Introduction
Bibliography
Ethnicities and habitats

L6. Demon stuck. .10.-.17.19.24.26.28.-.30.

(.31.) .43.-.47.52.58.-.62.64.65.66.68.73.

The

creature requires a person to wear it all the time and does not allow himself to be thrown off.

Bushmen, Hottentots (Koran), Suto, Egap, Nyanga, Luguru, Lega, Mamprusi, Bulsa, Kagoro, Ikom, Hausa, Mofu-Gudur, Tangale, Mundang, Nzakara, Masai, Algerian Arabs, Spaniards, Alsatians, Germans (Grimms), Mehri, One Thousand and One Nights, Vogeo, Kiwai, Vatut, Porapora, Aibom, Kanaka, Santa Isabel, Ngaju, Dayaki, Koreans, Russians (Teresky Bereg), Russian Written Tradition, Persians, (Veps) , Karelians), Kazakhs, Armenians, Turks, Sanpual, Western Sachaptin, Ne Perse, Tillamook, Upper Coquil, Menominee, Steppe Cree, Sauk, Fox, Tuscarora, Assiniboine, Omaha and Ponca, Iowa, Arikara, Pawnee, Wichita, tonkawa, chiroki, natchez, screams, alabama, koasati, tsotsil, chol, kekchi, mopan, lacandons, pipil, warrau, taulipan, oyana, aparai, oyampi, colorado, kofan, napo, siona, tariana, tukano, uitoto, bora, cubeo, bar, chikuna, spipaya, Cajamarca, Ayacucho, machigenga, trumai, paresi, iranshe, apapokuwa.

SW Africa. The Bushmen [Cagn met a woman who was behind the people, put it on his back, she stuck like wax; he scraped his back against the tree, the woman stuck to the tree; his wife Coty washed the woman away at home with hot water; Kagn drove this woman away]: Kotlyar 1983, No. 72:124; Hottentots (Koran) [The Jackal saw a demon child (Sun-child) in the spring; offered to carry him on his back; he said it was not necessary; but the Jackal still took him on his back, the child burned him, now there was a striped skin on the jackal's back; said he would not be able to get off; the Jackal ran through the prickly thickets, it did not help; the wife ordered Sun- child (she's a girl) back if the Jackal wants to be the same; but he's not the same, now striped]: Maingard 1967:44.

Bantu-speaking Africa. Suto [Masilo ("fools") is the elder brother, Masilonyane ("fools") is the youngest; they went hunting; at the fork they went in different directions, agreeing to meet in the evening; Masiloniane comes to the village, there is no one in it, all the pots are turned upside down; he turned over alone with great difficulty; under him a little old woman asks her to carry; to the watering hole, where the antelopes are, he asks her to get down: he will get the skin to carry her; while the dogs are chasing the antelope, he hides in the warthog's hole, but the old woman easily finds it and tells him to carry it on; the same is the case with other antelopes; for the third time, Masilonian promises the old woman leopard skin but she lets dogs at the old woman; they kill her; she has a swollen big toe; Masiloñane cut him three times with an ax; after the first blows, cattle came out, after the third, a rainbow-colored animal; Masilo He is jealous; the Masilonian offers him all the cattle, but not the rainbow animal; he asks for water from the well, pushes the Malognans there, drives the cattle home; the bird sits on the horn of a rainbow animal and screams that Masilo killed his brother for this animal; Masilo kills the bird many times, but it comes back every time; when they hear it, people drove Masilo out of the village and killed him]: St. Lys 1916:98-100; suto, Zulu or Xhosa {the source only says that Zulu, Xhosa, and Suto have other records of this story, but it's not clear if it's all the episodes} [Usumamekutyo went to his garden; the bird says it's a plot her father, forbids her to work there; W. chases her, finally caught her; the bird tells her not to kill, yogurt is pouring out of her behind; W. and his wife hid the bird in a large vessel; one of the children found out what was going on the children ate yogurt {and the bird must have flown away}; the father chased his son with a stick, who killed an antelope, the father made peace with him; another time he chased an antelope, saw a dead man standing with a grinned mouth; ordered him not to interfere with hunting, hit him in the teeth, his teeth jumped out and formed a necklace around W.'s neck; the wife melted the fat, filled her husband's face {presumably that the necklace disappeared after that}; W. saw the child, he warns that he was a sticking man, but W. still picked him up; the big one does not get off; the wife poured melted fat on him, the child fell behind, W. took him to where he found it; the wife forbids U. cook and eat one of the plants in the garden; he violates the ban; when he wants to drink, the water receded; whether with your hands, mouth, or from a large, small body of water, you can't get drunk; his wife poured it into his mouth yogurt whey, then water; after that he could drink again]: St. Lys 1916:91-94; egap [women are returning from the field, there is a child in the river, asking him to be moved; only one of the chief's wives agrees; on the other side he refuses to get down, she wears it all the time; in despair she leaves (with him?) back into the river; baby swims to the other side, woman drowns]: Malcolm 1922:372; nyanga [Nturo quarreled with her husband, went to hang herself, came to Mpaca Forest Spirit House; he's skinny, he has long his nails, he clings to women with them; he clung to N.'s neck, refused to get off; once he cried to go for firewood, N. hid in the snail's shell, but he found it, clung to it again; N. made beer, he tears to drink, fell asleep, N. ran away]: Scheub 2000:153-154; luguru [husband has two wives, each has a child; the eldest went to the river, dropped the child, the husband demanded that he be returned; the wife went through a few backwaters, the old woman sent her to the backwater where the reeds, went down with her, asked her to lick the mucus from her eyes, she did it; sent her to another old woman, who also needed to clean her eyes; the old woman told open not a clean, but a smoky vessel, in which there is a child; the woman returned home, the child became incredibly obedient; then the youngest wife deliberately dropped her child into the river; both old women refused lick the discharge from her eyes; she was asked to choose any vessel; she chose a beautiful child in it, she brought it, but refuses to get off her back day or night; when she heated the water and poured it on him, the baby became a baboon and returned to the river]: Brain 1973, No. 2:120-125; lay down [people moved to a new village, women went to the old one to buy groceries; the husband said Nyakitakumbwemutima that if she went alone {apparently without him and not without the other women}, she would meet Seidombe; she came back alone, S. He sat on her back, refused to get down; so she came to the village; Kinzukuka advised her to catch crayfish, put them in one net - Xu loves crayfish, she will go down to eat them; as it happened, N. ran to the village; since then listened to her husband]: Lambrecht 1963:287-288.

West Africa. Mamprusi [the mother dies shortly after the birth of the boy Malelefi, he climbs to the back of his father, does not get off; the father goes to the forest, promises to fry the ram, M. gets down for his father to collect firewood, father runs away; hyena Kundungu asks to let him eat the ram, M. agrees if he allows him to sit on his back; does not get off; every time K. tries to hunt, M. scares off the animals; K. sits in for three days water, but M. only laughs; K. asks for permission to sunbathe, M. gets off, K. runs away; M. comes to his door, calling himself his grandfather; when he sees M., K. rushes around, dies; M. bursts with laughter]: Anpetkova- Sharova 1966, No. 37:64-66; bulsa [two options; the woman decided that her child was useless, left him in the woods and found another one there whom she brought home; he asked to shave off his hair on her head; then asked them to return; the woman was confused; she carried the forest child back, but he clung to her and refused to get down; her own child advised: ask him to go so that leave no traces on the ground; if you can, you will also return his hair; he could not, he stayed in the forest, and the woman brought her child home]: Schott 1996:139-141, 143-145; Kagoro [Scorpio suggests The hare should go to the relatives of his (Scorpio) wife; cannot cross the river; the Hare suggests that Scorpio sit on his back; he refuses; on his head; the same, wants to get into his nose; the hare agrees, but on the other side, Scorpio refuses to get out, threatens to bite; on a visit he makes him ask for food and give it to him; the hare himself did not eat anything, but, by order of Scorpio, is forced to return; at home The Hare pretends to be dead; Scorpion got out, Hare crushed him with a rock]: Adviraah 1989:149-150; ikom [Okuni sorcerer demands that everyone sacrifice animals for his fetishes (ju-ju); everyone who comes must keep his legs closed, otherwise he would fall ill with elephant disease; the hare sat with his legs spread, and when he got up, it turned out that his organ had become huge and heavy, to the ground; he asked the sorcerer to heal him, but he refused because the Hare did not make a sacrifice; the Hare asked Elephant Disease (SB) to get off him until he was relieved, but he refused; then asked him to get down so that he could climb the tree and shed fruit; Sat tears; The hare began to shed fruit further from the tree; when the SB rolled very far after the fallen, the Hare went down, rushed to run; at home he told his wife to hide with the neighbor, ran himself further; one, then another group of people hide it, but are afraid of the SB and indicate where the Hare is hidden; then he climbs into Krabiha's hole; she is not afraid of the SB; when the SB rushes at her, it kills him with claws; for now goes to wash the meat, the Hare kills and throws her children into the cauldron; SB meat is also cooked; Krabiha finds the shells of her children; The hare grabs the cauldron of meat, runs away; while eating meat, sitting on an anthill, the ants ate him half a tail; when he returns to his wife, he tells her not to light a fire - supposedly, he was undergoing military rituals, the woman should not look; but she sees his gnawed tail, goes to look for another husband; Hare runs ahead, each time pretends to be a different hare and says that all the Hares have undergone the ritual of shortening the tail; the Hare's wife returns to him; the Hare convinces the rest of the Hares that his a predator grabbed their long tail, they decide to shorten their tails and themselves to miss them; since then, the hare's tail is short, and men, when going to war, do not trust their wives secrets, sleep with them or eat the food they prepared]: Dayrell 1913, No. 26:71-77; Hausa: 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; Tremearne 1911, No. 32 [a childless woman asks God to give her at least a lame or leper son; gives birth to a boy named Little Crab, he refuses to get off his mother's back; witch doctor teach to go to the forest, slaughter a goat, ask the child to get down to collect firewood to fry meat; the woman does so, runs away; the Hyena asks the boy to give her meat; he allows her to sit on it; does not get off, it cannot be thrown off; the same episode with the healer; when released, Hyena climbs a tree, crochets the meat; the boy pulls it off, but she runs away; the Spider comes, gets meat in exchange for permission to sit on it; the Spider hits the stick with a stick, but only kills the Spider; stuck jumps into the water; he was an aquatic creature and ended up at home]: 61-63 (=1913, No. 70:151-354); tangale [for a woman children die; she asks God to give her a Child-of-the-back (which would be on her back all the time); such a child {apparently a girl - she} is born, refuses to get off her mother's back; one day she asks She is guarded by the collected brushwood, runs away; several women do not pay attention to the child, one picks it up, now she does not get off her back; one day, when bathing, she hands the child to an old woman; an old woman asks the child to get off to wash her back; the child agrees, another woman starts washing the old woman's back, she breaks {not entirely clear - a hole seems to form in her back}; the woman suggests that the child to get into the hole, she refuses; offers to sit on her clothes, wait for her; runs away]: Jungraithmayr 2002:231-241; dark [the old woman gives the Spider a sheep, asks for it 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 a secret society who kill cripples; the spider said they were approaching, the old woman asked to hide her in the bushes, the Spider ran away; returning to this place, he finds her skull, he jumps on his nose; the blacksmith managed to rip it off with hot mites]: Cronise, Ward 1903:287-290; mofu-gudur [dying, husband tells his wife to cut off his penis; she keeps her penis in calabass, going to the savannah (sex is forbidden there), opens it to the calebass, the penis jumps into her vagina, pleases her; one day a woman leaves with her daughter, remembers that she forgot her penis, sends her daughter to bring calebas; she opens it, her penis jumps into her vagina; the girl hits him with a stone, kills him; the woman brings the penis to the blacksmith, asks him to revive it; he can't roasts, eats the penis, it seems to him tastier than any other meat; the blacksmith eats all the flesh from his own body, turns into a skeleton; asks his daughter to go fetch water, eats her child; when the daughter comes back, tells her to turn her back, he puts the baby on her back, cuts off her buttocks himself; the woman runs away, the blacksmith follows her, falls, turns to ash; women make salt out of her when they want pour water on top, the blacksmith says it's him, Zeroumba, the women throw the salt away, it turns into a stick; the old man picks it up to lean, the stick screams not to press her back; the old man throws it she turns into a female cache-sexe, a woman picks it up, puts it on, he says he feels bad, the woman throws it away, he turns it into various objects, finally a baby, a woman puts him in jail on his back, he digs his nails into it, drinks blood, does not get off; the husband asks the black ant, who advises him to slaughter the chicken, say that there is no fire, send the baby for fire; the baby does not react; The red ant advises slaughtering a ram; when he hears that there is no fire, the baby gets off to go for the fire; the husband and wife run away, climb a tree, the baby comes, promises to kill them; The squirrel says it's easy a skeleton, promises to help if it is given a bull; breaks the skeleton into pieces with a club, gets a bull]: Sorin-Barreteau 2001, No. 15:106-111.

Sudan-East Africa. Mundang [Kazayé met the monster child Ouanéni; food and beer nearby, K. ate everything; wanted to leave, but the monster jumped around his neck and stayed; K. told the monster's children to pour sticks on him, and his wife to pour sticks on him boiling water, but they hit him, doused him; the soothsayer told him to leave the beer and meat where the monster was, not to touch the plates; the monster fell behind]: Louafaya 1990:60-61; nzakara [Toúlé spider ; feeds the termites he has collected to fish, secretly eats those collected by his wives; they make a trap pit with crap and worms; T. falls into it, runs to wash; all the rivers are dry, only sitting at the spring orphan; this is his only property; T. stains a clean source; an orphan jumps on his back, refuses to get down; T. asks to shoot - arrows hit his forehead; burn an orphan with iron - that moved to his forehead, T. burned the back of his head; then T. asks for good food and water for the orphan; he falls asleep, T. takes it off, runs away; the orphan returns to his source]: Retel-Laurentin 1986, No. 40:234-243; The Masai [the woman gave birth to a boy Ntemelua; on this occasion they began to cook meat; when the mother went out, the baby got up and ate everything in the cauldron, put pieces of dung there; the mother peeked; the father At first he does not believe, but he was convinced for himself; he ordered to leave the sleeping baby and migrate, leaving a donkey, a goat and a cow; N. got up and drove them in the footsteps of those who had left; noticing a group of warriors, he hid in the stomach of a cow, climbing there over the ass; tells the soldiers not to take the cow, they do not understand where the voices come from; they brought the cow to them and slaughtered them; N. jumped on the back of one of the warriors, refused to get down, grew up; his they tried to slaughter, but only injured the man; then N. was fed to the dump, he separated, fell asleep, the people left; the hyena came, N. jumped on it; the hyena runs, almost starved, climbed into the hole, N. remained at the entrance; the hyena died in a hole, what happened to N. is unknown]: Kipury 1983, No. 14:62-63.

North Africa. Algerian Arabs [the merchant has three daughters; the youngest Aisha is the smartest and most unfeminine valiant; when leaving, the merchant tells his daughters to share any food with the cat; the eldest daughters did not share, the cat extinguished fire; A. went to get the fire, came to Gulya's hut; he sits on a donkey's head, donkey's head instead of a spoon; ghoul brought donkey meat, began to cook; A. calls Gulya a handsome young man, says he cooks lamb and interferes with the soup with a golden spoon; the ghoul gave fire, but scratched A.'s leg to find a way to her house by drops of blood; at home A. told her sisters to remain silent if a ghoul appeared; when he came, she answered his questions are as he likes: sitting on a golden chair, he mixed lamb soup with a golden spoon; the ghoul left; so many times; Father A. returned; A. dug a hole, covered it with her skin, threw brushwood into the pit; when the ghoul came, A. said she really saw it; the ghoul fell into the hole, A. set fire to brushwood; ghoul: if there was even one bone left of me, she would take revenge; A. began to shovel the coals, the bone scratched her on the cheek; after that, A. became even more inclined to male activities; the Sultan's son came to her; she agreed to the condition that she would put her ring on his finger; when he went hunting, A. she put on men's clothes, met the Sultan's son, who did not recognize her, won and took away the ring; a week later she asked about the ring; everything was clarified; the Sultan's son left in disgrace; A. went on a journey; Lions come out of the sea in a coastal country, devour people; A. put images of lions on the walls, the sea lions were afraid and left; A. sailed to Seksar Island; the man said that cannibals live there- Psoglavtsy, he ran away from them alone and hid, climbing a tree; on the other part of the island, a local inhabitant jumped on that man's back and refused to get down; told him to wear it, and he picked the fruit from trees; the man ran, the branches began to hit the person sitting in the eye, the man threw him off and ran away; in Yemen, A. defeated a monster with a crooked sword, whose name was Horath; began to rule this country under the name Dzou Horath]: Filleul de Pétigny 1951:24-38; Algerian Arabs (Blida) [the Sultan has two wives; he sees a beautiful woman (this is a gulya), marries, she tells her former wives to be expelled, although they are pregnant; one took it from they were the seal of the Sultan; they found a hut, gave birth to a boy, one of the wives put a Sultan's seal on each's back; the Sultan has another son: an adult from his deceased wife; the shepherd told him about the expelled wives; he returned them to the palace, the sultan asked them for forgiveness; the gulya wife wants to eat the returnees, but they locked themselves in their room; the sultan does not know what to do; the adviser suggests that the Sultan's son wrote, as if on behalf of his wife's relatives, that her mother was dead; then he would leave the palace; but she refused to leave; instead, she gave the young man a letter for her mother, putting her hair in it; allegedly sends his own son to her; there are parents and 7 guli brothers; there are 7 candles in one room: these are the souls of the guli, if they are extinguished, the guli will die; and a gorlinka swims in the pool: this is the soul of the guli, the Sultan's wife; a young man extinguished the candles, strangled his throat; the gulya wife immediately fell ill; the young man does not know how to leave the room; the good spirit of Jania appears; will help if the young man marries her and remains faithful; she carries the castle ghuley to the Sultan's palace; her good spirits defeat the ghoul army; she gives the dove to the Sultan's wives (who were expelled); one twisted the dove's neck, the other broke her leg; Jania threw the corpse of the guli from heaven at her army and it's gone]: Desparmet 1910:357-373.

Southern Europe. The Spanish [princess rejects the grooms; drives an ugly old man, he throws a spider at her, you can't shake it off; finally, the spider was shot, the princess told her to make a tambourine out of his skin; who guesses she will marry him; she sees a beautiful young man, shouts to him what a tambourine is made of; a humpback beggar hears it, takes the princess; tells him to be carried across the river; she threw him into the water, but his hump grew to her; repeated her words after her; the princess was hired as a maid for the prince she fell in love with at the time; the prince was preparing to marry, the maid cooks pies, gave her a hump, offered to jump into her apron, if he wanted more, she threw him into the oven; became beautiful, the prince married her]: Shishlova 1971:93-99 (=Shustova 1994:251-256).

Western Europe. The Alsatians [the man and his wife were going to eat fried chicken; at that time his father appeared, his son hid the chicken; when the father left, he wanted to take it, but instead of the chicken, there was a toad; she jumped on his face and stayed; she could not be torn off, the man had to carry it and feed it for the rest of his life so that she would not eat him himself]: Lefftz 2006, No. 27:265; Germans [husband and wife were going to eat fried chicken; the husband noticed that his old father was coming up, hid the chicken; when the father left and the chicken was taken out, a toad appeared instead; she jumped on her son's face and stayed there; hers I had to feed, otherwise I would eat my face; without rest, a person wandered around the world]: Grimm, Grimm 2002, No. 145:459 (=Grimm, Grimm 1987:366); Dähnhardt 1912 [Luther refers to this story; same story in Istria, 1453]: 263

Western Asia. Mehri [a person sees an old woman by the road, she asks her to carry her, he carries, she refuses to get down; he uttered the formula from the Koran, she got down, but did not lag behind; at night she lies between him and his wife; the soothsayer told the spell, the old woman left; the husband and wife went on a donkey to the city, the blind man asked him for a ride; refused to get down, said that the donkey and wife were his; the ruler ordered him to overhear that these people say alone; the blind man was left in prison, the man and his wife were released]: Stroomer 1999, No. 46:124-127; One Thousand and One Nights ["Sinbad's Fifth Journey"; after a shipwreck Sinbad got to the island; there he found an irrigation well; a handsome old man was sitting beside him; he made a hand sign wanting to say, "Raise me around my neck and move me from here to the other side of the well"; S. came up to the old man, lifted him up on his shoulders and came to the place indicated; the old man did not get off and wrapped his legs around S.'s neck; his legs were black and stiff as buffalo skin; S. tried to throw the old man off shoulders, but to no avail; the old man told S. which fruit trees to approach; if S. did not obey or hesitated, the old man kicked him; the old man did not get off S. day or night, but when he wanted to sleep, He wrapped his feet around S.'s neck; S. found and peeled a dry pumpkin, filled it with grapes and made wine; the old man saw that S. was drinking it and having fun, and demanded this pumpkin; after drinking, the old man got drunk and began to swing; S. threw him off his shoulders and killed him with a stone; after a while, a ship sailed to the island; those who descended from him told S. that the old man sitting on his shoulders was called the sheikh of the sea, and that earlier no one was able to escape from him]: Salle 2010 (2), nights 557-558:154-163 (=1975:216-218).

Melanesia. Vogeo [Takume had a wife Wutmara and a second wife in the spirit world; W. invited T. to bring his spirit wife, intending to kill her out of jealousy; collecting fuel, hit her on the head; but the spirits don't die; spirit made it so that T. and V. could not separate; then she sewed up V.'s vagina, her bladder burst; then she shrunk, stuck to T.'s pubis; he wore it for a long time; asked him to get off, move away so that he could climb a tree; threw harvested stones; many months later he found an unknown tree - a coconut; the face of his wife's spirit looked at it from the fruit]: Hogbin 1970:37-38; kiwai [on the back Nadera, another Nadera jumped to the man; when he reached the house, carrying him, also bringing brushwood, bananas and water in jugs, he jumped, took everything, disappeared into a hole; the same day; one person noticed that he killed Spirit-N. with an arrow when he jumped off a man]: Landtman 1977, No. 52:180-182; cotton wool [the young man told his little brother to stay in the village, climbed a tree himself to hunt for birds; the spirit took the form of a boy, went to the tree, began to cry, asking his brother to go down or lift him up the tree too; he picked him up, the imaginary boy refused to get off the young man's back; he grew together with him; A real younger brother came; the elder came down, the youngest began to cut the spirit with an ax, did not knock it out; in the village, the young man was put with his back in an earthen furnace; the spirit was cast, but both died]: Fischer 1963, No. 46:193-194; porapora [the Arero woman 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 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 himself vagina; his vagina glowed at night, he kept it 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 had no anuses, and men also have holes in their 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 spied, 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, she fell, the crocodile killed her; the victim's mother 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 two brothers, a dog and a 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 into the elder's testicles, not to 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 white palm tree]: Schwab 1970, No. 3b: 774-778; ibom [Ntshambeyaintshe asks his brothers Ambeiwan and Kawointemi look after her child; the girl cries, they kill her, tell her sister that the baby is sleeping; run away; N. rushes in pursuit; brothers bewitch a sharp leaf, leave a leaf by the stream cuts off N.'s head; his head creates a lake with water lilies in it; 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 elder the 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, his head fell, waited below; he threw off the fruit so that it was stuck in the roots of the vine; while his head reached it, the brother ran away, leaving the bamboo, leaves, and the breadtree trunk to answer for himself; his head broke the bamboo, tore the leaves, could not to knock down the trunk; collected fruits in a hole; two pigs came to eat fruit, found a head, chewed, threw each other, killed; coconut palms with red and black fruits grew out of blood and brain; brothers tried it, called other people, this is how coconuts appeared]: Schuster 1969:152-154; Santa Isabel (bugotu) [husband told his wife to carry it on her back, never peeled off, his skin grew together with her skin; wife tries to escape; persuaded him to get down while she was collecting shells; left on the reef, he drowned at high tide]: Bogesi 1948:346-347; Kanaka: Leenhardt 1932:3-34 [Chief from Koné (K.) set traps, went to check in the morning, pulling out the caught birds and rats; the last one was the Lizard from Boéxawé (B.); threatened to kill him if K. did not release him, then jumped to the back of his head ; rejected values, K.'s wife and children, refused to get down; his wife first thought that her husband had two heads; B. eats and relieves himself without getting off B.; at night he falls asleep, gets off; K. says goodbye to his wife, runs; B. pursues; the chief in Voh first hides K. under a pile of yams, then, in fear of B., tells him to leave; the same in other places (7 episodes in detail, a dozen more are mentioned); Chief Poéréxo tells B., that obeys (a long explanation of why); K. returns home; sends a servant to present values to Chief P.], 54-59 [the youngest of the two Goéwéou brothers has set traps, one is hit by a man- the lizard, ordered him to be released, jumped around the young man's neck, refused to get down; fell asleep at home at night, the young man ran away; by the river he told two Araucarias to connect the peaks, crossed them to the other side, came to Chief M& #233; végon; The lizard followed him, jumped around his neck again, returned him; the next night the young man ran to the sea, to the rock where Népoéawé's children lived; they threw off his rope, picked him up; the lizard they also gave a rope, he got up, opened his mouth, threw hot iron into his mouth, he died], 60-65 [Chief Touho puts a bird trap on the tree; Chief Tendo falls into it; jumps around his neck, refuses to get down; at night he falls asleep, gets off; Chief Touho hides on top of a palm tree, Chief Tendo finds him, jumps around his neck again; the next night Chief Touho runs away again; consistently comes to different people; everyone cheers up at first, but seeing Chief Tendo is afraid, tells them to leave; on the southern tip of the island, two children tell Chief Touho to dive with them, hide in an underwater house; Chief Tendo gathers all the birds, tells the sea to drink, they drink; when they enter the house, two children throw axes on it, cut off their heads].

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; Dayaki (western Sarawak) [ while Terau (Terouch) was fishing, the demon buau (the headless souls of men killed in the war) took his wife Temunyan; her husband found her glued to a rock; trapped a demon, promised to let him go if he gave a potion to unstick the wife; the demon gave it, the husband hacked him anyway; the wife gave birth to a demon son who looked like an insect; he dug into her nipple, sucked milk, did not stick off; the husband took his wife and the demon's son stuck to the forest, asked That tree name, he knew them all; to pronounce the name of the parasite plant pa'ang, the demon had to open his mouth, his husband was able to hack it; the pieces became leeches]: Ling Roth 1896:308-309.

China - Korea. Koreans [There are snakes in Korea. He looks like a good-looking guy. Its front legs look like arms, while its hind legs can wrap around a person. There is a tail from the hind legs. The serpent loves the most beautiful girls. He seduces beauties, and they think they are dealing with a guy and give themselves to him. And then only they will know the terrible truth. But it's too late: the serpent is definitely growing to them. This is how they walk with it on their backs. With his hind legs, he hugs them by the waist, and holds the front legs on the girl's shoulder. These girls are called snake girls: kuron-kak-si. There is one way to get rid of a snake: make an image of it out of wood and gently show its head to the snake. Then, thinking that this is his real girlfriend, the serpent will crawl to her and thus free the girl]: Garin-Mikhailovsky 1958:.

Central Europe. Russians (Teresky Bereg) [the tsar found a louse in his daughter's hair, raised it, took off his skin and put it on the wall; whoever finds out whose skin I will give it back; the daughter asked the old man to tell the handsome guy that it was a louse, and the old man himself announced and picked up the princess; when he took him in a boat across the river, she shoved him into the water, and he kind of moved into her and repeated all her words; she had to be silent; she got a job with to another king as a cook; he says: how delicious! sitting in it repeats; princess: delicious, so go out; she pushed him into the soup, he cooked; Ivan Tsarevich divorced his young wife and took the princess worker]: Balashov 1970, No. 132:370-171; Russian written tradition [the main part of the episodes of the story about Fedor Bermyatin dates back to Old Russian stories; the sources of the rest are unclear; this is especially true of the Opletalnik, the episode with which is mostly versions of the fairy tale have been lost; in some versions this episode is extremely dark; there is not even a human figure in the Russian Ustye, there is one name, some "ropes" act instead of it; according to the clearest versions The braid sits on the hero's shoulders, forcing himself to carry it; to throw it off, you need to feed him drunken berries and sit "in the sun"]: Venediktov 1985:405-406.

Caucasus - Asia Minor. Armenians [known tales about Pokotn (Baldyr-Kayish); the hero put him on his back and then only cunningly managed to get rid of it; pressed grape juice into an empty pumpkin, the juice fermented, Pocotn he drank, and when he got drunk, his legs weakened and began to hang out like rags; then the hero took him to the ground]: Gordlevsky 1914:6 (referring to the Emin Ethnographic Collection. M., 1901. T. II. P. 128-29); Turks [genie Kaish Bajak (Belt leg) is found in forests or by the road; from the lower back to the top it is a person, and down a long tail; when he sees a man on the road, he picks up his tail and pretends to be sick (kudyurum); he looks at the person plaintively and hints with signs that the person should take him on his back; if a person hesitates, he falls face to the ground, and his hands are fixed to heaven, as if praying to man to take pity on him in the name of God; as soon as man takes him on his back, he will spread his tail and curl around his feet so that man falls to the ground; then Kaish Bajaq Eats it alive; old people tell young people not to take him on their backs when they see Kaish Bajaq, but kill him; a young man met one in the forest, grabbed a knife, but Kaish Bajaq fled; "Kaish Bajaq, undoubtedly a break from an Arab genie, which, by the way, is told by the Arabian tales "One Thousand and One Nights"]: Gordlevsky 1914:6, 22.

Iran - Central Asia. Persians ["Gul and Senuber", a popular dastan in Iran and Central Asia; the literary source is a Persian novel from the 13th and 14th centuries, translated into Russian by N.P. Ostroumov in the 19th century; authored by Turkmen dastan is attributed to an 18th century poet. Sheidai; Khurshid Shah's son dreams of a peri, goes to look for her; his ship sinks, he enters the garden, turns into a deer, Mehrengiz (the sorceress's daughter) shatters him; continuing his journey, he comes to blacks; the guts ask them to be raised on a tree, entangled it with their legs and guts; he sticks their heads between the branches, tears them off; grabs the Simrug bird by the legs, she leaves it at the nest; the dragon with With one lip to the ground and the other to the sky, he ate two chicks every year; the prince kills him; grateful Simrug, whom he feeds and wateres on the way, brings him to Gul-peri; on the way back they take M.; Khizir revives drowned sailors and Ziver, a friend of the prince; he appoints Z. Vizier]: Korogly 1991:12 (comm.), 112-126; Uzbeks (Sarts) [episode from the list of The Adventures of Prince Sanaubar in Sartovsky Language: Sanaubar got into the forest thicket; saw people sitting under a tree; they were Rudapai; they cried and asked S. to take them on their shoulders and lift them up on a tree to eat fruit; when S. picked them up, the Rudapai entangled his arms and legs; S. tried to escape, but to no avail; as a result, he pinched the heads of monsters between the branches, got out and killed them; "According to oral stories of the natives, Rudapai - creatures without legs and arms, but like octopuses, entangling anyone who surrenders to their miserable screams"]: Ostroumov 1909:336-339.

(Wed. Baltoscandia. Veps [after the death of his wife, the old man decided to marry his daughter; took her to the forest; the grandmother tells her to take a comb, brush, ball with him; the daughter says that she will go to pee, runs away; threw the brush (forest) a comb (a slippery mountain), a ball (river); the father cut off his eggs, threw it at his daughter, they stuck to her shoulders and repeat everything she says; the girl returned home, silent; the man married, the wife gave birth, the man killed the child, the wife is still silent; the man marries the daughter of Baba Yaga, the first wife is told to cook jelly; she tried it and says: the jelly is sweet; the teases repeat; she is: once sweet, then jump into it; she slammed a pot of jelly on the corner of the house; mother-in-law: what is it? daughter-in-law: the firewood in the stove is cracking; mother-in-law is glad that the daughter-in-law spoke; the daughter-in-law came up to the new wife, there is a dirty pot in her hands; she: if you hadn't stained your dress with soot, I'd better give it to me; daughter-in-law: I'm three years old fear of your father-in-law and mother-in-law was silent, and you spoke the very first night; the husband tied Baba Yaga's daughter to the stallion's tail and let her go along the bumpy road; began to live with his former wife]: Onegin, Zaitseva 1996, No. 24: 116-118; Karelians (Kalevalsky district) [his wife has a blue finger; when she dies, she tells her husband to marry again only a blue-eyed one; her daughter still has a blue finger; she requires her father to wear a star-embroidered outfit (father bought); embroidered for months (same); suns (same); daughter takes dresses, brush, sulfur, goes to the bathhouse; runs away, leaving spits responsible for herself; discovering deception, the old man rushes after him; daughter throws a broom (a mountain covered with birch forest, the old man returns for an ax and hoe, cuts through the road, wants to hide the ax and hoe under the birch tree, the tit says he will tell, the women will steal; the old man takes them home, runs again; the girl throws the comb (tar mountain; the old man runs again for the ax and hoe; the same); throws a bar (stream of fire; the old man can't cross, he threw his balls around his daughter's neck, let her they mimic); the girl was hired as a pigsty to the king; she is silent, because the eggs will mimic her; the ball is being prepared, the maids send the dumb to carry water to the king, who is her bucket on her forehead; the late mother gives a staff hit the stone crosswise, a horse will come out; the girl came to the ball in a sunny dress; replies that she came from where the forehead was beaten with a bucket; the prince followed the girl, threw the pigsty's clothes into the fire; but the girl is afraid to say a word; the prince married her, she gave birth to a son, he was stabbed to death on her lap, her eyes were gouged out and driven away if she did not want to speak; the pigsty cooks again, cooks in a pot chowder; pigsty: delicious soup; eggs: delicious; the pigsty hangs the ladle around the neck below the eggs, invites them to try the soup; the eggs flopped into the ladle, it hangs them into the boiling pan; the pigsty is hem brought soup to the guests; new bride: look, she is carrying soup in her hem; pigsty: you spoke early, I was silent even when my baby was slaughtered; the new bride was driven away, the pigsty was dressed in a sunny dress]: Onegin 2010, No. 32:300-304).

Turkestan. Kazakhs [Kon-ayak is a person who has belts instead of legs, lives in forests and islands; after calling a careless traveler, he sits on him, ties him with belts and rides him until he, exhausted, does not fall]: Valikhanov 1984:211.

(SV Asia. Itelmen [a constantly crying baby grew up to the back of his goblin's wife (Lischi Fanni)]: Steller 1999:156).

The coast is the Plateau. Western sachaptin [1) Two Hummingbird Brothers killed the Coyote and threw him into the river; when Magpie flew to peck, he came to life (and in future); said that Hummingbird's heart was white feathers on hill; Coyote ran, broke his feathers, told the Hummingbird to be a hummingbird; 2) the girl on the cliff invited Coyote to look down at the mountain ram, threw it off the cliff with a horn stick; Magpie advised me to kill the girl ; The Coyote pushed her, told her to be a mountain sheep; 3) the girl offered to lie down with her, bit off Coyote's penis, threw the corpse into the river; the magpie told the girl to put a bone into her bosom; breaking her vaginal teeth, Coyote turned the girl into an oyster; 4) the girl asked her to be transported across the river, refused to get down; when she realized it was a Coyote, she threw it into the water; Magpie told me if it was cold to throw it into the fire; she became a leech]: Farrand, Meyer 1917, No. 5:151-153; ne perse [The sun is too hot; he has two wives, one of them Frog, he does not love her; Coyote convenes advice; Frog asks her husband where to sit; It's in my eye; she jumps there, I can't tear it off; the screaming Sun becomes the Month and the former Month becomes the Sun; the Frog is visible in the Month]: Spinder 1917, no.16:195; Walker, Matthews 1998, No. 23:77; sanpual [brother and sister live alone; brother eats salmon, lies as if he didn't catch anything; sister finds eggs in his bed, runs away; makes a cradle, puts a piece of resin in it, a boy appears; he does not can walk; she leaves him fishing on the shore; when he returns, he has already turned into resin; she puts a piece of flint that has broken off in the fire in the cradle; this son is one-eyed (no explanation is given why); makes his brother out of baked root; brothers come to people trying to create the sun and the month; the toad lets urine into the sky, the rain floods all the hearths except her; the brothers come to her, call her aunt, she jumps on the youngest's neck, says she is his wife; she can't be ripped off; when she is burned with fire, her skin shrinks; everyone is consistently trying to become the sun; the Hummingbird is too hot; the Crane has too much day is long (his head reaches the horizon in the west, and his legs are still in the east); his one-eyed flint brother becomes the sun, his root brother becomes a month, and a toad is visible on him]: Ray 1933, No. 4:135-137; tillamook [y Two wives for months; two frog women also marry the Month; one is too fat, doesn't go through the door; the other crawls in, asks where to sit; doesn't want to sit in the corner, in the middle of the room (this place for "no one's" guests), at the legs; finally, the Month invites her to jump on his face; she sticks to his face; she is ripped off with a knife (the origin of scars on frog skin); The month says that if a man does not I like a woman, he doesn't have to answer her at all]: Jacobs, Jacobs 1959, No. 42:150-151; upper coquill [the old lady asks the young man to carry her across the river; on the other side refuses to get down; it is impossible to throw her off, tear her off; the young man wanders for three days; then, when he wakes up, sees a young beautiful woman next to him; she asks for forgiveness, gives low shell money, agrees to go to him as a wife; she was Malinovka]: Jacobs 2007:221-227.

The Midwest. Menominee: Bloomfield 1928, No. 104 [the chief's daughter with three girls goes traveling; protests when they find a skull, kick it and urinate on it; at night, the skull flies into the teepee through the chimney ; one girl calls him brother, another uncle, and a third father, he eats them; the chief's daughter calls him husband; he tells her to carry him on her back; easily catches and cooks geese and swans for her; she offers him 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 rock; he whistles, bisons appear; when going hunting, warns not to open the door when a person with the same appearance and voice asks for it; the girl forgets the warning, opens the door; the impostor whistles, the bisons break in, take the girl away; One-legged at this time married, 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 her stomach ripped open; one-legged goes south, sends the girl east], 105 [the chief's daughter with two older sisters find her head rolling; sisters mock her; she kills them, tells the leader's daughter to carry her behind her back; she tells her son (it's not clear where he 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 the fourth, younger sister carry herself behind her back; burns her with hot coals; devours people whole villages; a woman's son throws him into the fire, the Skull dies]: 429-430; Steppe Cree: Bloomfield 1930, No. 17 [Badger and his wife Skunk give their daughter for the Grizzly; he takes all their meat; Skunk cooks a bunch of bison blood, he turns into a boy; he grows up, beats Grizzly and his sons to death; flies his arrow to Chief Bear's village; tells the buffalo to come out of the ground; becomes an ugly mess; the bear's eldest daughter rejects him, the youngest takes him as her husband; now he is handsome again; the older sister asks his mother to disgrace him; the old woman asks him to carry her across the stream, refuses to peel off; he turns into blood, she releases it; he turns it into a pig-vermilion plant; throws her eldest daughter against a tree, she becomes an inedible tree fungus; transforms A bear and his people into bears, wolves, foxes and other animals; returns with his wife to their parents; turns them into a badger and a skunk, his wife into a wild cat, turns himself into blood], 22 [the eldest of two The brothers go to look for a husband for their sister; all men say they are not suitable; the old woman explains that they are all her husbands, demands that the hero also marry her; he refuses, she jumps on his back does not get off; he suffers from exhaustion; a man threatens an old woman to beat her with a club, she is forced to let the young man go, gives him two needles, two awls and a pebble to play; the young man marries his two sisters savior; a dirty lousy girl lives in the house (calls the young man his son-in-law), she has an iron dog; eats the deer he catches, becomes huge; if he does not find a single lice in the girl, she will kill him; he he does not find it, throws two needles, they protect him from its ax and pestle; he runs, throws awls, a thorny forest has grown, an iron dog gnawed; threw a stone - mountains; the pursuer let the dog go, he killed young man; his younger brother repeats the same story, but when he touched the dog, he and her guns fell to pieces; he burned her lice; he revived his brother]: 110-120, 206-218; sauk, fox [cf. . J19 motive; a man with a second person on the back of his head comes and kills his wife, pulls the twins out of her stomach, leaves; the father throws the youngest under the log, he is raised by an old rat woman; he comes to play with brother; brother and father grab him, raise him; he brings a rock on his back, calls her grandmother; the rock refuses to get off him; the father tells him to take her back, she gets off]: Lasley 1902:176-178.

Northeast. Tuscarora [huhtyeręhskγ goes, sees a stump that is 5 years old, then a year old, then fresh, comes to the village; on the way he picks up a hornet's nest, clogging the entrance; sells people have a nest under the guise of a musical instrument; if the music stops, you have to remove the plug; when it is taken out, the hornets bite the audience; that takes the form of an old man, hides unidentified; the old woman collects firewood; that. offers to carry it across the stream; she refuses to get off his back, grows; he tries to burn it with his back to the fire, but she only rejoices in the warmth; he jumps into the abyss, the old woman sticks off, grabs the tree; thinks that the tooth has crashed because blue flies are already flying there; that pretends to be dead; leaves, the old woman comes back, sticks to her back again 215.; he jumps into the abyss again; when he sees the larvae in his eyes., the old woman leaves; comes back, sees that she is gone, chases again; the second goes into the lake, the old woman stops chasing; in the lake was another huhtyeręhskγ, sinking boats {unclear}]: Rudes, Crouse 1987, No. 26:385-393.

Plains. Assiniboine [the young man rejects the girl; her grandmother asks to carry her on his back, refuses to get down; the boy's father promises to marry his son to a woman who will save him; two girls manage to tear him off an old woman; they treat a young man in a steam room, marry him]: Lowie 1909a, No. 24:180-181; Omaha, Ponka [see motive J19; father warns sons not to go where dangerous creatures live; one of the brothers comes to the Old Woman, who asks her to carry her; gets off his back only after being beaten with a stone hammer; the father tells the Old Woman to be taken back to her ravine]: Dorsey 1888b: 77; iowa [see motive J19; the father warns his sons not to go to their grandmother; they find her on the rock; the elder puts her on his back, brings her home, cannot throw her off; the father tells her to take her back; there she gets off herself] : Skinner 1925, No. 1:427-441; Arikara: Dorsey 1904d, No. 29 [the young man is a good hunter, does not look at women; he dreams of a bison and two bison, bison turn into two sticks; young man The hoop also looks at them; when he wakes up, he sees a sleeping bison, converges with her; finds a hoop seen in a dream, makes sticks; playing with a hoop, wins property; the old woman asks to be carried across the river, refuses to get down; healers are powerless; the boy, the son of Lightning, knocks down with four arrows, kills an old woman, heals ulcers on the young man's back; the old woman is burned; at this point a tipi appears, in which a woman with a child appears; the young man follows them, they are human first, then bison; the calf calls the young man his father; crossing the rivers, the bison raises dust, it lies on the water, the young man crosses it; calf bison cake turns into a pemmican, the young man eats; at every night, the wife, turning into a woman, lets the young man lie closer, finally sleeps with him; in the buffalo camp, the young man ties feathers to their horns, but not enough for everyone ; the bisons want to kill him; the young man asks the gods to create a stone wall around him; 1) the boy's son and his friend Yellow Calf overtake other calves; 2) the boy's son marks his mother with a thistle, the young man finds out a wife among five buffalo; 3) the bison cannot trample on the young man, for there is flint around him; the bison send the young man, wife and son home to the people; all three go in the form of bison, part of the herd intended hunters, then; young man, wife, son people again; young man gives gifts to buffalo, they agree that people kill them; calf son taught people the Bison ceremony (tied to a hoop and chopsticks)], 57 [Coyote sees on the mountain, a stone, asks for his name; Runs fast; Coyote offers to race; The stone reluctantly agrees, asks to be brought to the top; first the Coyote is in front, but the Stone is rolling faster, sticks to his back, refuses to get off; the Coyote carries him, the Stone gets heavier; the Coyote tells the birds (Bull-Bats, apparently, the nightjars) that the Stone called them names; allegedly he, Coyote, promised tell the Bats about it, and then the Stone jumped on his back to prevent him from doing so; the birds began to dive on the Stone, making a specific sound, the Stone split; the Coyote began to call the birds , say that they ruined his hair with fragments of stone; birds told him to go his own way]: 94-101, 143-144; Parks 1996, No. 9 [the old woman asks the young man to carry her across the stream; refuses to get down; Coyote, The fox, the Magpie, the Woodpecker can't tear it off; the old maidens tear her apart, freeing the young man; the Coyote tells his men to burn her]: 160-162; throw off the pawnee [the woman asks the young man to carry her across the river, sticks to his back; she is torn off him piece by piece; her flesh turns into thorny grass, burdock]: Dorsey 1904b, No. 24 [old woman; live birds adorn the boy's hat and leggings; they cannot peck it; the young man's quiver turns into a cougar, rips off the old woman], 86 [young beauty; when he brings her home, she becomes an old woman; the mother and her four daughters, who receive a special red cuff from the Sun, tear the witch apart with a stick with a hook at the end]: 86-87, 302-303; wichita [the leader's son rejects all brides; returns from the campaign; old Green Frog asks to be carried across the river; refuses get down, says she is his wife; four men can't tear her off; the Coyote dismembers her with his arrows, beats her to death with a club; people turn into different birds and animals, the chief's family into eagles ]: Dorsey 1904a, No. 26:187-191; tonkawa [a young man comes to two dangerous old men; shoves one smut unnoticed; old men start fighting each other, the young man laughs; promises to bring them home home; they refuse to get down; the young man's uncles tell them to take them back, give them meat; old people get off]: Hoijer 1972, No. 17:57-58.

Southeast USA. The forest spirit asks two brothers to carry him/her on their backs across the river; it sticks off when he/she is scalded with boiling water. Chirokee [the father forbid his son to go to the rock; he went; the handsome Kid asked him to vilify him, without crying, grew his chest to the boy's back; he climbed a tree, fell, pretended to be dead; The baby leaves him; pursues him again; the boy's father cuts the demon to pieces; they turn into frogs]: Kilpatrick, Kilpatrick 1966, No. 6:390-391; natchez [female spirit; brothers pour boiling water]: Swanton 1929, No. 5, 6 [the boy asks his father to make him more arrows; confesses that he is playing with another; together with his father they catch the Wild; the father warns of dangers; the brothers transport an old woman across the river; she attaches herself to their backs; they can hardly take it off after dousing her with boiling water; make a pipe out of her nose; bathe where the leeches are, they crush them; watches the father let the deer out of the hole in the mountain, kill them; they they release all the deer and other game; the father brings people to kill the brothers; they place a row of Ducks, then a row of Geese, Cranes, Quails for protection, fill the empty reeds with bumblebees, hornets, wasps; they sting attackers to death; brothers turn father into a crow]: 226, 227-230; screams [two sisters go to look for the Beaded Spit (PB); The rabbit pretends to be him, pulls out some beads from the vultures puts them in her mouth; sleeps with one of the sisters; sisters leave, get to Gopher, who eats their provisions; the closer the Killing Turkey House (i.e. PB), the more feathers lie on the road; the owner experiences girls, telling them to bring water with a sieve; the one with whom the Rabbit pours out water, the other turns into beads; sends the first PB, takes the second as his wife; she is pregnant; he calls her from the other side rivers, asking him to fit a boat; from a distance she sees the figure of a woman in the house; she does not bring a boat, PB swims, hits her imaginary wife, she disappears; it was Kolowa, who ate her real wife; in a torn PB finds a live baby in the womb of his wife, throws him into the thickets; the son has grown up, asks him to make two bows; the father spies on how the second boy, who has arisen from the last, comes out to play with him; the father turns into an arrow, a ball of grass, a feather, Thrown away recognizes him every time; finally caught, tamed, his name is Fatcasigo (Not-doing-right); father warns not to respond if someone asks to transport him from the other side of the river, it will not be him, but Kolova, who ate them; the old woman calls, F. insists that they transport her; the old woman asks F. to take her on her back, shouts "Kolowai, Kolowai", refuses get off; F. hits her, sticks her with his hands, legs and head; her brother also hits and sticks; the father soaks them with hot water, K. flies away; the father does not tell her to get two eggs off the tree, F. persuades his brother to pick them up eggs; the storm immediately takes their father away, he returns; lightning begins to sound around, brothers get off the tree; brothers spy on their father, see a corral in which he keeps bears, deer and all animals; release them; their father sends them to a character named Long Nails for tobacco; a crocodile transports them across the lake, teaches them how to grab tobacco and run; transports them back, Long Nails don't have time to catch up; F. suggests filling the house with stinging insects; brothers place watchmen who should warn them of their father's approach; these are the Blue Crane, Wild Goose, Pelican, Partridges; the closest ones when screamed, brothers release insects, they bit their father to death; brothers turn him into a Crow; F. goes west, his brother goes east; when you see a red cloud in the west, it's F. when it's on in the east is his brother]: Swanton 1929, No. 2:2-7; Alabama [a person has a son and an adoptive orphan; he brings them only the skins and liver of hunted animals; warns them not to answer the call of strangers; An old woman comes, asks the boys to look in her head for her lice the size of corn kernels; next time someone asks the boys to transport him across the river; on the other side asks him to carry him; refuses to get down; boys pour boiling water on him, stuck behind; the boys followed his father; saw him approach the pen where the deer were; after killing one, he took off his skin and threw the meat into the pond to the frog -female; when the father left, the boys called the frog with the same signal; she came out laughing, they shot her; when he found her corpse, the man cursed the boys; told others that they had killed the man and deserved deaths; boys gathered stinging insects into a calebass; when people came to kill the boys, they released insects, hid themselves in a hole; those who came were bitten to death; when they found their father's corpse, boys they cut his ass, and a crow flew out]: Swanton 1929, No. 16:133-134; alabama and koasati [when going hunting, the father leaves his son to play arrows; they disappear; the boy says that another comes, they play arrows and the Lost Boy always wins; when the Lost One enters the house next time, the father catches him; three days later he agrees to live with people; across the river the old the cripple asks him to be transported; the father does not tell him to do so; the lost man builds a boat, takes the old man on his back; he refuses to get off in the boat, in the house; the father pours boiling water on him, the old man rushes under the house; since then since he lives there]: Martin 1977:69-71.

Mesoamerica A woman's head. Tsotsil; chol; kekchi [?] ; pipili; lacandons [at night, a woman's head separates from her body and her soul flies away in the form of an owl; the husband rubs his neck with pepper, then burns his body; an owl attaches to his shoulder]: Boremanse 1986: 198-201 [a deity helps to unhook an owl, it is carried by the wind to the sea], 338-340 [a vulture puts a person on his back, flies over the sea, throws an owl, it is devoured by crocodiles]; kekchi, mopan [ Making a fire under her husband's hammock, his wife puts him to sleep every night; he suspects deception, does not sleep, sees her head off and turns into a mule, leaves with other mules; he rubs ash on the bottom of her head; becoming a man, the wife cannot connect her torso to her head; the torso becomes a mule again; the mule and head follow the person relentlessly; he cannot throw them off; finally drops them, wandering through the thicket; the mule and the head turns into an owl whose scream is like a woman's laughter]: Thompson 1930:158.

Guiana. Warrau [skull]; taulipan [wife Atitö's brother is unhappy that he is a bad hunter; A. found an otter calebasa; if filled with water and poured out, fish from there; while the Otter was picking up fish, A. took calebas; his wife's brother found it, dropped it into the water, the pirandira fish swallowed it, it became a fish bubble; A. stole a paddle from another Otter (stick it ashore, the river dries up, pick up the fish); his wife's brother found it again lost, swallowed the crab, the paddle became the crab's claw; A. sees Zalimang shooting into the air, all the birds fall; takes the arrow; his wife's brother found, Z. took the arrow while he was picking up the birds; The battleship rattles with a rattle, all the animals immediately come; A. took it away, began to call the game, kill it; his wife's brother stole the rattle, the pigs took it away; A. ordered his iron hook to dig into his wife's brother if he became his take; the hook pierced all the thief's dicks, he died; the mother of the victim told his shadow to become reindeer meat, which A. should eat; A. avoided several such traps, but ate the bananas he had become the wife's dead brother; the more he ate, the more acute the hunger; asked for fire; swallowed the wife with the torch, the mother-in-law, everyone who brought it, became a spirit that eats everything; jumped on the man's shoulder, ate it all food; one day, while eating fish, a man ran away, crossed the tapir path; ate after the tapir, ate his shoulders, ate the fruits that the tapir was trying to get, the tapir starved to death; flocked vultures; ate jumped on the shoulder of the royal vulture, the father of vultures; he is glad that he now has two heads (Atitë is left)]: Koch-Grünberg 1924, No. 28:96-98; see motif L5A. Oyana; aparai; oyampi.

Ecuador. Colorado [a man escaped from animal demons, killed a fox; his wife cuts a carcass, a fox's head sticks to her thigh; shamans let calebasa along the river; when a woman dives, the head rushes after a calebass; now lives by the sea, produces lightning]: Mix 1982:73-75.

Western Amazon. Cofan: Borman, Criollo 1990, No. 9 [the hunter heard the voice of a demon, asked who was screaming; he caught up with him, ate him, wrapped his heart in leaves, stepped on him, took the form of a man, brought it to his wife dead monkeys; she saw him putting his wind gun upside down, that his eyes were red; in the evening, a demon killed a woman, hung him by her legs to collect blood; a guest came in and refused the drink, allegedly from palm juice; brought people, the demon was killed with spears, his blood turned into a toad]: 125-135; Califano, Gonzalo 1995, No. 48 [the demon devours a man, comes to his wife in his form, gives her his giblets under the appearance of the tapir's insides; she runs away with her son to her brother; the brother solders the demon with drugs (yazhe), people kill him with spears], 49 [as in (48); people themselves must drink yazhe before they can kill a demon], 53 [as in (48), but only the beginning; a woman realizes that she has a demon in front of her when she sees his eye burning like fire]: 97-99, 105-106; napo [a loser hunter is lost, Kukuyu forest spirit Kuraga cut off his head; she rolled to the other hunters' hut; they were fleeing from her in a boat, but his head was also in the boat; one ran to warn the women, but his head settled on the tree above the path that women follow; sucked between her wife's legs; when she was swimming, she stuck to her headdress; a woman's daughter lets a calebasa along the river; when a woman dives, her head rushes for the calebasa, swims away; turns into lightning]: Mercier 1979:53-55; Siona [the hunter kills toads, kills almost all; the mother of the toads jumped on his shoulder; at night she sleeps with him in the guise of a woman, but pees on him, so the person loses weight; climbs a palm tree for coconuts, while the toad gets down; he jumps into the river, hides among the vines; returns to the village; but the toad finds him, jumps on his shoulder again and takes him away to the underworld of demons]: Chaves 1958:142-143.

NW Amazon. Tariana [young man's head]; tucano [young man's head]? ; 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; she attached to the man's shoulder, 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; cubeo [after noticing a woman, the forest spirit abuhuwa jumps on it and sticks to it forever]: Goldman 1990:246; bara [after eating forbidden fish, the younger brother turns into a dwarf and sits on the elder's neck; the dwarf gets off by mistake follows a toad; eaten by jaguars]: Jackson 1983:112; chikuna [a woman's upper body separates from the bottom to fish; when a mother-in-law breaks her spine at the bottom, the upper part attaches to her shoulders husband; he escapes by diving into the river; the woman's top turns into a parrot]: Nimuendaju 1952:152-153.

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 a deer, then to a vulture that takes off; falls, and bone rings emerge from it, cutting into the fingers of those who wear them]: Nimuendaju 1922:369-370.

The Central Andes. 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 his head jumped on his body; the dog began to drink from the blood river, took the man to our world]: Allen 1988:61; 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 the boy's shoulder; he goes to the forest; the deer carries his head]: Sebastiani 1990:99.

Montagna - Jurua. Machigenga [in the forest, a male creature sticks to Pachamui's shoulder, threatens to turn it into a beast; Pachamui's sister Pareni puts her brother in the abyss; creature leaves Pachamui, tries to block the river by causing a flood; Pareni's husband Battleship nails the creature to the ground with a palm tree trunk]: Renard-Casevitz 1992:148.

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 [after arguing 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 Alawrir; brought by them the meat disappears 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 to be upset about the loss 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 confess that Jaguar and Jaguariha ate all the men in the village, and the Eagle all women; Jaguariha opened her mouth, people entered it; brothers train archery, you need reeds to make arrowpoles, Otyueré owns it; A. taught you to take it from an battleship first a new knife; they took it while the battleship was lying with his wife; the blind old woman Yualoreroawsé took the knife away; they made her sighted, rewarded her with a knife, dazzled her again; O. and his cunhado (wife's brother or sister's husband) Alalaymaré smeared the branches with glue to catch bats; the brothers turn into bats, consistently cut off O.'s limbs, throw them down from the tree, scream that they are falling branch, second, etc.; O.'s body turns into a nest of honey bees; his head clings to A.'s shoulder, who became a forest spirit with two heads (whoever hears him howling will die); the brothers killed with arrows Eagle; brothers turn into hummingbirds, cut Jaguarihu from the inside with a knife, go out; the male Jaguar has two stone clubs in his house, the brothers swapped the dangerous and ordinary; the same - two spears; hid in the Jaguar's house ; on the way to it, 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 himself); red sunset is the blood of the jaguariha's head]: Pereira 1986, No. 8:149-169; Iranshe [a man comes to the lake, says he wants a wife; the Snail agrees; he carries her home on his back; she does not get off, chews on his back; he asks her to get off for a while while while she is swimming; she stays crawling on the tree; he wants a wife again, but the Snail doesn't show up anymore]: Pereira 1985, No. 59:225-226 (=1974:67).

Southern Brazil. Apapokuwa [a hunter meets a rolling skull; it grabs his heel with his teeth; a man runs, climbs a tree; a skull clings to the leg of a running deer, a deer carries it away]: Nimuendaju 1914: 364.