Introduction
Bibliography
Ethnicities and habitats

L5. Rolling head.

A

creature is described or depicted in the form of a skull or head without a torso.

Bantu-speaking Africa. Kamba [a man came across a skull in the forest, he rolled after him; at home, a man asked his wife for food, a skull asked for a skull too; the man threw his skull into the fire, he jumped out, left the man's wife; she also jumped out, but the skull left them both and they burned down; he subdued the whole village]: Arewa 1961, No. 3288:161; Congo (Angola's zombo) [Makenga goes to marry, bringing a ransom to the girl's parents; on the road, a rolling head tells her to be allowed to carry a calebass with wine; the girl's parents' head eats the food offered to the groom; on the way back, she demands that the woman be given to her; other heads roll up; the king birds Ngumbe promises to resolve the dispute, demands a drink, sends two heads to bring water in a leaky calebas; they unsuccessfully try to collect water, do not return; other heads go for the missing; when The last one rolls, M. takes his wife home safely]: Anpetkova-Sharova 1975:61-66; mbundu [the skull offers itself as a husband to her older sister, she throws it away; the youngest agrees; he leads her to the sea turns out to be handsome - the sea lord Kianda; the eldest marries a handsome man, who leads her into the forest, turns out to be a two-headed quiche; she gives birth to a normal child, then a two-headed child; runs, quiches catches up, eats her and the child]: Knappert 1977, No. 17:157-159; ronga [among the chief's wives, only Nhembane's daughter is childless; The dove makes an incision on her knee, rubs ocher, fat, ash, from the abscess a boy is born; the children of the other wives are rats; the husband thinks that the son is not his, throws him on the thorns, the child's intestines fall out; the mother inserts them back, carries the child, does not trust the Gazelle, the Pig, the Elephant, the Leo , gives Behemoth; he raises a boy, calls Sidiulu (S.), gives magical powers and a servant to Siguila; S.'s mother cooks rats, lets their mothers eat them; the leader drives away other wives, leaves mother S. all the girls ask to choose them as wives, S. chooses dirty, lousy, tells her mother to pour boiling water over her, she becomes beautiful; childless, her father gives her Mbangana maid; they go to visit her father; A hand goes on the road, M. tells me to remain silent, but S.'s wife is loudly surprised, her hand jumps, sticks to her hand; so leg, head, all members of the body; when the heart, S.'s wife dies; this was set up by the rejected brides and their relatives; father buried his daughter, married M. to S.]: Junod s.a., No. 11:98-112; swamps [Mbungi hunts, tells his wife that he will ask the spirits if she can eat meat; says it is impossible, otherwise in there will be no game traps; the wife catches fish, says that M. should not eat, otherwise there will be no fish at the top; M. cuts off his wife's head, buries it; the head rolls after her; he cuts her into pieces, the head still rolls ; rolls into the village of his relatives; they kill M., this was the first murder]: Scheub 2000:146-147; Sakata: Colldén 1979, No. 13 [girl refuses grooms; inhabitant of a country where they live heads without bodies, went to marry, borrowed body members from friends on the way; the girl married him; did not tell her younger brother to accompany her, but he quietly followed her; The head distributed the arms and legs were borrowed; in the village of heads, the girl brought in began to fry and cut off pieces of meat from her; the younger brother heard screams, began to beat the drum, the inhabitants began to dance and left; the brother saved his sister, returned home with her], 15 [Kenshune-nshune had only a head; borrowed the dicks of his body, came handsome to marry a girl; led him back, distributed everything; the deceased gave the girl nine eggs, told her to run; she ran, throwing eggs, each of them blazed a fire, detaining her pursuers; managed to run home]: 165-166, 168-169; lamba [people of different kinds quarreled and killed Chief Chipimbi; but then they saw he is alive and well; killed again, his corpse burned; but his head is intact; when she rolls, we hear thunder]: Scheub 2000:29-30.

West Africa. Hausa: Zhukov, Kotlyar 1976, No. 138 [Mom, daughter of the city's king Garun Gabas, rejects the suitors; promises to marry someone who says where the dry and wet seasons wait for each other; one of rejected princes come to the dodo (rolling cannibal heads); promises that if the dodo king gets a woman, she will wear it in the basket; king dodo's grandfather explains that the seasons are waiting for each other friend on acacia (she is green in dry weather and dries up during the rains); the prince brings the dodo to the city gates; he follows the old woman; tells her to call the genie, he gives her money; the dodo sends her to marry him a princess, answers the question; gives a rich ransom; the king and his daughter are happy; when they see the dodo, they grieve, but it's too late; other dodos join the king dodo, take the girl away]: 332-346; Lippert 1905, No. 11 [the young wife asked her husband to go with her to her parents; when they stayed for the night, the sound of a fallen tree from the forest; the man called out, Hey, lumberjack! in response, the skull rolled, rolled after them in the morning; by the river he demanded that the man put it in his pants, otherwise he would bite off his genitals; then refused to get off; when the man ate, the skull took everything for himself; fell asleep; the man took off his pants with his skull in, he and his wife left at night; in the morning the skull caught up with them, first demanded that they give him the man's sword, hat, clothes, then the woman's luggage and dress, then brought cannibal skulls to his village; they sent people to buy firewood to cook with it; they met a spider and he helped them {it's not clear how}; so spiders are not allowed kill]: 246-247; tangale [a woman dies a child, then another; she says that let at least one head be born as long as she lives; a baby head is born, follows the mother everywhere; causes rain, all people are happy, praise the Head; a woman has a normal child; wears a Brother-head; mother dies, she is buried, Head disappears]: Jungraithmayr 2002:215-224; Bamileke [stumbled upon on the skull, the person asks how he got here; the skull replies that he died because of his mouth and that the person will die for the same reason; the man talks about the meeting to the chief; the chief goes to look at the skull with the condition that if he does not speak, he will kill the narrator; the skull is silent, the person is killed; the skull says he warned]: Voorhoeve 1976, No. 12:103-104; tenda [Nyano girl rejects suitors; a werewolf borrows a leg, an arm, comes with one hand, leg; pays for N. cola nuts, takes it, returns his busy limbs, kauri on the way; after 4 days N. returns to pick up the dowry ; takes a calebass, a spoon; does not take her younger sister; she turns into a calebasa, into a spoon, N. throws them away; she is still with N.; tells you to leave the werewolf wasps in their place in the house, run; the werewolf chases sisters run home]: Ferry 1983, No. 12:81-86; dark [the old woman gives the Spider a sheep, for this she asks to carry it, refuses to get down, her limbs can lengthen; the Spider asked her what she was afraid of ; the old woman replied that people from the secret society who kill cripples; the spider said that they were approaching, the old woman asked to hide her in the bushes, the Spider ran away; when he returned to this place, he found her skull, he jumps on his nose; the blacksmith managed to rip it off with hot mites]: Cronise, Ward 1903:287-290; ibibio [Nkoyo, Okun Edem's daughter, rejects suitors; The skull from the Forest of the Dead borrowed from others different parts of his body and garments, appeared handsome, N. chose him as her husband; on the way to him he returned everything, became a skull again; in Skull's house she became friends with an old mother-in-law; promises to be diligent, good; the old woman tells Spider to give her a beautiful hairstyle, gives her beautiful clothes, gold bracelets; tells the Winds to take N. to her parents; first Thunder and Lightning came, but the old woman drove them away, N. took them quiet breeze; everyone is happy; chief tells girls not to marry strangers anymore]: Jablow 196:184-188.

Sudan - East Africa. Nzakara [you can't fish downstream, there's the owner of the waters Ngbouon; the woman catches there, with her two daughters, the youngest is still in the cradle; the eldest says that the cradle has sailed away, the mother sends behind her; on the way, the girl meets an elephant, a lion, politely answers where she is going; N. is kind, offers many cradles, but the girl takes only hers; returns; the mother is happy; the next day she takes with her another, eldest daughter to watch the baby; the same; the girl scolds an elephant, a lion; eats one food offered by N.; N. tells her wife to cook the girl's liver; eats the rest; the rest head rolls home; mourning]: Retel-Lautentin 1986, No. 18:121-125; Dinka [Acienggaakthii (AK) is the daughter of his elder wife, Acienggaagdit (AT) is the youngest; AK's mother is dead; AT has an older sister, Ayan, she is married to a lion in the land of lions; AT and AK are pushing grain, the AK pestle rolled back and smashed the beautiful AT calebasa; she tells her to be repaired with hairs from the lion's tail, otherwise she will kill; AK goes to the land of lions; there Ayan tells When she eats with her lion husband, take a spoonful of holes and only pretend to eat, and leave all the food to the lion to leave, leaving him for food; at night AK sleeps in the barn; Ayan cut off her hairs from her husband's tail, gave AK, making them a bracelet, AK runs away in the morning, and the lion believes that she is still sleeping; the whetstone noticed her departure, chased after her; they talk songs; the lions understood, rushed after her, but AK ran home; AT thinks she is no worse than her; she deliberately breaks it to the calebas, goes to the lions; eats with a large spoon, leaving the lion full of holes; the cows trample it into the barn, but she does not praise their soft hooves, but scolds them; running back, he loses time collecting fruits; Ayan's husband caught up with AT, tore his head off; his head came home; her father ordered her to be buried]: Deng 1984:143-151; mundang [the man has two wives, one has children, The other does not; the childless goes to look for luck; the old woman asks to rub her back, she does it; she tells her to walk along a narrow road, not a wide road; the elephant gives her edible roots; she comes to the monster, who has only a head, around his wife; he gives her cow, goat and chicken manure; at home it turns into cows, goats, chickens, into full bins; a wife with many children is jealous, she goes the same way refuses to rub the old woman's back, walks along a wide path, gets frightened of elephants, tells Gola's wife that her husband is a monster; refuses to take manure from the monster, returns empty-handed; since then he respects childless wife]: Louafaya 1990:136-139.

Melanesia. Marind-anim: Wirtz, Neverman 1981, No. 67 [man The sun and his son live in a fire pit, the Sun steals boys, eats them; the men went to kill them; the son of the Sun remained in the ground, himself they pulled out, cut off his head; his head began to rise; the younger sisters of the Sun helped him rise to heaven], 6 [Geb cut off the boys' heads; their fathers tried unsuccessfully to drown him in a hole; then their head was cut off; the head reached the end of the world, from there to heaven, became the Sun; (usually Geb is a month]: 154-156, 204; keva [Ipirinyu lives with his father; he is dying, asks I. not to go to the plot for a long time; I. returns when his father is already dead; his spirit enters the head of a slaughtered pig; his head pursues I.; by the river M. asks a young man on the other side for help; he throws a reed, she crosses it; when his head crosses, the young man removes the reed, the river takes his head away; his head walks, returns when he is already dead; his spirit enters the head of the slaughtered swi, the young man's father is an ogre; the young man I. dresses like a man, the cannibal calls both his sons; people from different villages are going to kill the ogre; he turns into a possum, climbs a hole; throws his son and I. on a tree, they turn into birds of paradise]: LeRoy 1985, No. 79:238-240; ibom [Ntshambeyaintshe asks her brothers Ambeiwan and Kawointemi to look after her child; the girl cries, they kill her, tell her sister that the child is sleeping; they run away; N. rushes in pursuit; the brothers bewitch a sharp leaf, leave it by the stream, the leaf cuts off N.'s head; the head creates a lake with water lilies; the older brother is afraid, the younger brother climbs behind the edible stems of water lilies, the head hiding under the water lily grabs his teeth into his scrotum; the older brother runs away; the youngest asks his head to let him go until he gets to pick the fruits of the breadfruit; she refuses, he climbs with her; after poking, he hit her, her head fell, waited downstairs; he threw off the fruit so that it was stuck in the roots of the vine; while his head reached out, his brother ran away, leaving the bamboo, leaves, the trunk of the breadfruit tree was responsible for itself; the bamboo broke the head, tore the leaves, could not knock down the trunk; collected the fruits in a hole; two pigs came to eat fruit, found their heads, chewed, throwing each other friend, killed; coconut palms with red and black fruits grew out of blood and brain; brothers tried it, called others, this is how coconuts appeared]: Schuster 1969:152-154; porapora [woman Arero hid in a stone ax hanging on the wall; she came out, pierced the children with sharp leaves, cooked, ate; she was waiting for her, she jumped back into the ax, he was thrown into the fire, he jumped into the fire the river; from there A., in the form of a woman, moved to the top of a palm tree; the trunk could not be cut down, they called her brother Ambang, he hit her with an arrow, finished her off with batons, divided the meat, A. asked for a vagina; at night, a vagina glowed, he kept her in a bag to illuminate the forest when hunting wild boars; A.'s mother did not care about his property, he killed her; met people fused together in two, separated; they did not have anuses, and men also holes in the penises, A. made them; other people lived in a hole, croaked; A. taught them to talk and walk; A.'s grandmother was W.; an eel jumped into her vagina; she gave birth to a son, hid him in the sink, from there he went out to see her as an adult man; her great-niece Arero peeked, pulled the eel out of the sink, killed her, cooked it, let W. eat it; she created a crocodile, lured Arero to a tree above the river, and she fell the mother of the victim threw a bag of W. into the river, but she managed to take a fire, a dog and a heron with her; sailed to a place where people did not know fire, cooked in the sun; W. secretly cooked in the house of two The brothers, the dog, and the heron were her watchman; the youngest watched, W. married the elder; Unkinye came to ask W. for fire, stole it; the brothers found it, released W., cut W. to pieces; his head clung to pieces the elder's testicles, do not tear it off; the youngest climbed onto the breadtree, but threw down only the unripe fruits; the elder climbed, his head agreed to get off temporarily; he threw the ripe fruit, threw one away; while his head grabbed him, the brothers ran away; the head grabbed the boar's face, he took it away; tore it off the trunk of a betel palm tree]: Schwab 1970, No. 3b: 774-778; Saibai [Kassa Kuik consisted of one head; I came to a woman at night to suck her breasts; she waited for him, smashed her head with a club]: Laade 1971:43; kanaka [two sisters went for a weaving bast, spent the night, saw the fire, the eldest sent the youngest to bring smut; by the fire, the youngest saw only the man's face, took the smut; she went out, the eldest sent it again, giving food to the owner of the fire; he again allowed the fire to be taken; at night the eldest came to the fire, saw not a face, but a handsome man, brought her to her place, he married both sisters; the youngest gave birth to a boy; the eldest went to visit her parents; the youngest came to swim, the spirit woman dragged her under water, took her form, put on her clothes; the husband notices a change when he hears that his wife snores (perfume snores) at night; next time he sees that a woman has no body and limbs, only a face; tells The older sister, who returned, hacked the female spirit with an ax; found herbs, chewed, spat on the tree, it dried up; she spat on the other side, the younger sister appeared, talked about what had happened; both returned to their husband]: Leenhardt 1932:237-254.

Tibet is the Northeast of India. Dafla [Abo-Tani's mitan bulls and servants sent in search disappear one by one; he goes by himself, comes to the old woman's house, she calls to spend the night; the dog promises to tell you something if AT will feed her; explains that the remains of the dead in the attic, the old Rakshasi woman will give AT a sedative drink; AT takes a mug of holes, only pretends to drink; does not sleep; by morning the old woman falls asleep herself, AT cuts off her head; the flame from the old woman's mouth marks at AT, but incinerates the mortar; AT and the dog leave, the old woman's head chases; AT cuts off the dog's head, leaves it on the way, the old woman's head attaches to her; since then since they sacrifice dogs to evil spirits, take food with them {to sacrifice?}] : Bora 1995, No. 15:20-22.

Burma - Indochina. Vieta [in the country of conquered cramps, the head can separate from a sleeping person, fly; if a person finds and takes possession of nail scraps, hair, bowel movements, etc. of a person, they die; a similar image among Chinese, Japanese and across Indonesia]: Nevermann 1952:21-22.

South Asia. Ancient India (Skanda Purana) [The moon was the cup from which the gods drank amrita; Rāhu took a sip, but Vishnu cut off his head, his head remained immortal; when he swallowed the star, it immediately comes out; King Jalandhara ascetically obtained power, established his own order in the universe, sent R. demanding that Shiva give his wife Shakti; from a place on his forehead between his eyes S. released a lion-headed demon in the form of an emanation; R. rushed to S., asking for protection; the demon then asked for another prey, because he was unquenchable; S. invited him to eat his own limbs; he ate himself whole, only his muzzle remained; S. called him his beloved son, the Face of Glory (kīrttimukha); ordered him to stay at his door; whoever does not honor K., does not honor Sh. Hindu temples K. - apotropes]: Zimmer 1946:175-182; Santals: Bodding 1927, No. 66 [a cannibal in the form of a sheep's head devours the prince's servants; the prince hides in a tree trunk; the cannibal turns into the girl, marries the king, the wife pretends to be sick, tells the tree to be cut down; the prince falls into the pond in the form of a fruit; the wife orders him to be drained; the servants find the fruit, cut it, the prince tells his story; comes to the girl's mother, pretends to be her grandson, gets a parrot in which the ogre's life is; tells the ogre to regurgitate the swallowed; then curls the parrot's neck]: 379-387; 1929, No. 70 [the king's seven wives childless; the hermit tells the wives to eat mangoes, let the king eat the peel; the first child must be given to the hermit; the youngest gives birth to twins, the hermit picks them up; the cattle given to them by the father die along the way; the youngest surpasses the hermit in knowledge; the hermit returns the brothers home, immediately takes the youngest back; turns him into a horse and other animals, sells him many times; then the young man sells him, he warns do not give up bridles; the hermit refuses to tell you how to become human again, the young man learns about it from others (all wizards in the hermit's land); runs away; the hermit pursues like a leopard; a young man turns into a dove, a hermit into a kite; a fly becomes a dragonfly; a fly sits on the princess's dish, the dragonfly is driven away; the hermit becomes a beggar, asks for rice from the tarek; the young man turns into a coral bead from the princess's necklace; the hermit asks to tear the necklace, pecks beads in the form of a chicken; the young man is a cat, kills a pigeon; becomes human, leaves, carrying the head of a pigeon; the hermit's head rolls after a young man throws a pigeon's head into a blacksmith's horn, the hermit's head falls in the same place]: 47-81; 1942, No. 3 [a bongo man regularly leaves combs, rubs, etc.; only girls see them passing by They do not notice by the man; five girls used them, one remained, the bongo grabbed her, took her to the cave, closed the entrance with a stone; all the captive's relatives came to ask her to let her go, it did not help; the horse her brother broke one stone wall with his hoof, he could not; the bongo and his wife visit her parents; the bread brought turns out to be cow manure; on the way back, the girl's brother cuts off the bongo head, leads her sister home; the severed head follows; at home they throw her into the fire, burn her; after 8-9 days, the girl complained of a headache, died; her bongo husband took her]: 59-65.

Malaysia-Indonesia. Ngaju [Antang Taui and his people are paving a forest road; someone eats cooked rice twice in a forest hut; the third time AT is waiting for a boy, who explains that the route the roads were chosen incorrectly; the road was completed, the boy Ake (he is not human) stayed in the village; AT people threw a net, caught Tahuman fish; the next net was a lot of fish; T. was forgotten, in the morning in the boat instead of her girl; A. and T. grew up and got married; AT Tapih's wife gave birth to a girl, Tahuman gave birth to a boy, both died soon; when the remains were dug up for burning, instead of her son's human bones, Tahuman turned out to be fish and animals; A. and Tahuman sent to live in an uninhabited place on the Rasen River; A. grew a lot of rice, Tahuman collected golden sand; Tapih gave birth to a son, Rason, Tahuman, a daughter of Rusuh; AT did not tell his son to swim on the river Rasen, who swam, married Rusukh; AT explained that her parents were not human, Rason left Rusukh, married a rich girl; at night, Rusukh's head with insides separated from her body (so all witches, If you put a stick in your neck, your head won't be able to return, the witch will die), flew to Rasen, sat on his shoulder, refused to get down; he persuaded her to let him climb the tree for fruit; he began to throw fruits, aiming at Rusukh's head; the last three knocked her down; when she died, she ordered her to come three days later; there was a poison plant on the right, an antidote on the left]: Schärer 1966:55-62; Timor [the couple was born Cabere is one head; otherwise he was a normal boy; during the absence of parents, many people with goods asked for permission to stay under a canopy at home; K. allowed; at night he rolled down with him, people they fled in panic, leaving goods; parents did not find owners; K. realized his ugliness; the raven carried him to the top of a palm tree, which grew to the sky, K. asked God for a body and limbs; returned in the same way a palm tree a normal young man; the leader climbed the same palm tree, asked God to make it better; God turned him into a black dog, K. married the leader's wife]: Pascoal 1967:268-270.

Taiwan - Philippines. Visayas [childless spouses ask God Diva to send a son, let it be at least one head; The head was born, loved; asks the mother to marry the leader's daughter; she was refused, the Head fell into land, an orange tree grew on this site]: Eugenio 1994, No. 262b: 426.

China - Korea. Chuan Miao [the girl was passed off as an ugly rich man; she ran away, stayed overnight in the cemetery; saw a skull, rushed to run, a skull after her to the house she ran to; the owners advised her repent, then the skull was gone; the woman returned to her husband]: Graham 1954:155-156.

Central Europe. Ukrainians [stepmother sends daughter and stepdaughter to spin; when returning, daughter takes her stepdaughter's job, passes her daughter off as hers; stepmother tells her husband to take her stepdaughter; he leaves her in a hut for chicken legs; a horse's head comes there; asks her to lift her over the threshold, lay her down, cover her; the girl does everything; the head tells her to enter one ear, leave the other; the girl becomes a rich beauty; the stepmother sends her own daughter, she refuses to serve her head, her head eats her; the husband brings a bag of bones, the dog barks about it, the stepmother kills the dog]: Afanasiev 1958 (1), No. 99:148-149; Russians, Ukrainians [a mare's head as a girl's test is found in Russian and Ukrainian fairy tales]: Afanasiev 1958 (1): 482 (note).

Caucasus - Asia Minor. Karachays: Aleinikov 1883 [the prince had a daughter Dzhelmouth; on the very first night a bucket of water and a calf disappeared, all the cattle gradually disappeared; one of her brothers, Kyyynly (Goremyk), left to the Black Sea coast; he found puppies in the caught fish, raised them; when he went home, he found only a sister and a blacksmith there; the sister tears off one leg from his brother's horse, then the other, etc.; the mouse advises K. to run while J. sharpens his steel teeth; the mouse points J. three times in the other direction, the fourth time she is on the right track; K. calls on his dogs, they tear J. apart, the head remains; one dog grabs the head for the hair, the other for the lower jaw, the head rises with it to the moon; once a year, dogs fall asleep, the head devours the moon, an eclipse occurs; at this time, people make noise to wake up dogs] in Jurtubayev 1991:78-79 (briefly similar text in Potanin 1883:775-776); Chursin 1956 [the prince had a daughter, Jelmage; from that night, calves, then bulls and cows began to disappear; this girl was a giantess Emegena; one of J. Kiily left, settled on the Black Sea coast; went to visit his relatives; there were only J. and the blacksmith there; J. ate one, the other, third, fourth legs of the horse, the whole horse; each time she sharpened the blacksmith's teeth; the mouse told brother to run away; J. pursues, at the last moment her brother's dogs summoned from the house tore her to pieces; clutched her head, she rose with them to the moon; since then, the head has been trying to swallow the moon, and the dogs have tried to swallow it protect]: 153.

Baltoscandia. Estonians (Tapa) [the woodcutter told his son to bring both, left pieces of spruce bark on the road; Damn put bark on the road leading to hell; began to feed well, gave keys, one big iron from rooms that cannot be unlocked; gave a golden egg, threatened to kill if the boy lost it; he opened it, dropped the egg into a barrel of blood, had difficulty reaching it, but the devil saw blood on his hands and egg; ordered put his head on the chopping block, the boy can't put it right, the devil shows how to do it, the boy cuts off his head, runs away, his head is chasing, screams läll, läll; the boy ran home, father burned the line's head]: Järv et al. 2009, No. 30:130-131.

Southern Siberia - Mongolia. Altaians [Ak-Bökö is the son of Kara-bökö; shulmus (evil spirit) moves into a fly, A. Altyn-Sudur swallows it, dies; shulmus in her form comes out of the grave, returns under her guise to A.; pretends to fall ill, says that he will recover if he eats her lungs and hearts son and daughter; wife K. advises the servants to give the imaginary khansha the giblets of dogs, let the children go to the steppe; they are starving, asking Uch-Kurbustan for help; the mother's nipples show up from the ground, feed them; children come to Altyn Khan; he brings another boy and one girl from heaven from the UK; both couples are married; Kan-Tadi's son heals Father A., kills Shulmus; chases a jumping head to iron house, splits his head; Shokshulan kills; his wife is his mother, Altyn-Sudur, whom Shulmus married Shulmus after her death; Kan-Tadi returns her to her father]: Nikiforov 1915:148-175; Turks (? the source of the record is not a decree., there are no names in the text, but the neighboring texts are Turkic, not Mongolian) [the old man tells the old woman to slaughter the last cow; closes in a yurt with meat; Raven, Magpie refuse to help , Raven advises the old woman to go to a yurt where the human head is rolling, split her head with an ax, take all the riches; 40 people came out of her split head; the old woman went to pick up an old man who hungry; one day he woke up - there was no yurt, no old woman, no cattle; died]: Potanin 1883, No. 179 (Zap. Adrianov): 594-595.

Western Siberia. Mansi [the wind blows Mosh-ne's clothes hung outside, made of sable skins; she goes in search; her younger, middle, older sisters are married to Fox, Wolf, Bear; each of the sisters and their husbands advise her to sew new clothes, not to go any further; M. comes to the house where he sees her clothes; two men cut off her head; her head rolls towards the sisters, then into her fallen apart the house where she now lives]: Kupriyanova 1969:87-89; Southern Selkups: Dulzon 1966, No. 18 [the wife strained one ball and showed her husband that there were two; he began to knit a net, there were not enough threads, he kicked his wife out; she came to a house; there a separate human head orders things, the work is done by itself; her head sleeps in a mortar; a woman pushes her, kills her; her husband comes, they live again together]: 137-141; Tuchkova 2004 [had seven sons and an eighth daughter Pora ("blizzard"); she was fast, hard-working, while everyone was hunting, "flying in a blizzard"; the brothers left, got lost, made a house on the shore, became in to live in him; his parents told P. not to go anywhere, otherwise the owl would take it away; P. went to the window, took it away, ate it, left her head, put it on a stump, her head was alive; when she saw her head, the mother fell dead, the father put it down head in a bag; head tells us to go where they used to live; there are seven sons sitting naked and red; the old man was frightened of them, died (the story is cut off)]: 242-243; nganasans [a cannibal and a woman have two daughters; a cannibal leads a woman for a talnik, asks her to bend over the water, cuts off her head; at home, the victim's daughter hears how the cannibal promises her daughters that she will eat an adult brain herself, and they children's; girls leave blankets full of brushwood instead, run away, throw their mother's jewelry, creating a mountain, a lake behind them; they run to the river; the old man asks what their mother said about him; they they say that she praised his face, back; he carries them in a boat; the cannibal replies that he is as long as a stick, his back is like an ax; he pushes her out of the boat, she drowns; the sisters spend the night in the old man's plague, in the morning out he has no way out; the youngest comes out with a needle through the slit, the eldest gets stuck, the youngest tears off her head; the braids turn into legs; The head does not want to stay in the hole of the fox, the wolf, remains in the bear hole, warns not to lean on a stump; the youngest went, leaned, a cannibal jumped out of the stump; they go, disperse, the girl visits her older sister, she has two cubs; the youngest rides on sledges, the cannibal tells change, her sledges are drawn by mice, ropes are worms; they change back; dogs bit mice, the old man pushed the cannibal into the fire; her ash became mosquitoes, beetles, worms, bees]: Porotova 1980:13-19.

Eastern Siberia. Evenki of the Baikal region [the elder brother asks Ivol to put a plague on the river; he tries to put it in the water, asks the deer to help, they do not help, he kills them; his brother tells them to bring roots make a net, I. cuts off the children's heels, brings (one word for root and heel); brother goes hunting to an old woman whose house all wild ungulates live; tells I. to spit on the burning and drag the beast; I. spits on the moose, cannot hold it, asks the old woman to help; she cuts off his head; his head rolls, wants to cross the river; does not get into the boat of a man, an old woman, sits down with a girl; at her house she does not want to sit next to her parents, smiles when a girl sits her next to her; does not want to lie down with an old man, with an old woman, goes to bed with a girl; becomes human in the morning ; an old woman makes Ivil's skin; his brother comes and shoots an old woman with a bow; she tells moose, roe deer, musk deer and other animals to go to the taiga; wild animals have lived there ever since]: Voskoboynikov 1967, No. 16:53-55; Sym Evenks (Chirombu) [Wolverine was eaten by the mother of two hare girls; they poured earth into her eyes, ran to the old woman; all her things move and work on her desire; they hide in the cauldron, the cauldron does not go; the old woman beats him, the sisters laugh; the old woman calls them to live with her; when they want to leave, the old woman tells them to walk on the hoofed, not to walk on the kule-shaped; the eldest the sister remembered that she is kule-shaped; they are fighting, the eldest has won, they walk along the kel-shaped; the hut surrounds them in the dark; the eldest has become a fur, a needle, slips into the crack; the youngest is a bump, gets stuck; the eldest pulls her, tears her head off; leaves her on the deck, her head cries; leaves her on a tree broken by a zipper - laughs; the eldest went beyond Thunder, her children are just like her - only heads; the youngest came to the Frog; she brings deer - these are insects, they are carried away by the wind; the Frog began to live in water]: Vasilevich 1936, No. 22:23-24; Yakuts: Vitashevsky 1912, No. I.5 (central, lake. Churapcha, Churapchinsky ulus)) [the old man and the old woman have two daughters, he catches four hares each; decides to leave his daughters in the forest so that they and the old woman can get two hares each; took his daughters to pick berries, left his clothes on a stump; but caught only two birds with one stone; the older sister was half abaasa herself; they find an iron yurt with an iron cradle; the youngest spies on the child pulling fish out of his penis, cooks; returns to the cradle; does not tell the younger sister to eat fish, she eats; the old woman tells her to go from the fork to the east; the older sister goes west, the younger sister does not want to throw it; there are no holes in the iron yurt; the eldest makes them as small as sawdust from a needle, they find themselves in a yurt; inside the abaasa woman does not bring fish, but leeches; the younger sister casts the same spell, turns out; the elder sticks her head; the abaas eats her body, the youngest carries her sister's head, throws it under the larch; sees an island on the lake, there is a beautiful one, this is the older sister's abaas essence (the informant does not remember further)], II .1 (central, Bayagantai ulus) [two orphans went to pick berries; the eldest found a black stone, the youngest white stone (var.: the youngest wants to take white, the eldest suggests taking black; only one stone, uniform like a person); the girls began to live in a hunting lodge, put a stone in a stone cradle, the stone turns into a child; when they return, they find baked fish; the youngest spies, becoming a piece of bark; the child tells objects to move by themselves, promises to eat both sisters, takes fish out of his mouth, bakes fish, returns to the cradle; the eldest eats fish, the youngest puts it quietly in her bosom; sisters they cover the child with a hot pot, run away; the old woman stretches her leg across the river, the sisters cross it; when the abaas cross, the old woman removes her leg, he drowns; the sisters come to the abaasa with one hand and with one leg; prisoners are hidden in her iron yurt; she locks the girls in the closet; the youngest becomes the size of a needle sawdust, jumps out; the eldest sticks her head, swells, her sister pulls, tears off his head, carries it with him; hangs it on larch, his head cries; on a birch tree, the same; on a tree broken by lightning, his head calms down; a frog lives in a silver yurt, asks his younger sister to sew a dress for her husband; before her husband comes, he hides the girl in a bag; the husband realizes that it was not a frog, finds a girl; invites both wives to go to their relatives for gifts; The frog brings worms, leeches; a girl in the place of the tree where she left her sister's head finds a living sister, yurt, cattle; sister married Thunder's son; hides the youngest; Thunder's son finds her, gives her cattle; presses on the way home frog worms, leeches and frogs; husband tells wives to lie on the roof; The frog put a piece of moss, froze to death; the husband stayed with the girl]: 456-458, 459-458; Ergis 1964, No. 66 (northwestern, Olenek ulus) [a poor old man takes his three daughters to the forest, leaves old Doha on a stump; the girls found a farce, one picks up an iron child; when they return, they see that porridge is cooking in the pot from fish; the youngest does not eat, hides, becoming a needle, sees the child turn into iron man; next time the middle, older sisters hide; sisters put the potted baby in the fire, run away; he chases them with a hot pot; the old woman stretches her leg across the river, they cross; she asks the abaas if her leg is rough, he replies that very much, she throws it off, he drowns; the daughter of Abaasa with with an eye on her forehead, with one hand, one leg, cuts wood; catches and locks the girls; becoming needles, they get out, but the eldest tells her lungs, her stomach to swell; the sisters pull, tear off her head; put her head off; at a tree, his head cries; at a birch tree, the same; at a pine tree, he laughs; since then, the coffin has been made of pine]: 245-246.

Amur - Sakhalin. Negidals [The skull rolls to the house of two, then three, again three; their blankets hang near the houses; the skull drops one of them each time; the women beat it, the last brings it home; her sisters tell her father that his daughter lives with a skull; the father tells the servant to take her away; the servant and the girl build a house, live together; the girl throws away the skull; he returns as a handsome man, takes her as a wife; he is a good hunter; the girl's parents and sisters come to visit them, the sisters are ashamed to choke; women who have previously beaten the skull come and ask them to take them; The skull hits them, drives them away]: Cincius 1982, No. 32:161- 164 (in Voskoboynikov, Menovshchikov 1951:337-341 instead of the Skull of Knives); the Udege people [The roe deer came to the city, it was torn apart by dogs, the head remains; the head comes to the prince; only the youngest of his three The blanket is well done for her daughters; she finds the head of a roe deer in her fallen blanket, brings her home; at night she feels the young man's hand on her chest, waking up and does not see anyone; the older sister talks about it parents; the father expels the youngest, taking away her clothes; the older brother's wife gives her hers; the roe deer leads her head; she cooks porridge in the thickets, feeds her head; she shows her chopped firewood; they come to the city, to the house; the girl sees that this is sleeping well done with his head under his head with a roe deer; takes her head away, they stay together, give birth to children]: Kormushin 1998, No. 28:138-141; Bikin Nanai: Sam 1976, No. 2 [=Sem, Sem 2020, No. 27:128-132; older and younger sisters take turns buying firewood; hammer head, skewer legs, tick hands, chalcedony eyes, back comes an ornamental board; younger sister hid; the eldest laughed when the devil knocks with spoons and chopsticks; he looks in her head, tells her to stick her tongue out to put a louse on it, pulls out her tongue, filled her mouth with bird cherry chips, hung up the phone, left it standing; the younger sister found a barn with tongues; found a fresh sister's room, put it in her severed head {it's not directly said that the hell cut off his head}; came to the house where the man was sitting, he tells me to cook meat; the eldest's head rolls out, asks for it to be given to her; well done, beats his younger sister, she leaves, her head rolls after her, asks to take it; came to another young man, he marries both sisters ( the eldest recovered - how the head found the body, it is not said); the youngest came to the sister, she hides it; the devil comes, goes to bed in a mortar; the sister of the devil and the one who comes push him, sift through a sieve; the largest sifting is yellow spiders; then fewer: black spiders, mosquitoes, midges, midges, small midges]: 125; Shimkevich 1896 [the head lay in the fanza, the horse brought it to the beautiful Amfudi Amucha (" a single woman"), who cohabited with her Burkhans; she cooks meals for her head, puts it under the blanket at night; tells one of the Burkhans to throw her head into the lake, hoping that she will turn into handsome; the lake dries up, a silver stick lies in the river; A. in the form of a haaz duck approaches her; the stick says that A. wanted to kill her, tells the duck's wings to grow to the snags, swims away; in the village a girl catches a stick, undresses to dry her clothes; her head turns into a man; people who come running ask why he wanted to steal the girl, he kills them; goes on a journey, crosses the sea on a longboat; A., who is released, tries to destroy him, quarrels with the owner of the fanza, whom he kills; the sisters of the victim in the form of two ruffs say that A. will arrive in the form of a bird Haaz, will become an otter; he kills A. with an arrow, marries both wives and both sisters of the owner he killed, also a girl who caught a stick, lives well with five wives]: 92-98.

Japan. Japanese [spouses agree that if one dies, 1) his or her body (head) should be kept in the house; 2) the other will not remarry; the wife dies; a beggar comes into the house; the widower asks answer him, Yes, if a voice from the coffin asks if the husband is here; the beggar opens the coffin out of curiosity, is haunted by the spirit of the deceased or by a rolling head; or a beggar asks the deceased whether it is possible to leave, answers, Not yet, and then, out of boredom, replies that it is possible; the husband marries again, the spirit comes to harm the new wife, but she escapes or loses her head; the husband comes home, he is haunted by a rolling head, it swims away in the boat, the head jumps past the boat into the sea, turns into an abalone shell]: Ikeda 1971, no. 612A: 155.

SV Asia. Chukchi [young husband dies; wife keeps his head (skull) in her bag in her bedroom; skull laughs all the time; woman's mother finds him; parents migrate, leaving daughter and skull alone; skull asks to put him in the fire; he is reborn as an old man; his wife gives birth to him a son, who grows up quickly; they ride reindeer to heaven; the wife turns around, the last sledge with poles and skins falls from the plague; in the sky, the husband repairs the plague, stretching her skins; a heavenly woman asks an earthly woman to look into the lake; she sees the earth below; drops a tear, while it's raining on earth]: Bogoras 1928, No. 5:324-325; Russified probably tundra yukaghirs (p. Rusk, Kolyma Delta) [a lazy young man only walks along the shore and sings; an iron boat sails from the sea, with a cannibal girl in it; tells him to put his cheek on her iron oar, his cheek sticks; cannibal brings the young man to his place; a thin old man warns him not to eat a man, lie on the edge during copulation, to tire the girl to fall asleep first; the young man cuts off his sleeping head, cooks her meat; in the morning her parents think it's another victim's meat, then they find their daughter's head; a young man holes in a wooden boat, sails away in an iron boat with an old man; parents chase the fugitives, their boat sinks ; a severed head also pursues, turns into stone, reaching people's land]: Bogoras 1918, No. 24:97-99.

The Arctic. Asian Eskimos: Kozlov 1956 (Naukan) [girls pick berries, Ilga cannot stand up; left alone, he sees a skull, he asks for food; gradually becomes flesh, she takes it into the canopy ; the father finds, sticks a needle in his eye, throws it out of the house; I. goes to look for it, the river directs her to the sea master; finds the Master's one-eyed son; the Master sends her to heaven behind his son's second eye; I. She wakes up to heavenly people; she is brought a bag of eyes, she chooses the most beautiful one, brings her son to the Sea Master, marries him; her father's family migrates from the shore to the tundra]: 157-162; Menovshchikov 1985, No. 109 [the young man sleeps with his cousin; his father kills him; his lover saves his skull, he talks to her; her parents leave her alone; the skull tells him to be put into the fire, the young man comes to life; turns the bush into deer; his wife gives birth to a son; her parents return; young spouses with a child, deer and property disappear in their fire]: 263-265; Rubtsova 1954, No. 28 [girl sews a tag on the clothes of a night lover; recognizes the son of her father's brother; continues to sleep with him; her father finds out the truth; the father's brother kills his son; the girl cuts off the head of the murdered man, brings him to him, the head comes to life; the girl's and boy's parents migrate, leaving her alone; the head asks her to be thrown into the fire, finds a body; the young man gets a lot of meat, his wife gives birth to a son; people return; husband, wife and a child rises into the sky on a column of smoke; people turn into stones]: 333-337; St. Lawrence [daughter and son of two brothers fall in love; one of the brothers kills his son; the girl's mother hears her giggling at night, finds her lover's living head in the bag; takes her lover's living head to cut the willow fuel, goes home, all people go by boat; the head asks the girl to throw her into the fire, jumps out as a whole man, his clothes are in the snow; says he has been looking for a finger carried away by foxes for a long time; they cut out willow reindeer figures turn into real deer; they have a lot of meat and skins, a son is born; seeing the girl's parents returning, her husband puts her and the child on sledges, harnesses the deer, they rise to the sky]: Slwooko 1979:77-81; central Yupik [summary; a woman marries a man who is all one head; he tells him to throw him before dawn and not look back; returns with seals]: Fienup-Riordan 1983:220; Bering Strait inupiate: Keithahn 1958 (village. Shishmaref): 15-17 [the hunter goes to look for his partner; there are no signs of a rod in the house; he cuts off his rims, a bag falls on the floor with a friend's head in it; the hunter says he brought him fat, goes out from home, runs; the head is chased, followed by a train of green fire; the man throws one mitten, the other, tears off, throws one leg or the other; they fight with the head every time, holding it; man runs into his house, falls dead], 36-38 (recorded in Shishmaref, but the action on the Kobuk River) [the man in his buddies has a separate head; one day returning from the dance house, the head says it will come later; flies into the dugout of a girl who did not want to marry, she throws her away; for the third time she accepts her husband; her head tells you to tie a rope to her, throw her, brings the dead caribou; one day she flies away too far and never comes back]; Northern Alaska Inupiate: Hall 1975, No. PM172 (Noatak) [a woman's son is a separate head; a girl refuses her suitors; her head comes to her, she throws her away , untwisted by her long hair; you can't hear the sound of falling; this happens several times; finally, the girl agrees to take her head as her husband; the caribou disappear; the head tells you to throw it as the girl did earlier; leads caribou]: 400-401; Ostermann 1952 (Point Hope) [the girl rejects the grooms, sees a separate head on the ground, takes it as her husband; the father finds it, pierces her eye with a stick, throws it away; the girl goes on a bloody trail to the bottom of the sea; there is a husband, wife and their son with an eye gouged out; he drives her away; one road is straight to the ground, the other is up to heaven; the girl goes up, the husband-head screams that this is the wrong road but the girl continues to rise; in the sky, a man pulls off all her clothes; the old woman hides her, gives her a bucket of water and pieces of whale skin; the girl splashes it into that man's face, killing him; in house of the Month in a bucket of water all marine animals; through a hole in the floor, a girl sees her house on the ground; an old woman and a girl weave her rope from sukhods; on the ground, the girl does not open it quickly enough eyes, turning into a spider (spider origin)]: 226-228; Kakinya, Paneak 1987 [a woman husbands a head separated from her body]: 189-193:77-79 in Sheppard 1998:159; McKenzie estuary [ a woman takes a skull as her husband; when she hits him on the forehead, he brings her a caribou, a whale; at night he turns into a man]: Ostermann 1942:126-127; copper [a woman takes a skull as her husband; the body is eaten by cannibals; The Skull has a dog the size of a mountain that scares off cannibals; husband and wife hunt sitting in a dog's ear]: Rasmussen 1952:261-262; West Greenland (Saqqaq) [Mikisoq refuses all men, then A skull comes to her, turns into a man in the house, then back into a skull; brings many seals and other animals, M. is happily married]: Millman 2004:134.

Subarctic. Kuchin [while her husband is hunting, the wife in the forest gets meat from ceftree (probably copulates with him; the word means insects, snakes, worms, eels); Jateakuoit is the eldest of the two sons; tells the father about the mother's behavior; he cuts off her head; the body pursues him, the head pursues his sons; D. throws a stone, awl, knife, beaver tooth received from the father on the run; they turn into mountain, thorny thickets, mountain range, river; accidentally a tooth falls in front, not behind the fugitives; the Swan transports them across the river; the head calls the Swan husband, asks to transport her; The Swan throws it into the water, it turns into a big fish; the brothers play ball, he falls into the boat; the owner of the boat invites D. to take the ball: takes it away; the younger brother left on the shore turns into a wolf; the owner's eldest daughter refuses to marry D.; the youngest goes out, makes him handsome; see motive K27]: McKennan 1965:98-100; tagish [people migrate, mother sends daughter to stay at the camp an old dog; a young man comes out to meet her, takes a girl as his wife, hunts for her; she wonders where the bones go; sees her husband become a dog, chews on them; kills him with a club; gives birth to five puppies, one of them is a female; collecting a sink on the shore, she hears children's voices; leaves her clothes on sticks like a scarecrow, creeps up to the house, burns dog skins, puts on children pre-prepared clothes; the last boy's name is Lkayakw; brothers come to a woman (Mistress of the Mist?) , she helps them find the monster, gives them a boat, L. sees a mossy log, a self-propelled boat is under the moss; brothers kill the monster, the cliff on the river is its petrified head; fly over it with a billowing, then disappearing fire in the lake; L. touches the feather of a thunderbird, everyone is killed by thunder, except for the shaman, who revives the brothers; they have a lot of meat, L., turning to the forest, calls for a feast; rolls The skull eats all the meat; the brothers hear that they themselves are called to visit (apparently to the Skull); they come, sit on the board, burn, the shaman brother revives them; they swim across the river to their mother and sister; she has her period , she looks at the brothers, they and she turn into rocks on the Stikine River]: McClelland 2007, No. 81:307-402; taltan [the spirits of the dead living underground, people see in the guise of rolling skulls; girl marries two spirits; visits relatives; she is accompanied by two skulls; they return to the world of the dead; soon the woman dies, also goes to them]: Teit 1921a, No. 54:250-251; chipewayan [man sees his wife come to a tree, call her husband, copulate with snakes that have crawled out; he calls snakes in her voice, kills them, lets his wife eat their boiled blood; she runs to the tree, comes back, attacks her husband; he cuts off her head, runs away; asks a grasshopper to transport him across the river; she stretches her leg like a bridge; Her head chases her husband, asks her to stretch her leg for her as well; The grasshopper drops the Head into the water, the Head disappears]: Petitot 1886, No. 14:407-410.

NW Coast. Eyak [a woman brings Dolphin's head (porpoise), at night her head becomes a man; while she picks berries for her head, people find it, throw it into the sea; the woman goes in search of her husband , asking mollusks of different species if they have seen him; they each time answer that the chief's son has passed; the woman finds her husband, he is surprised she found him; she stays with him]: Johnson 1978:30-31; Haida (Masset) [the chief and his wife refuse their daughter's suitors; Half-Head (hereinafter also referred to as Head, Human Head, Skull; apparently it's a skull); he's invisible (or looks like a skull), but objects (as if in his hands) move by themselves; young men throw stones at the skull, they do not harm him; he easily tears off young men's arms and legs, splits their heads; he is a good hunter; while he is hunting, his wife sick and died; Head goes missing]: Swanton 1908a, No. 61:625-630; bellacula [wife mourns her deceased husband, sleeps beside him in a burial hut; in her sleep she feels alive; two weeks later she gives birth to a baby; others hear him cry; she doesn't tell her parents to look at him; mother insists to look, the baby consists of one head; she drops it, he disappears into the ground]: Boas 2002 , NO. 17:537-538.

The coast is the Plateau. Quarry [without details; a woman takes a snake as a lover; her husband cuts off her head; her head chases her children; they throw objects behind them that turn into obstacles]: Morice in Waterman 1914: 46; shuswap [other Bird Men kidnap Bald Eagle's wife; he kills most rivals but is decapitated; the head returns to his former wife; copulates, getting into her genitals; she gives birth to two children, they also heads; returns to people, heads follow her; they are locked in a steam room; they explode, turn into ordinary bald eagles]: Teit 1909a, No. 23:684-685; Thompson [The Bald Eagle sees a girl by the river; turns her penis into a log she crosses on; does not let her ashore until she agrees to call him husband; she goes to her relatives, sees the battlefield of birds, finds her husband's head and bones there; the head is decomposed, she pees on her; her head pursues her; she asks the Crane to stretch his leg across the river like a bridge; goes to the other side, the Head The crane dumps into the water; it does not sink, continues to chase; the woman climbs a tree; when she goes down, the Head jumps into her genitals; she gives birth to two eggs, they roll everywhere behind her; you can see them image of a bald eagle; her sisters throw eggs into the fire, they burst; extract the woman's head, break them into pieces, burn them]: Teit 1917b, No. 12:25; kalispel [young woman was collecting firewood; a human head offered to be her husband, followed her to her house, rolled on her dress; she began to decorate her with beads; her sister hit her arm, but she continued to decorate ; the head stayed with her as her husband]: Teit 1917 e, No. 21:128; ne perse [see motive K32; a woman fleeing danger comes to five skull brothers; they kill her child, make her wife ; she gives birth to a skull; they all come to people; skulls beat children, devour all food; Coyote asks them to break a rock; skulls crash against her themselves; a woman stays with people]: Phinney 1934:407-408; clickitat [Puma and his younger brother Wild Cat meet an old man; he swallows sticks, eats a whole moose; the cat cuts off his head; his head chases him]: Jacobs 1929, No. 2 [the old man's body chases the Puma; the head falls into the river, disappears into the waterfall], 8:193-194, 219-223; takelma [a rolling skull kills people; they fill the ditch with hot stones, mask it; the skull falls into the ditch, dies; otherwise he would exterminate everyone]: Sapir 1909, No. 23:174; modoc: Curtin, 1912:186-190 [the old Marten sends two daughters to marry the Eagle; the poor and weak Hawk pretends to be him; in the evening, like always, invited to share meat; says to wives, Why do they always call a leader for this? The chiefs play by throwing pieces of supplies into the Hawk's open mouth; to feed his wives, the Hawk cuts the flesh off his own feet; the youngest says the meat tastes bad; the sisters come to the Eagle's house, see what is happening there; five Eagle Brothers kill five Hawk brothers; the older sister violates the ban on watching the Eagle carry Hawk's head to the sky; she falls, kills Chyatyrekh Orlov; takes sisters are back married; the eldest must carry her head in the basket; the head rolls, kills the deer; Kumush invites her to take a steam bath, walled up the exit from the steam room; her head dies; K. and the woman instead they find the corpse of a beautiful young man; they burn it], 333-338 [Otter's wife warns her brother not to go to her house because her husband's two sisters are dangerous; he comes in fear seeing them serve alive and dried snake heads; sisters tell their son-in-law that only his head will return home; on the way, he first throws away his jewelry and garments, then parts of his body; his head remains; it flies over across the river to her house; a sister walking behind sees their mother devouring her head; warns people; two women promise their heads to transport her across the river in a basket, drowning; brother had a pet wolf; When visiting the Otter's house, he gave it to the bone scraper sisters; they scraped off all their meat and died.]

The Midwest. Winnebago [heads without bodies chase the Hare; he hides in a tree, puts his heads to sleep, goes down, runs again, jumps across the river; heads fall into the water, sink; he pushes them, powder turns into fish that slightly bite their feet into the water]: Radin 1956, No. 11:73-74; menominee: Bloomfield 1928, No. 104 [the chief's daughter with three girls goes traveling; protests when those When they find the skull, they kick it and urinate on it; at night, the skull flies into the teepee through the chimney; one girl calls him brother, the other uncle, the third father, he eats them; the chief's daughter calls her husband; he tells her carry him on her back; easily catches and cooks geese and swans for her; she invites him to take a steam bath; closes the steam room, leaves the comb responsible for himself, runs; a one-legged man calls her sister, hides her in his pocket, his two dogs carry his skull to the ends of the earth; One-Legged's house is inside a cliff; he whistles on a whistle, buffalo appear; when he goes hunting, warns him not to open the door when the person is the same as him she will ask for it in appearance and voice; the girl forgets the warning, opens the door; the impostor whistles on the whistle, the bisons break in, take the girl away; the one-legged married at this time, leads his wife to the house; she hesitates, he turns her into a frog; kills buffalo, revives the girl; the impostor turns out to be a rabbit, lying around with his stomach ripped open; One-legged goes south, sends the girl east], 105 [the leader's daughter with two older sisters find a rolling head; sisters mock her; she kills them, tells the chief's daughter to wear it behind her back; she tells her son (it's not clear where it came from) how her head torments her; son burns her head in the fire]: 429-441, 441-443; Skinner, Saterlee 1915, No. II41 [four sisters see a skull on the trail; three laugh at it, urinate on it; he devours them; makes a fourth, younger sister carry himself behind her back; burns her with hot coals; devours people in entire villages; a woman's son throws him into the fire, the Skull dies]: 429-430; Western Forest Cree [husband notices what his wife wears clothes decorated with shell beads, and when she returns, she wears simple clothes; watches her approach the tree, knocks on the bark, calls her "husband", a snake crawls out to her; at home, the hunter sends his wife bring prey, puts on its dress and jewelry, calls the snake with the same signal, cuts off its head, cooks meat; gives two sons amulets that can be used to create obstacles in the path of the pursuer; the wife returns without finding the prey left; the husband says he cooks her lover's meat, cuts off her head, rises to the sky, turns into a star; the children are hidden in the underworld; the wife's head asks objects where the children have taken refuge; a knife, a cape, a pot, a bison skin are silent, a pebble from under the skin shows where the children have run; the elder carries the youngest, throws the first pebble (fire, head burned, but passes), then a thorny bush (a monstrous snake makes its way under thorns), rocks (a monstrous beaver gnaws); the fourth amulet falls in front of the boys, a stormy river appears, another snake carries the boys to the opposite bank; carries his head, throws it into the water; the eldest son tells her to become a sturgeon; the elder brother is Wesakitchak; he is taken away by a giant; the younger brother is left alone turned into a half-wolf, killed by a monstrous sturgeon - his ex-mother; V. married the giant's daughter; he and his daughter could not destroy him; Kisemanitou sent a flood because people went bad, saved V. ; created a new pair of people out of clay]: Vandersteene 1969:44-48; Western Swamp Cree (Stone Cree): Brightman 1989:9-13 [the hunter's wife leaves every day, telling the kids what to cut firewood; household chores are not done by the husband's return; sons answer that the mother meets snakes; the husband goes, cuts off the snake's head, brings it into the house; runs away; gives the sons an awl, flint, towel (?) , tells me to run; the wife finds the head of a snake, goes to the forest, finds the body of a snake; chases her husband, they go up to the sky, she kills him, he turns into the Big Dipper (that's the way she killed him up in the air, that's where the Dipper now); the husband managed to cut off his wife's head; the head is chasing the children; they throw an awl, thorny thickets appear; the head asks two snake-like creatures, worms to become them wife, if they make a move underground; makes her way, pursues sons again, they throw flint, fire behind; she promises marriage again, overcomes the barrier; Wisahkicahk throws a third an object, it falls in front, turns into a river; the Swan carries them, tells them not to touch her neck; the head touches her neck, the Swan throws her off, she turns into a sturgeon], 59-60 [the woman meets the Serpent; the husband He kills him, makes snake blood soup, gives it to his wife, explains what she ate; she runs to a tree, finds a decapitated Snake; her husband cuts off her head, she chases him; he runs on water, his head sinks; children ran away earlier]; northern ojibwa (Sandy Lake) [a hunter meets a woman in the forest, gets married; she goes to the stump, undresses, calls Machi-manita; snakes crawl through all holes in her body; husband watches her, sends her prey, kills snakes with an ax, gives her their blood instead of bear blood; tells their two sons that if the sky turns red, he dies; gives her a bone awl, a sharp stone, flint, a beaver tooth, a stone chisel, tells her to run; the wife runs to the stump; when she returns, her husband cuts off her head, cuts her body, throws half into the sky, they can be seen now (constellations?) ; her Skull kills and devours him, pursues her sons; the sky turns red; the elder carries the youngest on the back; throws objects, they turn into thorny thickets, a rock, a wall of fire, a pile of poplar stumps, a river ; The Beaver makes a passage through the thickets when the Skull promises to allow it to have sex with itself in the eye sockets and nostrils; the lost soul leads the Skull through the crack through the rock; The Toadstool agrees to transport the Skull through the river, tells you not to touch the sore spot on the neck; the skull touches, dumped into the water; sons break it with a stone, it drowns; see motif K27]: Ray, Stevens 1971:48-52; northern solto [hunter's children forever hungry; he watches his wife; she knocks on wood with an ax, a man comes out of the trunk, copulates with her; the hunter calls him with the same signal; kills him, mixes his blood with the blood of a deer, gives his wife food; cuts off her head, leaves; the youngest son tries to suck his mother's breast; the head chases her sons; the elder throws a needle, a comb; the head stays at the needle, the comb turns into a mountain; the Swan carries brothers across the river, warns not to sit on his neck, there is an ulcer; the head promises Swan to be his sexual partner if he transports her; he asks how he will copulate, she replies that per foramen magnum; grabs his neck, he dumps it into the water; it sinks, turns into a sturgeon; brothers play by throwing stones; Omishus makes one fall into his boat; offers his older brother his pick him up; takes him away, the youngest stays on the shore; O. invites the eldest daughter to marry the young man taken away; she says that he is ugly; the youngest likes him, she marries him; O. takes his son-in-law to the island collects seagulls eggs, throws them there, invites the seagulls to eat it; the son-in-law says that he is not food for seagulls, tells them to drench their father-in-law with their droppings; gets home before his father-in-law; the older sister is now too marries him; his father-in-law takes his son-in-law to catch sturgeon, pushes him into the water, calls the snakes to swallow him; the Horned Serpent takes the young man to the shore, asks for warning if thunder thunders; he is silent; the Serpent throws him off into the water when he hears thunder, but the shore is already near; the young man brings sturgeon to his father-in-law; sent to get the chicks of a dangerous eagle, brings them; each time the father-in-law mourns the death of his assistants; the father-in-law leads the young man to the winter forest ; at night he wants to push his moccasins into the fire; the young man replaces them in advance; the father-in-law first tries to make his way in the snow, rolling a hot stone in front of him; then walks barefoot, rubbing his feet with charcoal; taking both wives, the young man sails away; the father-in-law calls his magic boat; the young man tells his wives to send it to him]: Skinner 1911:168-173; Ojibwa (Southeast Ontario) [the hunter returns empty-handed; his wife's lover supplies her with meat; one day her daughter brings meat to her father; he cuts off his wife's head, gives her son and daughter an awl and flint, rises to heaven; the mother's head chases the children; they throw an awl and flint, creating a forest, a big fire; the Kingfisher agrees to transport children across the lake if they remove his lice; when he carries his head, he pushes it into the water; the sky turns red, the children understand that their father died]: Radin, Reagan 1928, No. 40:142-143; Ojibwa? (The origin of the text is not specified, but it mentions Lake. Upper) [two brothers finally decide to tell their father that a lover has been coming to their mother for many years; the father kills her, buries her in the ashes of the hearth; the mother's skull pursues her sons; the crane puts its neck like bridge over the waterfall; tells you not to step on a sore spot at the back of his head; young men cross, the Skull steps on the back of the Crane's head, which dumps the Skull into the water; the brains turn into sturgeon caviar ( the origin of sturgeon)]: Schoolcraft 1999:237-239; Ojibwa: Coleman et al. 1971:47-49 [the wife does not say why the little son is crying; he tells his father that the mother leaves with another every time as a man, he paints her face, greases her hair; the father leaves, tells his son that he should take his younger brother and run when he sees the sun go down; throw thorns, flint when his head the mother will chase them; the thorns turn into thorns, the flint into the mountain; the man lured his older brother into the boat, the youngest stayed on the shore and became a wolf; the elder lured him with meat, he again became human], 49-50 [little sons told their father that their mother had a lover, the father killed his wife, told the children to run, if they saw red clouds, then he was dead; the cranes would form the bridge with their beaks , the head will fall into the water; the old man took his older brother into the boat, the youngest stayed on the shore, became a wolf; the eldest became the old man's son-in-law; in winter he burned his clothes in the forest, and the next time his son-in-law burned his father-in-law's clothes; that is, the old man thought he was throwing his son-in-law's clothes into the fire, which was his own; in the cold, the old man turned into larch]; Fox [the youngest of ten brothers hurts a red swan, follows him; marries ten girls in ten settlements; returns home with them, gives them a wife to all brothers; they think he slept with their wives on the way, kill him; cut off his head, fry meat; his wife finds meat, hears: Don't eat me; the head devours brothers and their wives; the victim's own wife carries her head in a bag, her head hunts for her; chikadi advises her to run to her manita brother; she pours behind oil, head spends time licking it; brother sends dogs out; swallowed head falls out of their ass; finally, one dog gnaws it]: Jones 1907, No. 7:79-101; Steppe Cree: Ahenakew 1929 [a woman knocks on a dry tree; snakes crawl out of the hollow, she caresses them; her husband watches her; calls snakes with the same signal, cuts off their heads; leaves the smallest one (the origin of snakes); tells the eldest son to take the youngest on his back and run; gives them an awl, flint, a beaver tooth; sends his wife for meat, curtains the entrance to the hut with a net; the woman finds dead snakes, rushes to the house, gets entangled in nets; her husband cuts off her head; runs to heaven, her body chases him, they turn into Little (wife's body) and Big Bear; her head chases sons running west; they throw objects turning into a barbed fence, a mountain (a huge worm gnaws through a gorge for the Head), a wall of fire, a river; two old bitters stretch their necks like a bridge, brothers cross it; Head steps, causing If you drink pain, they throw it into the river; older brother throws a stone at her, her head turns into a sturgeon]: 309-313; Bloomfield 1930, No. 1 [wife adorns herself every time her husband goes hunting; he watches her; she goes to the forest, hits the tree, says Husband, I've come; the Serpent crawls out, they copulate; the husband puts on his wife's skirt, calls the Snake with the same signal; cuts off his head, cooks the meat, gives the broth to the wife; says what the soup is made of; the wife runs to the tree, sees that the lover is killed; comes back, the husband cuts off her head; hides her two sons underground, tells the utensils not to answer when asked by the Head, flies away, turns into a star; the head asks where her children are, the stone answers; Visakechi's elder brother carries (first?) under the ground, the youngest is on the back; they throw objects (not named), they turn into fire, a thorny forest, a mountain; the Serpent makes a passage for the Head through the forest; a beaver with iron teeth gnaws through the mountain; the fourth object falls in front of the brothers, turns into a river; the Serpent carries them; when it carries the Head, it says it swims too slowly; he dumps it into the water, it turns into a sturgeon]: 14 -16; steppe ojibwa [dressed up, a woman goes to the forest, knocks on wood; a man comes out of the trunk, they copulate; the husband finds them, kills his lover, cuts off his wife's head; gives the eldest son An awl, a needle, a piece of thread, a knife; says that if the sunset is red, he is dead; the body pursues the husband, the head of the sons; the elder carries the youngest on the back; abandoned objects turn into a mountain (Head finds a gorge), prickly thickets (The head is entangled with hair; the worm gnaws at them, for which the Head allows it to copulate with it through the occipital foramen), the Horned Serpent (he passes the Head when he gets that the same fee), the river; the Head asks the Pelican to transport her for the same fee; the Pelican warns not to touch a certain place on his neck; the ban is broken, he throws his Head into the river; the eldest son breaks The head is like a stone; the sky turns red in the west that evening]: Skinner 1919, No. 2:291-292.

Northeast. Seneca: Curtin, Hewitt 1918, No. 57 [see motive J19; uncle kills nephew's wives; he runs away with his last wife; while the nephew is hunting, the uncle comes, cuts off the woman's head, takes it out of her twins' wombs; leaves the head, chest, twins in the hollow, takes the rest of the meat, leaves; the nephew brings prey from the hunt, it disappears; notices little boys pulling meat; they feed their a mother who has become a cannibal skull with big fangs; the father slams the door of the house behind the twins, tames them; his dogs carry the twins west, he runs south; a flying skull chases him; with His uncles and aunts fight with a skull; they pour boiling fat on him, kill him]: 285-296; Cornplanter 1938, No. 9 [a group of warriors is going to attack the village of Chirokee; a storm begins, a human is flying through the air head; a young warrior interprets this as a sign to give up bloodshed, return home; Head (=Wind) gives him strength; he becomes the leader of ceremonies]: 86-92; Tuscarora [at the Flying Head two clawed legs; it is covered in wool, about 4 feet high; devours people; once saw a woman charcoal roasting corn kernels take them out and eat them; the head decided that she was eating hot coals, scared to attack her, didn't see her again]: Rudes, Crouse 1987, No. 28:445-447; malesite [two brothers don't tell her sister to go south; she goes, sees the sea for the first time, picks up a red stone in the shape of a baby; at home he turns into a girl Mekweisit (a common name for "little red people"); younger brother (he is a shaman, medeulin, knows everything in advance) is happy, the elder is dissatisfied; sister dies, M. quickly grows up, the eldest wants to marry her; the youngest tells her to run, they hide in the hollow, the eldest thinks that his dog is barking at the beast, killing it, leaving; going to meet the eldest, the youngest tells M. in case his death takes care of his head, put his kneecaps in the elder's food; he choked, died; a giant approaches M., she becomes a giantess for a while, kills him; Frog woman swallows M. to hide from the daughters of the Fishing Marten (Fisher), who kill incoming girls; belches, M. lives with the Old Groundhog; the daughters of the Fisherman Marten are offered to play altestaganuk, Marmot gives M. her game kit; while the game is playing, Groundhog opens the bundle, Uncle M.'s head flies out, bites, kills; Marten's daughters invite M. to dance four times; she agrees when she learns that among A headless man; this is her uncle, she puts his head on his torso, his head grows, both go away]: Mechling 1914, No. 15:69-74.

Plains. The husband usually cuts off his wife's head. Sarsi [the man has a wife and two sons; he combs his wife, paints her face, but every time she goes for brushwood and comes back, her hair is tangled, the paint is blurred, the clothes are dirty; he watches Sees her approach a rotten tree, knocks, says that she has come, snakes crawl out, wrap around her body; the husband tells his sons about it, tells them to run, goes to the tree, calls the snakes with the same signal kills with a stick, throws bodies into a ravine, one escaped but lost her tail; the wife finds only one snake, comes back, her husband cuts off her head, she falls into a tipi, her body outside, her husband runs away in the opposite direction than sons; they ran to the river, asked the water monster to transport them; he invited them to eat its parasites; they were frogs; the brothers snapped the seeds of which they had necklaces, a monster happy, lay down like a bridge, the brothers crossed to the other side; the mother's head chased, saw through the frog, spat in disgust, the monster invited her to cross the river, threw it into the water, her head drowned; brothers they saw a raft, put a board from there, offered to take food, the elder stepped, threw him on the fruit, sailed; he shouted to the youngest not to go anywhere, wait for him; he came back, but his brother turned into a wolf; they they hunt together; the wolf rushed for the deer into the river, something dragged him under water; the old man brought his older brother to the river, where there are fish near the shore; they started shooting at them, injuring the leader; the shaman frog goes, saying that she was called to treat the wounded fish chief; the old man killed him, dressed like him, went down to the fish, found the wolf's skin, revived it, he returned to the shore; the old man told everyone to close their eyes while he began to heal the leader, killed everyone, returned to the shore; other fish caused a flood; the old man on the raft tells the animals to dive; only the Muskrat dived, surfaced dead; the old man took grains of earth from under his claws and teeth, revived Muskrat; this is how she dived four times; the Old Man invited the animals to run around a lump of earth, only the Wolf and the Otter agreed; the earth grew, they returned old, the Old Man rejuvenated them; so three times, after fourth they did not return, the land is great]: Dzana-gu 1921, No. 4:6-8; blacklegs: Grinnell 1893a (blood) [husband gets a web to catch animals; his wife belittles herself with incense, goes to her lover- A snake; her husband watches her, burns a lair of snakes; tells his two sons to run, gives them a stick, a stone, wet moss; hangs a web above the entrance to the house; the wife is entangled in her, he cuts off her head; her body pursues him; they turn into the Moon and the Sun; if the Moon catches up with the Sun, eternal night will come; the Head pursues the sons; they throw away the objects they have received, a thicket, a mountain, a pond form; first mountain rams, then ants make a passage through the mountain; for this, the Head promises to marry their leaders; falls into the water, drowns; one brother goes north, the other south; one becomes the ancestor of the whites; the other, Napi , creator of blacklegs]: 44-47; Josselin de Jong 1914 (piegan) [collecting brushwood, a woman comes back late; her husband watches her knock on a tree, a snake crawls out of there, they copulate; he calls the snake with the same signal, cuts its throat; the next day, the wife returns crying; the husband cuts her throat; her seven younger brothers see that she has only one head left; the elder turns into a beetle, sees her drawing on suede, says where her brothers' scalps will be; brothers send her to bring meat, run away; throw her porcupine needles, scraper, paint; she rushes to pick them up; brothers they think about what they will become; they reject turning into stones (women will break for scrapers), wood (people will burn), water (they will drink), deer (kill), birds (children will shoot), grass (set fire); they rise they turn into seven stars when they blow into the sky]: 43-37; Spence 1985 [=Grinnell]: 205-208; Wissler, Duvall 1908, No. 10 [the head continues to do its housework when not looked at; alone boy spies, she chases him, kills him with her digging stick; people run across the river, her head sinks]: 153; assiniboine [husband sees his wife knocking on a stump, calling a snake lover; kills everyone snakes, makes soup from their blood, feeds his wife; she finds dead snakes; the husband tells his six sons and daughters to run; when the wife looks into the house, she cuts off her head; the head catches up with the children, gathers in teepi, tells you not to look at her when she processes the skin of an elk killed by one of her sons; one looks, the head is chasing the children; the awl, flint, stone they throw turn into many awls, fire, uphill; two Cranes lay their necks like a bridge over the river; children cross; Cranes push their heads into the water; she continues to chase; children play ball and rise to the sky, turn into the Big Bear; head can't jump to the sky]: Lowie 1909a, No. 22:177-178; grovantre [every night two sisters find an animal carcass; see that Tebianthan is hunting for them (cut off- head, aka Nashantz, protruding teeth); run away, leaving a bone awl and a porcupine needle straightener; they take the form of sisters, are responsible for them; T. rolls on them, but only pierces his face; chases sisters; they create fog, swamp, thorny bushes, cacti thickets; a man sitting on the shore hid his sisters under his arms and covered him with his long hair; The Bald Eagle puts his sisters on their wings, flies; T. flies after him; the Nishant trickster tells his two sons to make a steam room, the Eagle flies through it, T. flies in, the young men close the exit, I. dies from the heat]: Kroeber 1907b, No. 3:61-64; teton (oglala) [a woman summons bears from the hollows by hitting a tree with an ax; copulates with bears, then kills, feeds meat to her three children; her husband feeds his wife bear meat to death; her head chases children; they throw a whetstone, it turns into mountains; she asks a snake to build a gorge; the children hide in a tree; she breaks it, they go down to the ground, sitting in a bird's nest; a man carries them across the river in a boat; his head climbs the oar, he hits it with an oar, drowns it]: Wissler 1907, No. 6:195-196; Osage [young man marries; goes to war, takes new wife in another village; tells friends to say he was killed; first wife cuts off her ears and hair as a sign of mourning; Woodpecker tells her the truth; she comes to her husband; the new wife's father acknowledges the old her eldest daughter; she jumps into the river, leaving only her head; The head tells the new wife's younger sister to carry her in a bundle; devours her husband, new wife and her parents; tells the girl to throw her into the hollow, she she will get a raccoon; the girl leaves the excrement responsible for herself, runs away; throws fat behind, the head spends time eating it; on the river bank, two old women hide it; throw her Head into a boiling pot, she dies] : Dorsey 1904c, No. 17:21-23; Omaha [a beautifully dressed woman meets another; she offers to go together; they are joined by a third, fourth; the first three kick a pile of bones at the trail, each says next that they are your relatives; the fourth picks up the skull, leaves it in a safe place; the skull follows the women; at each stop, kills three women one by one; the fourth calls sister-in-law, tells him to throw him into the hollow, kills raccoons for her, tells him to make a hole in the tree trunk, goes out; for the fourth time the woman runs away; the skull gnaws through a hole, chases her; she throws a raccoon's stomach with fat four times, the skull loses time cleaning fat; by the river, a woman asks a man for help; calls him brother, uncle, father; when she calls him grandfather, he breaks the skull with an arrow; it turns into knives, forks, thimbles, threads, awls, wax, needles, scissors; the man tells the woman not to touch anything; she takes a comb, he burns her side, she dies (var.: takes scissors, from her hands fall off; info: we didn't have scissors then)]: Kercheval 1893:201-204; iowa [the bird carries the arrow of the youngest of four brothers; he follows her; marries the four daughters of the chiefs in four villages; comes to a scalped old man; he asks for his scalp; a young man kills the son of an enemy village leader, pulls his skin; steals a scalp from a pole, brings it to the old man; he gives gifts for the boy's four fathers-in-law; the young man warns that the parcels seem to explode if they are opened; the leaders tell Ishiinka to open them; at home, the young man gives three wives to his brothers, keeps himself beautiful; envious brothers kill him; his head rolls to his wife, devours brothers; his wife wears her in a blanket by the waist; she hunts for her; her mother finds it under her bed; her brothers play head; head devours everyone]: Skinner 1925, No. 12:475-477; Sheena [every morning the husband paints his wife from head to toe with red paint; returning from hunting, he finds no traces of paint; watches his wife; she undresses on the lake shore, says: I'm here; the water Serpent crawls out, licks the paint from it; the husband cuts lovers into pieces, throws his wife's head, arms, legs into the water; brings meat from the ribs to the children disguised as antelope meat; leaves; the mother's head haunts the children because they ate her flesh; the daughter makes a furrow on the ground, creating a deep gorge; the head cannot overcome it]: Grinnell 1903 [son and daughter; the son tastes the mother's meat; the daughter throws yellow, white, red porcupine needles; they successively turn into three types of thorny bushes; puts the digger as a bridge over the gorge; when the Head crosses him, daughter shoves a digger; Head falls, chasm closes behind her; see motif K43; girl creates bears, they kill her father; (Quail in Erdoes, Ortiz 1984:230-237]: 108-115; Kroeber 1900 , No. 22 [two daughters; the eldest tells bears and cougars to kill her father]: 184-186; arpahoes: Dorsey 1903, No. 6 [a man with daughter and wife lives by a pond; a skull comes out from under the ice, leaves it on the shore game to feed people, then eat; girl runs away; wants forest, river, knives, animal giblets to appear behind; skull overcomes obstacles; swallows the girl's parents and dog running with her; a man touches the skull with a bow, the skull bursts; a man marries a girl; revives her parents and dog; a man's first wife is a terrible old woman; tries to drown a young wife, the same she drowns; her husband is happy; a fragment of stone falls into the woman's bosom; she gives birth to a son, his name is Rock; he visits her parents, marries four girls], 35 [a skull jumps out of the ice-hole, chases Nihansan; he wants a plain with loose sand, a thicket, a mountain, an abyss to appear behind him; puts a pole across the abyss; pushes the pole, the skull falls into the abyss, the ground behind it closes], 124 [ every night, the Skull leaves dead animals at the girl's door; the girl and her parents run away; wants nettles, a mountain, cacti, a gorge to appear behind them; the skull falls into the gorge, the ground behind it closes]: 13-15, 70-71, 278-282; Voth 1912, No. 12 [a woman paints her face, comes to the river, whistles; a crocodile comes out of the water, licks her face; a husband follows his wife, kills lovers; cuts off his wife head, feeds her son and daughter with meat; the mother's head chases the children; they put a log across the river, turn it over, the head falls into the water, disappears; the father comes to the children; the girl creates a cougar and a jaguar, they eat it]: 48-49; Pawnee: Dorsey 1904b, No. 32 (skidi) [the hunter wants to marry another; cuts off his wife's head, roasts meat, puts his head on a tree; gives meat to his son and daughter under the guise of venison; the head promises to kill them because they ate their mother; two Cranes stretch their legs like a bridge over a pond; children run across; the head of the Cranes is pushed into the water, it sinks; the children come to the village; the old man helps them, kills their evil father]: 115-124; Dorsey 1906, No. 5 (chaui) [four girls go north, attracted by an unusual smell; one reaches the goal, finds himself in a rock at the dwelling; a young man says that the smell comes from there; when she enters, the girl does not find a way back; the young man turns into an old man, and in the morning he turns into a young man; according to him, the door opens; the Raven boy says that the owner is Long Tongue (DYA), a rolling skull; teaches how to escape; a girl asks for permission to pick berries; searches for DYA in her head, throws out ticks, bites berries like ticks; smears bison fat everywhere, Sits on the Raven, they fly away, then she walks, flies to the Raven in front; DYA loses time eating fat; then picking up or eating abandoned objects - arrows, balls of fat, thickets of fat, thickets of fat, thickets of fat to make arrowpoles (formed from a single arrow), bison (from a tendon; bison is needed to take tendons for a bowstring), turkeys (from a turkey feather); an abandoned flint knife cuts through a ravine; a man at the mound makes a bow; he invites the girl inside; hits the skull with a club, it splits, some fly west, becomes a month, the other east becomes the sun; in a month, the sun is also visible the figure of a man; the girl remains the sister of her savior and his brothers; she is the daughter of the Evening Star; they give her a corn seed, she grows a lot of corn; gives birth to a son from the North Star; goes to to her husband to the north; seven brothers (they are Hawks) go east, then west; when they meet a woman, her husband and son, the world will end], 30 (kitkehahki) [going for brushwood, the girl got lost, The skull brought her to his dugout; while he is away, the girl climbs the hill; the man gives her an arrow, a bubble, a cactus; she runs; the Puma says she can't help against the Skull; she throws a cactus, he turns into thickets; The bear is unable to help; the bubble into the river; The skull crosses on a log; The bison is unable to help; throws an arrow - thickets; The skull burns the way with its fiery breath; the girl runs to the dugout of six brothers, the youngest breaks the Skull with a club, the girl splits the pieces to dust, burns it; the brothers help her sow the corn, beans, pumpkins she brought; she tells her not to go to field without her permission; they harvest in autumn; agree to leave the girl as a sister since she brought them corn; brothers disappear in the evenings, come back in the morning; agree to take her too; now girl seventh star of the Pleiades], 127 (kitkehahki) [Coyote hunts buffalo; his bison skull mocks him; the Coyote answers insultingly; he chases him to the village, eats the Coyote and all the people; four girls run away; each one throws a rope successively to carry weights behind her back, they turn into 1) cacti; 2) a stream with a steep bank; 3) a deep ravine; each time the Skull overcomes an obstacle, kills another girl; the fourth calls for help; the Bat directs her to the hole, there is a dugout and a young man; he spits a blue bead into the Skull; it falls apart in half; the young man was Euphorbia]: 31-38, 119-122, 447-448; kiowa [when hungry, the husband kills his wife in the forest, roasts, eats, gives meat to their three sons; the mother's meat or skull asks: Why are you eating me; sons (and husband?) run away, the skull chases them; var.1: the dead bison (skin and bones) gives them various giblets; thrown back, they turn into mountains, rocks, gorges; var.2: the old man hides the boys in his hair; beats the skull with an onion, breaking it to pieces; the bow gives it to the boys]: Parsons 1929a, No. 34:71-74; the Comanches [enemies attack a group of girls; two run away, see the skull, one kicks it; the skull jumps after them, turns into a man; gets a horse, brings them to their camp; disappears]: Canonge 1958, No. 12:41-44.

Southeast USA. Natchez [fish swallows young man; older brother catches fish, finds only the younger head in it; older brother and wife run to dirt-daubber (Pelopaeus lunatus); the crow is responsible for them; dirt- daubber turns a woman into a man; in this form she hunts deer; her head follows her; after crossing the river, the hunter turns into a woman again; her head stays in the river]: Swanton 1929, No. 2:215-217; yuchi [every morning a sorcerer tries to kill the rising Sun; two men knock his head down with clubs; hang him on various trees; each time his head falls, keeps moving; they hang it on the cedar ; head dies, cedar wood turns red]: Speck 1909, No. 13:149-150.

California. Karok [after swimming in the lake, the human body is covered with worms and snakes; he eats them; the head remains; people leave a salmon top on the trail, the head falls into it; it is drowned, in this place grass grows that brings good luck]: Kroeber, Gifford 1980, No. I17:138-139; shasta [children find a human head on the trail; hit it; good boy and girl bury her; head chases children; everyone falls asleep deeply; only good children see their heads; cannot wake up to sleepers; head eats away sleeping eyes; good children resort to Coyote; he invites his head into the house; digs under the couch a hole, puts hot stones there; the head falls into the hole]: Dixon 1910a, No. 10:21-22; screw: Dubois, Demetracopoulou 1931, No. 38 [the couple has two daughters and two sons; a teenage son stays at home, The youngest daughter has her first period, she stays in the menstrual hut; comes to her brother, tries to have sex with him; he rejects her, tells her older sister; the youngest climbs a maple tree to tear bark make an apron; hurts a finger, sucks blood, she likes it, she eats herself, leaves her head; her head rolls around the world, eats people; her relatives climb into heaven; she grabs her little brother, he falls to her between her legs, she devours him, hangs his heart around her neck; in the evenings she rolls to the pond; the rest of the relatives climb into the sky; the hummingbird tells her older sister to weave a cooking basket, boil water ; the boy kills his head with an arrow, the older sister grabs his brother's heart, puts it in hot water; he comes to life, but soon dies again], 39 [the girl has her first period; she does not stay in the menstrual hut, but she goes with everyone to tear a maple bast; hurts a finger, sucks blood, eats himself, the head remains; she devours people, the last is the older sister; the man bridges the river; when the head is on in the middle of the bridge, the bridge pulls, his head falls into the water, swallowed by a pike]: 360-362, 362-364; Yana [Wild Cat dreams that he is climbing a pine tree for cones, throwing parts of his body down one by one then the skull rolls; it happens; the Coyote lures the skull into a hole in the rock, burns it]: Curtin 1898 [the skull eats people, swallows its newborn baby; people take refuge in a cave; The Coyote promises his skull to restore its human appearance]: 325-335; Sapir 1910, No. 9 [as in Curtin; The Wild Cat goes for cones, not hunting because his wife gave birth; people take refuge in a dugout; burned, Wild Cat finds his body, but now he's dead], 23 [Coyote throws a burnt skull into the river; since then, those who bathe in it have become shamans]: 123-128, 202-203; Maidu: Curtis 1976 (14) [the girl's first menses; she does not go to the hut, but goes with her husband for cones; he climbs a pine tree, sheds her bumps; to find out if they are mature, she splits the cone with a stone, hits her finger, licks blood; she I like the taste, she devours herself from foot to waist; husband quietly jumps to the ground, leaving his voice responsible for it, runs away; the girl hits the pine tree with thunder, then catches up with her husband, thundermines again a blow; the husband is thrown into the air, he falls dead; both rise to the sky, turn into thunder; when Mosquitoes bring blood to the Thunder woman, they say they extracted it from oaks; so the Thunder woman affects trees, otherwise it would kill people]: 176; Dixon 1902, No. 14 [a man is scratched by a bump thrown by his son; licks blood; eats himself; shoulders and head remain; rolls, killing people; disappears into river]: 97-98.

Big Pool. Northern Payutes: Curtis 1976 (15): 129-134 [the woman in the menstrual hut hears sounds coming; people in the house are playing, do not respond to her warning; she hides in a hole under the basket; the monster with fiery eyes comes in, looks at people; the eyes that meet him freeze lifeless; the little boy did not look; in the morning the woman found him, carried him; while digging the roots, his giant carried away; leaning on a stick, a woman jumps from mountain to mountain, runs away from a giant; a Gopher woman tells her not to touch the head she meets on the trail; a woman kicks her; a head chases; Woodrat hides her in her house, her head tries to get it, crashes against a rock; a woman finds a child stolen by a giant; comes to a hunter's house; on the sixth night they sleep together; their children form two hostile tribes; they themselves go west, then heaven; the souls of the dead go to them along the Milky Way; the Father puts each in a box, takes them out alive], 134-135 [people in the house play; a woman weaves a basket outside the house, hears that whoever goes asks the players to be silent does not pay attention; she hides under the basket; the monster comes in, those who look at him are dead; the little boy is left; the woman takes the boy, leaves; hides from a giant, digging a hole; leaning on a stick, jumps in the mountains; comes to a Gopher woman, that maid from cannibal giants; who comes gives Gover a dead partridge; the giants do not believe that she killed her herself, asked to show her; Gopher hits a planted partridge with a stick, they believed it; Gopher tells the woman not to touch her head lying on the path; the woman kicks her head, she jumps with her; Woodrat hides her under prickly cacti, her head jumps, gouges out her eyes; a woman finds a hunter; their children become the progenitors of Saíi and Paviotso (=northern payut), at odds with each other]; Lowie 1924, No. 1 [ the old man warns not to touch the skull; the woman violates the ban; the skull flies after her; the rat hides it in its dugout (=hole); the skull gets stuck in thorns on the roof of the dugout; three options, b, c, e]: 201, 203, 206; Kelly 1938, No. 1a []: 305-368.

The Great Southwest. Tiwa (Taos): Parsons 1940a, No. 23 [contrary to her younger sister's warning, the Apache woman says the bison's skull was handsome, she would marry it; the bison takes her away; the possum gives it to her husband magic remedies, warns that the bison sleep with their eyes open; the husband finds his wife in the herd, takes him away, they climb a tree; she urinates, a calf notices her; when the husband kills the buffalo leader with an arrow, a woman cries; he kills her too; bakes her head; tells her son and daughter to go eat meat; The head hisses; the children are hungry, they eat meat; the head chases them; the tribe migrates; the dog (actually a witch doctor) hides fire for them, gets them food; an old possumic woman reports that their father married a coyotiche; gives them good luck, an awl, a brush, a mirror; the children come to the old woman; her leg swells to press down her sleeping the girl; the boy asks them to spare them; the crow says that the old woman needs to bring rotten water, wet firewood; the brother pretends that the sister needs to pee, runs away, carrying her on the back; throws an awl, the old woman takes him for a boy, grabs him, her arms and legs stick (resin doll motif); she can hardly free herself; the thrown brush turns into a thicket, the mirror into ice; the old woman falls on ice, crashes to death; children come to people, they starve; children refuse to stay with them], 24 [an Apache hunter takes his wife hunting, kills a bison; the wife cries, he shoots at her too, bakes her head; sends son and daughter to eat bison head; Head hisses: Children, don't eat me; stalks them; brother carries sister on the back; snakes (?) Pâköleana transports them across the river, they sit by his horns; P. invites the Head to look for lice; these are frogs; the head says rudenly that it does not eat lice; P. dives, the head sinks; The opossum tells the children that their father married Coyoticha; she forces their older sister to babysit the little Coyotes; the brother kills Coyoticha and her children, spits, his father falls through the ground; Opossumicha throws him a rope; he breaks the ban on opening his eyes, falls back], 24 var.1 [the Apache chief's wife has a snake lover; she feeds him the best meat; the chief watches her, kills both with arrows, puts him the wife's head on a tree, roasts the ribs; sends the son and daughter to eat bison meat; the head tells the mother not to eat; pursues the children; the chief marries the Coyotich, the tribe migrates; the Beaver asks for children look in his head; there are frogs; the girl bites through the beads from her brother's bracelet, and the frogs fall into the water; the Beaver carries the children across the river; The head tells Beaver that she has no arms; Grab the lice with his mouth! - Dirty creature! The head throws the frogs into the water; the Beaver drowns her; the children come to the father; he forces the daughter to babysit the Coyoticha's children, sends her son to hunt; the old woman tells her brother how the sister suffers; the father pushes her son into a hole, an old woman throws him a rope; he kills the Coyotes; brother and sister sing, the ground lights up; two people escape, from them Apaches come]: 64-70, 70-73, 74-76; pima [girl rejects grooms; husbands a skull; everyone laughs; at night the skull turns handsome; 1) they hunt, all the deer go to the Skull, which kills them with its gaze; 2) The skull is the first to cover the distance , chasing the ball in front of you; they don't laugh at it anymore]: Russel 1908:241.

Mesoamerica The wife's head wanders at night; she cannot return when the husband sprinkles pepper, ash, etc.; unless otherwise: it sticks to her husband's shoulder, demands that he wear it. Zotzil: Gossen 1974, No. 14 [woman's head entangled in her hair, unable to return]: 261-262; Laughlin 1977, No. 12, 60 [husband's head; doesn't suck], 81, 82, 175:65, 179-182, 301-305, 333 -334, 372-373; Laughlin, Karasik 1988:224-225; Vogt 1969:332-340; tseltal [at night, the wife's head separates from the body, goes to devour people's souls; the mother advises her son to rub his wife's neck with salt; returning, the head could not connect to the neck, grew to her husband's shoulder; addresses him like a child to his father, asks for various fruits; the person asks his head to get off so that he can climb the tree behind oranges; throws one away, head rolls after orange, thinking it's a man, falls into the abyss]: Stross 1978:25-27; chol [at night, the wife's head separates from the body, flies in search human beings; the husband sprinkles pepper on his neck; when he returns, the head sticks to the husband's shoulder; lets him go while he climbs the tree for fruit; jumps on the back of a deer running by; the deer throws it into the water]: García 1988:73-74; pipili [the woman's head goes at night, leaving her body, to the giant's sesimite lover; the neighbor informs her husband, advises to put hot coals around her neck; the head is attached on her husband's back; he asks her to get down until he climbs the tree for the fruits of the boot; throws heavy bunches specifically at his head; the head rushes after the deer running by, attaches to it, falls into abyss; the priest advises her husband to follow the tracks, collect all the hair that has fallen from his head, bury his head with his hair; a mountain tree (Crescentia L.) grows in this place; inside the fruit there were three boys and a girl; they ask their father where their mother was; the sisemite giant and the cannibal Tanteputz (the man's wife's parents) raised them; Mother Moon sent bamboo with her milk to feed the children; the messenger handed it over to the Crocodile, but he drank the milk himself; the Rabbit came to ask where the milk was, asked him to open his mouth, saw the milk, cut off the Crocodile's tongue; since then, the crocodile has been hiding in shame in the depths of the waters]: Hartman 1907, No. 1:144-145; Campbell 1985 [a woman's head leaves her body at night; the husband smears her neck with pepper, the head (skull) sticks to her husband's neck; eats everything he gets; the priest advises climbing on a tree, throw a heavy fruit in his head; a deer runs by, his head jumps on it; a deer rushes through the thorny thickets, falls into a ravine, dies; the head of the vultures that have descended asks her husband not to eat; dies, a mountain tree grows in this place; an old woman with iron teeth, a woman's mother, comes, picks a calebas, brings her home; a month later the fruit bursts, the seeds turn into boys; an old woman makes hammocks for them; boys grow up, kill a deer; an old woman eats all the meat with her lover; the youngest boy, Nanauacin, watches her, finds out that she is greasing her lips boys to think they've eaten; brothers trap a hole with stakes at the bottom, the lover falls into it, dies; they give his meat to the old woman, tell her what she ate; the brothers send a lizard, she says that an old woman sharpens her teeth at the edge of the canyon; an old woman hits a lizard on the head; brothers offer to compete to see who will stream to the roof; the loser must be killed; they can do it, she is not; they lock her in the house burn]: 907-910; Schultze-Jena 1935, No. 6 [the husband does not know that every night the wife leaves a piece of wood instead of herself, disappears; the food is ready in the morning; someone tells her husband about it; he discovers that he remains only the torso; on the advice of that person, sprinkles ash and salt on the joints, the wife's head and limbs cannot return; the head is attached to the husband, he must wear it; she asks for fruit; sits down on her husband's clothes while he is in the tree; the unripe fruit fell on the deer, he ran, his head mistook him for her husband, attached to the sacrum, the deer runs, it is scratched by thorns, it dies; the priest tells her husband to find and bury your head; a huacal tree grows, on it a flower, a fruit, many boys come out of it; the man's mother takes care of them; the fat lipped giant becomes her lover; eats what they bring from hunting boys; the youngest spies on how the giant lubricates the lips of the sleepers with leftovers; the brothers dig a trap hole, the giant attacks the stakes, they finish him off; the penis is fried, given to the old woman, she says that the meat is tough; tells me to bring water, they bring it in a net; she is surprised; they stream urine over the hut; the old woman tries the same thing, but everything has gone down; they tell the grandmother that she ate her penis lover; for more on getting corn from inside a rock, see motif G3]: 25-31.

Honduras-Panama. Bribry: Bozzoli 1977 [enemies cut off a man's head, carry him to the village; a severed head bites; an animal jumps out of it, grows, turns into a jaguar, kills enemies]: 78-80; Bozzoli, Cubero Venegas 1983 [as in Bozzoli 1977]: 7; 1987 [the heads of people of the ancient race separated from their bodies at night; wandered, devouring garbage]: 22; Bozzoli, Murillo Chaverri 1984 [the hunter's body is cut by a trap, set by the deity; the head with hands returns to the wife; pursues her; sinks, crossing the bridge; turns into a manatee], No. 10, 13 [just the beginning of the text]: 12, 15.

The Northern Andes. Paez [at night, the traveler stumbles upon the severed head of the enemy (apparently pihao); kicked his head with a stick, it rolled into the stream; the man ran, his head followed him; he climbed a tree; head a hundred times jumped up, but didn't get enough of a man and rolled off to meet him in the daylight; the man returned to the village]: Bernal Villa 1953, No. 23:306; Nachtigall; 1955, No. 13:303-304; kamsa [younger the brother rubs his groin with cotton wool, turns into a woman; to restore his former appearance, the elder tells all the animals to lick her vagina; the latter scratches the woman, she screams, the animals come back and eat her; the head remains; she asks her older brother to put it in the drum, throw it into the river; women catch it; the child inside becomes the first ancestor hero]: McDowell 1989:112; 1992:104.

Southern Venezuela. Yanomami [a wife accidentally cuts off her head with a thread during her period; her head clings to her husband, laughs; he throws her into the river, she becomes a water beetle]: Wilbert, Simoneau 1990b, No. 307:543.

Guiana. Varrau [a man stumbles upon a rolling skull; it clings to his neck; a man escapes by rushing into the river; the skull sinks, and stinging ants crawl out of it]: García 1993, No. 93 [hunter I spent the night on monkeys in the woods; the Musimo forest spirit is walking through the woods, screaming, Hoo Hoo Hoo! Approaching the hunter's hut, he says to eat it; he replies that if M. sees him, he will die of fear; M. suggests that the hunter stick out his finger to make sure he is terrible; the hunter shows him the finger of the killed monkey; so he takes turns showing all his fingers, then the monkey's head; M. faints, then leaves in fear; the hunter climbs a tree; a lot of mussimo come, cut the hut with knives, they find only a monkey carcass inside; it is said that the monkey is dead, but the hunter was alive, spoke; they notice it on a tree; their axes and machetes break against the barrel, the gun does not shoot; one calls his relative Jotomo Jaburu, who knows how to climb trees with his feet forward; he climbs, the hunter kills him with an arrow, the spirits devour Hotomo, believing that they are eating a person; they think that H. is licking blood on a tree; they identify him head; spirits leave, leaving a trap under the tree, the hunter falls into it; smears himself with crap, the spirits decide that the game has rotted; in the morning the hunter leaves, sees the skull, puts an arrow in his eye socket; the skull jumps on his eye socket neck, refuses to get off, promises to eat, the hunter promises to hunt for him; asks him to get down while he relieves himself, or his crap stinks unbearably; his arrow is stuck in a tree, he climbs after it; quietly moves to another, runs away, crosses the river; the skull chases, asks how the person crossed, he says he's on the vine; when the skull is in the middle of the river, the hunter shakes vine, skull falls, sinks; poisonous ants rise to the surface]: 299-302; Wilbert 1970, No. 71 [the young man walked along the river, on the path a skull that looks like a basket; jumped around the young man's neck, tells him hunt, eats all the prey; the young man deliberately missed, swam to look for an arrow, hides; his head is chasing, mistakenly rushes at animals, counts his fingers less than five; again, a deer, not five fingers; jumping across the river, falling into the water, drowning, turning into piranha, big ants came out of her nostrils], 141 [after Wauta became a frog (she stole Haburi as an infant, made her an adult, he returned to his mother), H. went hunting birds; his skull jumped around his neck, refused to get off; H. asked him to get off for a while, ran; the skull mistakenly rushed for agouti, cut his throat, became counting fingers, it turned out not 5, but 2; the same with a deer; H. swam across the river, his skull, swimming across, drowned, became a caiman], 187 [Kororomanna killed a monkey, got lost in the forest; at night, the forest spirits of the chebu became hit the trunks with sticks; K. began to hit the monkey's stomach like a drum; one of x. asked him to show his arm, leg, face; K. shows parts of the monkey's body; blows the winds; x. hears a sound, asks pierce his anus; K. pierced him with a bow; x. promises that other x. will avenge him, disappears; K. hides on the Euterpe palm tree; x. beat the corpse of a monkey, thinking that it is K.; he laughs; big eyebrows x. interfere they look up; one stood on his head, saw K.; x. trying to cut down a tree; their axes made of turtle shells, knives made of pods, break; the biggest x. climbs the tree with his feet forward; K. pushes him down, shouting the words that x. promised to shout, the other x. kill him, thinking they were killing K.; K. ran away; hid in the hollow, where the woman said that her snake husband would come; but in the morning a hawk sang, K. said that it was his uncle, the Serpent was frightened, let him go; K. found a fallen tree on the path with the baby in the hollow; it was child X., K. killed him, hid him; the woman. wrapped the ground in a bundle with K. followed by K., walked away; K. replaced her with earth with her own trail; the woman threw the parcel into the fire, burned herself; K. went on the path, his leg stuck, it was an x trap; they put it in the basket, walked away, K. ran away; He threw an arrow into the skull; he ordered him to be carried (in coryum tape, as women carry a load) and feed it; the skull became fat, the bark was torn from weight; K. asked him to wait until he found another bast ran away; the skull mistakenly rushed after the deer, killed him, counted his fingers - two, not five! The man laughs from the other side of the river; the skull jumped into the water, drowned, all the ants came out of it; the other x scoops the pond with his scrotum; K. poked him with an arrow, x. thought it was gadflies, then stuffed K. into deck; K. gave x. tobacco, became friends with him, he gave him a small package of fish, he brought it to his mother, there were a lot of fish; on the way, various animals told K. about his mother, carrying different fruits that K.'s mother gave them (rat - yam, aguti - cassava, paka - yam, deer - cassava leaf, tapiriha - pineapple (skull episode, p. 428-429)], 204 [after the lost hunter ran away from the musimo forest spirits, he came across on his skull, put an arrow in his eye, his skull jumped around his neck, told him to hunt; the man asked the skull to get off until he was out of need, shot a turkey, the arrow got stuck in a tree, he climbed after it , quietly descended from the other side, swam across the river; answers the skull that he had crossed the vine; when the skull climbed, the man swung the vine, the skull fell, drowned, and stinging ants climbed out of it]: 170-171, 293, 424-430, 473-474; Carinha on Orinoco: Civrieux 1974:87-89 [two hunting brothers hide from the cannibal Tarunmio, climbing a tree above the pond; she grimacing, one of the brothers 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 by throwing pieces of bark into the water; T. enters Fish devour water, 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 to chase him, forgets the spindle; The spindle and his wife catch up with him; the baby in the woman's belly wants a flower; she asks her husband to climb a tree to get a flower; at this time she cuts off his leg; he turns into Orion's Belt ("Someone without a leg"); a woman turns into voletolo], 104-108 [a man is jealous of his wife, she leaves; he comes to her father, lies down in a hammock; his son finds him dead; tobacco grows on the grave; a young man hides the wings of those who have arrived doves; pigeons take it to heaven; there the old man and the old woman tell me to 1) make a stone bench decorated with copies of the heads of the old man and the old woman; 2) dry the pond; 3) make a bridge; everything is done by an assistant spirit; reports that these old man and old woman killed the young man's father; when the young man knocked down the trunk to make a bridge, the chips turned into piranhas; the old man and the old woman stepped on the bridge, he fell, they were eaten by piranhas, and their heads remain; the old woman's head rose to heaven, became the Morning Star; tells her daughters to avenge her; they gave the young man a drink, lifted the sleeper high up to a tree; the eagle asks how he got here; from the eagle's bowel movements a vine appears, a man descends it; the eagle wanted to kill him, but he hid in the water, returned to his mother, gave her an eagle chick; he grew up and began to bring deer and fish to the woman; she arranged a clearing party; people came to help, one asked the eagle to bring him an old woman, the other a young woman; so the eagle began to drag people; in one village they made a trap, a bait girl into her, the eagle was caught, killed; a woman came, and an avenger feather fell on her chest: all its fibers turned into diseases; the woman blew on them, they scattered around the world]; kalinha [like Carinha in Orinoco]: Magaña 1988a, No. 51-57:103-105; Magaña, Jara 1982 [tired of waiting for her son-in-law and daughter, the hungry old woman took several fish from her son-in-law's trap; he got angry, agreed with Okoyumo's water spirit; when the next day sent my mother-in-law to bring fish, she was attacked by pataka fish, eaten, leaving only her head and shoulders; they rose to heaven and became a constellation whose appearance signals the beginning of the dry season; draining swamps and rivers, she washes fish; this is the "constellation of the face" (Onbotapo) - apparently the Southern Cross]: 116-117; kalinha: Magaña 1983 [grandmother goes fishing, she is swallowed by anyumara fish; the head remains alive; the daughter wants to take her to the village, but she is ashamed, she turns into the constellation Onbatapo (Face), part of the Big Dog and Puppis)]: 33-34; 1987, No. 40 [as in 1983, short version] 54 [At night, the young man discovers that his beloved has no head; runs, dies; the girl regurgitates the leaves; her brothers realize that she was climbing a tree for leaves, leaving a head that is too much heavy, then ate leaves]: 244, 247; trio: Magaña 1987, No. 66 [women kill men when they learn that they are cannibals; one's head runs away, laughs; women kill her too], 96 [two old women they quarrel, one cuts off her head; her head rises to heaven, turns into a star]: 144, 153; oyana: Magaña 1987, No. 11 [=Magaña 1989], 40 [mother-in-law does not eat meat brought by her son-in-law, wants tawaiken; the daughter does not understand what it is, she takes her mother to the garden, she eats raw pepper; her head comes off, rolls after her son-in-law, eats all his food; he climbs the tree, throws the fruit further and further, runs; the head jumps on the deer; the deer dies, the vulture flies; the head jumps on it, eats its children in the sky], 93 [mother-in-law eats only pepper, her head falls off, chases her son-in-law; he climbs at the tree, throws its fruit as far as possible from the tree; she runs after the fruit, jumps up on a deer galloping by; then grabs an eagle, eats the chicks in its nest], 46 [the wife takes out her husband's lice, tears off her husband's lice, tears off head; head turns into a deer, then rises to heaven], 78 [when combing her husband, the wife cuts off his head; she chases his friend; she jumps up on the deer by mistake; the deer dies, it grabs vulture, eats eggs in its nest]: 35-36, 41, 43, 49-50, 53; 1989 [mother-in-law tells her son-in-law to plant only pepper; eats pepper, stays on site when he sets fire to vegetation; her head burns from fire and pepper; falls off, chases his son-in-law, eats everything he catches and kills; he runs away, his head sticks to the galloping deer, thinking it's a son-in-law; the deer dies; it grabs its teeth by the wing a vulture that descends; it takes off; vultures bring it back to the ground]: 21-22; aparaí [man or woman eats a lot of pepper; his/her head falls off, attaches to another's shoulder human; then successively attaches to different animals, they die one by one; a vulture takes it to heaven, it eats its chicks]: Rauschert 1967, No. 16:190; oyampy [in a woman worm lover; she gives birth to two fish, her mother cooks them, lets her eat them with pepper; she eats her children, runs to the river to cool her mouth from pepper; her head falls off; now leaves her body freely; husband sets fire to the vegetation in the area where the wife was; the body burns, the head sticks to the husband; he escapes in a tree; the head is attached to the tapir, then to the deer, to the vulture; he picks it up to heaven; Pleiades are her ear ornaments]: Grenada 1982, No. 16:140-147.

Ecuador. Colorado: Mix 1982:62-66 [son-in-law roasts and eats bats, bat cuts off his head; head smiles, chases father-in-law; shamans kill her with sticks], 73-75 [man escaped demons- animals killed by a fox; his wife cuts a carcass, the fox's head sticks to her thigh; shamans let a calebasa along the river; when a woman dives, her head rushes after the calebasa; now lives by the sea, produces zippers].

Western Amazon. Cofan: Barriga Lopez 1988b [wife scolds a loser hunter; he goes hunting with her brother; when he freezes, he climbs into the fire; burns, his head rolls to his wife; falls into the river, lives for a long time with dolphins; one day he rolls into the house, falls asleep; his wife's relatives set fire to the house; the skull remains, kills his wife, hides in the river]: 200; Borman, Criollo 1990, No. 19 [a man goes hunting monkeys with the husband of his older sister; at night he sees him put his feet in the fire; in the morning he finds that there is only one head left; the head makes a parcel of monkey fried meat small, tells him to carry it home in the same basket; when his wife comes up, her head sticks her mouth to her vulva; it cannot be torn off; one day a woman promises to give her head a fish, her head sticks off, the woman rushes into the water, lets a calebass through the water; the head takes her for the wife's head, swims away on it; when it comes to people living below the river, it becomes a fat man again; comes with them to his wife's village; the wife comes up, that man kills her; when the river has an annual flood, this head floats downstream; (Sirius is not visible at this time)]: 287-317; Califano, Gonzalo 1995, No. 59 [man and his wife's brother hunt monkeys; smokes, shakes consciousness for a while; falls asleep by the fire; at night, his wife's brother shouts to him several times that his leg is burning; he replies that no; by morning there is only one head left; his wife's brother carries it in the basket; his head tells him to leave her, send his wife, saying that the husband shot a lot of game; sticks between his wife's legs, sucks her vagina; one day a woman crosses the river, her head comes off, leaves by sunrise; during the holiday, the head returns to human appearance; turns into a head again, sticks to his wife; she dies; the head is half rotted, shamans break it to pieces]: 110-111; for example: Mercier 1979 [the loser hunter is lost, Kukuyu Kuraga's forest spirit cut off his head; she rolled to the other hunters' hut; they run away in a boat, but his head is also in the boat; one ran to warn the women, but his head settled down on a tree above the path along which women walk; sucked between her wife's legs; when she was swimming, she stuck to her headdress; a woman's daughter lets a calebass along the river; when a woman dives, head rushes for calebasa, swims away; turns into lightning]: 53-55; Ortíz de Villalba 1989, No. 58 [son-in-law brought meat, did not give it to his father-in-law; at night the perfume came, ate it; the head chased his wife, that I managed to put it in the hollow, run away]: 113.

NW Amazon. Tarian [the flesh of a young man who has broken a taboo in the spirit world falls off when he returns; his head remains, thunderblows, attaches to her brother's shoulder; people feed her tart fruits; she is thirsty and goes to the perfume; causes menstruation, devours women in the forest]: Brüzzi 1994:139-140; tucano? [the flesh of a young man who has broken the rules of initiation falls off; the head remains, attaches to his brother's shoulder; she is fed pepper; his head looks for water, turns into a nightjar]: Brüzzi 1994:218-220; bora [the head of an evil spirit shot by a man playing the flute and shooting the blowpipe rolled, devouring trees, and a savannah formed in these places; it attached to her shoulder man, he ran all over the world, naming various tracts; stopped at the backwater {like uitoto?}] : Guyot 1972:156; uitoto [Nafuyetoma smeared his body with witchcraft, began to see in the dark, brought his wife lots of tintine {apparently tree frogs}; to take revenge, the toads ate his wife's body, the gnawed skull attached to her husband's shoulder; eats his food, did not allow him to wash; N. asked the skull to get off so that he could fix the top, dived into the river, ran home, locked himself; the skull ordered him to be given a grater for cassava (which a woman used while she was human); she turns into a parrot with her, flies away, sings at night]: Preuss 1921, No. 12:354-363; chikuna [Baia (also known as Dioi, Dyay) went hunting; his wife saw the demon ba'ë bearing fruit; wished for fruit; Baë promised to give it if she lay down with him; the woman saw that Baë did not have a penis, agreed; a huge penis grew, the woman died from copulation; Baë put her skin on his sister; the eldest son saw this, said to his father; Diay asks B. how to kill him; mold on the asahi fruits; D. smeared the dart with mold, hit B. in the leg; he began to run off like melting rubber; he says himself, Here's my foot falling! Here's a leg! And so on, his head finally melted; D. asked his false wife to invite relatives to drink their favorite wild chocolate drink, sent him to the station, telling him to pull out one hair on her head at a time his eldest son; brought suncoals from sunrise; burned the audience in the house with them, then restored the house, his two sons in the house jumped out through the holes, making them sarbacans; false wife notices a charred hand, D. says it is a monkey's paw; tells him to bring water in a vessel, says that his wife wrapped a rope around not her forehead, but his neck; the rope cuts off the demoness's head, she chases D. ; he runs, becoming a deer, pushes a termite mound off a cliff, his head rushes after a termite mound; demons feed his head, its body begins to grow; D. wraps his penis with palm fibers; his body feels him, believes that it was her relative who came to feed her; D. sprinkles suncoals into her body and head, burning them; revives his wife from bones]: Nimuendaju 1952:132-133.

Central Amazon. Munduruku [Vakurumpö and Karuetuetuibo are killed by enemies; their heads on stakes rise to the sky; V.'s head is accompanied by his pregnant wife Parawabia, they they rise slowly, the boy manages to knock out V.'s eyes with arrows; V. becomes the Sun of the rainy season, his wife is the Moon; K. -The Sun of the Clear Sky; both K. and V. were reborn as the wife of the present (former) Sun, are considered his sons; see motif K25]: Kruse 1952, No. 13:1002-1004; Murphy 1958, No. 15:85.

Eastern Amazon. Hissing [the wife's head wanders at night looking for food; the husband buries his body; the head sticks to his shoulder; he asks his head to get off so he can climb the tree for fruit; runs; the head sticks to the deer, then to the vulture that takes off; falls, bone rings emerge from it, crashing into the fingers of those who wear them; all those who wear them managed to tear them off, one crashed into a bone, he died]: Nimuendaju 1922:369-370; Tenetehara: Nimuendaju 1915, No. 5 [hunters kill more game than necessary; The Forest Master comes, examines the game, the boy sees it; warns the hunters, but only the boy's father leaves the camp with him; nocturnal animals kill others; the survivor finds a talking head; carries it in a basket; his head falls out all the time, chases the person, falls into a trap pit; turns into a huge cannibal hawk; a shaman kills it with an arrow]: 291-292; Wagley, Galvão 1949, No. 20 [hunters killed more game than they could eat, the meat went bad; one did not kill anything; the owner of the animals, Marana ýwa, told his wife that she and her husband had left the camp; left two watermelons; the woman warned him not to eat them, they did not listen to her, they fell asleep; owls and bats at night killed them; the woman's husband found a separate head at this place, she ordered her to be carried to the camp in a basket, falls out all the time on the way; the man said that he would go away to relieve himself, ran away, but the excrement, in the next time the urine showed the direction to the head; the man asked his wife to dig a trap hole, the head fell into it; a day later people came to the hole, it was empty; a group of hunters disappeared in the forest; people found a head, killed her with an arrow]: 145-146; urubu [urubu man and woman (anthropomorphic) had two heads each; the man hit, smashed one head; the woman told him so; the man was angry, broke one head for his wife; she could not eat (both heads were supposed to eat at the same time); thirsty; squeezed the juice out of the hot pepper, drank it; when the juice reached the second head, she felt a burning sensation, terrible thirst; the head hanging from the broken neck separated from the body, began to fly in search of water; lost her body, called him, could not return (because, apparently, the woman died); the tapir covered the female, the head clung to the tapir; ate all his food; he starved; vultures flew, his head stuck to the urubu-ray; he rose to the sky, now he is double-headed; he eats a lot, because he must first get enough of it second, female head]: Ribeiro 2002:598-600.

The Central Andes. Peru's North Coast (Mochica Culture Vessels): Wassermann 1938, fig.288-291 (and other publications) [head without torso but with limbs]; (vessels and metal cultural objects mochica): Donnan, Mackey 1978:143; Schmidt 1929:161, 386 and other publications [four-faced head (two anthropomorphic faces with fangs in their mouths, two jaws of a jaguar or fox]; Quechua (dep. Cajamarca) [the wife's head wanders at night looking for water; when the husband touches his neck, he can no longer return to the body; the husband is attached to the shoulder; he escapes in a tree; the head is attached to the back of a deer or ]: Arguedas, Izquierdo Rios 1947 [to the lamb]: 189-190; Mires Ortiz 1988 [to the deer; her hair turns into its horns]: 28-31; Narvaez Vargas 2001:114 [1) (prov. de Bambamarca); peasant sees a woman's head entangled in long hair in blackberry bushes; she screams, Wak-wak-pum, asks to be released; the peasant says, Soul, go back to your body; his head did not bite or stick to him; 2) (Tarea 1988); the couple got drunk, ate a lot of salty; when the husband woke up, he saw his wife without a head; the head looks for a neck, does not find it, cries; the husband runs, his head sticks to him, he wears it for years; climbs a tree for fruit, throws her head down; her head jumps on a deer running by, its long hair turns into male deer antlers], 339 (Ferreñafe) [the wife asked for her to drink, the husband refused; she went by herself, her head was entangled in the branches of the tree, came off; the husband went to look for his wife, her head jumped on his shoulder; he began to cut branches, her head sat on a poncho; jumped on deer running past]; Ayacucho city [girl warns her lover not to come to her on Tuesdays and Thursdays; he comes on Tuesday, sees a headless body on the bed, sprinkles ash on neck; the head comes back, sticks to the young man's shoulder; he promises to collect fruit for her, puts it on a poncho, runs away; the head is mistakenly glued to a deer running by; dies when a deer wanders through thorny thickets]: Ansion 1987:146-147 in Toro Montalvo 1990b:200; Sonko, prov. Paucartambo, dep. Cusco [the Yahuar Maya blood river separates our world (kai pacha) from the world of the dead; the soul is transported through it by a black, brown or motley dog; at night, the girl's head flies away; this happens with looking for sexual adventures; when the head returned, found the door closed, clung to the shoulder of a passerby; the headless body died; the girl's dog recognized the mistress's head on the man's shoulder; transported the man across the Blood River, where the head jumped on its body; the dog began to drink from the blood river, transported the man to our world]: Allen 1988:61; Quechua (depots of Cusco, Huancavelica, Jauja, Ancash, Cajamarca): Morote Best 1953 [a woman's head wanders at night; cannot return to her body; stalks her husband (and other options)]: 825-826; 1958 [the head of a wife's lover murdered by her husband haunts her]: 834; Pezet 1917 [heads witches fly at night, gathering at the top of the mountain]: 294-295; Cusco [at night, a young man comes to his beloved, finds a headless body, blood gurgles in his throat; he sprinkles ash on his throat; his head flies in sticks to a young man's shoulder; he goes to the forest; a deer carries his head]: Sebastiani 1990:99; Aymara (Chukuito) [man's head: cut off or wanders at night looking for water]: Tschopic 1951:204.

Montagna - Jurua. Kashinaua: Ans 1975 [Yobuënawaboshka comes to her parallel cousin Buëran Tsai at night; she smears his face with a genipa; J. goes hunting in the morning, but his sister guesses who slept with her; J. s a relative of Bótopa goes to kill dwarfs, they kill him; hang his live head on a rope, arrange a party; B. depicts a ghost, smeared with a glowing mass received from fireflies, takes her head away; she asks for a drink, water spills through; the head does not lag behind B.; people hide behind a fence in the village; mother and sisters name objects that the head can turn into ( tree, house, river, earth, sun, night, sky); he decides to become a month that does not exist yet; asks for threads, six colorful balls are thrown to him, he throws them into the sky, a colorful road appears; warns that he will be in heaven in three days; I must say, "This is Y."; if they say "Month," the parrot will pierce the girls' genitals with its tail; you can't point your finger at the rainbow and say" Rainbow", otherwise people will die; a young girl says, "It's a month," she starts her period; when the rainbow first appears, someone points a finger at her and says "Rainbow", from these since people are dying; spots on the month are still visible]: 113-121; Girard 1958 [a person cuts off the enemy's head; others put it in a bag, it falls out; she is left on the path, she follows; swam across the river after people; they climbed a tree, their head tells it to shed fruit; one person knocked them down with a stick while their heads were picking them up, people got down, ran home, closed all the holes; head demands a hammock and food; she was not given; she demanded a ball of threads; threw it into the sky, climbed the thread up, became the moon; as punishment, she sent women their periods]: 229; d'Abreu in Koch-Grünberg 1921, No. 85 [ Rutanaua invited Marinaua to his place, cut off his head on the way back in the forest; his relatives found a live head, carried it in the basket, it gnaws through the baskets, falls out; they left it, it rolls then, it is easy to swim across the river; people climb a tree, their heads ask them to throw fruit, they throw it away, run away while their heads look for fruit; hide in the house; the head asks him to let it in, then decides He does not want to turn into something; he does not want to turn into vegetables, bananas, yams, sweet potatoes will be eaten; the ground will be trampled; water will be drunk; fish will be eaten; timbo will poison fish with it, eat it; snake, scorpion - I'll bite you, and you'll kill me; you'll burn a tree, cook food; a vampire bat - I'll bite you, kill you; the sun will warm you; the rain will fill the rivers, you will eat fish, grass will grow, it will be eaten animals; cold - the heat of the sun will die; night - you will be able to sleep; morning - wake up; let blood become a rainbow ("enemy road"), eyes become stars, head - a month, then on a full moon your women will become to lose blood; M. climbed the rainbow into the sky; threw his eyes, they crumbled with many stars; asked for two balls of threads, the heavenly vultures picked them up, made them the basis for the month; women began to menstruate, everyone went out to look at the moon]: 232-240; kuniba [someone comes to the girl at night; she smears his face with a genip, recognizes her brother in the morning; enemies (?) they cut off his head; his brother picks it up, his head asks him to eat and drink; his brother runs, his head chases him, he locks himself in the house; his head thinks what to become; rejects turning into water, stones and etc.; turns into a Month, rises into the sky, unfolding a ball of thread; taking revenge on his sister, sends menstruation to women]: Baldus 1946:108-109; sharanahua [the young man comes to his sister at night; to find out whoever sleeps with her, she smears half of his face with her genip; in the morning she sees paint on his brother's face; says, Let your enemies kill you! Enemies attack, cut off the young man's head; his head is smeared with firefly feces to glow in the dark; the young man's elder brother puts it in the basket; his head asks for water, but she spills through and through; the older brother and other people run across the river, make it full; hide in the house of the mother of the decapitated; the head tells them that she saw the battleship; men begin to chase him, head into it time copulates with all women; they start menstruating; the head asks the mother to give her balls of black and white threads; climbs into the sky, becomes the Month; all women menstruate]: Siskind 1973:47-48; yaminaua [like sharanaua; a young man goes to his sister, who smears his face with a genipa; later enemies cut off his head; after a series of adventures, the head manages to have sex with all Yaminaua women; in This is the reason for menstruation; the head climbs into the sky, turns into a Month]: MacQuarrie 1992, No. 1:216.

Bolivia - Guaporé. Takana: Hissink, Hahn 1961, No. 27 [a bat eats a hunter who has fallen asleep, his skull kills people; burrows into the ground, a palm tree grows out of it], 28 [monkeys cut off the hunter's head; the head tells the sister or her husband to carry it in the basket; every now and then falls out, gnawing a hole; turns into a palm tree by the pond, the fruits of which fish love], 29 [a person climbed a tree at night, killed monkeys- howlers; the monkeys tore his body into five pieces, began to throw his brother-in-law, screaming, Here's a red monkey falling, here's a yellow monkey, here's another howler monkey; his brother-in-law runs home, tells his sister ( i.e. the wife of the deceased); her head rolls towards her, she hides her; the woman's brother hears her talking to someone at night; the head says that since the brother found out about him, let his wife take her to the bank of the stream ; turns into a palm tree, its fruits fall into the water, attract fish, the woman and her children can fish; brother spied; the palm tree has become Mue an, the head of perfume; the thunder that sounds during the fruit ripening season palm trees in February, eat his laughter], 30 [the girl's three brothers cut off her lover's head; her head rolls towards her; turns into a palm tree and thunder], 52 [the rain master and the fire lord defeat the one-breasted demon woman; her severed head keeps jumping], 56 [the hunter kills too many monkeys; they peel him off, cut him to pieces, throw his brother-in-law down, screaming, Here's the first one to fall monkey, etc.; brother-in-law carries his head in a basket; the head falls out, gnawing through the bottom; chases his brother-in-law; when he reaches the river, turns into a peach palm (hair into leaves, face into fruit)], 110 [ the hunter kills many monkeys; their master tears his body apart, throws him down, where his brother-in-law is waiting under the tree; he carries the victim's head in the basket; his head falls out, gnawing through the bottom; the brother-in-law buries it; she comes out of the grave at the end of the world; if it whistles, it's an ominous day on earth; if anyone else whistles, the head will come and devour people], 111 [the older brother is dead, the younger one goes to the garden where peanuts arrive Cucuvíu (apparently an eagle), says that he is an older brother, puts his youngest on his back, brings Tijui to the country at noon (at this time they sleep; T. - heads with part of the neck, skin and hair; these are the heads of the dead when they fall from a tree; they have fangs in their upper and lower jaws like jaguars; they hang under the roof of a large rectangular house, decorated with red ribbons attached to them on the ground by women; from there they look to the ground; The eagle brother hid the younger one, spreading clay on him so that T. would not eat him; T. he explained that man's smell came from him; the next day at noon he carried his brother to the ground]: 68-73, 110, 125-127, 242 -243, 244; Nordenskiöld 1924 [older brother climbs a palm tree for leaves; cuts off and throws down his younger leg, intestines, liver and other organs and parts of his body; every time he screams it's like this- that leaf; the head falls last, asks to carry it in the basket; kills for brother tapir; kills people in the village; turns into a meteor]: 294-295; Ottaviano 1980 [the hunter kills too many monkeys- howlers, throwing their bodies off the tree to their brother-in-law; monkeys tear it apart, throw them down like dead monkeys; the latter's head falls, follows their brother-in-law; people lock themselves in the house, stay awake all night so they are saved]: 31-37; chacobo [to cut a tree, Mawokuría climbs a tree upside down, falls off, his head falls off, he climbs again, falls off again, her head falls off again; her father-in-law cooks, eats fat; M. makes the cauldron dig, father-in-law scalded, M. came to life; smeared rotten nuts, vultures flew in for meat with baskets; one noticed that M. was moving; but M. grabbed a good basket, brought his father-in-law, so people learned to weave; M. stole the Bat's wife, locked himself in the house with her, fell asleep; The Bat gnawed through a hole; the woman did not wake up M.; The Bat bit off two pieces of meat with hands; when he bit through the septum in his nose, M. died]: Kelm 1972, No. 5:231-232.

Southern Amazon. Trumai [bees eat the body of a honey collector; the head rolls into the village, attaches to the back of another man's head; he dives into the river, his head sticks to the tapir]: Monod-Becquelin 1975, No. 59:189- 191; paresi: Pereira 1986, No. 8 [After falling out with the rest of the men while playing ball, the brothers Zumizoré and Zonewa left the village; each had two sons, raised by their grandmother Alawrirũ; the meat they bring goes somewhere; the brothers find a dwarf hidden in the basket who wants to eat them; they try to kill him, he dies only in the anthill of the hottest ants; A. pretends that she is upset at the loss of the spindle; at night she revived a dwarf or made a new one; the brothers hear A. talking to herself about their dead parents; they force her to admit that Jaguar and Jaguariha ate all men in the village, and the Eagle is all women; Jaguariha opened her mouth, people entered it; brothers train in archery, you need reeds to make arrowpoles, it is owned by Otyueré; A. taught that first The battleship must take a new knife; they took it while the battleship was lying with his wife; the blind old woman Yualoreroawsé took the knife; they made her sighted, received a knife as a reward, dazzled her again; O. and his cunhado (wife's brother or sister's husband) Alalaymaré smeared branches with glue to catch bats; brothers turn into bats, consistently cut off O.'s limbs, throw them down from the tree, they shout that a branch falls, a second one, etc.; O.'s body turns into a nest of honey bees; his head sticks to A.'s shoulder, he has become a forest spirit with two heads (whoever hears him howling will die); the brothers killed the Eagle with arrows; the brothers turn into hummingbirds, cut Jaguarihu from the inside with a knife, go out; the male Jaguar has two stone clubs in the house, the brothers swapped the dangerous and ordinary; the same is two spears; hid in Jaguar's house; on the way to him we met various animals (alma-de-gato, Canis jubatus, Euchroma gigantea {something with antennas, flying is an insect?} , Anolis punctatus, Hemidactyluc mabonia lizard); everyone asks where they are going; when answered that killing Jaguar, they join, hide in the house; The lizard stains the fire sticks with a mass peca fruits; Canis jubatus has left his bowel movements; brothers put the rat head and tail of the caiman on the threshold; the Jaguar, seeing each of the hidden or left objects, traces, perceives them as a sign of his death; brothers giggle, Jaguar grabs a club, but it is not fatal, his brothers kill him; Europeans arose from ash and coal and various groups of Indians do not paresi (listed which of which burnt objects); the brothers shot at the sky tree, climbed a chain of arrows (or a thread lowered, at A.'s request, from a heavenly tree); all animals also wanted to climb; Canis jubatus and Dusicyon those climbed, but the thread broke or the Europeans cut off the chain of arrows; the two fell; in the sky, A. and the brothers play ball with the head of the jaguariha, the tail of the caiman, the head of a rat (A. gave them to brothers with by yourself); red sunset is the blood of a jaguariha's head], 27 [an evil spirit eats a girl, her head stays, wants to be near her sister, she burns her with urine, her head turns into a bird]: 149-169, 333-338; 1987, No. 154 [while working in the field, a person hides buriti palm nuts in the ground so that they ripen; someone eats them; he finds a rolling head; when it threatens to eat it, he threatens to burn it; goes after the fire, comes to her hole, but she is already hidden under her roots with her cubs]: 654-655; bororo [Magurereréu and Aroro Ikáre go to the forest, M. tells A. not to tear the fruit, he vomits, remains from him one head (not a decree, as it happened), rolls after M.; M. builds a hut, brings two turtlenose chicks there, A.'s head lies on the floor; when leaving, M. dreams of his wife cooking in his house; someone cooks; M. finds two girls, marries them, he throws their birdskins into the fire; a large group of women enters M.'s house, stumble over A.'s head; M. tells her to jump into the river, her head turns into an evil spirit Im édu; M. catches him on the hook, tells him never to show himself to people]: Wilbert, Simoneau 1983, No. 57:114-116.

Eastern Brazil. Kayapo: Wilbert 1978, No. 109 [Lukesh 1968:99-101; the wife is afraid of everything; the husband took her to the forest; the wife is without water all day, asks her husband to bring it, he finds a stream, drinks himself, did not bring it to her; she hears the croaking of frogs, the husband is silent; when the husband fell asleep, the wife's head separated from the body, rolled to the water, got drunk, returned; when they returned to the village, the wife was no longer afraid of her husband, but respected; from another men are also a shy wife; after learning how to fix her, her husband also takes her to the forest, but wakes up when her head rolls, makes a fire; her head does not dare to approach, turned into a night bird {obviously in the nightjar}, shouts, "Boo Boo Boo, flutters restlessly as if he was looking for something; the husband dried his body on hot stones, let his mother-in-law bury], 110 [Banner 1957:59-60; the husband mistreated his wife; he gave little when hunting did not give meat, water at all, he got drunk secretly; the wife hears frogs croaking; at night she did not dare to get up and go, fearing to wake her husband up; her head separated from her body, flew, waving her hair like wings ; husband wakes up, scattered a fire, his head found no way back, turned into a nightjar; he flies like everyone was looking for a place to sleep], 166 [Banner 1957:62; man caught stingrays, his leg festering, his foot festering fell off, he was named Tedjuáre ("Sharp Leg"); when his wife was about to drag him on his back, he pierced it with his foot; people made a wooden figure, T. stabbed her leg, got stuck, he was killed; a woman climbed onto a bakaba palm tree for fruit; saw T.'s head and shoulders climb after her; the woman poked him in the neck with a nut shell; T. fell, people finished him off; this is how people learned to make speartips from pointed bones]: 269-272, 273, 418; Wilbert, Simoneau 1984a, No. 132 (shikrin) [(Vidal 1977:247); Têdjoare stepped on a stingray; his wife brought him to the village, he copulated with her (bitten by a snake or It is forbidden to stung with a stingray); his leg has rotted, he sharpened his bone, pierced his wife, ran into the forest; people make a wooden doll, T. pierces his leg into her, she gets stuck, he is killed; his head with ribs comes to life; he climbs a tree for a woman, she manages to jump off, he chases her; he is lured again to attack a doll, killed, buried in the ground]: 407; apinaye [Nimuendaju 1978:422-423; wife's brother Tečware goes with him into the forest; at night T. puts his foot in the fire, breaks off his foot, throws him into the thickets, tells his companion to go after the fruit that has just fallen; at this time he sharpens his bone; tries to kill the companion, he runs away to the village; T. kills people with a sharp foot; people disguise the tree trunk as a human figure, T.'s leg gets stuck in it, he is killed; the severed head rolls; attacks people, grabbing them behind the back of the head with their teeth; people dig a hole, their heads fall into it, burn it there; this is where the Hancornia speciosa tree grows; men use its latex to make balls and body paint]: Wilbert 1978, No. 169:422-423.

Chaco. Nivacle [the warrior cuts off the enemy's head; she falls out of the bag, returns to her body]: Wilbert, Simoneau 1987b, No. 123:288.

Southern Brazil. Ofaye [the brother warns the hunter in vain to be careful; he wanted to kill Agouti, but Agouti tore off his head; his head rolled to his wife, began hunting for his family; his wife brought her to a basket into the woods, her head turned into a fat man, easily killed animals with a bow; a woman told her daughter that she hunted on her own; the daughter peeked, saw something shapeless roll after the deer; daughter laughed, her head became a battleship, he buried underground]: Ribeiro 1951, No. 9:131-132; apapakuwa [the hunter meets a rolling skull; it clings to his heel with his teeth; the man runs, climbs onto a tree; the skull clings to the leg of a running deer, the deer carries it away]: Nimuendaju 1914:364.

The Southern Cone. Araucana: Gusinde 1936:29-30 [a woman's children die one by one; the husband suspects that things are not easy because the wife does not grieve; pretends to be leaving for a long time, comes back, finds her a headless body, turns it over on the chest; a head arrives in the form of a large night bird chang-chong (a mythical bird, a bad omen; flies to gatherings of witches; sometimes it is an owl); cannot connect to the body until the husband turns it back on his back; the woman falls ill, the husband leaves her], 30 [starts as pp.29-30; the husband thinks his wife has been killed, calls the neighbors; the bird C. flies into the room, turns into a head, cannot connect to the body because people have illuminated it too brightly; connects when people go out]; Latcham 1909 [Chonchonyi is a flying head, ears serve as wings; kills sick, sucks blood]: 347; South Tehuelches [a thorny bush cuts the body of an ogre father chasing the hero; a rolling skull remains, then he dies in a ravine]: Wilbert, Simoneau 1984b, No. 43:66; selknam [yagans ate whales; selknam came unarmed, asked for fat; the jaguans killed two, caught one but released, the others fled; one of those killed was a strong shaman; the Yagans cut off his head, she ran to the hills, turned around, laughed; whoever saw her died; her head may appear and kill again]: Lothrop 1928:105-106.