L6A. Asks to bear it. .10.-.12.15.17.29.30.33.43.-.47.
Aninconspicuous, faint-looking character asks a person to carry him or her on his back, and then refuses to get off.
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.
Bantu-speaking Africa. Egap [women return from the field, there is a child in the river, asks him to be moved; only one of the chief's wives agrees; on the other side he refuses to get down, she carries it all the time; in despair throws (with him?) back into the river; the child swims to the other side, the woman drowns]: Malcolm 1922:372; dark [the old woman gives the Spider a sheep, for this she asks to carry it, refuses to get down, her limbs are able to lengthen; The spider asked her what she was afraid of; the old woman replied that people from the secret society were killing cripples; the spider said they were coming, the old woman asked to hide her in the bushes, the Spider ran away; When he returns 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.
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 it into the oven; became beautiful, the prince married her]: Shishlova 1971:93-99.
Western Asia. One Thousand and One Nights ["Sinbad's Fifth Journey"; after the shipwreck, Sinbad went to the island; he found an irrigation well there; a handsome old man sat beside him; he made a hand sign wishing say, "Raise me around my neck and move me from here to the other side of the well"; S. went up to the old man, lifted him on his shoulders, and came to the place indicated; the old man did not get off and wrapped around S. his legs; his legs were black and stiff as buffalo skin; S. tried to throw the old man off his 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, and when he wanted to sleep, he wrapped his legs 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 got off it S. told S. that the old man sitting on his shoulders was called the sheikh of the sea, and that no one had been able to escape from him before]: Salya 2010 (2), nights 557-558:154-163 (=1975:216-218).
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. 128-129); Turks [genie Kaish Bajak (Belt leg) is found in the woods or by the road; from the lower back to the top it is a man, and down he sees a man on the road; when he sees a man on the road, he picks up his tail and pretends to be sick (kuduryum); 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 directs him 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 -Bajak eats it alive; old people tell young people not to take him on his back when they see Kaish Bajaq, but kill him; one young man met one in the forest, grabbed a knife, but Kaish Bajaq fled; "Kaish- Bajaq is undoubtedly a break from an Arab genie, which, by the way, is told by the Arabian tales "A 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.
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.
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 hearts were 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; upper coquill [the old woman asks the young man to carry her across the river; on the other side refuses to get down; she cannot be thrown off, torn off; young man three wanders for the day; then, when she wakes up, she sees a beautiful young woman next to her; she asks for forgiveness, gives low shell money, agrees to go to his wife; she was Malinovka]: Jacobs 2007:221-227.
The Midwest. Steppe Cree [Badger and his wife Skunk give their daughter for a Grizzly; he takes all their meat; Skunk cooks a clot of bison blood, he turns into a boy; he grows up, beats Grizzly to death and his sons; flies his arrow to the village of Chief Bear; 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 again handsome; the older sister asks his mother to disgrace him; the old woman asks him to carry her across the stream, refuses to get down; 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; turns the Bear and his people into bears, wolves, foxes and other animals; returns with her wife to her parents; turns them into badger and skunk, wife into wild cat, turns into blood himself]: Bloomfield 1930, No. 17:110-120.
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 be carried 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 1904, 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 bisons; 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; the 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 are people again; the young man gives gifts to the buffalo, they agree that people kill them; the calf son taught people the Bison ceremony (connected with a hoop and chopsticks)]: 94-101; Parks 1996, No. 9 [the old woman asks the young man to carry her across the stream; refuses to get down; the Coyote, the Fox, the Magpie, the Woodpecker cannot tear her off; the old maidens tear her apart, freeing the young man; the Coyote tells his people burn her]: 160-162; throw off the pawnee [woman asks the young man to carry her across the river, sticks to his back; she is ripped off him piece by piece; her flesh turns into thorny grass, burdock]: Dorsey 1904b, No. 24 [old woman; live birds decorate the boy's hat and leggings; they can't 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 is done an old woman; a mother and her four daughters, who received 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 chief's son rejects all brides; returns from the campaign; the old Green Frog asks to be carried across the river; refuses to get down, says she is his wife; four men can't tear her off; the Coyote dismembers her with his arrows, beats to death with a club; humans become various birds and animals, the chief's family becomes eagles]: Dorsey 1904a, No. 26:187-191; (cf. tonkawa [a young man comes to two dangerous old men; shoves one smut unnoticed; the old men start fighting each other, the young man laughs; promises to bring them home; they refuse to get down; The young 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 Wild; the father warns of dangers; the brothers transport an old woman across the river; she attaches to them on their backs; they can hardly take it off 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 release all the deer and so on game; father brings people to kill brothers; they place a row of Ducks, then a row of Geese, Cranes, Quails for protection, fill empty reeds with bumblebees, hornets, wasps; they sting attackers to death; father brothers turn into a crow]: 226, 227-230; screams [two sisters go looking for the Beaded Spitting (PB); The rabbit pretends to be him, pulls out some beads from the vultures, puts them in his mouth; sleeps with one from sisters; sisters leave, get to Gopher, who eats their provisions; the closer the house of the Killing Turkeys (= PB), the more feathers lie on the road; the owner tests the girls, telling them to bring water with a sieve; the one with whom the Rabbit combined, the water pours out, 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 of the river, asking her to fit a boat for him; from a distance He 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 his real wife; in his wife's torn womb, PB finds a living baby the last one 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 answer, if someone asks to transport him from the other side of the river, it won't be him, and their mother 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 to get off; F. hits her, sticks to her arms, legs and with his head; the brother also hits and sticks; the father soaks them with hot water, K. flies away; the father does not tell them to get two eggs off the tree, F. persuades his brother to pick up the eggs; the storm immediately takes their father away, he returns; lightning begins to sound around, brothers get off the tree; spy on the father, see a corral in which he keeps bears, deer and all animals; they release them; the father sends his sons for tobacco to a character named Long Nails; A crocodile transports them across the lake, teaches them how to grab tobacco and run; transports them back, Long Nails do not 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, the Wild Goose, the Pelican, the Partridges; the closest ones when they scream, the brothers release insects they bit their father to death; brothers turn him into Crow; F. goes west, his brother goes east; when you see a red cloud in the west it's F., when it's in the east it's his brother]: Swanton 1929, No. 2:2-7; alabama [man has a son and an adoptive orphan; he brings them only the skins and liver of hunted animals from hunting; warns not to answer the call of strangers; an old woman comes and asks boys look in her head for her lice the size of a corn kernel; next time someone asks the boys to transport him across the river; on the other side asks him to carry; refuses to get off; boys pour on his boiling water 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 female frog; when the father left, the boys they called the frog with the same signal; she went out laughing, they shot her; when he found her corpse, the man cursed the boys; told others that they had killed a man and deserved to die; the boys gathered them in calebasa stinging insects; when people came to kill the boys, they released the insects, hid in the hole themselves; those who came were bitten to death; when they found their father's corpse, the boys 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; the next time the Lost enters the house, the father catches him; three days later he agrees to live with people; from across the river, an old cripple asks him to be transported; the father does not tell do it; The lost one 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; he has lived there ever since]: Martin 1977:69-71.