishing while sitting in a boat; a witch forges her rude voice into a thin one and pretends to be a mother who brought food (enough boy, brings home)]: SUS 1979, No. 327CF: 120-121; Russians (Teresky Bereg) [the son of the elderly Alyoshka is fishing on the lake; Yagishna has a daughter Odnoeyed, Double-eyed, Troyeglazka; sent O. to catch A.; that promises him porridge, pancakes, pies; A.: eye, sleep! swam, ate everything; same with D. (Eye, sleep, and another, sleep!) ; when T., A. forgot the third eye, T. brought it to Y.; she tells O. to fry A., he pretends not to know how to sit on the shovel; O. shows that he put it in the oven himself; I took out the bones: Take a ride I would like to lie on A. bones! A.: by subsidiaries! the next day, the same with D.; then with T.; then with Y. herself; A. brought her good home]: Balashov 1991:48-52; Russians (Arkhangelskaya, Pinega, village. Poganets, 1927, 7-8 year-old schoolgirl Anisya Khramtsova) [Ivanushko lives by the river, his father makes him a boat and an oar. Three times, Yeghibishna's daughters are asked to be transported across the river, he asks them to put their bread in the boat and wipe their feet before getting on their own. While they're wiping their feet, he swims away with their bread. Yeghibishna comes to the boat with a hook, she catches Ivanushka with it and is going to fry him for deceiving her daughters. He takes him to his hut and tells his daughter to fry Ivanushko. She puts him on a shovel, he asks him to see how to sit, she shows him and he puts her in the oven. She puts the cooked meat on the table, hides behind the oven and hears Egibovna eating her daughter and praising the meat, Ivanushko says whose meat she eats. Egibova orders her second daughter to fry it, he deceives her, third daughter and Egibovna as well as his first daughter. Dogs, cats and the forest feel sorry for her, cry]: Karnaukhova 1934, No. 74:157-159; Russians: Nikiforov 1961, No. 45 (1927, Zaonezhye, d. Skoryatino, S.M. Tesalovsky 12 l.) [the old man and the old woman knead clay for a week, make clay, put it in a pole, then in a goltz, from everywhere the clay asks him to release; asks him to buy him a boat, an oar and an accordion, the old man buys; G. rides in boat along the river and sings; Baba Yaga wants to catch him, bakes treats, calls her to stick to its shore; G. puts her to sleep ("Sleep your eye, sleep another, sleep, Yagishna, everything"), picks up pies and shanegi, hits Yaga and sails away; on the second day she forgets to put the whole Yagishna to sleep (only the first line, says about putting her eyes to sleep), she grabs him, tries to put him in the oven, he says he can't ("one leg to the ceiling, the other in the pillowcase"); she shows her and he puts her in the oven, does the same with Yaga's two sisters; picks up treats and sails to her parents], 70 (1927, Gora, M.A. Titova, 56 years old) [An old man and an old woman make a boat and a paddle for Olishanka, and he sails on the lake. Egibova sends her daughters to catch him. The daughters take turns urging Olishnushka from the shore to swim up and take them with gifts to his parents. Olishanushka picks up gifts (baskets), asks the girls to wash their feet before getting into his boat, while they wash, he pushes off the shore and sails away with gifts. Egibova comes ashore by herself, washes her feet, but grabs the sailing boat with a hook. She puts Olishanushka underground. Egibiha orders her daughters to bake Olishanushka in the oven, he deceives each one in turn (makes her show how to sit on a shovel and sends them to the oven), Egibiha eats them, thinking that it is Olishanushka. Egibikha Olishanushko deceives her daughters in the same way as she burns her daughters, returns to her parents]: 112-113, 159-160; Russians (Vologodskaya) [Mitoshka swims in a boat, catches fish; mother calls from the shore, picks up fish, gives pies; yaga-baba overheard, calls in the same words, but in a thick voice; M. advises her to go to the blacksmith; the blacksmith forged her tongue, she called in a thin voice, M. swam, she took it away; at yagi baba three workers: Ulyashka, Matryoshka, Parashka; M. pretends not to know how to sit on a shovel with each of them, fried all three, yaga-baba ate them; then the yaga-baba herself comes, M. and shoved her into the oven]: Smirnov 1917, No. 40: 211-213 (=Gura 1965, No. 21:234); Russians (Pskov) [no children, my grandfather cut the poleshko, put it on the stove; a boy, Tereshechka, appeared from the field; grew up quickly, began to swim in a boat, fish; the mother calls from the shore, gives food, he is fishing again; Baba Yaga hears, repeats the same words, her voice is rude, T. did not swim half a day; Baba Yaga runs to the blacksmith, let her make her tongue thinner; this time T. decided that the mother calls; Baba Yaga grabbed him, told her sister to bake it at home; T. pretends not to know how to sit on a shovel; Baba Yaga's sister shows that he shoved it into the oven; Baba Yaga ate it; the same with two more of her sisters; then he put Baba Yaga herself in the stove and returned home]: Ploshchuk 2004, No. 24:91-92; Russians (Pskov) [Ivashka carried food to his father in the field; the witch stole him, brought him to the hut on chicken legs; wanted to fry, I. pretends not to know how to sit on a shovel; once the witch was not at home; I. asked the geese and swallows to carry him away; the wounded goose came out, he took him home; his mother was just sharing pancakes; I. outside the window: damn it to me; since then they have lived together]: Ploshchuk 2004, No. 25:92-93; Russians (Ryazanskaya) [Tereshechka was swimming in a boat, fishing; grandparents came to the shore, called T.: they brought food; Baba Yaga overheard, called; took T. away; went fishing, told her daughter to fry; T. pretends not to know how to sit on a shovel; BYU's daughter sat down by herself, T. put her in the oven, ran out, climbed a tree; screams Baba Yaga, what she ate her daughter; BYA began to chew on the tree, broke her tooth; the blacksmith repaired it; the tree is swinging; T. asks the swans to pick it up, everyone points to the next one, the last one picked it up lame, brought it to his grandmother with grandfather]: Samodelova 2013, No. 76:85-87 (same No. 77 [geese instead of swans]: 87-88); Russians (Moscow) [grandfather brought a log, put it behind the stove; from there voice: dad, mom, take me; called me Ivanushka, he is riding in a boat; his mother comes up: Ivashka, Ivashka, swim to the shore, eat porridge; Baba Yaga overheard, calls, he swam, she took him away; told daughter Alena to fry; I. pretends not knows how to sit on a shovel; she showed I. put it into the oven herself; I. climbed a tree, shouts to Baba Yaga that she ate her daughter; she began to nibble on the trunk; I. asks geese to take him to her parents; each pack answers that they are flying for them (and they will take them); picked up the last goose; the tree fell on Yaga and nailed them]: Vedernikova, Samodelova 1998, No. 33:83-84; Russians (Ryazan) [lived a cat da Khikhilyushka; cat planted H. on an apple tree to play with golden apples; Baba Yaga asks to give her an apple from hand to hand; grabbed H., carried it; H.: brother cat! the cat caught up, took H.; the same second time; the third time the cat is far away, does not hear; Baba Yaga tells his daughter to fry H.; he asks to show how to sit on a shovel, pushes Baba Yaga's daughter into the oven; Baba Yaga has returned, sings about riding, lying on X. bones; H. from the attic: over your daughter's bones; Baba Yaga climbed into the attic, H. pushed her, she fell, crashed; H. returned to the cat]: Smirnov 1917, No. 231:120; Russians (Ryazan) [the son of a poor widow Lipunyushka was swimming on the river in a boat, fishing; Baba Yaga called instead of her mother: she brought cottage cheese; L. swam, she took it away, told her eldest daughter to fry; L . pretends not to know how to sit on a shovel; BYU's daughter sat down by herself, L. put her in the oven, hid on the floors; shouts to Baba Yaga that she ate her daughter; the same with her middle daughter BYA; with the youngest; from the BYA herself; L. returned to my mother: visited BYA]: Samodelova 2013, No. 78:88-89; Russians (Voronezhskaya, 1968, p. Aleksandrovka, Pavlovsky District) [Ivashechka asks her parents to give him a shuttle and goes fishing. At lunchtime, the mother calls Ivashechka and Baba Yaga, and he says that this is not Mother's voice. Yaga comes to the blacksmith and asks him to shackle his subtle voice. Another time she calls Ivashechka, he swims to the shore, she grabs him and takes him to her hut. Orders her daughter to fry Ivashechka. He cannot sit on a shovel, Baba Yaga's daughter shows how to sit, he throws it into the oven, goes outside himself, sits on an aspen tree. Baba Yaga returns and eats her daughter with her friends. She goes outside, rides underwire, Ivashechka says that these are her daughter's bones. She chews on aspen, Ivashechka grabs a migratory goose, who brings the boy to the roof of his house. He hears parents drinking tea and crying for it. Shouts to them that he is alive, they take their son off the roof]: Kretov 1977, No. 18:35-35; Russians (Kursk) [childless old men wrapped the deck in a diaper, Tereshechka's son appeared; made a shuttle, fishing; mother calls him, he swims to the shore, she gives him milk; the witch Chuvilikha calls in a terrible voice, T. sails away; next time she sings in a voice he has learned, T. swam, she took him to her place, told him fry his daughters; he himself put the witch's daughter in the oven, climbed the oak tree; C.: take a ride, eating tereshechkin's meat! T.: ate her daughter; C. asks the blacksmith to tie her ax; he tells her to cut her butt; the tree is unharmed; then C. dug into the trunk with her teeth, he swung; swan geese are flying, each pack replies that they will take next; the last plucked goose agrees to take T. home; the goose was fattened, released]: Afanasiev 1958, No. 112:183-184; Ukrainians (Podolia) [the boy asks his grandfather to make him a pack (? ) crows shoot; killed two, the third took away the fart; the boy asks for their return; crow: if you go over that mountain, I'll give it back; lords go, offer the boy to sit in their carriage, plant it on an apple tree; a snake flew in: Ivasik- Kutasik, give me an apple; IK: the lords did not tell me; snake: bend the branch, he bent over, the snake grabbed it and flew away; IK calls the pan for help; the pan took the IK, planted it again on the apple tree; the snake asks for an apple with his left hand, grabbed IK and took it to her place; went to call the guests, and told him to sit on the wagon so that the snake's daughter could put it in the stove; he sits down wrong, the snake's daughter shows, he put her in the oven himself; guests they ate meat, throw IK bones; he shouts from the top of the hornbeam: these are Olenka's bones; the snake gnaws on the hornbeam, broke its teeth, went to the blacksmith to forge new ones; IC asks the flying swan geese to take it on its wings and take home; front: the middle ones will take you; those: back; back: a crooked gander will take; he brought IR home]: Levchenko 1928, No. 466:302-303; Ukrainians (Poltava) [in old age, a childless woman asks her husband to cut down a chock, put it in a cradle; the chock turns into a boy named Telesick (Russ. Telepen); he asks his father to make him a golden shuttle, a silver oar, will fish; every day his mother brings food, calls T. with a song, tells him not to respond to someone else's voice; the Snake overheard, twice sang, her voice was rude; went to the blacksmith, he forged her a thin voice; T. swam, she grabbed him, brought him home, told her daughter Olenka to bake it; T. asks to show her how to get into the oven, fried O., climbs on sycamore; The snake ate her daughter, T. shouts to her about it from the sycamore; she gnaws on the trunk; tells the blacksmith to tie her good teeth; many geese fly by, only the last goose picks up T., brings her home]: Pankeev 1992:331-336; Ukrainians (Poltava, Poltava, Kyiv) Gadyach, c. 1878) [A childless grandfather and woman dream of a child, she asks him to make a wooden stroller, puts a "tree" in it, treats it like a child, sings, the next morning a "tree" turns into a Telesica boy. He asks his grandfather to build a golden boat to fish. Telesick catches fish, his mother calls him to the shore with a song, picks up his catch, brings him lunch. The snake tries to lure the boy, sings like his mother, but he does not recognize his voice and does not stick to her shore. The snake asks the blacksmith to reforge her thick voice into a thin one, the boy takes her singing for his mother's, the snake brings it to his hut, tells his daughter to fry it, and flies away to visit. He does not fit on a shovel, says he can't, Olenka shows how to sit, he puts her in the oven, climbs onto the sycamore. The snake returns, eats its daughter: "I'll ride, fall, Telesicovoy imagining!" , sees a boy, chews on a tree, breaks a tooth, a blacksmith puts new ones. The boy asks the swan geese to carry him away, and the first and middle groups of birds say he will be the last to pick him up. He is picked up by the last goose that has fought off and puts him on the roof of his parents' house. He hears his parents sharing pies, asks what he will get, they bring him into the house, feed him, and rejoice. The saying "they live, they chew, they wear good at the table, carry water with a rocker. And I was bula there, I drank honey wine: it flowed down my beard, but it wasn't bulo in my mouth!"] : Rudchenko 1870, No. 15:38-43; Ukrainians (Poltava, Romensky District) [Ivashko's son goes fishing, his mother brings him lunch, calls him a song, the snake hears her and calls Ivashka, grabs him and takes him to his hut, asks Olenka's daughter to heat the stove and fry the boy, he asks show how to sit on a shovel, shoves it into the oven itself, it is eaten by the snake "I'll swing, fall, find some meat," Ivashko replies. The snake nibbles the sycamore, the boy asks migratory geese to carry it, the last group of birds picks up the boy. He hears his parents remembering him and asking him to treat him to a pie. They bring their son into the house and treat geese. Proverb (This is a fairy tale, and I bublekiv an elm)]: Gnedich 1916, No. 1480:10-12; Belarusians [the woman tells her grandfather to cut down a stump, make a cradle and pump it in the forest; the stump has become a boy; asks to do he should catch a shuttle on the river; when his mother brings him food, she sings a song (Ivanka, son, golden shuttle, silver merry man); the snake found out, told her daughter Alenka to melt the stove, went to call I.; he it's not mama's voice that hears; the snake told the blacksmith to forge her tongue to make her thinner - it didn't help; threatens the blacksmith, who made his tongue very thin; I. swam, the snake dragged him into the bag, brought him home, told A . fry, went to invite guests; I. pretends not to know how to sit in the oven, A. began to show, he fried it himself; the guests ate A., ride on bones; I. on the roof, asked the geese to throw a feather, they they threw it off, he flew with them; he was tired, sat on the oak tree; the snake was already here, brought an ax from the blacksmith, began to cut; the oak tree was ready to fall, the bunny was fart! cutting down the thicket; the snake cuts again, the ax broke; the snake ran after another, cuts again; ducks are flying, I. asks to throw it off, they threw it off, I. flew away with ducks, returned home]: Romanov 1887, No. 49:268 -269; Slovaks: Uther 2004 (1), No. 327F: 215.
Caucasus - Asia Minor. Kalmyks [old man Begde is looking for someone to finish the bull's rib; a 15-headed mousse eats a rib, brings B. home, tells his three daughters to cook it for his return; B. says that only he can Kill himself, asks for a knife, cuts his fetters, kills, cooks his daughters, hides in a hole, digs another at the hearth; the mousse eats his daughters; B. replies that he is sitting in a hole by the hearth; the mousse gets stuck in it, B. kills him, dousing him with hot shulyun]: Vatagin 1964:129-130; Karachays [the old man has a son Kokaichik, the old man does not tell him to go downhill; after the death of his father, K. goes and climbs an apple tree; Emegensha asks him throw apples from another apple tree; K. tries to jump there, falls into the hem of an emegenshe; she brings him home, starts cooking, goes for firewood; he throws her cubs's clothes into the cauldron, climbs under the roof; Emegensha finds her son's hat in the cauldron; K. replies that he climbed upstairs, placing benches and barrels on top of each other, stuck a red-hot awl on top, stood on him; Emegensha does so, falls, K. finishes her off]: Kapiyeva 1991:221-222; Abkhazians [Sasrikva greets a giant ploughman; he throws a lump of land at him, filling him with his horse; tells his wife to take the doll to the children; the giantess carries S. with a horse on a platter, putting it on her head; S. grabbed a branch, jumped, galloped; at home, the giantess discovers the loss, urinated, put a snare, the river of urine brought S. into the snare; the giantess does C . a toy for children; he replies that S. knows that he lets himself freeze into the lake in winter, breaks the ice; the giant could not free himself; says that he now knows what S. is in front of him; tells him after his death take the vein out of his spine, put it on; S. cuts off the giant's head, beats a residential tree, it falls]: Chursin 1956:218-219; Adygs [the children went for strawberries; baby Gulyatsu got out of the cradle and went with them; the children got lost; G. noticed smoke from the tree; there was an old goose (N.), G. fell to her breasts, after which she cannot eat it; at night N. sharpens iron teeth; G. does not let other children fall asleep; says that the cow is mooing; N. kills her; sheep bleat - strangles goats and sheep; wild roosters crow; N. runs into the forest to strangle roosters, children run home, G. stays by the road under an oak tree; N. comes there on horseback on the rooster; G. pretends to be abandoned; N. brings him home, hangs him in his wineskin; he became a mouse, gnawed a hole, hid, filled his wineskin with dishes; N. began to beat his wineskin with dogwood splinters; G. shouts: I here; she puts him in another wineskin, runs again for splinters; the same: G. puts chickens and roosters in his wineskin, N. killed them; third time: puts a dog in the wineskin; kills N., throwing millstones at her from the attic; leads home of bulls carrying treasure carts, and daughter N., she becomes his sister]: Kerashev 1957:258-264; Ossetians [(Kanukov's note); three Hajji are shipwrecked, get to the island a one-eyed giant; the cyclops eats two; the third escapes by gouging out his eye and dressed in the skin of a goat, the Cyclops's favorite], 34-36 [(Collection of information about the highlanders vol. 7, det. 2, p.9); Uryzmag tries to grab a ram from the herd of a one-eyed giant; the giant puts him in a bag, brings him to the cave, fills the exit with a stone, tells his son to bring a spit; the spit runs between W.'s body and W.'s dress; the giant fell asleep, W. jumped off, burned his eye, killed his son; in the morning he goes out with the herd, wearing the skin of his favorite giant goat; drives a herd of sledges; the giant dies in grief]: Miller 1890:34; Lucky [girl Aimisey climbed a pear, a witch asks her to throw pears to her; shakes a tree, A. falls into the witch's basket; at home, her three daughters Ahrazhat, Khhaja, Mallajay feed her mother halva so that she Aimisey did not eat; the witch starts sharpening the knife, all four girls run away; they cross the river on a pole; the witch steps on a pole, falls, drowns; the girls get married]: Kapiyeva 1991:271-273; Dargins [the father sends the boy with the bulls to a watering hole, does not tell him to look around there; he looks around, sees an apple tree, climbs for apples, the witch's daughter tells her mother about it, she takes the boy away in a bag; leaves a bag near the forest to collect firewood; shepherds find, release the boy, put a stone in a bag, the witch brings the stone home; the next day, shepherds put an evil herd in the bag; On the third day, the witch goes home without stopping; while sharpening her teeth, the boy speaks "zilpipi" from the cauldron; the witch's daughter likes it, she pushes the lid, the boy shoves it into the cauldron instead of himself, hides under the roof; a witch eats her daughter, asks the boy how he got in, he replies that he was a red-hot crowbar; the witch burns]: Osmanov 1963:112-114; Georgians [the witch takes the boy, tells her daughter cook it; the boy himself pushes the witch's daughter into the cauldron; hides in the attic; the witch asks me how to get there; the boy deceives the witch, she dies]: Kurdovanidze 2000, No. 327C: 35; Armenians [the bear forced the boy to come down from the tree, put it in a bag, brought it home, told his mother to slaughter the boy, cook it, ate his mother, thinking it was a boy, put a millstone around his neck, jumped and crashed]: Gullakian 1983:202; (cf. Turks [Uther 2004 (1): 214 refers to Eberhard, Boratav 1953, No. 160-161, but there are other motives]).
Iran - Central Asia. Mountain Tajiks (Darvaz) [Odin's boy, nicknamed Zardoliyak, planted an apricot kernel, a tree grew, he climbed on it to eat fruit; the old woman asked herself not to catch it the thrown apricot, told her to go down, give her a handful in a skullcap, carried Z. in a bag; on the way she left for a while, Z. cut the bag with a knife, filled it with stones, returned to eat apricots; the old woman brought the bag daughters, poured the contents into the cauldron, the stones split the cauldron; the next time the old woman brought Z. home, who hid under the roof of her house; said that she sat on a hot shovel, she lifted it under the roof; the old woman sat on a shovel, burned down]: Rosenfeld, Rychkova 1990:208-209; Tajiks [boy Bakhrom planted an apricot; apricot grew quickly, B. climbed on it, began to eat apricots; the blind witch asks throw off the fruit, go down and serve her; takes B. in a bag to his home; while he kindles the fire, B. runs away, climbs the poplar; says that he climbed by sitting on a hot shovel; the witch dies]: Amonov, Ulug- back 1960:148-149 (=1957:131-132); Uzbeks (Kokand) [the girl did not split the apricot bone, but planted it, ordered it to grow quickly; climbed on an apricot for fruit; an old woman came and asked to throw it off the fruit, asked her to go down - it is difficult for her to collect; the girl went down, the old woman carried her in a bag; sat down to rest, the girl ran away, climbed the apricot again; the old woman came again and finally persuaded her the girl to get off; this time she tied the bag, brought it home, left the girl to her 40 divas sons; they fell asleep, the girl cut off their heads with a golden sword, ran home]: Ostroumov 1890, No. 25:141-143; parya [Bahram boy found an apricot kernel; his mother advised not to split it, but to plant it; by morning a tree grew, B. ate apricots on it every day; the diamonds asked not to throw it off, but to serve it ; took B. in a bag to her home; while she was making a fire, B. made a hole in the bag, climbed a tree; said the diamonds that he climbed, sitting on a hot shovel; the diamonds heated the shovel, burned down]: Vinnikov 1977, No. 9:161-162; Yagnobtsy [Shomilty asks the reaper to help reap the sickle; he sends him for a sickle to his wife; S. tells her that the king demands girls; she does not give it, he shouts it to her husband, he tells her to give it back, W . takes the girl away; promises to cure the bald shepherd, buries it up to the neck in the ground, kills, takes the herd away; plants an apricot seed, threatens to grind it, the apricot grows in a few days, S. climbs on him; the old woman asks to throw off her fruit, asks for her hands, grabs S., takes her away in a bag; the reapers offer her to eat bread, S. runs away, leaving stones in the bag; the old woman's daughter lowers the contents of the bag into the cauldron, he breaks; the old woman catches S. again in the same way, does not stop eating bread, brings S. home; while she sleeps, S. gets out, cuts off the heads of the old woman's daughters, throws one into the cauldron, hides at the top plane trees; an old woman eats meat, discovers her dead daughters; asks how S. climbed; he says he hit himself in the ass with a hot iron; she does so, burns, dies]: Andreev, Peshereva 1957, No. 33:167-169; Persians: Aliyev et al. 1958 [Dervish gives childless spouses peas, tells them to put them in good shape, every pea will become a child; the husband is afraid that so many children will not be fed, sweeps peas , left alone, this is a tiny boy Justic; brings his father lunch, sitting in a donkey's ear; the bull's leg falls, there is a treasure; J. decides to take the gold to the padishah, but the mother keeps the gold for herself, puts it in his bag garbage; when he saw the padishah, J. was confused, offered him a cake, the padishah threw him in prison, then let him go; J. brings his father lunch again; climbs an apple tree, the diva catches it, gives his mother to fry it; J. pushes her in good shape; tells the diva that he ate his mother; climbs a tree; tells the wonder that he climbed by rubbing his body with oil; the diva leans over to the hearth, burns; J. brings his treasures to his parents]: 123-128; Osmanov 1987 [a boy as tall as the top (that's why his name is Vershok) climbed a date palm asking him to drop his dates; he threw off only green ones; the divas shook the palm tree, V. knocked him down, the divas carried him in the bag; while he sat down to rest, V. ran away; the same next time (put thorns in the bag); the third time the diva brought V. home in his fist; told his mother to cook; V. shoved her into the cauldron himself and cooked her; hid in a niche, climbing up a pile of thorns; said to the wonder that he was eating his mother; diva: how did he get up? thorns; divas climbed, V. set fire to thorns, divas burned; V. took possession of everything]: 316-318; Marzolph 1984, № 311A (multiple records; Khorasan, Isfahan, Azerbaijan [dervish consistently marries three princesses ]) [Namaki, the youngest of the 7 sisters, forgets to lock one of the 7 doors for the night; a diva enters, N. is forced to obey him, he carries her away in a sack; on the way she runs away with a stone in return; the diva finds her again and brings them home; lets N. eat the human ear and nose; she throws them away unnoticed, but they respond to the wonder when he asks where they are; the diva puts N. in the basement; the same consistently with the other sisters; the latter feeds the cat's ear and nose, they respond to the wonder that they are in the stomach; the girl finds wonderful objects in the diva's house, including a vessel with his soul; breaks it, the diva dies (or he fall into a hole where knives and fire); happy return home]: 66-68; Pashayas [the orphan boy said that when the mulberry grows and the fruits on it ripen, he will eat; she grew up, he climbed to the tree; a cannibal came, asked her to pick off the fruits, said that they were not good, he threw off a branch, she grabbed it, brought it home, told her daughter to cook it; the boy asked the cannibal's daughter to give him her dress , dressed like her, threw her into boiling water; the cannibal did not understand that her daughter had been replaced; the imaginary daughter says that she does not want a human being, she will eat chicken; asks the cannibal to give her long hair; ties runs away; the cannibal sees what her daughter has cooked, cries; the boy killed her with a stick]: Morgenstierne 1944, No. 21:127-129.
Baltoscandia. Swedes [a witch catches a boy in a bag; sometimes he picks fruit from a tree and she makes him go down; the first time he runs away on the way, then she brings him home and tells his daughter cook; he convinces her to release him, promising to comb her hair or help her in some other way, kills her and cooks her; a witch eats her own daughter]: Liungman 1961, No. 327C: 65; Norwegians: Asbjíørsen , Moe 1960 [almost like Dasent 1970:124-129; the witch says she brought a knife, then a fork, then a spoon; on the way she asks where to go to rest, the boy answers what half a mile is, etc.; for the first time puts a pine root in his bag instead of himself, a stone in the second; when the trollich shakes the bag into the cauldron, the stone breaks the cauldron]: 97-101; Dasent 1970:124-129 [the woman has a fat son, his name is Cup-C- Oiled (WC); a witch comes, her head is under her arm, her mother tells the World Cup to hide; replies that the World Cup is gone; the witch says she has a silver knife for him; the World Cup pops up, the witch asks him to get it a knife out of the bag, takes him away; on the way he asks if it is far from Storing; the World Cup replies that it is only half a mile; the witch goes to bed, the World Cup cuts a hole in the bag, returns to her mother; the same for the second time ( silver spoon); for the third time (silver fork), the witch comes home straight; goes to call guests, tells her daughter to cook the loot; she does not know how to start; the World Cup advises you to lie on the cutting board cuts off the girl's head, puts her in bed, cooks the meat, climbs onto the roof, taking the root of the spruce and the stone; when the guests feast, the World Cup screams that they are eating broth from the witch's daughter, throws a stone and root at them, everyone dies, he takes gold and silver], 215-221 [the younger brother inherits only sauerkraut; the elders are hired by the king as assistants to the coachman and gardener, the youngest to the kitchen; everyone loves him; brothers it is said that he can get seven silver ducks belonging to a troll across the lake; the youngest brings them in sauerkraut; the same is a troll blanket with silver and gold embroidery; a golden troll harp; a young man gives himself catch, the troll tells his daughter to feed him; he lets him feel the nail first, then the sliver, and finally his little finger; the troll goes to call the guests, the daughter sharpens the knife; the young man offers to sharpen better, cuts off the troll's daughter's head, cooks, bakes; puts on her clothes; the troll advises his daughter to dispel her sadness by playing the harp; when he finds out where the harp is taking her away, he swims away in sauerkraut; the troll, when he finds out that he has eaten his daughter, bursts; young man gets a princess and a throne]; Western Sami: Bosi 2004 [father notices that giant Stalo is about to catch children riding down the mountain in a net; jumps into a swamp to get wet, intentionally gets trapped; clothes freeze, S. thinks the prey is dead; at home, his wife Lutakis hangs her body above the fire to thaw; S.'s son notices that the prey has live eyes; the man slips out ropes, knocks down son S., kills his wife, pours boiling water, kills S.]: 156-157; Læstadius 2002 [Pättja Pådnje's children disappear one by one; they are caught by stallo in his traps; PP puts on an old fur coat, climbs into a trap as if caught; S. brings the prey home, hangs it to thaw over the fire, goes outside to cut a trough to put meat in it; his three sons watch him works; at this time, PP hid the Teslo; S. sends his sons one by one, they find nothing, the youngest notices that the prey has opened his eyes; S. goes by himself, PP kills him with his flesh, cuts him, cooks, puts him on his clothes, feeds his wife lutag ("bug"); she asks why the meat tastes like S., PP replies that he cut his finger; cuts off her head]: 242-244; Simonsen 2014 (Sweden) [Stallo catches kids online who came for water; one man lay down in the net, pretended to be dead, S. brought it, left it to thaw, went out with his three sons to make a trough for meat; the returnees were killed one by one with an ax; put on S.'s clothes, cooked its meat, gave it to his wife, asked where the money was hidden, threw her pipe into the fire, with which she drew blood from people; she snatched out the pipe, but breathed in heat and died]: 114-119; Eastern Sami: Volkov 1996 [children ride down the mountain, Taly (Bear) puts a bag; carries, leaves out of need; children cut the bag, put stones, left alone; T. shakes the bag over with a cauldron, the boy bounces off, sings that his father, mother, brother, etc. are a sorcerer (witch); T.'s wife orders to take the witchcraft boy back; in the house, boy T. is grabbed, hung on a spruce]: 65; Voskoboynikov, Changers 1951 [The bear puts the children in a bag, carries them to him; leaves the bag for a while; the boy cuts the bag with a knife, the children put snow and stones instead; one girl stays; at home The bear falls out meat into the cauldron; stones break the cauldron, water floods the fire; the wife tells the Bear to take the girl to her house; her parents decide to hang the Bear, who dies of fear]: 3-4; Zaikov 1997, No. 8 (Babinsky dialect ) [The children ride down the mountain, the Bear puts up the bag; carries it, leaves it on a tree, walks out of need; the children cut the bag, put stones, left a one-eyed girl; the Bear's wife pours the contents into the cauldron, stones break the cauldron; the girl is taken by the cook; she cooked the cubs, ran home; The bears ate the cubs]: 192-193; Kert, Zaikov 1988, No. 48 (Yokang dialect) [the children played, the bear Talla collected them in a bag; left it, went away; they ran away, put stones in their place, left Noida's son (sorcerer) upstairs; then in Voskoboynikov, Menovshchikov; Talla was hanged, his wife was killed, the property was taken away]: 175-177; Czarnoluski 1962 [children ride down the mountain, Tala (the bear) puts them in a bag, takes them away; leaves the bag for a while; children cut a hole, fill the bag with stones, run away; one boy stays; T. pours stones at home, breaking the cauldron; T. and his wife tell the boy to bring a skewer to fry it; he brings the wrong thing; they go by themselves; he kills their son, sharpens a knife, says he is a great sorcerer; wife tells T. to take him back; people want to kill T., then let him go]: 135-141; Lithuanians: Kerbelite 2014, No. 58 [option 161; Lipnikelis's parents (from the word "linden tree") let him catch him in a boat on the lake fish; bringing porridge, the mother sings a song, L. swims up; laume sings in a low voice; then asks the blacksmith to make her a thin voice; L. swam, grabbed the laume, brought her home, tells her daughter to fry; L. asks show how to sit in the oven, baked it himself, hung the braid on the hook; laume and the guests ate her daughter laume; L. shouts to her about it from the oak tree, she sees her daughter's braid; laume gnaws on an oak tree; only a third flock of geese picked it up L., brought it home], 60 [the old people sewed a bag, put various things in it, including soot; a girl Chernushka appeared; the old woman was advised to dig up a basement and pour a young woman there: let C. sit for now it will turn white; the mother came, told me to stick her finger out - it is still black; laume came, said in a low voice; the next time she spoke in a high voice, C. stuck her finger out, brought the laume to her, fattened it, told fry her daughter; the fox advises to ask the witch's daughter to sit in the cart to ride her; she sat down, the fox cut off her head; the witches ate the meat, C. screams from the birch tree that they ate the witch's daughter; lauma was found in beds, daughter's head, began to cut a birch tree; while they were resting, the fox blunted her axes; took C. to her parents]: 131-134, 136-138; Lebite 1965 [about the same in Kerbelit 2014, No. 59:134-136; orphan boy horses, bulls, dogs inherited; after feeding them, he sleds down the mountain, sings a song; limes make big sledges, also ride and sing; make a bag, catch a boy with a sled, bring fry home; the boy cut the bag with a knife, put the sleeping lime in his place; it was fried; the boy runs, climbs a tree, the limes begin to cut it; the fox offers to sharpen the axes, blunt them; limes they gnaw the trunk with their teeth; the boy calls his animals; horses, bulls, dogs come running, tear lime, crush it into powder; since then, the snow has been sparkling in the sun - it shines lime fat]: 111-114; Karelians [among old people son and dog Golden Tooth; old woman Xueyotar enters the hut, asks the hostess where her son is; she replies that she went to the forest with his father; S. says she wanted to give him a golden knife; the boy jumps out from behind the stove ; S. orders to take the knife out of the bag, takes the boy in the bag; while resting, the boy put stones there, returned home; the same twice more (gold scoop; gold watch); brings home for the fourth time; S. tells his daughter to fry the boy; he says he does not know how to sit on a shovel, the girl shows that he puts it in the oven; puts on her clothes; when S. comes in, he kills her by throwing stones at her]: Yevseyev 1981:263 -264; Veps [Vanya goes by boat across the lake; a witch lures the boy to her, imitating his mother's voice; instructs his daughter to fry it, but she gets into the oven herself; geese bring the boy home- swans]: Onegina, Zaitseva 1996, No. 3:201; Latvians: Aris, Medne 1977, No. 327A [The witch's brother and sister. At the instigation of the stepmother, the father takes the children to the forest. They return home twice along a pebble trail. On the third evening, abandoned peas (breadcrumbs) are pecked by birds. Children come to the hut with an edible roof. A witch lives there, she takes the children: she puts the boy in a fence for fattening, and makes the girl work around the house. The witch makes sure that the boy is well fed, tells him to show his finger, the boy shows his wand. When the witch is finally going to fry the boy, she shows how to lie on the shovel. The boy pushes it into the oven. The witch's son is chasing children, assisted by birds and animals], 327B [The father takes the children to the forest. They get to the witch. She puts other people's children to sleep with her own. A younger boy ties headscarves (wreaths, hats) of sorceress children for himself and his brothers. At night, hell shows up and kills his children instead of strangers. The children run away, the hell chases them, but tired, they lie down and fall asleep. The boy pulls his boots off the line and all the brothers get home quickly]: 277; Faroese, Icelanders, Danes: Uther 2004 (1), No. 327C: 214.
Volga - Perm. Udmurts [a man carved his son out of wood, he is plowing in the field, the witch took him away; the witch's daughter told him to sit in the oven, he fried it himself, the witch ate her; he asked the witch to show how get into the oven, burn it]: Klabukov 1948, No. 30:80-81.
Southern Siberia - Mongolia. Altaians: Radlov, I: 28 in Potanin 1883 [Tardanak plows the land; seven-headed Jelbegen puts it in a bag, brings it to his house, wants to cook it; T. frees himself from the bag, throws it into the cauldron of children T.; scalds him himself, knocking over the cauldron; (options recorded by missionary Fr. Verbitsky among the black Tatars)]: 774; Sadalova 1989 [Dielbegen deceives Bashparak into a bag on arable land, brings him home, goes for firewood, tells the children to watch for prey; B. promises show children games, frees himself, kills children, hides in the dig; D. tries to climb after him, B. pours boiling water on him; D. jumps into the river, dies; options: B. and D. meet hunting; D. comes home to B. or B. wanders into D.'s house himself]: 84-86; Teleuts [the boy Tardanak was on arable land; the seven-headed Elbegen told him to get into the bag, carried him, lay down, fell asleep, T. got out, filled the bag with grass, returned to himself; it turned out that E. brought herbs to his children; E. put T. in the bag again, brought it to him, went to buy firewood; T. promised E.'s two children to hit the arrow; they untied the bag; T. cut them off put his heads on bed, cooked the bodies, dug out of the yurt into the street; E. returned, began to call the children, found their heads; T. answers from home and then from the street; when E. found a dig, T. knocked over the cauldron on him, E. cooked]: Tokmashev 2013:346-348; tubalars [Dielbegen came to a boy named Pashparak (Little Finger), asks him to look in his head, P. searches, fell asleep, Dielbegen carried him in a bag, P. He ran away on the road, put rotten things in a bag, Diellbegen's children found them; for the second time, Diellbegen carried P. home, asked what fire he would boil on; On the branches of an ironwood growing at the base of the sky ; Diellbegen followed them; P. promised Diellbegen's children to make bows if they released him; cut off the heads of the sleepers, cooked them, Diellbegen ate them; P. dug the way outside, answers Diellbegen then from the yurt, then outside; poured boiling water]: Baskakov 1965:25-27; Kumandins [Mashparak plows the land, Dyelbegen comes, tells me to look in his head, takes M. in a bag, goes to watch the trap at the fish; M. runs away , leaving his guns instead; next time he brings stones; the third time he brings M. to his daughters; goes for firewood; M. promises to teach D.'s daughters how to play, they free him, he cuts off their heads, puts them down on the bed, roasts the meat; answers D. who comes from the underground, he climbs there, M. returns to the house, pours boiling water on D.; advises to rub himself on the aspen, lie on the village (even worse), tying the stone to neck, throw himself into the water; D. jumped (and drowned)]: Baskakov 1972:162-165; Shors [Mashmoruk lives alone, Chelbegen lives with three children; C. asks M. to look in his head, put it in a bag, brought it children; poured out - there was only dry rotten in the bag; next time he did the same, but C. did not want to rest (so that M. did not run away on the road, but apparently still stopped); at home there was only ice in the bag; for the third time brought M.; C. left, M. asked his children to show their father's sword, ordered them to lie down to find out which of them was handsome, cut their throats, chopped the meat, began to cook, covered their heads with a blanket; C. began to eat, called children do not answer; C. found heads, called M., who was in the basement; H. down, and M. at that time up; so several times; M. called out to C., poured boiling water into his face; advised him to rub himself against cedar bark; the skin was torn off; M. went across the river; C.: how did he cross? M.: picked up the full hem of the stones and made a bridge out of dry hogweed; C. drowned]: Arbachakova 2010, No. 6:227-231; Khakas [Chelbigen takes her seven goats from old Tardan, then takes her away in a bag; the road falls asleep, she leaves stones in the bag, runs away; at home C. pours stones into the cauldron, they break through the bottom; next time T. leaves bark in the bag; in the third H. brings it home, goes to beat the animals; T. asks C.'s children to release her, promises to cook them salamat; defecates; children take sewage for salamat, devour them; T. cuts off their heads, covers them with a blanket, cooks their liver; C. devours it; chases it with T.; she pours the blood of children C. three times, C. licks her, his tongue freezes; T. cuts his tongue twice, cuts off C.'s head the third time; laughs, her liver bursts, she dies]: Katanov 1907, No. 437:446 -449 (=1963, No. 437:135-136); Tuvans: Samdan 1994, No. 18 [the kid's seven mothers are missing; old woman Chylbyga is coming; he pretends to be dead; she brings him to her house, leaves him fry over fire; her children eat his feces and urine, believing it's fat; he promises them the best if they release it; kills, roasts their liver and kidneys, digs a hole with two outlets; C. eats the liver and children's kidneys; rushes to one way out of the hole or the other; asks how to kill him; hit him with an ax; he jumps out, she hits herself in the crotch, dying, asking not to cut her little finger; he cut seven mothers there, he freed them]: 361-364; Taube 1978, No. 56 [earlier, when Milk Lake was a puddle and Mount Sümber was a mound, the old people had a son, Döng Sö öshük; his father told him to sit on a white ox and bring his calves; D. did not find calves, and when he returned, there was no trace of the yurt; his ox fell, he began to burn his fat; Chylbyga appeared, planted she carried it into a bag, carried it to her children; he cut a hole, hid behind a bump; when she saw that the bag was empty, C. screamed so much that D. came out of the shelter; she hung it in the chimney, went to get firewood; D. promised it seven children to play with them if they released him; stabbed everyone, put their heads to bed, cooked meat, collected blood in an empty stomach, hid himself behind a yurt; C. found the meat cooked, began to call the children , found heads; D. ran, spilled blood on the ice; C. licked her to prevent it from spilling into the water, her tongue froze, D. cut her throat; cut her stomach, his parents and all the cattle came out alive] : 273-276; South Altai Tuvans [old man Daptamal, old woman Burshukbey, they have a boy Ottukbay, a girl Gestikbey and seven goats; jelbege consistently comes and swallows goats, children, an old woman; drags the old man, who leaves stone and turf in his place several times; she holds his hands, brings him to the children, leaves him to smoke, goes for a skewer; children eat his feces and urine; he promises them something it's better if he gets his hands untied; kills, cooks seven yellow jelbegyats, puts their heads on the bed; digs a way out of the house; when the jelbege rushes into the hole, D. scraps it with boiling water; finds it in his stomach three live goats, a living wife and children]: Taube 1994, No. 30:238-240; (cf. South Altai Tuvans [The fox pretends to be a poor orphan, childless old people take him as sons and let their seven goats herd him ; every day she disappears alone; The fox explains that the goats are left on the rock; the old man finds skins full of grass there; shouts to his wife to kill the Fox, who hears hard; the fox explains that her husband tells her to bake for him, Fox, a cake in butter; hits an old woman in the face with his tail, runs away; the old man's heart is broken; the Wolf sees the Fox regurgitating fat; he explains to put his tail into the water, with Oil will fall in the sky; the tail froze, the fox brought the old man to kill the wolf, he took the Fox as his son; the fox killed the old man's horse, the old man hung it in the chimney, went to buy firewood; the old man's children began to lick urine and feces Fox, thinking it was fat; The fox said that sugar would flow from his mouth, asked him to bring a knife to cut off their sugar, kills both boys, cooks; the old man recognizes his sons, falls out of grief in a boiling pot; a fox tells the birds that he is a llama; a hundred birds take turns blessing, he bites each wing, kills each of them; jumps on a bunny, is trapped by a hunter]: Taube 1994, No. 47:266-268); darhats [caught a mangus, brought a lonely boy named Tekten; sent him to the forest to fry him for firewood; T. hid, replies to the mangus that he is defecating in the pantry, sits on the chimney, on the roof; mangus breaks the pantry, the roof, does not find T., tells his seven youths to find and kill T., leaves himself; T. kills, cooks the mangus, puts the gut with their blood in his bosom, runs away on the ice of the sea; after eating the children's fat, the mangus finds their heads, chases T.; he slips, the blood from his intestine spreads, the mangus licks it, mistaking T. for blood, his tongue is frozen; he asks to cut between the ice and with his tongue, T. cuts off his head]: Sanzheev 1931, No. 2:36; Buryats: Barannikova et al. 1993, No. 23 (Bayandaevsky District, Irkutsk Region) [old man Harhan stabbed a bull, could not finish eating his ribs, offers a crow (she only wants eyes), a magpie (stomach contents), a 7-headed mangadhay; he eats a bull, takes H. to him, tells seven his sons to cook it; H. persuaded them to untie it (he would make them toys), killed him, cooked it, put their heads as if they were sleeping, filled their stomachs with blood, put needles in the meat, put their testicles in ash; the mangadhai came he pricked his needles, his testicles burst into his eyes, he thinks this is punishment for not sharing with fire with his sons; he found heads, looked for H., who dug a passage, answers outside the house and then from the inside; runs, throwing his stomachs with blood on the ice; mangadhai begins to lick blood every time, his tongue freezes, H. cuts off his head; so he cut off 7 heads]: 277-281; Khangalov 1960, No. 117 [Tyonehon stabs the bull, calls the crow, the magpie eats meat; they answer that they will bite their eyes, the scar; T. drives them away; calls the seven-headed mangathai; he eats everything, is not full, takes T. in a bag to him; hangs over the fire, leaves his seven sons under supervision; T. urinates, they think that lard is dripping, drinking; T. promises everyone an arrow and a bow, they let him out of the bag; he cuts off their heads, cooks meat and heads puts him on bed, hangs his stomachs with blood around his neck, digs a passage under the wall of the dwelling; m eats the meat of his sons; calls T. hears his voice on the street or in the house; T. runs away on the ice of the yellow sea, bleeds on the ice, m licks her, his tongue freezes; T. cuts off seven heads in turn, burns the body, scatters the ashes]: 304-308; Eliasov 1973, No. 23 [old woman Harhan stabbed a bull; magpie, crow, shepherd want is not what she offers them; the seven-headed mangathai eats everything, takes H. to her place, tells the children to cook; she promises to make them arrows if they release it; kills, cooks, mangathai eats her own children; H. digs a course, hides from the mangathai in and out of the yurt, runs away on the ice, throwing wineskins full of blood; mangathai licks them, her tongue freezes, she cuts off all seven heads one by one, burns the corpse] 31 [same as (23), but the hero is a Tenekhon man]: 166-170, 223-227; Mongols (Eastern Khalkha) [old Tochikhan killed a bull, did not finish eating the rib, goes and asks who will eat; forty, the crow can't, Mangat eats, takes T. away; she puts wood and stone instead of herself, he catches her up every time, brings her home; leaves the children to fry; she defecates, they eat, they think fat; she asks them to give them a knife, frees himself, kills, cooks children; M. eats his children; T. runs away on the ice, M. slides, crashes]: Amsterdam 1940, No. 2:36-38.
Western Siberia. Eastern Khanty: Kulemzin, Lukina 1978, No. 98 (b. Agan) [the woman does not tell her nephew to shoot killer whales; he shoots, misses, tries to pick up an arrow, sticks to the ground; Iron-nose-stove-nose-woman takes him home in a basket, nails him to the wall goes to get the cauldron; the young man tells the son and daughter of the cannibal to let him go, promises to make spoons, kills, cooks, climbs a tree himself; the cannibal cuts a tree, goes to rest, the young man asks her to open her mouth, promises jump into it, sprinkles sand into her eyes, runs away]: 89; Lukina 1990, No. 33 (b. Tromyegan) [(from a series of stories about Imi-Hita, or Alvali); grandmother does not tell her grandson to go to the hut; he goes, comes to Menk-iki's house; he nails him to the wall, goes after cauldron; the grandson asks M.'s children to let him go, promises to make a ladle and a trough to eat his meat and fat; kills them, cooks them, hides in aspen, taking bags of ash and hot foot; M. returns, sees children's meat, cuts aspen, sits down to rest; animals and birds come to poop around the aspen, the felling overgrows; the same again; the grandson asks M. to open his mouth to jump there; throws ash and foot; burns the corpse, ash turns into mosquitoes], 34 (p. Wah) [(Quail from Shatilov 1982:79-81); Alvali hit a teal with an arrow; cannot pull an arrow out of his body; hits with a bow, the bow sticks; etc., until his head sticks; the teal was Savs's trap -iki; he brings A. home; he asks him to feed him first, then sends him to bring a larger pot; A. persuades his daughters to let him go, promises to make spoons to sip his soup; kills both cooks, puts meat on sticks along the path; climbs a tree with sand in his shoes; S. eats meat; vomits axes, cuts wood, axes break; remains alone; A. asks S. to open his mouth to jump there; sprinkles sand, kills it with an ax, burns it, ashes turn into mosquitoes]: 132-133, 134-136; Soldatova 2008, No. 16 (b. Wah, 2008) [Alva's grandmother does not tell Alva to hunt on the other side, father and grandfather did not return from there; A. goes, shoots a duck, it does not move, he takes an arrow that has hit the duck, sticks his arms and legs; Savs-Iki brought A. to him, put him on a rope, tells his daughters to fatten, went to get a large cauldron himself; SI's daughters pierced A.'s cheeks, they were swollen; A. suggests making SI's daughters spoons, they untied him, he killed them with a hatchet, cooked it, climbed a tree, leaving two crows in the canopy; SI decided that he ate meat in his daughter's canopy, found earrings in the cauldron, was going to cut down a tree on which A.; he offered to jump into his mouth - let SI spread his eyes and mouth with chopsticks; A. covered SI's eyes and mouth with garbage, cut it to pieces, burn it, midges and mosquitoes appeared]: 124-125; Mansi: Kuzakova 1994 [Ekva-Pygris lives with his grandmother, She does not tell you to shoot arrows behind the house, he fires, Por-ne carries it in a bucket, he runs away on the way; next time he takes him away in a stone cauldron; while he goes to buy firewood, E. asks her children to untie it, kills him, cooks, P. ate them]: 128-129; Kupriyanova 1960 [Ekva-Pygris lives with his grandmother; she does not tell him to shoot an arrow behind the house; he shoots, Por-ne takes him in a bucket, he runs away along the way; in next time he takes them away in a stone cauldron; tells the children to guard their prey; E. asks them to untie them, cuts off their heads, cooks the meat, puts them in cups; hides on larch; P. eats meat]: 128-129; Lukina 1990, № 139 (b. Sowing. Sosva) [Ekva-pyris lives with his grandmother; loses an arrow, a woman with an iron body takes him away; he drills a tiny hole, runs away; so twice; the third time the body is copper, the knife breaks, a woman brings E. to her daughters, goes to kick birch bark; E. asks the girls to release him, he will make them a wooden ladle the size of their skull; cuts off their heads; taking hot ash and hot scrap, climbs a tree; a woman cuts a trunk; Fox, Hare, Wolverine offer help, their axes are blunt against a stone; E. asks a woman to open her mouth to jump at it; throws ash and crowbar, finishes off the cannibal with an ax; returns to his grandmother]: 373-376; Popova 2001, No. 7 [grandmother does not tell Ekva Pygrisu to go in the direction of the north wind; he goes, sees a boat, shoots ducks, the boat takes him to old Kirp N& #235; lp; carries it in a birch bark body, he cuts a hole with a knife, runs away; everything repeats, KN carries it in an iron body, he drills a hole, falls out with a needle; for the third time, a copper body, an EP knife broke, KN brings it to his two grandchildren, goes to make birch bark scoops; EP promises KN's grandchildren to make wooden ones, they release it; he asks to put their heads on a log to measure, cuts it off, cooks meat, climbs larch; in the corner ties mice to squeak like children; KN eats grandchildren; Lisa offers KN to help cut down a tree, breaks an ax against a stone; the same is Deer; EP suggests KN open her mouth to jump there; throws a hot walk; KN dies]: 59-69; Rombandeeva 2005, No. 25 [Ekva-Pygris lives with her grandmother, shoots an arrow, goes looking for her; a woman invites him to climb into her birch bark body, promises to look for his arrow by itself, takes him away, he drills a hole along the way, gets out; the next day it is the same with the iron body; on the third day he cannot drill a stone one; the woman brings him to her home, tells her son and daughter to watch, goes to get firewood; E. asks them to release him, makes them drink his blood; cuts off their heads, cooks them meat, climbs larch; woman eats her children; begins to cut larch, the Hare offers to cut for it, blunts the ax against the stone; the same Fox; Wolverine; E. offers her to open her mouth, throws the taken hot ash with him, then hot scrap; she dies, E. returns to her grandmother]: 237-245; Selkups: Voskoboynikov, Menovshchikov 1951 [Icha (Itya) falls into the trap of the line, that drags him into his home; in the absence of a devil, I. kills his daughters, runs away, climbs a tree; the devil vomits an ax (he swallowed the whole city last year); Bear, Fox offer help cut down a tree, but they deceive the line; I. promises to jump the line into his mouth, he lies face up; I. falls asleep with ash in his eyes, jumps off the tree, kills it, burns it; sparks turn into mosquitoes]: 135-139; Pelikh 1972 (Southern Selkups) [Itche lives with his evwa (mother, grandmother), she does not tell him to go far from home; he is sailing in a boat, someone repeats his words; he hits with an oar, it gets stuck; his foot is the same; with his hand; Punewalde puts him in the back, carries him away; on the way, I. wraps himself in bark; P. threshes him, thinks his bones are cracking; at home, P.'s daughter tells him to lie face down; he lies sideways; she shows how lie down, he kills her with a knife, cooks her; P. finds his daughter's head in the soup]: 344-345; Prokofiev 1935, No. 1 (northern Selkups) [Icha lives with his grandmother; shoots an arrow at the teal, she flies by; tries take an arrow, sticks with his fist, heel, etc.; hell brings it to his daughters, goes after the cauldron; I. promises his daughters to make a wooden spoon, kills them, climbs on larch; the devil eats his daughters ; cries; an ax vomits to cut larch; Bear, Wolverine, Fox consistently offer to help cut down a tree, run away with an ax; I. promises to jump the line into his mouth, he lies face up; I. the devil falls asleep with ash, jumps off a tree, kills, burns it; sparks turn into mosquitoes]: 101-102; Sangi 1989 [boy Icha, an ant, lives with his grandmother; his parents were eaten by an evil spirit; I. went out from the boat, stuck to the ground with his foot; the spirit brought him home, began to feed him; I. killed the daughters of the spirit, cooked his tongues and eyes, climbed the larch himself; the spirit ate his tongues and eyes, thinking it was I.; I. tells him open your mouth, promises to jump into it; throws sand in your eyes, kills with an ax; burns, ashes turn into mosquitoes]: 132-135; Kets: Dulzon 1966, No. 5 [when Baba Yaga comes (translated by the storyteller ), Casket and Totabol hide behind the olatin and under the focal chock; Kleinitsa gives them out, B. puts them in their pants, carries them to their daughters; tells them to eat more; K. fills his sleeve and throws them out, T. eats, becomes fat; while B. hunts bears, K. asks her daughters to give him a drill, drills a hole in the wall of a stone plague; kills daughters, hangs their meat, runs away through the hole; T. gets stuck, K. takes him away head; B. mistakenly eats the meat of his daughters; pursues K., who creates larch trees, climbs to the top of his head; B. regurgitates an ax, cuts the trunk; the hare calls to help; puts chips back while B. sleeps; when wakes up, K. asks her to open her mouth and eyes; throws sand in her eyes; goes down, kills with a horn, burns her; puts T.'s head, he comes to life]: 23-27; Dulzon 1969, No. 62 (Sym River; {the text is almost identical to the South one in Werner 1997, No. 20}) [the devil took Erulya and Tuta to her; E. eats a lot, T. a little, thin, made a hole out; E. tried to crawl into it, got stuck, because he was fat, T. pulled him, the head came off; the devil ate E.'s body, T. took her head away, placed it on a tree, told me to shamanize, many larches grew, T. climbed on them; the devil swallowed many objects, pulls out an ax, a scraper, a saw, knocks down all the larches; T. last tells her to put spacers to her eye, mouth and ass, he will jump into her mouth; throws sand in her face, kills with a hammer]: 205-207; Osharov 1936a: 101-105 [Damn it, this is his trap; Ichekochko stuck; asks the Devil not to eat it, but to take it to his daughters for toys; asks him to untie his daughters, he will cut out spoons for them; killed the girls with a knife, cooked it, placed the fried pieces on sticks ways to the plague; ran away, leaving the little birds in the canopy, as if the girls were having fun; Damn ate meat, released the birds, found the heads of his daughters; counted the stars, missed the grains of sand, realized that I. ran away on the ground; I. climbed the tree, the devil began to cut, the Hare offered to cut for him; when the Devil fell asleep, hit him with the butt of an ax, as if the forest had fallen, ran away with the ax; the devil vomited a new ax (he swallowed it once, swallowing seven cities); the same episodes with the wolverine; with the bear; I. suggests that the Devil close his eyes, open his mouth, he will jump there; threw sand, killed the Devil, burned it, mosquitoes, spiders appeared out of it, midges], 167-170 [Erul's elder brother catches crucian carp, younger Tuta whines that he is giving him only tails, not heads; E. tells him to remain silent, otherwise the devil will hear; E. began to give Tuta his heads; T. still screams , the devil from behind the lake hears; the brothers hid in the hole from the tagan; the devil took a louse from her pants, put it on her head, told her to see where the brothers would run, and went across the lake herself; the louse said that I did not see anything, because water filled her; the devil ate the louse, began to ask everyone in the plague; they did not say a pot, a cup, a spoon, the glue cooker gave it away; the devil brought the brothers to her stone house; brought bear, told her daughter to cook; T. ate a lot, E. little, the devil was unhappy that E. was not getting fat; E. made the hell of a fork for hot meat, asked them for a drill, drilled a stone wall, told T. don't get full; skinny E. crawled in, T. got stuck, E. pulled, tore off his head; placed him on top of a tree, told him to creak in the wind; climbed one of the 7 larch trees, taking a handful of sand; the devil cuts larch one by one, E. jumps; at the last one she asks the devil not to blink, open her mouth, throws sand into her eyes, cuts off her head with an ax, burns her body]; Nikolaeva 2006:74 (d. Surgut) [Kasket and Tutubul are brothers, their mother is dead, Dootam took them to her stone house, feeds them with fat venison; K. does not eat, T. eats, gets fat; K. cut a hole with a knife, went out, T. got stuck; K. came back , cut T., pulled it out piece by piece, folded the pieces, T. came to life; K. ran away, T. Dootam caught up and ate it; when D. ran up to K., he threw ola into her eyes; D. fell behind, K. returned to people], 75-79 (pos. Kellogg) [Sataka and his younger brother Betaka hear Dootam skiing, becoming ermines, hiding under logs; D. asks all the items in the house, each replies that S. and B. treat him well, will not give them away; Kleister gives them away because he was often fried; D. tells the brothers that he will not eat them, brings them to his house inside the mountain, leaves them with his daughters, leaves, closing the exit; S. told D. sleep, drilled a hole, went out with an ermine; B. ate a lot, got stuck; S. told him to become a worm, he also went out; B. came back, killed the girls, cooked them, put their heads to bed as if they were sleeping; the brothers ran away, D. ate her daughters; D. catches up with the brothers, they climbed the tree; ask D. to open their eyes and ears, throw sand there, run away; D. fell behind, froze to death]; Porotova 1982 [the youngest of the three brothers got into the giant's trap; he brought it home, married his daughter, they had a son; they went to visit his relatives; the wife was ashamed that she was big, went back to take the child; the husband returned to his own]: 67-69; yugi [{the text is almost identical to Symsko-Ket in Dulzon 1966, No. 62}; the devil took Erulya and Tutu; E. eats a lot, T. little, thin; found something iron, made a hole outside; got out; E. followed him, got stuck, because he was fat, T. pulled him, his head came off; the devil ate E.'s body, T. took his head away, placed him on larch, ordered him to shamanize, many larches grew, T. climbed one; the devil took out an ax, a scraper, a knife, knocked down the larch; T. climbed to the next, the devil knocks down all the larches one by one; T. tells her to lie on her back, he will jump into her mouth; throws sand in the face, breaks his head with a hammer]: Werner 1997, No. 20:267-269; Nenets (Arkhangelskaya, 1929, Ust-Tsilma, Vasily Sobol, a Nenets, has been a "leader" with herds of deer all his life, i.e. he was farmhand shepherd) [A boy who owns a large herd of deer (10,000) sleeps for 3 days and dreams like people from seven lands cry. His grandmother explains to him that the goblin took their children away from them. The boy sleeps again for 3 days, then goes to look at the goblin. Asks his grandmother to give him shoes. She warns that the goblin will eat his grandson, but he doesn't care how to die. He orders 10 old woman workers to bring 10,000 deer, of which the boy chooses 4 red ("bulls"), 4 knee collars, 4 beaver collars, takes them with him, harnesses them, and ties them with a hare belt. The old woman explains how to find a goblin: you have to walk to a high hill, if there are goblin marks around, "drive behind, and if the hill has no traces, turn back." The boy orders workers to feed his grandmother with the remaining deer if he does not return after a month (i.e. if he is dead). He sees tracks in the hill, drives along them so fast that "the teterniks fly, stay back." The boy sees the goblin cross the river twice (the water reaches the nose), then falls into the plague twice, where the old man and the old woman cry, they say that the goblin took their son, first the "third day" then "yesterday". For the third time, the boy crosses the river after the goblin ("he crossed the river, went down the district"). He sees a person cutting trees in the forest, he says that he stores them for a goblin, and also brings him water (a "gift worker"), the boy kills him ("he forged him by the shoulders and oh zen. I killed him, tore off his head"). The boy comes to the hill, cannot find the door, he pulls out his hare belt and thinks "if I'm alive and see my grandmother, let the door open at the goblin," they open. The goblin says that the guy predicted by the balaban has appeared, the guy is destined to kill the goblin. He asks his wife to feed him, but not this boy, because he is too thin, his wife cooks someone who has been hanging in the plague for a long time. The goblin goes to bed, the wife ties the boy who comes with a "vigorous" chain to a pole, he falls asleep. At night, one of the girls tied up by goblins unties and tries to untie the guy, but she can't, she cries, he wakes up from her tears (burns), frees himself and frees the rest of the children. He pulls out a sword from under the goblin's head and cuts off the head of him (he woke up, raised his head and the boy cut it down) and his wife. He returns the children to his parents, and takes the girl who released him with her. On the way, he goes to the chum, where "grandfather and grandmother ride", to the chum, where they have a wedding, where they give him a hundred and two hundred deer. She brings the bride home, she stretches a rich mushroom. Workers bring a thousand deer out of the forest]: Karnaukhova 1934, No. 162:337-340; Taimyr Nenets (western author) [Vadlecha lives with Tudlach's older brother; he eats all the fish alone, laughs at him; V. cries, the Abychi giant comes; the ladle, the boys are not given out to the trough, the log for cutting the talnik says where they hid; Abychi brings the boys to the cave, tells his wife to cook them, leaves; T. sharpens knife, cuts the giant and her child with it; replaces the child with a brother, dresses up as an old woman, feeds the giant with meat; kills them when he falls asleep; brothers return home]: Nenyang 1997:86-88; Ents ( Madu dialect) [old man Dia met the giant, who took him home to cook in a bag; D. cut the bag with a knife, ran away; the giant found it by smell, tied it up, brought it home in a bag, went for firewood; D. with a file cut the ropes, got out of the bag, killed the old giant woman, put it in the bag, ran away; the giant came back and cooked the old woman; then realized that D. had deceived him]: Sorokina, Bolina 2005, No. 81:292; nganasany: MAE RAS archive, Op.2 D.992, F.K-I; handed over to M. Momzikova [Recorded by Momde by Alexander Cheleevich in 1982 from old reindeer herders, p. Volochanka; They say that in the old days, Dyaikyu's boyfriend and his grandmother lived, had a deer rib bow and an arrow with iron tips, went hunting and hunted many partridges, and fished on a bark boat wood. One day she says to her grandmother: "It's bad for us to live without reindeer. We need to get deer from our neighbors. Let's go to them." D. made a canopy on the sleigh, put his grandmother under the canopy, harnessed himself into a sleigh and dragged it, and stopped in the tundra. D.: "Let's stop here. Then I'll go alone and you stay here. Don't go anywhere. Take a knife and stick it in your clothes near your throat and sit like that. When people arrive, let them think you're dead." Grandma stuck a knife in her clothes near her throat and sat down with her head knocked over. D. covered his grandmother with a canopy and went to the camp. I went into the middle plague, there are a lot of dudur people there. The plague owner: "Where does the guest come from Who is this?" D.: "I walk with my grandmother along the tundra, live hunting, I don't need anything." All the duduru were happy and asked him: "Oh, Dyaikyu! They're talking about you all over the tundra! Where is your grandmother? Why did you leave your grandmother behind?" "I left it here not far away, in a beam. She doesn't like visiting. But she's not sitting idle. She makes me new clothes." Girl: "We should call her to the chum." D. to two dudur girls: "Be careful! Grandma is sitting under the canopy. She is shy and she can stab herself with a knife out of fear." The Duduru girls ran to Dyaiku's sleigh with a gurba. They opened the canopy: my grandmother is sitting with a knife in her throat. They got scared of the girl, came running and said to D.: "Your grandmother stabbed herself with a knife out of fear! Don't ruin us, D.! Tell us how we can pay off?" D. cried: "Oh, how will I live without my grandmother! They killed my grandmother, hurt me! I'll go from you to the tundra and get fresh meat." And he went to the tundra, saw an abandoned camp, found a deer-eaten shovel there, collected blood-splattered snow, stuck it - it turned out to be a shovel with meat. He returned to the Duduru camp with this shovel: "I killed a lot of deer. I'll pack it tomorrow. I brought some for dinner. Put this spatula in the pot and cook it. I'm going to eat my own meat." The hostess Duduru threw the shoulder blade brought by the deer into the cauldron where the meat was cooked. Now it's time to get the meat out of the boiler. The hostess pulled out all the meat and a clean shoulder blade without a single piece of meat. D. saw a bare bone and was angry: "What kind of people did I come to? They killed my grandmother! Your pot ate my meat! God will punish you!" Duduru fell to their knees: "D., don't ruin us! Ask for whatever you want! D.: "Give me fifty reindeer and I'll leave you. I'm going to bury my grandmother alone." Dudura caught fifty deer, harnessed them into the best teams, escorted D., came to his grandmother and laughs: "Oh, how I deceived the dudur! Now let's go to our summer seats." Throughout the winter, D. and his grandmother were argishili and by summer they arrived on the bank of a large river, they put a chum. One morning, D. says to his grandmother: "I'll take a boat along the river." I got into a boat made of tree bark. Three turns of the river towards a man in a boat. He stopped in the middle of the river and asked: "Where are you sailing from? What is your name? Do you want to eat?" - "I am D., I live with my grandmother, not far from here my chum is on the shore. Where are we going to eat?" - "Oh, I've heard of you! We're going to eat here." The man pointed to the water, leaned down and whispered something. The water near the boat began to boil and a table with different meals and two cups of hot tea came out. A stranger and D. ate and drank hot tea. After that, D. said to the person: "Thank you for the treat. Come visit me tomorrow." D. returned home and told his grandmother how a stranger treated him to food and hot tea on the water. In the morning, D. to his grandmother: "I invited that person to visit today. I'll also serve you on the water. I'll put you and the table in the water, and when we get there, I'll say, "Grandma, give it!" - you get out of the water with the table." My grandmother nodded her head in agreement, and she thought: "It is better to drown than to live with such an unlucky grandson." D. tied a stone to his grandmother and lowered the table into the water near the shore. At noon, a guest came to the camp. D. met him: "You treated me on the water. And I'll treat you on the water." D. and the guest man sailed to the place where his grandmother with the table was sunk, leaned to the water and loudly called: "Grandma, serve it!" But the water did not boil and my grandmother did not swim out. D. shouted again and then again, but there was no grandmother and no table. Poor D. screamed for a long time, so long that he lost his voice. The guest waited and waited for a treat and sailed to his side. And D. took the pole and started driving it down the bottom, only in the evening he pulled his dead grandmother out and was very surprised that she did not want to live. He buried D.'s grandmother, grieved and decided to swim across the river and look for people there. I took a boat across the river and then went on foot. He goes and sees: there is a stump ahead. He kicked this stump and his foot stuck. He hit him with his second leg and the other one stuck. I rested my hands and my hands stuck. In the evening, Shigie the ogre came: "Ha-ha! My hereditary trap does not exist without prey!" He tore D. off the stump and carried him home under his arm, hung him on a hook at home near the fire, and went to bed. D. was hanging, the fire blew him up, and he wanted to urinate. She saw the cannibal and said: "Why did you hang it by the fire? The whole hearth will flood!" She took off D. and put it on the ground. He lay there all day, afraid to move and waiting for Shigie the Ogre to wake up and cook it in a large pot. In the evening, the cannibal went outside. As soon as she sat down, D. ran up, fell under her feet and cried in the voice of a baby child. The cannibal is frightened, calling the old ogre: "Get out faster! We had a baby! Bring a pillow!" Sigie the cannibal comes out and grumbles: "What kind of children can be these years?" The child was brought into the plague, swaddled and sat rejoicing. A day later, D. says in the baby's voice: "Go! (Dad!) Let me talk!" - "No, it's too early to tell you. You'll tear your lips." - "Why don't you let your only son speak! You won't even have a dumb baby anymore!" - stood up for D. the cannibal. "All right, let him talk." A day later, D. again: "Dad, I want to walk!" "No, it's too early for you. You'll break your legs." Ogre: "Why don't you let your only son go! After all, you'll never even have a lame child again!" - "Okay, go, just be careful." D. got up and started running. First I ran through the plague, and then ran outside. On the street, I saw that the cannibal has a lot of deer and a large supply of food. On the third day, D. says to S.: "Dad, let's slaughter an advanced deer. I want meat." - "Why slaughter a good deer?" Ogre: "Why don't you want to slaughter a good deer! After all, you won't even have a skinny child anymore!" - "Okay, stab it." D. stabbed the deer and refreshed him: "Let's transport the meat to the other side. Then I'll bring you fresh meat every day." - "Why transport it? You can roll over on a boat and drown." Ogre: "Why do you oppose your only son! After all, you won't have another child anymore!" - Ogre: OK. D. loaded all the meat into the boat and sailed to the other side. After crossing, he unloaded the meat, made a hole in the boat and sank it, shouted the ogre Shigie: "I'm not your son at all! I'M D.! I'm leaving you forever! Live together!" He took as much meat as he could and went without looking back at his plague. He lived without caring about anything until he ate all the meat, and when there was no meat left, he went to look for new camps and other duduru people]; Porotova 1980 [Dyaiku was hit by a stump, his fist stuck, then his leg, etc.; old man brought him home, told his wife that a fox had been trapped; while the old man was away and the old woman went out into the yard, D. jumped off the crossbar, became a baby, went under the old woman's hem; asked to slaughter the only one deer, the old woman tells her husband to allow it, because he is their only son; D. loads meat into the boat, sails away, shouts that he is not their son, but D.; elsewhere there is a hole in the boat in which the foreman's three sons are supposed to sail, covers the hole with clay, his sons drown; D. returns to his mother, tells how he deceived the old man, drowned people]: 21-24.
Eastern Siberia. Dolgans: Efremov 2000, No. 12 [Lyybyra sails in a boat, jumped on a stone, an oar, an arm, a leg, etc. stick; Angaa Mongus carries him away in his pocket; L. ran away while he sat down to recover, his wife from She swallowed a needle and thread in anticipation of dinner, but found nothing, A. ripped open her stomach, found only a needle, cried; came back, brought L., hung her on the hook, left; L. relieved her small and great need, A. decided that it was dripping fat; L. promises them to make spoons, they release him, he cuts off their heads, cooks meat; A. ate the children; L. answers A. either from behind the wall or from the chimney; tells them not to climb under the hearth with his head and back, he puts a hot poker in his ass; he died, L. returned home]: 223-227; Yermakov 1988 (Khatanga, Zap. Efremova 1964 {apparently another version published by Efremov} [Lyybyra jumped on a stone in the boat; his paddle, legs, arms, stomach, head stick; the stone turns into Angaa Mongus, who carries L. in his pocket; L. cuts his pocket, runs away along the way; at home, AM first accuses his wife for eating L., then discovers a hole, catches up, brings L., hangs it on the hook, leaves; L. tells AM's wife and children to remove it, and it will dry up; leads them to the forest to harvest firewood, sends them home with firewood, runs away with an ax himself]: 78-79; Yakuts: Illarionov et al. 2008, No. 13 (Megino-Kangalassky district, near Yakutsk) [from an old woman Chaachahaan-Chaachahaan husband, daughter, two sons, a huge bull; he was stabbed to death while cooking if everyone died except HH (daughter burned with fatty meat, son fell on ice, etc.); HC came to the elder Angaa Mogus to help her eat the bull; he cannot eat, the middle AM too, the youngest ate, brought the HF herself, gave it to his wife; she gladly swallowed the needle and thimble; she did not respond to her husband; he thought she one ate HH, ripped her stomach apart, there was a needle and a thimble, AM tanned; told 7 daughters, 9 sons to cook HF by his arrival; HC promised them to make spoons if they showed where the AM knife was; cut off their heads with a knife, She cooked the eldest, put the rest and her head as if to sleep; dug the exits out; AM eats, feels a relative; discovers the dead; HF hides from him inside the house and outside; offers to enter backwards , otherwise he is afraid to look at him; kills him with a knife; lives well], 15 (Western 1938, Vilyuisky district) [Lyybar has a silver boat, golden oars; someone calls him, he comes up, it's a mushroom, he kicks him, he hits him, sticks, Angaa Mongus brings it to him; L. asks him to fatten him first; sends him for a knife; the owner of the knife goes to the owner of the sharpener, the sharpener must be taken away by a stallion, a rope is needed to bridle, a rope across the river, AM falls into the water, sinks; orders his pelvic bones to become a pestle, his tibia to become a stupa]: 163-171, 173-177; Sivtsev, Efremov 1990 (recording place?) [Chaachahaan is preparing to slaughter the bull; Alaa Mogus comes, eats the bull, C.'s three sons are hiding, AM asks all the items in the house where C. and his sons are; everyone replies that AM has not used them for a long time, AM them breaks; only the poker says that C. always shoves her into the fire, shows where the hidden ones are, AM swallows her sons, H-na carries her home in his bag, he cuts the bag, runs away; the wife says that the bag is empty, AM thinks she has already swallowed C., cuts her stomach, regrets killing her in vain; AM brings C. again, gives it to her daughters, goes for salt, at which time her daughters got into a fight who will eat C., killed each other; C. digs a move outside, AM answers from the yard or from home; AM gets stuck in a dig, C. leads the lion to bite him; Ch.'s living sons come out of A.'s abdomen]: 104-111 (=Sivtsev-Omolloon 1976:69-80); Khudyakov 1890, No. 9 ( Verkhoyansky) [Charchakhan's people have Hair Throat, Wood-Leaf Breast, Smelly Side, Bubble Head; he has a lousy bull to the cloud, a faded bull to the sky; the bull was killed; Leaf Breast raised his sternum, broke his sternum, broke chest and died; Hairthroat wanted to swallow part of the lung, ripped off his throat, died; Grass Leg went to get water, put water on the ice, started jumping, legs, arms, everything broke, died; Herbal Pants became make a fire, burned down; Bubble The head scratched his head in sorrow, it burst, died; C. goes to three eaters; the first eats little, the second has stopped altogether, the third goes with C., eats everything, takes him away in a bag ; while he was gone to relieve himself, C. cut the bag and ran away; the edun's wife, happy that he had brought meat, swallowed a thimble and a needle; the eater thinks she ate the meat, gutted it, only inside a thimble and a needle; the eater found C., he stuffed bark under his clothes, the eater stepped, there was a crackling sound, he brought it to his place, went for fish; C. promises the edun's children to make a knife, they released C., he killed them, cooked, put his heads on the bed, dug out; the eater eats his children; looking for C., he responds from home and outside; the eater poked into the hole, got stuck, C. cut off his head]: 232-239; Ergis 1964, No. 38 (central, 4th Malzhagar Nasleg of Khangalas Ulus) [Chaachahaan promises to slaughter a bull by evening; his son Ot Atah ("grass leg") happily began to ride, fell, broke his right leg, and became ride on the other leg, broke it too, started riding on both arms, broke them too, began to ride on my head, my head flew off, began to ride on my chest, my chest broke, the guy died from this; Ora's son Mayi ("naughty brain") ran to collect branches, threw them up, the branch fell on his head, he died; his son Ot Syalyya ("grass pants") was allowed to hold a burning splint, he accidentally set fire to his pants. burned down, died; the wife of the old woman Chabychahaan (the name of birch bark dishes), sitting and stirring the bull's blood in a birch bark dish, fell into this dish with blood and died; son Sebirdeh Tues ("foliage chest") was walking, carrying bovine brisket, his chest broke and he died; daughter Kyl Kyuemei ("hairthroat") wanted to fry and eat the bull's thin oil seal, clay from the hearth stuck to the omentum, swallowed it, choked and died; son Habah Bas ("bubble head") said, My relatives all died, stood, cried, scratching his head, suddenly his fingers dug into his head, because of this he died; C. ate one fried intestine, decided call Mogus to reduce meat; the eldest, middle Ala Mogus, says that they have lost their ability to eat; the youngest agrees, eats meat and the dead, carries C. himself as a gift to his wife; he cuts through bag, falls out; the wife hastily swallowed a thimble with a needle, found an empty bag; Mogus decided that she ate C. in the yard, ripped her stomach, and a needle and a thimble fell out; Mogus returns for C. hides in dry bark, M. tramples C., thinks that bones are cracking; at M. C. says it's better to eat it with small dried fish; promises M.'s children to make a spoon, who give him their father's knife, he cuts off their heads, puts them on their bed, cooks their meat, hides in a hole leading from home; to get into it, M. becomes thin, C. cuts off his head, takes the swallowed ones out of his stomach; does not find live water; the bird screams, Little finger; C. cuts M.'s little finger, there is a snuffbox with live with water, he revives his wife and children], 39 (reindeer) [Charchahaan wants to pick wood fungus from larch (it serves as a medicine); his hand, second hand, legs, forehead stick; Angaa Mogus takes him away, C. cuts through the bag, runs away, puts bark under his fur coat; AM finds him, kicks him, thinks his bones are cracking, brings it to the children, leaves himself; C. promises to make them a spoon, tells them to give them a sharp sword, cuts off their heads, puts them to bed, cooks meat, digs a way out; AM felt that it was the meat of his blood relatives, wanted to catch C., could not stick his head into the move; C. offers to climb backwards, pierces with a hot foot; he orders to make oars from his two hands, make a boat out of his back bones, make his ankle bone as a pillar in the booth, a cauldron from the skull, cups from his eye sockets], 40 (Indigirsky, Cross-Mayorsky heritage of the Abysky ulus) [old man Lyybyrda catches a fish in a silver boat with a silver net; hears his name three times from the forest; each time he breaks the boat and oars (then they recover), goes to look for who called him; on the third kicks the horse's skull once, consistently sticks to it with all his limbs and head; eight-headed Alaa Mogus brings it home; L. persuades himself to fatten himself first; three years later he sends A. for with a sharp knife; then a series of episodes, each neighbor sends A. to another; you need a whetstone to sharpen a knife, a bull to bring a whetstone, a horse to catch a bull, a bridle to catch a horse; she is on the other side; old man Alanay advises A. to tie stones to his legs, arms, neck; A. drowns; orders L. to make a pestle from his knee bone, a stupa from his skull, a bowl from his cervical vertebrae, a tent booth from his back bones, property and the cattle will take it for themselves; (transferred to Sivtsev, Efremov 1990:132-136)], 41 (central, 4th Malzhagar heritage of the Khangalassky ulus) [old woman Tabenekeen wanted to brush the foam off the top, her hand stuck; that's it limbs and head; Ala Mongus brought her into the house in a bag; she offered to fatten her first; then sends her axe to sharpen her; to do this, go to get a bar; the owner sends AM to the borrower of the bar, who is still to one, he dropped him into the sea; AM sinks, tells him to make a pestle out of his shin bone, a mortar from his occipital mortar, a ladle from the cervical vertebra, and a bolt from the second; all those people were T.'s brothers; leaving the barn, where was locked, T. killed AM children, took his wealth]: 112-116, 118-120, 123-125, 127-129 (including Yakut text, four texts 38-41 together pp.108-129); 1967, No. 79 [poor man (var.: old woman) Chaarchakhaan stabbed a bull; his children die from accidents; he invited Alaa Mogus to visit; he ate everything, took the owner to feed his children; on the way, C. falls out of Sumy; AM's wife does not find C., AM kills her, suspected that she ate the hotel, but C. was not in her stomach; AM brings C. a second time, leaves, ordering the children to slaughter and cook C.; he himself prepares dinner from AM children , digs an underground passage; AM tastes his children's meat, calls C., he responds on the street; AM jumps out there, and C. responds from home; AM climbs into the underground passage, C. kills him, takes his own out of his stomach children]: 176; Turukhan Evenks (Chunya River, western 1925) [The bear set up a sticky trap; Tanina swam along the river, hit the trap with an oar, then stuck with his pole, fist; the Bear carried it in his bag, T. put stones in it, ran away; the Bear's children found stones; the Bear set up a trap again, brought T. to the children, went to get fish; T. told the children to give him a knife to make spoons so that they could eat it; killed, cooked the cubs, ran away; the bear ate the cubs; did not catch up with T., he legs cramped, bears became clubfoot]: Osharov 1936a: 57-59; Ilimpic Evenks (pos. Chirinda): Duvakin 2013 (western 2007) [Komoy decided to eat Sarsican and set up traps that were like mushrooms; Sarsican kicked one of them and stuck; the coma took the prisoner home, hung him to dry, and he left himself; Sarsikan persuaded the children to take the coma off, started playing with them, and offered to dig an underground passage; when the lump returned, the children and Sarsican were sitting underground; Sarsican shouted a coma to climb to them , but backwards, because the hole is narrow; the lump did so; Sarsikan pierced him with a hot iron, then killed the children and returned home]; Yermakov 1988 [zap. 1965; Chulugdy with one leg, one arm, one hand, one Charchikana tracks himself down with an eye; he covers himself under the park with bark, pretends to be dead, Chulugdy thinks his ribs are broken, brings him home; while he was collecting firewood, Charchikan dug a hole with two exits; calls Chulugdy from one end and then from the other; says that he has cooked himself; Chulugdy climbs into a hole, Charchikan gouges out his eye, closes the exits from the outside; Chulugdy died in a hole]: 43-44; Evenks Baikal region [little man Tagelchiken meets Mangi, throws meat in his mouth; meat runs out, M. puts T. in his bag, brings him home to eat, stops; T. suggests looking for puts him to sleep in his head, puts stones in his bag, hides; M.'s wife and children find only stones in his bag; M. comes back, puts T. back in his bag, brings him home; he tells him to cook him in a new dish carved out from wood growing across ten mountains and rivers; M. and his wife go to make dishes, tie T. to a middle pole in the plague; M. promises to make bows for the children if they untie him and give them their father's knife; kills children, cooks their meat, puts their heads on the bed; M. and his wife eat their children; find their heads, chase T.; he throws bubbles of children's blood on the ice; M. and his wife lick her, freeze her with their tongues to the ice, T. cuts off their heads]: Voskoboynikov 1967, No. 12:39-43; Sym Evenks [Murivul kills a bird, eats it, defecates; feces says you did not kill me; M. shoots at him, the arrow sticks; beats, sticks successively with his hands, legs, and head; the ogre puts it in his bag, carries it; stops; M. fills the bag with stones, clings to a branch; at home, the cannibal's wife finds only stones in the bag; The cannibal rips her belly off, thinks that she swallowed the food alone; there is only a thimble; he heals his wife, returns to M., brings her home; leaves with his wife; M. asks the Ogre's children to let him go, promises make onions; kills, cooks; parents eat them instead of M.; he hides under bed, pierces both with an awl, they die]: Vasilevich 1936, No. 46:62-64; Angarsk Evenks [shaman frightened, shot hazel grouse; he is fresh, he eats, he continues to talk; the man spewed feces, he says that the man did not kill him; the shaman shoots, stomps his leg, his leg, his hand stuck, he froze; Namanny came, dragged the loot home, the sledge caught on the tree (and the shaman's body apparently slept off the sledge); the wife says there is nothing, swallowed the ring {what?} ; N. thinks that she ate the prey, ripped her belly apart; then sewed it up, it came to life; N. found it, brought the frozen one; he came to life, emitted feces, N. went to eat it on the river with sand; N. cooked his son N., left his head in bed; N. and his wife ate their son; the wife says that he feels her son's meat; the shaman stabs N.'s legs at night; he hits his legs, his legs, arms are broken; the shaman is gone]: Petrova 1936, No. 11:156-157; Amur Evenks (Charo-Olekminsky Pool) [Avahs catch Charchikan, leave them to fry over the fire; he promises their children to make them onions, asks for a knife, cuts off their legs and heads, cooks, runs away; a. find killed]: Varlamova 2002:213-217; Evens [Debricken-Kobrikan goes for firewood, sees a rotating mushroom; sticks to it with one leg, the other, hands, forehead; The giant brings prey home; DC says he should be slaughtered with a large knife; the Knife tells him to follow the Sharpener, Tochilo to take him away; the old man tells the Giant to grab the Deer by the leg; he kills him with his iron horns; the DC sends his wife The giant washes the cauldron; promises his children to make them onions while they sleep; digs a dig, runs home]: Novikova 1987:38-39; Evens of Kamchatka [the magical man Debare saw a mushroom on a birch tree, hit with his fist, his hand is stuck, then both arms and legs; the sorcerer brought it to him, hung it over the cauldron; D. says that the sorcerer does not have an ax, he leaves for an ax; then the same thing - a sharpener, a pot, etc.; at this time the sorcerer's children played, knocked over the cauldron; D. asks to show how they will cut it, hacked them and cooked them himself; the sorcerer ate the children, pulled the veil off the bed, and there are only heads; the sorcerer is looking for D., runs out on street, D.'s voice from somewhere out of the ground]: Kasten, Avak 2014:61-67.
Amur - Sakhalin. The Nanais [Naa-Marga and his wife are childless; in a dream, G. is instructed to find a one-eyed ram and sacrifice him to a Burkhan, whose image is carved on a poplar trunk; the raven descended , pecked out the ram's only eye; G. caught up with the crow on a flying horse and pulled out both his eyes; the raven complained to Sanga-mafa; he sent the wolf to kill the flying horse; N. ripped off the wolf's skin alive, leaving a piece on his nose; the wolf also complained to S.; he himself went to punish N.; N. saw an old man under the tree, realized that it was S. and told him how it was; S. indicated where there was another one-eyed ram - let him bring it as a sacrifice; the wife said where there was another one-eyed ram - let him sacrifice it; N.'s wife gave birth to a boy; two women came in - half of her face was red, half black; N. returned from hunting and died; wife called her father and uncle, those women also came; his wife's father found two Burkhans under N.'s clothes, whom those women sent to strangle N.; the department for Burkhanov women, and N. came to life; flew after the women, but managed just cut off one hand and brought it; hung it in a fanza; his hand began to ask her to let go - he would return her son; N. let her go, the child returned; but this is not their son, but a buseu (evil spirit); at night he became huge, put N. and his wife in a bag and carried them home; left the bag for a while; N.'s wife's father found it; said that the buseo would carry them away anyway; let N. turn to the seven playing people and the iron boar, who had felts on the patch; this is Boro-Ida's shaman; when the Burkhans gathered to eat N. and his wife, Boro-Aida flew through the window and took the bag; defeated the Burkhans; turned into a girl, with her 15-year-old son N.; they married, everything is fine]: Sam, Sem 2020, No. 68:324-327; Orochi [Davekta tells the bird to inflate its fur, she comes up with excuses why it should not cross the river to him; the Elder addresses him brother; he hits her, the bird flies up a tree; D.'s arrow gets stuck; he climbs a tree, sticks to it; Sandunga takes D. out of the trap, brings him home, hangs it over the hearth, goes for firewood; D. tells S.'s little sons free him; show him where their father's spear is; hurts his leg, blood flows on the ice; S. licks it, his tongue freezes, D. kills him with a spear; see motif L38]: Aurora, Lebedeva 1966, No. 2 : 129-130; Wilta [forest man (myzriepu nivh) caught a hunter, chained him in his cave, put a conical birch bark hat over his head, ordered him to be entertained with songs; suggested man; the hunter did not eat, sang until the cannibal fell asleep; pulled out the chain, bleeding his hands, ran away; the cannibal caught up with him, but when he saw the blood, he licked it and left; if the hunter ate human beings, the hat grew if to his head, he himself would turn into a myzriepa nivh a; a cannibal does not touch a person who has wounds]: Bereznitsky 2003, No. 71:259.
Japan. Ainu [" there is an Ainu version that exactly matches type 327C and contains D271 ("Magic adhesion") and R255 ("Formula for girl fleeing") motifs; the story belongs to the series "People above and below" current", it is believed that it was borrowed from Japan" {but Ikeda does not have a corresponding Japanese type}]: Ikeda 1971, No. 327C: 89-90.
SV Asia. Chukchi: Bogoras 1928, No. 12 [five brothers go missing; the sixth falls into the Kele trap, pretends to be dead; he calls the prey a seal, brings it home; Kele's wife decides to butcher the boy in the morning, because the body is still too soft (or vice versa, hard); at night, kele leaves his bowel movements to guard the prey; the boy defecates in the same pot, muffling the watchman's cries; kills kele with a knife and his family; brings a kele tambourine to his mother]: 336-338; Menovshchikov 1974, No. 84 [six brothers disappear; the seventh kills a seal, hides it under a raincoat, comes to Tannelen's; he offers a friend friend's liver; T. pulls out the liver from under the young man's raincoat; the young man rips open T.'s chest, he dies; the young man is caught by the Spider, brings home, leaves two crows to guard the prey until morning; the young man covers them with buckets, sets fire to the house, the Spider and his relatives die; since then it is safe to walk on the sea and tundra]: 296-297; Koryaks: Bogoras 1902 [the giant lures children with toys, carries them away in a basket, eats; warriors show up in the distance; the surviving boy and girl are singing, Warriors in white armor follow us; the giantess asks what they are singing; they slip away, the warriors save them]: 623; coastal Koryaks (Palana) [Mice ride down the mountain, willow puts up his pants, the Mice fall into them, he ties them, tells the tree to bend down, hangs it on the tree to turn sour, tells the tree to turn sour straighten up; The fox tells the tree to bend down, releases the Mice; one is tired, placed on top, the bag is stuffed with anything; willow found only one mouse at home; willyak believes Lisa that she is sick and nowhere for a long time does not go]: Zhukova 1980, No. 13:175-176; Chuvans [Families of wealthy reindeer herders go to visit a neighboring camp, taking a family of poor people with them. Both children are left alone. The poor go to play with the rich. They play and make noise without noticing how night falls. Poor children are afraid to make noise: "Don't laugh if someone comes. We're scared." The rich don't stop. Suddenly the ground started to tremble. The children of the rich didn't even notice it. The canopy opened and Devil's terrible head appeared. He opened his mouth to ear and laughed out loud too. The children of the rich died of fear. The devil went into the canopy, found a leaky kitchen, put the poor children in it, and went outside. I found a tree and said to him: "Wood, bend down!" ; hung the children to the very top and went in search of food. A fox came running and said "tree, get down!" , released the children; they ran away. The devil came to the tree and shook him. Berries fell from the leaky kitchen. The hell started eating berries saying "my children's eyes are falling." The hell lowered the tree, saw an empty kitchen, thought someone had eaten his kids, and went looking for it. I found a fox hole and went into it. The fox told him that she was ill, had not got up for several days, and there was no one to take out the pot of urine. I got the hell out of it. Fox: I'm pouring off the cliff. She advised the line to approach the cliff without turning around and raising one leg. That's what he did. The fox crept up behind, threw him off the cliff, broke his head]: Brodsky, Innecay 2018, No. 15:32-34; reindeer Koryaks (Chavchuvensk dial.) [Dabro sees a singing mushroom; kicks him with his feet, punches, bites; all its members stick to the mushroom one by one; the giant takes D. to his home, fattens him to eat; D. digs a dig, runs away; the giant gets stuck in the dig, D. cuts him off head; returns home]: Zhukova 1988, No. 8:27; forest yukaghirs [Someone calls Dovre from a tree, he sees a log house on the tree, climbs, is caught; a fabulous old man (SS) brings him to eat with his children; D. sends him to Sirhashi for a sharper knife, he for a sharpener to Nyadyaya, etc.; the SS gets a calf, which turns into a bull, kills the SS; by this time D. has already killed all the children SS; a log house in a tree turns into a girl, she was bewitched, D. marries her, now lives with two wives]: Nikolaeva et al. 1989 (1), No. 27:85-89; tundra yukaghirs [old man Tyartekan puts the bark of a tree under his clothes; the cannibal grabs it, he creaks, the cannibal thinks he is skinny; brings them to the children, tells them to cook; T. asks them to give him a knife to make them onions; kills them, cooks them, his mouth goes out; cannibal eats his children's meat; gets tired of chasing T. when he runs out and back down the underground passage from home; T. kills him with a spear]: Sanghi 1989:428-429.
The Arctic. Except inupiat: a man pretends to be dead; a cannibal carries it to his children; along the way, a person clings to grass and bushes, exhausting the ogre; the cannibal's children are frightened to see that a person is alive; he kills The cannibal with an ax, returns home. Asian Eskimos: Bogoraz 1949, No. 9 [five brothers disappear one by one; their mother gives birth to a younger one; he falls into the trap of an evil spirit, pretends to be dead, frozen; the spirit carries him on his back, he clings to trees; at night she kills the spirit and his family with a woman's knife]: 155-159; Menovshchikov 1988, No. 12 (Chaplino) [five girls went to the tundra; Mayyrahpak put them in a camley, hung them on a tree; The bear, the Raven refuse to help, the Fox tells the tree to bend down, frees four girls, the fifth could not wake up; four ran away, filling the camley with berries; M. pierces the knife, thinks they are falling in eyes; the girl agrees not to kill, brings her to her house; two men free her, run with her; the stone thrown by the girl turns into a mountain; with a cut little finger, she draws a line, a river appears; M. drinks it, bursts; teapots, cups, plates, buckets and other things fell out of it], 19 [older brothers die; younger Kayaksigvik; his father reluctantly gives him a kayak; while he chases the white whale, a sea chicken climbs into his mouth (his hands are full); at home, his father pulls her by the tail; K. meets a man dressed in iron; he thinks that K.'s mouth is wearing leaky shoes, it turns out mountain ram; K. falls into the old man's nets; he carries the "seal" home; K. pretends to be dead, clings to a tree on the way; the old man's wife cannot gut him because of his iron clothes, the old man thinks that the seal has not yet thawed; leaves his feces to guard; K. pours out the pot, kills the sleeping old man and his wife; comes to the dwarfs, marries; they take lake foam for ice floes, lemming for a bear, marten for deer; K. easily kills "bear" and "deer"; dwarfs turned out to be partridges; returning home, K. finds his (apparently younger) brother, he is an old man; parents have long died]: 67-68, 94-97; Rubtsova 1954, No. 5: 92-93 [Akhanaurak falls into the trap of an ogre; pretends to be dead; he carries him to his home; A. tries to grab his feet on trees; kills the sleeping ogre, his wife and children at night; returns home], 117-120 (Chaplino) [girls pick berries; the giant catches them, puts them in her camley, leaves them on the tree; Ermine, the Hare refuse to help; the fox tells the tree to bend down, frees girls; they fill the camley with berries; one girl gets stuck in her sleeve; the giantess takes berries for human eyes; brings the girl home, adopts; two men come, the girl runs with them; throws a whetstone, it turns into a mountain; draws a line on the ground, a river appears; the giantess drinks it, bursts; metal tools and utensils fall from her womb]; St. Lawrence [the girls roll down from the Giantess's dugout; she shoves them into her camley, hangs them on a pole, tells him to straighten up; the birds refuse to help, the Fox tells the pole to bend down, tells him to straighten up girls put moss in their place; the youngest fell asleep, stayed in the camley; ripping open the camley, the Giantess cuts off the girl's finger; agrees to take her in her head; there are mice, beetles, squirrels; The giantess tells them to gnaw, the girl pretends to throw them away; the fox pretends to have blood from her nose, as if all the buckets are full, in fact they contain red clay; the Giantess agrees to empty the buckets at the top of the mountain; the Fox is on her heels like a spirit, pushing the Giantess off the cliff; going to bed, taking out her eyes, telling her to guard; the Giantess comes up, her eyes jump, the Fox is still sleeping; the Giantess bites through her eyes ties bones to the Fox's tail; the fox runs, then realizes what's going on; makes new eyes out of berries, since then slightly cross-eyed; releasing the girl from the dugout, the Giantess puts her in a bag, ties her to it rope; the girl's two brothers release her, put a walrus skull in a bag, run away; the girl throws a whetstone, it turns into a mountain; runs a river across the ground with a stump of her finger; answers the Giantess that crossed on a shell; The Giantess can't; Drink the river! Tells the Giantess to dance, she bursts, she makes iron pans and cauldrons]: Slwooko 1979:14-20; Aleuts (Commanders) [people die one by one; Igah pretends to be dead; a giant pulls him out from under the funeral boat]: Vdovin 1994:368-370; Kodiak [the young man is a good hunter; contrary to his mother's warning, he goes to a certain place; pretends to be dead like a corpse threw it in waves; the giant carries it to his home, on the way the young man clings to the bushes; the giant's family gathered for a meal; the baby wants meat, the wife cut off the boy's toe, gave it to the baby; while the baby sucked it, the young man ran away, grabbing the rope with which the giant tied him; the giant promises to give something else for the rope, the young man did not give it away; owning a rope, he was a good hunter]: Golder in Lantis 1938:150; Bering Strait inupiate [teenager kayaking on the river. The kobuk, sees a large sparkling ulu in the bushes, touches, his hand sticks, he pretends to be dead; the cannibal ties him up, takes him home; on the way, the young man grabs the bushes several times; daughter The cannibal says that her father has brought her a lover again; the cannibal tells his wife to cut the prey; the young man strains his body, the cannibal thinks it is frozen, leaves it until morning; both cannibal daughters play, they say that the prey opened his eyes; at night the young man runs away, kayaks home; the cannibal cannot catch up with him]: Garber 1940, No. 11:97-101; Bering Strait inupiate (western in the village. Shishmarev, although the action takes place in the upper reaches of the river. Kobuk) [brothers disappear one by one; in old age, the couple has another son, Ogoonogoroseok; the father wants to kill him so that he does not leave them; digs traps on the path, puts a noose at the entrance into the house, shoots a bow; W. easily avoids dangers; swims away; before that he received a partridge feather and a weasel skin (amulets) from his father; swims down the river, kills a seal, takes his head with him; on the shore a house with a woman in it; a kayak like W.'s next to it, but old and fallen apart; W. throws a seal's head into the needle; a seal fights a woman, they kill each other; in the next needle, a young woman puts it inside, there is an old woman, a knife hangs above her; W. does not sleep; cuts off the head of a young woman, puts her head where she sleeps, puts her crown where the woman slept; the old woman gets up, lights a lamp, cuts her head like she thinks, to a young man; the way out of the needle has disappeared, but when W. gets out; the needle disappears, the black bear is chasing W., W. manages to sail away in a kayak; hears the bear calling him in that voice old woman; the next needle has several broken kayaks, these are the W. brothers' kayaks; he enters the first house, throws a harpoon at the person who comes in, he disappears; W. comes to the next one, there's an old woman, W. kills her pulls her skin; they come after him (in the sense of an old woman), ask him to treat the wounded; this is the one W. threw a harpoon at; W. asks to turn off the lights, finishes off the wounded, sheds off the old woman's skin, runs away; after him wolves and wolverines run away, he manages to sail away in a kayak; sees an object hanging on a tree, touches it, is trapped; the catcher brings prey to his mind, believes that the game is dead, falls asleep; his two children they also fall asleep; W. kills a man with a stone, goes out, looks into the house, there is a dead bear and two bear cubs; W. swims on; when he reaches the sea, marries; father-in-law tells not to go to the mountain, W. goes, kills two ferocious dogs, father-in-law says they were his hunters, decides to kill his son-in-law; tells 1) to get a tree for the boat (the log rushes to O. when he starts cutting off branches, W. splits him); 2) walrus boat skin (the storm begins, O. calms the sea); 3) the father-in-law pours resin on the hearth in the dugout, O. caresses behind the turf; takes his wife and daughter to his home, the storm calms down only when he throws them into sea; O. finds them alive with his father-in-law, burns him in the dugout in the way his father-in-law wanted to burn him; brings the family home; along the banks of the river he sees dens instead of dugouts where hostile creatures lived]: Keithahn 1958:52-61; Northern Alaska Inupiate: Ivanoff Brown 1981 (Selawik) [Nunamiu and his wife Qimmiq have four sons, they go and go; N. conceives a fifth, making a fire into the vagina wives sparks fell; a son Qayaq is born; his father magically educates him in strength and dexterity, gives amulets made from the bodies of insects and small nimble animals (weasels, minks, shrews); cooking parents supply food, K. goes up the Kobuk Valley in search of brothers; his father tells him to take his uncle with him, whom he meets on the way; an unfriendly man enters K.'s hut in the parking lot , he throws it away, he turns into a woodpecker; he picks up a broken wolverine tooth from a beaver hut; a man sleeps with him, leaves in the morning, it was a wolverine; K. says to the man who came up that his big a finger eats people like him; a man runs away in fear, turns out to be a trot; someone voracious behaves strangely, rushes at K. with a knife; K. offers him to die in the fire, he jumps into the fire and burns; in in the village of K. gets married; in the spring, the wife expects her father to cut her to take out the child; K. teaches her how to give birth in the usual way; he goes on, meets a giant; he says that his two wives will come soon and fight; let K. cut both strands, first the one that comes from the sea side, because she is aggressive; after urinating, the giant flooded the whole valley; K. does this, the giantesses bandage their wounds, the husband sends them to clean them up at home; wives live with the giant only in spring; a giant kills a caribou with uprooted larch; K. leaves, prepares material to make a boat, wants help; spies, sees that the Fox Girl roasts meat, Squirrel melts resin, female birds sew the boat's skin, the Beaver prepares the frame and oars, the Raven prepares the dart for birds, the Wolf and Wolverine scrape the bark, the Bear knocks down trees, cleans branches; then everyone dances, the Woodpecker hits the tambourine; K. jumps up, grabs the Fox, she remains human, the others run away in the form of animals and birds; in the summer, K. swims down the Yukon, the wife becomes a fox again; K. meets and takes his uncle with him; they see how a person breaks off fir chips, they fall into the water, turn small ones into trout, large ones into salmon; thanks to this, there is fish; on the shore there is a house, bones and his brothers' skulls, a naked woman; K. throws a lahtak's head into her vulva, her head tears the cannibal; K. buries bones; there is a shiny ball on the tree, he attracts K., he hangs in a trap; the cannibal brings his home, his two children say that the game opened their eyes; the cannibals fell asleep, K. cut off their heads; K.'s boat slips between the crashing rocks, only the paddle is crushed; the giant in the boat and K. throw each other at friend darts, dart K. cuts off the giant's head; enters the house, the giant's wife throws a ulu, K. throws at her, cuts off his head; the door is closed, he gets out as a mouse; turns into trout, bites off the tip of the fisherman's prison; comes to him, offers to repair the prison, pierces the fisherman; turns into salmon, climbs into the fishermen's net; the chief's son eats his head, the bone gets stuck in his throat, he dies; bones are thrown into a hole, K. is reborn, he is shot, he runs away; they swim to the sea; uncle left, turning into a lynx; K. becomes a falcon; the leader of the people catches him, eats him, he revives from bones, marries the leader's stepdaughter; he wanted her for himself; sends a storm, K. steals the boat into the open sea; K. regurgitates the pebbles given by his father, the wind has subsided; K. burns his face with this stone the leader; he orders to split a log into firewood; this is how he killed many of his stepdaughter's suitors; with the help of a caress amulet, K. performs the task, the leader is surprised that K. is alive; the leader orders to shoot partridges, K. kills there a huge cannibal bird; cross the log abyss, K. falls but returns unharmed; crawls away from the community house where the leader wanted to burn him; K. dodges the arrows fired at him, himself kills the leader's warriors; ties him naked to a pole, leaves him in the cold; appoints a new leader, flies away with a falcon]: 40-114; Lucier 1958, No. 18 (Noatagmiut) [Kayakturangniktuak leaves parents, swims to look for people; when he jumps ashore, he falls into a trap, pretends to be dead; the cannibal carries him home, he clings to willow branches; at home, the cannibal's children notice that the game has opened their eyes; the prey is decided cook in the morning; at night, I. kills the ogre and his family with a knife; gets a lahtak, comes to two women; one is trapped in the right half, the other has the left half of the man; I. enters the first woman's dugout; bed sticks a woman's live lahtak head between her legs; at night, her head fights against a toothy vulva; I. kills a woman with her knife; the second says the first one sleeps]: 106-108; Ostermann 1952 [four brothers disappear one by one; conceiving his fifth son, the husband carves sparks that fall into his wife's womb; lets the baby swallow hot stones, making him invulnerable; the young man goes to avenge his brothers, meets various strange creatures; sees a ball hanging from a tree on a rope; touches him, his arms and legs stick one after another; an ogre comes and takes him home; a young man wants to be under his head they put a teslo; at night he kills the ogre, his wife and children with it]: 242-243; copper [The Brown Bear dragged a man named Upaum to the den to feed her children; he pretended to be dead; the cubs noticed him opening his eyes; when they went out for firewood, he stunned the sleeping Bear with a stick, ran away; she was chasing him; he was hiding in the willow; running on, drawing a line along the ground; went out a column of steam, turned into a river; How did it cross? - I drank; The bear began to drink, burst; steam rose from her body, became clouds (the origin of the clouds)]: Jenness 1924, No. 68:79 (translated into Menovshchikov 1985, No. 190:402-403); caribou [ A bear in human form carries the dead and the living; a man lies down in the grave, pretends to be dead; the Bear's wife pursues her husband's murderer; he draws a line on the ground, creating a river; a stalker tries to drink it, bursts; water from her womb turns into fog]: Rasmussen 1930b: 80-81; netsilicone: Millman 2004 (Fr. King William) [Glutton spirits steal the dead from their graves; the Puagssuaq shaman tells them to bury himself alive; the glutton tears up the grave, brings loot to the family; the wife goes for firewood, the children say the prey is alive; the Glutton just in case, P. stings, he jumps up, tells the Gluttons to fall through the ground; goes to look for Glutton's wife, pokes her with a knife, but she is so fat that she feels nothing; chases P., he goes over the river, tells her to become wide; the woman asks how he crossed, P. explains that he drank water; the woman drinks; P. asks what it sticks out of her vagina; the woman bends down, bursts, drunk water turns into fog]: 24-25; Rasmussen 1931:248-249 [the giant steals children, takes them home in her empty back like in a basket; while collecting fuel to cook them, the bird opens the entrance to her home, releasing children; the giantess wants to kill the bird; the bird tells her thumb to eat it; the giantess runs away in panic], 375-376 [Kiwiok hides in the meat vault to see who is stealing meat; Black Bear drags him into his house like a seal carcass; goes to bed; his children see that the prey has opened their eyes; K. kills the Bear with a knife; The bear chases him, he creates two mountain ones behind him the ridge and the river; advises the Bear to drink the river; she bursts]; igloolik [the children disappear one by one; two girls find a toy, then another, so come to the cannibal's house; there are people's bones; while she she closes the door, they dig a hole in the wall, run away; people ask her to cut her toenails, tie a rope to her legs, drag her to the village; she says her teeth are made of flint, her stomach is made of copper, Lead liver, beaded knees; it is killed, cut, people share all these values among themselves]: Boas 1907, No. 9:310-312; Labrador Eskimos [when a giant sees a giant, a person pretends to be dead; that carries it on his back, the man clings to the branches; at home, the giant's children notice that the prey has opened their eyes; the man hacked the sleeping giant with an ax, runs away; the giant's wife follows; the man creates a river hitting the ground with an ax; replies to the pursuer that he drank the river to cross to the other side; the giantess drinks, bursts; fog forms (the origin of the fog)]: Nungak, Arima 1969:1-5, translated into Menovshchikov 1985, No. 181:397-398; Baffin's Land [corpses disappear from graves; alive lets themselves be buried; Narrey's cannibal takes him home; N.'s children notice that the prey has opened their eyes; man N. beats, runs away, N. chases him; man creates berries behind him, N. eats them; creates a river; advises N. to drink it to cross to the other side; he drinks, bursts, turns into fog]: Boas 1901b, No. 12:176-178; polar Eskimos [corpses disappear from graves; the living let himself be buried; the mountain spirit takes him to him; on the way, a man clings to a willow tree; at home, the spirit falls asleep, his children notice that the prey has opened his eyes; the man runs away, the wife of the spirit pursues him; he makes the mountain behind him higher, the river faster; advises the pursuer to drink the river; she drinks, bursts, turns into fog; var.: spirit- a woman carries a man home; he kills her children]: Holtved 1951, No. 42:186-193; Angmassalik (eastern Greenland) [the corpse of a deceased child disappears from the grave; the father lets himself be buried; mountain spirit takes him to him; on the way, a man clings to stones; children of the spirit notice that the prey has opened their eyes; a man kills a spirit, his wife Kooopayek pursues him; asks how he crossed the river; he offers her a drink of the river; K. bursts]: Thalbitzer 1923, No. 222:423-425.
Subarctic. Koyukon [brothers disappear one by one; younger Betohoh (then his name is K'etaalkkaanee, "The one who rowed {on a boat} among humans and animals") goes in search (see motive F9); many meetings with people who turn out to be different animals; B. swims to the trap, hides the boat in the forest, lets the trap catch it, hits his nose to shed blood; the cannibal takes the prey, brings it home; B. clings to branches, pushes the ogre with his elbow to make it harder for him to carry; at home he makes sure that the children and wife cannot find the baton; the cannibal follows it into the house himself, but the baton is in the hands of B., he kills her cannibal, his wife and children; the girl remains in a ritual hut under the larch, she is in her first period; she waits in vain for her mother to bring her food; cries, snot turns into larch tar; parents do not allow children to chew it; it rests its head against the trunk, the head turns into an influx on the trunk]: Attla 1990:96-101; upper pieces [two sons complain to their father that their uncle Ch'ititazkane is just sitting at home asking them to melt the snow and bring him a drink; his father advises him to bring water and dog crap to his brother; C. is offended, leaves; a man kills beavers, bakes one , gives C.; in the morning there are no signs of a fire, it was Wolverine; C. makes a boat; takes the chest bone of a black grouse (Dendragapus canadensis) as a model for the frame; asks who will sew the birch bark coating; hears a response from the forest and from the coastal willow; spies on two pretty young girls sew; in the morning he sees that one has small stitches, the other has large stitches, and her hair is disheveled; spreads large stitches, Calls again, the neat girl finishes the work; C. tries to grab her, but she flew away; C. will tar the boat, sails along the river; someone from the shore tried to grab him, C. stabbed the attacker in the eye; it was The mouse, so the mice have small eyes; C. sees a trap on the river, falls into it, pretends to be dead; the catcher brings him home, is surprised that the prey is blowing the winds; puts a baton under C. that jumps up, kills the owner, the old woman falls on the tail, so the wolverines have a flat tail; Wolverine's wife climbed a tree, began to write from there; C. left her alone, returned to the boat; the man hits spicy salmon; C. turns into salmon, takes away the tip; this is the beak of a seagull; C. comes to that man, he asks if he has deprived him of his tip; a girl comes to C. in the parking lot; he sees that she made human skin; she doesn't fit in with her, wants to know how she kills people; she spreads his legs, sticks his wand, takes out half; thinks she killed him; but he jumps up, kills her with a truncheon ; come to people who do not know what a dream is; he falls asleep, they think he is dead; he teaches them to sleep; C. sees a bear sleeping on the shore with his blueberry-smeared ass out; C. tells him that it is so He will not sleep; the bear runs away into the forest; since then the bears have not slept by the shore]: Deaphon et al. s.a.: 74-84; atna [the chief made a potlach; the Bear came, looked into the steam room, there was only the leader's daughter, he dragged her away; said he would go for sticks to fry meat; The mouse gives the girl a needle and feathers, tells her to kill a dwarf and a seal for the Bear; the girl comes to the bathing dwarfs, hides the clothes of one of them, the others they dress and go; giving the rest of the clothes, she kills him with a truncheon; comes to the seals, kills the seal with a baton; brings meat to the Bear; he mutters that his left hand will fry on this stick the girl on the right one, etc.; the girl gives him her prey, eats seal herself, but not dwarf meat; the bear invites her to walk on a barely frozen lake; she takes a feather amulet, light as a feather; The bear fails; she pulls him out for promising to take her home; the bear does not take it, offers to walk on the ice again; stomps, telling the lake to become unfrozen; but the girl does not fail, and the Bear fails when she stomps; the bear undertakes to take her home but leaves her on the road leading to his nephews; the girl comes, there is a woman telling her to run; the bear's nephews smell, kill her own mother, who let go of the prey, is chasing the girl; she flies away, pierces their hearts with a needle; comes to the Bear; he is afraid that she killed his nephews; takes her home]: Tansy 1982:51-58; {also check Rooth 1971:340; tanana: De Laguna 1995, No. 5 [Cetitalkani makes a boat out of partridge and birch bark keel bone; sails down the Yukon; gets to various people -animals; two rocks collide and disperse; this is Wolverine's trap; C. fires an arrow, it slightly hits the rock; swims himself in a boat, caught by a rock by his shirt; pretends to be dead; Wolverine brings it home; one of the children notices that the game has opened his eyes slightly; Wolverine sharpens a knife; C. grabs a stone ax and kills it; Wolverine's children climb a tree, C. kills them; a girl in a menstrual hut was in the forest; climbed a tree; extinguished C.'s fire around the trunk with urine; she could not be killed; wolverines came from her, they steal prey from the barns], 9 [same; C. kills Wolverine and his wife; One daughter, she escapes in a tree]: 98-103, 128-129; Rooth 1965 [Wolverine blocks the river with a trap that goes up and down; Noah fires an arrow, the fall of the trap slows down, N. swims in a boat; pretends to be dead; R. brings him to his house; N. makes R. forget where he put his hatchet for cutting meat; kills R. and his family with it; one girl escapes to tree; wolverines come from it]: 219-220; upper tanana [Wolverine puts sharp stakes under a steep icy slope; people slide, fall on stakes; Tsaosha (Beaver) remains the last; pretends to be pierced; Wolverine brings him to her house; looks for a knife; C. jumps up, kills Wolverine and his family; an old woman escapes in a tree; promises wolverines won't eat humans]: McKennan 1959 : 176-177; Kuchin [Wolverine makes a trap pit; the hunter pretends to be dead, smears blood from his nose in the trap]: Camsell 1915, No. 11 [runs away from Wolverine's house; digs a trap himself, Wolverine dies; her snot turns into fir resin]: 255-256; McGary 1984 [Wolverine puts sharp bones under a steep slope, passing ones roll down, die; someone (name not named) understands the deception, pretends to ran into bones; Wolverine drags prey home, at every step an imaginary dead man blows the winds; Wolverine's house cannot find a knife; Wolverine's children notice that the prey's eyes are half-open; the man jumps up kills Wolverine, his wife and children with a knife; one girl climbed a fir tree, began to pour urine and feces on the man from there; the man left her alone]: 313-316; McKennan 1965 [Wolverine asks his wife The she-wolf gives her a penis knife; she gives her a vulva knife; Wolverine fails to cut off Jateaquoynt's penis with them; while Wolverine is looking for the right knife, D. grabs the vulva knife and kills him; kills his wife and children; one daughter runs away, the current wolverines come from her]: 119-120; Khan: Mishler 2004, No. 6 [Tsa'Wëzhaa (Beaver) notices Wolverine's trap placed under an icy slope; smears her with blood from nose, climbs into it; Wolverine brings prey home; Wolverine's little daughter notices that the prey is alive; climbs a tree; Wolverine argues with his wife over a lost knife; C. jumps up, kills with an ax Wolverine, his wife, and children; Wolverine's daughter in a tree tells C. to dull the axe, extinguishes the fire kindled around the trunk with her urine; C. tells her not to eat human beings from now on]: 154-157; Rooth 1965 [ Wolverine puts sharp stakes under an icy slope; people slide, bump into; The beaver pretends to be pierced; Wolverine brings it to his house; looks for a knife; the Beaver makes the knife blunt; one of the cubs notices that the game has opened its eyes; the Beaver jumps up, kills Wolverine and his family with a stone hammer; one cub escapes in a tree, from which the current wolverines come]: 274-275, 280-281; helmet: Moore 1999 [after eating a salmon tail, a single woman became pregnant and gave birth to a son, Súguyā; he is skiing, sees a copper knife sticking out, cuts his lip to bleed, turns into a beaver, pretends dead; Wolverine picks him up, carries him, the beaver blows the wind; Wolverine tickles him, but he does not move; at home, Wolverine's cubs notice that the game has opened their eyes; when Wolverine takes the knife, S. jumps up breaks his and his wife's arms with a club, rips open his wife's stomach, two cubs jump out from there, climb a tree; deflect the arrows fired at them, fill the fire with their urine; S. tells them to stay small; they say they will steal martens from traps]: 86-99; Teit 1917a, No. 1 [Wolverine puts sharp stakes under an icy slope; people slide, stumble; the Beaver pretends to be pierced; Wolverine brings it to his home; one of the cubs notices that the game has opened his eyes; Beaver jumps up, kills Wolverine and his family with a stick]: 429-430; southern tutchoni: McClelland 1987 [Clever (=Beaver) sees a woman who makes skin; realizes that human skin kills a woman, she turns into a hole; people disappear one by one; Clever comes to a slippery slope; Wolverine put a sharp one below horn; Clever hides a bag of blood under his clothes, pretends to run into a horn; seeing blood, Wolverine brings Smetly home; children notice that the game has opened his eyes; The clever one kills with a stick Wolverine, his wife and children; newborn cubs jump out of their mother's womb, hide in a tree; The clever makes a fire, they extinguish it with urine; The clever cuts the trunk, they tell them to cut down the overgrowth; Clever refuses to pursue, tells the cubs to stay small, no longer eat humans]: 305-306; 2007, No. 2a [people go missing; Beaver (Smart Man) discovers that Wolverine has put copper tips under icy slope; pretends to pierce him; Wolverine brings him home; one of the cubs says the prey has opened his eyes; Wolverine does not believe; Beaver jumps up, kills Wolverine and him with a stick family; cuts the female's belly, cubs jump out, hide in a tree; deflect the arrows fired; the Beaver tells them to eat partridges and steal meat supplies]: 32-35; Workman 2000 [Äsúya ( smart, Beaver) comes to the mountainside; lowers the ski to test, it gets stuck halfway; gently goes down there, the copper blades; he puts his clothes on them, hides himself {from the future it follows that he pretends to be on his blades); Wolverine carries him to his home; when he jumps over the stream, the imaginary dead man blows the wind; clings to branches, preventing him from walking; at home Wolverine's children say that the game is blinking; Wolverine is looking for a knife, Ä. jumps up, kills everyone with a club; cubs jump out of Wolverine's pregnant wife; one female manages to climb a tree; Ä. leaves, catches her in trap; lets go by teaching them to eat small animals rather than humans}]: 108-109; chipewayan [the hunter falls into a giant trap made of sunlight; pretends to be dead; the giant carries him to home; the hunter throws ash into the mouth of the giant's children, runs away; the giant chases him]: Goddard 1912, No. 4:53-54; slevi [Wolverine invites the man to roll off the cliff; he pretends to be dead smears the stake with blood from his nose; Wolverine takes it home, sharpens a knife; a man kills all wolverines except a cub who has climbed a tree; a man throws his snot against the trunk, the tree turns into a pine tree]: Russel 1900, No. 5:17; tagish [like slevi (no snot/pine motif); Beaver pretends to slip off the slope on a spear; turns Wolverine's children into wolverines]: Norman 1990:108-109; tsetsot [ a man finds an ogre trap when he approaches it; pretends to be dead; a cannibal carries it home in a bag; in an ogre's house, a man kills him with an ax; turns his children into martens; rips open the belly of the ogre's wife, two ferrets jump out of there]: Boas 1896-1897, No. 15:44-46.
NW Coast. Tlingits: Erdoes, Ortiz 1984 [Retelling from an English source of 1883; a giant killed people; a man pretended to be dead, a giant brought him home; went for firewood; the man grabbed a knife, demanded that the giant's son tell him where his father's heart is; In his left foot; the man cut the giant's foot, he died; the man burned his flesh, the scattered ash became mosquitoes]: 192-193; Dauenhauer, Danenhauer 1987 [two older brothers disappear; the youngest goes looking for them; the cannibal grabs him, brings him home in a sack; leaves the bag for a while; the young man gets out, kills the ogre with a stick, burns the corpse , blows, ashes turn into mosquitoes]: 75-79; Hyda (Skidgate) [the young man falls into the trap of a demon; he carries him to his home; there the young man sees the bodies of his brothers cut; at night he revives them runs away with her brothers]: Swanton 1905:260-261; Haida (Masset) [girl cries in the evenings; an old woman looks into the house, lures her salmon heads, takes her underground; feeds her snails, she does not eat them; asks to make her the same ear jewelry as her parents; the girl nailed the old woman's ears to the ground, returned to her parents]: Swanton 1908a, No. 22:433-435; bellacula: Boas 1898:86-87 [someone takes the dead from their graves; one person pretends to be dead, relatives pretend to bury him; Sneneik breaks the coffin, brings home an imaginary corpse, he clings to branches; houses prepare to cut prey; a man jumps up, grabs a harpoon, runs away; brings people, they set fire to S.'s house, covering it with cedar bark, whose smoke is poisonous, and pouring urine; all S. die, people they take their wealth], 88-90 [the girl begs her mother for mountain sheep fat, cries; her mother threatens to kick her out of the house, let Sneneik take her away; the girl calls S.; she promises her fat, puts her in basket, takes away; in S.'s house, a woman with a root from her back explains that S. will not give mutton fat, but lard from the dead, not berries, but insects; if you eat this, a root will grow from the back and grow into the ground (with this happened as a woman); while S. goes after the girl's younger sister, the woman tells her to put a mountain ram horn on each finger, clench and unclench her arms and shout Yi! ; S. rolls down the slope in horror; the girl burns the corpse, the ashes turn into mosquitoes; the woman gives the girl baskets with meat, grease, blankets; shows where the bast and dance masks are hidden; the girl easily brings it all home, there are a lot of men unable to lift their baskets; bast and masks are now used for winter dance]; McIlwraith 1948 (2) [two var.; father says to his crying daughter: Shut up, or Snik will take you; S. pretends to be the girl's grandmother, takes her to the cave; there is a woman sitting there, her roots grow from her body; she tells the girl not to eat S., gives her gloves S.; when the girl moves with her fingers, pointing her gloves at S., she falls into the abyss; the girl cuts off her breasts, cooks broth; sons S. (it's Wolves), eat it, die; girl returns home]: 446-450; uvikino [Azi cannibal caught children and teenagers, carried it in her basket; a girl with a broken tooth had a knife with her, she she made a hole, the children got out and ran away, but the eldest girl could not get out; in A.'s house, she sees an old woman sticking to the ground; she explains that she came here when she was a girl; she grew into the ground when ate fat (tallow); tells you not to eat the first portion of fat that A. (you can eat fat further); gave a basket in which the girl quietly hid her fat; when A. went to collect clams, the old woman ordered to put a sink on each finger, point her fingers at A.; she died in horror; the old woman ordered A. to boil her breasts, hide them in the back room; A.'s sons, who returned from hunting, ate them, thinking they were eating the girl; when the girl told them so, they fell, she cut their throat; the old woman told them to take a small box of fat with her; in the village, the girls opened it, it had an inexhaustible supply of fat, everyone ate]: Hilton, Rath 1982:69-85; quakiutl [baby cries; grandma: Dzonokva will pick you up! Dz. takes him first underground, then to her house; she likes the boy's ear jewelry, she asks her ears to be perforated; he nails her to the floor, she dies; he burns the corpse, returns home; people they find Dz in the house. food supplies brought to the village]: Boas 1910, No. 11:117-123.
The coast is the Plateau. Quarry [a cannibal seals her children's eyes with resin, takes it away in a basket; one runs away, talks; parents cry; a woman's tear turns into something alive; she puts it under her clothes, gives birth to a boy; he goes to look for a cannibal; climbs a tree; the cannibal takes his reflection for her own, enjoys his beauty; he laughs; she promises not to eat him, but to make him a husband, leads him to herself; he promises make it beautiful; to do this, you have to put your head on a stone, hit others on top; he kills her; revives the dead from their bones; in the village he shoots arrows into the sky, they form a chain; he climbs on sky; then arrows fall down]: Jenness 1934, No. 17:164-165; chilkotin [Esteneikot carries and eats corpses; Loon pretends to be dead, E. carries him to his house; he clings to branches to make E. tired; when E. is going to cut him, Loon screams, jumps up, runs away; people cover E.'s house with brushwood, burn his whole family; one child escapes, now kills at night babies]: Farrand 1900, No. 31:47-48; quileout [Duskia takes the children in the basket with tar on their eyes; she is going to bake them at home; one girl pushes her to hot stones; children returning home]: Andrade 1931, No. 19, 42:53-55, 115-117; squamish [the children are home alone; the cannibal Qalqaliλ came, gave the children dried salmon and, when they reached out their hands, grabbed threw it into her basket and took it away; Titki ¿ctn made a hole and let the young children out; bringing the rest to her house, K. was going to cover their eyes with resin; T. told them all tightly close your eyes, then it will be easier to open it; she began to dance by the fire, and T. shoved her into the fire, the others held her, K. burned down, the children returned home]: Kuipers 1967, No. 1:228-229; clallam [Slapu puts the children in the basket; puts the hunchback on the bottom, wants to make him a toy for his daughter; the hunchback climbs out along the way, runs away, grabbing a branch; S. throws stones at his boat; he has leaky oars, stones fall into these holes; for other children, S. covers their mouths and eyes with resin; the older girl opens her eyes, pushes S. into the fire; the ashes fly up, now in the trees (without explanation); the girl leads children home]: Gunther 1925:148-149; twana (skokomish) [big woman sees children on the beach, throws them into her basket; one boy cuts a hole with a knife, most jump out of the basket road; the cannibal covers the rest of the eyes with resin; makes a fire; the heat melts the resin; the children ask the cannibal to dance, push them into the fire; return home]: Boas 1895, No. VI. 3:57-58; snookually [ The cannibal collects the children in the basket, roasts them at home; the humpback boy runs away, grabbing a branch on the way; other children push the cannibal into the fire]: Haeberlin 1924, No. 40:437-438; skagit [the hunchback is lucky children in the boat for a picnic; at night, the Cannibal takes them in her basket; the hunchback grabs a branch, gets out, runs after people; children push her into the fire into the cannibal's house themselves; the hunchback brings people]: Hilbert 1985 : 108-110 [The cannibal's younger sister finds a fried corpse, eats, then realizes what it was; comes to the village, people tell her to climb through the roof, also throw it into the fire; Cannibal's daughter Tree Roots leaves], 150-151 [when the hunchback was in the boat, the cannibal threw stones at him, so the rocks and hills of the Lacorner District appeared]; Puget Sound: Ballard 1929:103-104 [snail woman collects in a basket children, roasts them at home; a humpback boy runs away with a branch on the way; other children push the cannibal into the fire; children turn into small birds], 104-105 [Snail woman's basket is smeared from the inside resin; then becomes the shell of a snail; the snail puts the hunchback in the basket, mistaking him for a child; he pushes it into the fire; it explodes, pieces of the body turn into jellyfish]; snohomish [the cannibal carried away Loon to his house to make his lover and eat; her grandfather Black Bear gives Loon claws; Mole's daughter helps him escape to Thunder and Flint; the door to Flint's house opens all the time and slams shut, cuts the cannibal into pieces; Loon returns home with his wife Krotiha]: Haeberlin 1924, No. 39:435-437; Lummi [giantess Ch'eni walks with a basket, offers salmon to a crying baby, throws it into his basket, at the bottom of which there is a snake; goes to the next one; one was older, she smeared the basket with resin; on the way he clung to a branch, got out, ran away; in S.'s house, the girl offered the others children push the cannibal into the fire; C. burned, the ashes turned into lice; and the flock of birds are former lice]: Thompson, Egesdal 2008:107-109; squamish [Qalqalil cannibal came to crying children lured her with a piece of bark, saying it was dried salmon, took it away in the basket; one boy made a hole, released his younger children, stayed with the elders; at home, the cannibal told everyone to shrink their eyes before she would smear them with resin, then they wouldn't stick together; the children pushed her into the fire, the lice from her hair scattered, became flocks of birds; the boy took everyone home]: Thompson, Egesdal 2008:114-116; upper Chehalis: Adamson 1934, No. 77 [the cannibal giant grabs XWαnä'xwαne and the Crane, when they were swimming, takes them away in her resin basket; washes resin at home, fattens them, tells them bring skewers to fry them alive; the Crane makes all the sticks crooked; after the fifth time, the cannibal agrees that S. and the Crane show their shamanic art, they put her to sleep, cover the house with resin, they burn; S. tells that from now on no one should disturb the bathers], 78 [after bathing and picking berries, the Crane and three others fall asleep; Xwân wakes them up four times, screaming as if a cannibal is coming; then he fell asleep , and the cannibal carried them away in a resin basket; on the way, three grab the branches and run away, and the cannibal brought S. and the Crane home, began to feed them; they pretended to be sick, they were allowed to shamanize, they they put the cannibal and her sisters to sleep, burned them together with the house; S. and the Crane: let no one else bother people resting after picking berries]: 143-144, 145-146; coutene [Owl takes children if they cry at night; The old man turns into a little boy, carried away; there are many stolen children in the Owl's house; The owl goes to fry them for firewood; The old man tells the children to dance; the Owl joins the dance, the Old Man hits him from behind with a club, kills; children return to their mothers]: Linderman 1997, No. 3:23-40; yakima [five cannibals stole a boy; they feed frogs, snakes, but he finds and cooks his own food; runs away, returns to her parents; later two cannibals burn, one drowns, all owls emerge from her eyes; these women wearing masks carry a large basket behind their backs; parents warn children that if they will cry or do something bad, Tah -tah -kle '-ah will carry them away in their basket]: Hines 1992, No. 18:63-65; lower chinoks [Coyote, Crane, Heron are collected on on the shore of the clams, they go to bed; Oqō'xōl takes them away in his basket; on the way, the Heron clings to a branch, runs away; at home O. sends his daughter to bring a skewer; the Coyote tells the Crane to bend his neck; O. sends behind a crooked skewer; Coyote tells you to straighten your neck; so 5 times; Coyote shamanite, after five days O. and her daughter fall asleep; Coyote drives a digging stick into the ground, ties Oh and her daughter's hair to her, she and Crane they leave, set fire to the house; O. and her daughter burn; the Coyote catches skinny salmon, and the Crane is fat; the Coyote wants to hit the Crane with a stick, he bends his neck, the Coyote misses; The crane carries the baskets of fish to another place; Coyote decided to drag them on the ground (on a rope?) , they slipped into the river; Coyote: Let people carry baskets, since even I couldn't do otherwise]: Boas 1894a, No. 7:110-112; (cf. cous: Frachtenberg 1913, No. 12 [the giant takes every man she meets; takes objects placed by the deceased in the graves; after playing with the children, she takes one of them in the basket to her dugout; there she lives with another giantess; one boy is clairvoyant, knows in advance what to do; a giantess comes to the dugout, there are his younger brother and sister, whose heart is hung from her ear; giantesses they sleep; the boy brings people, they take out the kidnapped children and property, set fire to the dugout, the giantesses burn; the father cut the heart off his daughter's ear, she died], 13 [seeing a man, the giantess always calls him husband and takes her home; people went to her, one threatened with a knife, ordered to bring money (i.e. shell money), she brought it, he grabbed what he had brought, ran, others replaced him on the way, ran to the village, the giantess followed; she was beaten, the blows did no harm, she dragged everyone towards her; the blind old woman felt her leg, stabbed her, it was the only vulnerable place, the giantess died; and the arrows did not caused harm because the body was all bone], 14 [the old woman stayed in the house with her two grandchildren; two giantesses came in and started dancing; the old lady invited them to dance closer to the fire; their tar clothes began to melt, then caught fire; they ran out of the house; the old woman looked at her grandchildren - they were dead; people came to the giantess's house, found them dead; they took their valuables, the house was burned]: 71-77, 77-83 , 83-85).
California. Yurok [Pilukhu-Kerrek converter (P., "far downstream sharp buttock"; he has a really sharp ass) travels; ten brothers take turns offering tubes with everything with stronger tobacco; P. puts a flute through his throat and body, blows smoke on it, is not poisoned; in a hot steam room, he tells an invisible assistant to pour water, does not burn; turns brothers into ordinary people; the old man asks to install a wedge, knocks it out; P. slips through a log to the ground; asks the same old man, knocks out a wedge, the old man dies; the husband of two women kills everyone passing by; P. places his heart between his toes; arrows do not harm him; P. removed a tip with a deadly fiery poison from his body, ordered the bird to crush it; the fragments were grabbed by the Rattlesnake, Hornet, Scorpion, Spider, and became poisonous; two blind women crush seeds, hand each other flour; P. sprinkles ash on their palms; they close the door; he promises to make them eyes; they release it, he burns them with the house; a man throws a hook into the forest, catches P., brings him home in a bag; his children cannot find an eye-breaker; while the old man is looking for it himself, the children open the bag, P. runs away, hides in a dry tree in the middle of the lake ; the old man sees the reflection, dives after it; goes to rest; P. catches him on his hook, kills him with a club, burns his two sons with the house; other episodes follow (not recorded by Curtis)]: Curtis 1976 (13): 185-187.
The Great Southwest. The ogre catches one or two boys, brings them to his home in the basket; tries to bake them. Western ceres: Boas 1928a (Laguna) [on the way, the twins set fire to the cannibal's hair; they push her into the fire at home]: 250; White 1932 (Akoma): 158-162 [Masevi and Oyoevi kill the cannibal, throwing a hot flint into her anus], 178-180 [Casewat lets the Cannibal find herself; she wants to bake it at home; he kills her by throwing a hot stone (in her anus?) ; bakes her children in the oven; frees her wife and other children]; oriental ceres (Sia): Gunn 1917 [Yellow Woman gets pregnant by the Sun, gives birth to twins; mother tells them who their father is; their grandmother The spider gives them a bow and arrow; weaves a web like a bridge over a river; in the center there is a hole leading to the Sun's house; he tests his sons; 1) a turquoise steam room (they cool it by spitting out the shells); 2 ) locked in a room with moose, bison, deer, antelope; 3) in another with bears, cougars, rattlesnakes; the Sun gives them bows and arrows, hunting sticks for rabbits (you can't throw them without reaching them at home); mother and father warn not to go to dangerous places, the twins go; the cougar throws those following the arrow poles into the abyss, they throw him off themselves; 2) the bear guards the arrow feathers; they they kill a bear, pull a scarecrow on a rope, scaring their mother; they turn into the skin of a dead deer, let the eagle carry themselves away; they kill eagles, throw them out of the nest; they kill eagles; they plant marmots by the cliff a seed, a pignon pine grows, they go down it; the giantess puts them in a basket, carries them behind their backs, they grab a tree, run away; she catches them again; sends them at home for fuel; eats them excrement, thinking they are eating their meat; they push it into the fire themselves; they fire lightning arrows; the mole digs its way under the antelope; the twins pierce it from below; they tell the antelopes to eat grass, not people; the mole is promised it giblets]: 43-52 in Boas 1928a: 251-252; Stevenson 1894 [the cannibal asks Maaseva and Uyueva to get into her basket, brings them home; they are unharmed in the fire; she eats their excrement thinking that eats their meat; she pushes her into the fire, she dies]: 49-50; tiva (Picuris) [The ogre takes the children in his basket; one day he puts the Elf there; he revives the children from bones, tells them to collect tar for him , turns him into bones again; when the ogre shoved him into the fire, he began to sing, the cannibal fell asleep; he killed him with a poker; brought the children back to life]: Harrington 1928:339-343; 1989:37-39.
The Northern Andes. Embera (chami) [a man was born from a woman's leg; too bright the moonlight prevents him, he climbed, pulled out the moon's eyes, now her light has faded; someone has cut off the vine, the person has fallen into the underworld; there people without anus; the man pierced the child's anus, he died; someone was walking, a man climbed a tree, the person who came saw his shadow, began to catch it, then looked up, told him to go down, brought home; the man ran away, hid at the Old Partridge; she drove the pursuer away, showed the way home]: Zuluaga Gómez 1991:97 -100; paes [the farmhand went to the mountains where the owner has cattle; met a pihao woman {pihao is a foreigner}, she took him to her house to eat it; put it in a huge pot full of people; when the woman went to buy firewood, the young man looked out and saw two little ones the cannibal's daughters, killed them with a stick, ran away with a pot of gold, hid from the cattle chase; the cows and dogs drove the cannibal away; the cannibal ate her own daughters; the owner gave the farmhand meat, put them to bed, he died; if a paez meets a pihao or a jaguar, you have to avoid people for a year, tell no one, otherwise you will die]: Nachtigall 1955, No. 15:304-306.
Southern Venezuela. The cannibal's daughter or son of the month is warned of danger. Sanema [Colchester 1981:72-74; the young man went to the otter people, fell behind them; met a tinama girl; she invited him into her hammock, but flew away when he tried to have sex; told him to wait three days, but he left, climbed a tree above the river; the Month came, saw the reflection, began to catch; the young man spat, the Month looked up; brought him home, told his wife to bake cassava for meat; the son of the Month ordered the young man to run, showed three roads - to the stars, to the vultures, to the Sun; the young man came to the Sun; when the Month came for him, the Sun baked it with its heat; now there are spots in the month; the Sun gave a sarbakan, told him not watch; the young man looked through him, flew out with a dart, fell outside his house; his mother did not recognize him, wanted to copulate; he said who he was, she was happy]: Wilbert, Simoneau 1990b, No. 324:568-570; (cf. makiritare [Makusáni hunted in the forest, chased the frog, it galloped away, he got lost; the forest chicken (gallineta) looked like a pretty girl, invited her into her house, did not tell me to touch her; M. tried meet her, she became a chicken, flew away; M. came to the river; the Otter (perro de agua) took him to his house, promised to take him home if he did not look forward or back; M. looked through his fingers, The otter left him in the water; M. climbed the tree to sleep; Nuna (Month) saw his reflection, realized that he was not in the water, but in the tree when M. spat; brought him to heaven, married two daughters; sends for firewood, the wife confesses that his father will eat him; he throws sand in her back, she thinks wasps, rushes to run, M. runs the other way, comes to Shi (the Sun); N. looks for M., S. says that This was not the case here, drives N. away with heat; M. marries one of Sh.'s two daughters; S. gives a wind gun, tells him not to look through it; M. looks, sees his house, mother; the wife also wanted to look, both found themselves on the ground in M.'s house; M. hides his wife under the basket; when he left, her mother found her, began to beat her; M. reconciled them; all three returned to heaven at Sh.'s house, live there now]: Civrieux 1959:119-120 (same in 1980:119-120 {pagination is correct!}).
Guiana. Warrau [Roth 1915, No. 210:263-265; Nohi-abassi climbs a tree to watch for animals going to the watering hole; the cannibal Nahokoboni comes; takes two fish out of the river, eats one immediately, puts the other in a basket; she has a calebass on her head, which she throws into the water from time to time, forcing her to spin; next time, NA's younger brother asks for permission to climb the tree and him; the cannibal sees his reflection, catches it in the water; her movements make her younger brother laugh; the cannibal sends ants, the brothers have to go down; she kills the youngest, brings the elder home; he her two daughters like her, the youngest becomes his wife; she hides a crocodile or shark under the boat, who ate her mother; the couple is running, the eldest daughter sharpens a knife, chases; they climb a tree, the pursuer manages to cut off ON her leg; the leg turns into the spirit of the Maam bird (Tinamu sp.) and into the Orion Belt; the wife into the Pleiades, the NA into the Hyades]: Wilbert 1970, No. 188:431-433; curl [twins they climb a tree above the river, the cannibal sees their reflections in the water; makes them go down by sending ants; eats one, brings the other home; he marries her daughter, kills his mother-in-law, runs away]: Magañ a 1988a, No. 60-61:107-109, 240; taulipan: Koch-Grünberg 1924, No. 11 [Makunaíma and his brother Manápi climbed a tree where all kinds of fruit grew to shoot monkeys; Mann. warned his brother not to respond to the voice of the spirit; Piamáng called, Mac. answered, P. noticed his finger, shot him, killed him; ordered Man to throw him off; he threw the monkeys, but had to throw off his brother's corpse; P. carried Mc. to himself, Man. crept from behind, the wasp collected the dripping blood; the lizard laid down a bridge over the river; said that his magic weapon was hanging at the entrance to P.'s house; Man. killed P. and his wife with it, put his brother's body parts in basket, blood there, revived], 26 [Piamang has holes in the earlobes; invites the fisherman to put his legs in them, grabs them, carries them away; at home he tells me to swing on the vine, hits, the wife finishes off the fallen; this is what he did with many; the younger brother refused to stick his legs, but P. forced him, took him away; the man asked to show how to swing on the vine, hit P., P.'s wife finished him off, thinking that it was another victim; sent darkness, the man spent the night in the forest but still made it home; the butterfly is the shadow of P.]: 48-50, 79-81; carinha in Orinoco [two hunting brothers are hiding in a tree above the pond from the cannibal Tarunmio; that grimacing, one brother laughs; T. causes the wind to break branches; one brother falls in a seed, T. eats it; the other with a frog, T. brings him home; her daughter takes him as her husband; he creates piranhas, throwing pieces of bark into the water; T. enters the water to eat fish, they devour it themselves; the head remains, it rises into the sky, turns into the Morning Star; the wife avenges the mother; the husband tells objects in the house not chase him, forgets the spindle; the spindle and his wife catch up with him; the child in the woman's belly wants a flower; she asks her husband to climb a tree to get a flower, at which time she cuts off his leg; he turns into Orion's Belt ("Someone Without Legs"); woman turns into voletolo]: Civrieux 1974:87-89; kalinya [two parrot hunters see a woman from a tree eating shrimp and fish, laughing; she causes a storm, the tree falls, she carries them home; the cannibal's daughter asks not to kill them; the hunters run away]: Goeje 1943, No. d34:124; (cf. trio [Aturai was kidnapped as a child by the Akomoyana wasps (now one of the trio's divisions); they wanted to eat it, they gave it to women for fattening; he grew up, they let him run; he learned the rules from them exogamy, the trio used to marry mothers, sisters and daughters]: Rivière 1969:263).
Ecuador. Azuay [a man in a tree guards a thief in the field; a cannibal chews on a tree, a man falls into her basket; at home she makes him her husband, he runs away]: Gutierrez Estevez 1985, No. 3:340; Astudillo in Lamadrid 1993:19.
NW Amazon. The forest spirit traps a person, the daughter of the spirit helps a person. Yukuna [see motif K1; one by one, Kawarimi asks three groups of cranes to take him; the latter give him feathers; tell him not to look down when they fly over the little ones, or else fall; people let him in cranes have arrows, they scream that they are bitten by a scorpion, an ant, a spider; he looks at the next little one, falls, the cranes pick him up, bring his aunt to her husband; this is the anaconda, Aunt Pamitewa; the cranes have flown away, K. pretends not to wake up; P. lets his daughter carry this crane across the stream; K. turns into a man, rapes her; runs, touches a trap, hangs by her legs to the sky; smeared with crap; Imu sends a daughter, who says that the game has rotted, sends her father; I. believes that K. is dead, brought home, ate crap with cassava; K. promises daughter I. to lie with her if she frees him; she put it to fry a deer on the bars; at night I. throws a hook, he is behind K.'s hair, his daughter pretends to be her hair; I. threw the smut in four directions, the world caught fire; K. hides in the water in the leaf axil in the water in the leaf axil; comes to the ogre Dragonfly (Iñapurá); accidentally burned it (now the dragonfly is like that); asked him to hide it from I.; he hid it in the water; at the request of I. sent an anaconda, then a caiman, a manatee; both The cannibal live together, Imo eats excrement; someone cooks in the house; K. opened the box, the Parrot girl appeared; wants to go back to the box, he did not allow it; burned his penis; she hears the word for the first time; neither she, neither Imo nor Inyapur have genitals or anus; they copulate with any part of the body; K. and Parrot (i.e. Dragonfly's wife) have sex; Dragonfly asks why K. has an erected penis - wasps have bitten; Dragonfly's wife asks to kill him; he hears K. blowing the winds, he likes the sound, he asks him to pierce his anus; K. pierces him to the heart, he dies; K. marries a widow (Parrot); Wolves (Martens?) they stole it, left Mother Komarov in return; K. killed her, mosquitoes flew out of her; K. took his wife; then see motive K8A]: Jacopins 1981:127-150; letuama [the name of the great mother Rupari Kumurua, her husband Great Anaconda; the cranes gave the shaman feathers, he flew with them to RK; she gave them cakes, wrote it in the sauce, burned pepper; the shaman coughed and gave it to himself; Anaconda frightened him; the cranes flew away and took the feathers; RK told the shaman to watch the children; they were snakes, he killed two naughty ones; copulated with her to the point of exhaustion, she showed her way home; then the frog showed; he went to cannibal women; they gave her food, saw his penis, asked what it was; - Women's food; agreed to show how, but with one at a time and without witnesses; he has been living with the main woman for a year; they have children; aunts ate them; birds warn that he will be eaten; he hid in a hollow with wasps, became a wasp himself; the wasps drove the women away; going on, the shaman fell into the trap of a demon; he smeared him with crap; he tickles him with a wand; brings his daughter; daughter turned the man in a cricket, hid it in the house; the man came to Dragonfly; he did not have an anus, pretended to eat and relieve himself; asked for an anus; the man pierced him with a stake, killed him; took his wife; came home; when the mother came out to meet, the wives turned into..., flew away; (about Amazons p. 196-198)]: Palma 1984:194-202; kabiyari [Yedjia turned into a forest chicken, trapped cucarron (Mutu - cricket?) ; smeared with sewage, M. thinks that the excrement is a laid egg, ate it, took it to his children, they also ate; Y. ran away, hid at Yapuri, he replied to M. that he did not see Y.; Y. stayed with Yapuri; he hid kept his daughters in a box; Y. became ill, did not go with the owner to the station, opened the box, sisters Krakhmal and Cassava came out; Y. killed their father, took them home]: Correa 1989, No. 4:76-77.
Eastern Amazon. Anambe [a young man climbs a tree above the river to fish; an old Seushi (Pleiades) woman sends ants to go down; brings him home; her daughter puts waxed in the fire instead of him Pest, helps her escape; he throws palm leaves behind; they turn into animals, S. devours them; throws her baskets of fish; Monkeys hide it in an empty pot; Snakes hide them in a hole, want to fry and eat; he asks Falcon for help, who kills snakes; the stork brings him in a basket to his mother's garden; the mother sees that her son has become an old man]: Couto de Magalhães 1882:63 (trans. Tynyanova 1962:193-198; Barroso retelling 1930:93-97); urubu [the husband went to bring turtles to his wife, Kurupira tied him with a snake, brought him home; Kurupira's wife promised to eat it; told me to get it for her coconuts; a man threw off a whole bunch, killing her; the sapajou monkey, Kurupira's nephew, cooked Kurupira's wife's meat, told the man to hide in a tree; Kurupira ate the meat, realized he was eating his wife; sent his the mirror in all directions, but not upwards (curupirs walk looking at the ground), did not find a person; when he left, the monkey brought the man to his house]: Ribeiro 2002:554-556.
Montagna - Jurua. Chayahuita: García Tomas 1994 (3): 283-285 [The eagle takes the children who have climbed the tree; Cumpanama turns into a boy, the Eagle takes him away; leaves him to roast at home, goes for firewood; K. defecates, Eagle's children say that "It turned into two" (Esta haciendo el dos), laugh; K. takes the form of Brother Eagle, asks for an ax to chop wood, kills him, tells eagles to eat animals, especially iguanas, but not humans], 286-287 [as on p. 283-285; K. also kills Eagle's wife], 288-289 [as on pp. 283-285, K. also kills all eagles except one]; shipibo [several people pass by the demon Nisho's trap; one touches it, is caught; the rope turns into a poisonous snake; N. comes, carries the prey home to fry; the man urinates, flooding the fire; N. thinks that fat is pouring, pours urine on the cooked cassava; goes to bring firewood; the man tells his son N. that he needs to recover; he frees him, he runs away; the woman hides him, lets in N. wasps; man returns home]: Gebhaert-Sayer 1987, No. 7:356; kashinahua [Naimbo builds a staircase, the end reaches the sky; the storm breaks it, takes N. far from the village; he follows hunters, but is afraid of stepping on poisonous ants, goes the other way; gets stuck in a hawk cannibal trap, hitting it first with one leg, then with the other, with one hand, with the other, with the other head (=tar- baby); Hawk has huge testicles, and he carries his penis in his bag; puts N. in the same place, brings it home; goes for firewood; Hawk's wife is N.'s ex-fiancée, whom Hawk stole; she hides N. under a vessel; The hawk asks their domestic parrot what happened; the woman promises to kill the parrot if he gives it away; the Hawk tells them to look for his ants, wasps, snakes, but the woman recalls them or presses them every time; At night, Hawk's penis crawls to his wife, ejaculates between her knees; now she sleeps with N., gives birth to a boy; N. goes to the forest, climbs a genip tree; Hawk finds him, led him down; N. throws him fruits, tries to throw them further and further; goes down, runs to the river; animals fish there, hide it in the sand, covering his face with a basket; the Hawk blows the wind, but N. manages not to cough; the Hawk returns home, animals show N. the way to his mother's house; he loses her but eventually gets home]: d'Ans 1975:214-232.
Southern Amazon. An Iranian young man goes to look for a wife; climbs a tree above the river; Mae-do-sol (Euchroma gigantea) takes his reflection for his own, wonders how beautiful she is; the young man says she is ugly; she leads him towards her, gives chicha from excrement; he leaves; see motive A1]: Pereira 1985, No. 4:45-46; paresi [see motif L38]: Pereira 1986, No. 7 [little brother falls into a demon trap Shikhali; he brings him home, says he has brought firewood; his two daughters lie down with a young man; they have poisonous insects in their vaginas, they tell him to stick his reed, pull out insects, have sex, then put the insects back; at night the young man falls asleep, eaten by S.; the older brother does the same thing, but he does not fall asleep; Sh. 1) sends him to bring toucans (they kill people); the old woman first tells burn thorns on the tree (var.: wives cover the holes on the young man's face with wax, the toucans did not peck him); the young man brings toucans, S. revives them; 2) clean the bird cage (there are snakes, old woman or wives warn, he burns snakes, S. revives); 3) fish with poison (old woman: there are caimans created by Sh.; you need to heat the stones, boil the lake; S. revives cooked creatures); 4) get the vine to do arrows (the vine must fall on his head, the water spirit pulls out); 5) tear the bark off the tree (the son-in-law climbs up, throws the bark, killing S.); beetles came out of his stomach, so his daughters could not revive him; out of two the beetles have made a sacred nose flute; a young man, along with his boy and girl, swims down the river in a cassava trough; wives send two parrots; they fly into the young man's mouth, cut the heart comes out of the sides; since then they are red; the children tease Cocotero (their father's sister) who comes to them that she has a hairy vulva; every time she wants to grab them, they jump into the water; Zatiamare (K.'s elder brother and the dead boys) catches them in a trap; the forest spirit copulates with the girl, she turns into a spirit herself; the boy is killed by fish, he flies away with a falcon; Z. finds his veins and teeth and the brain, which makes them into timbo, fish poison, kills a lot of fish], 11 [a girl hides from a cannibal in a tree; she kills her with a stream of poisonous milk from her breast; carries her home in a basket; her grandson revives a girl and sleeps with her]: 131-149, 206-210.
Chaco. Lengua [the boy is lost in the forest; Yatafapkie puts him in a bag of snakes, brings it to his wife; that boy likes it, she sends him to his native village; I. throws him in different directions a branch, finds out where the boy ran, comes for him; people catch him; he admits that he can only be killed by hitting his legs; he is killed]: Loewen 1969:119-120; mokovi [Nayapek catches a hunter, brings to her house to eat; his daughter takes the hunter as her husband; leaves the comb responsible for herself, runs with her husband; (hereinafter European); Nayapek rides a mule; daughter turns yourself in a dead horse, a husband in a hawk; a flower and a hummingbird; to a church and a bell; Nayapek comes back every time; wonders that the bell has big balloons; Nayapek's wife: You're not recognizes the fugitives; chases a pig; her daughter lures a pig into the mud, her mother stops chasing]: Wilbert, Simoneau 1988, No. 197:240-241.