L7A. It stuck: first to a person, then to an animal.

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A character who sticks to another creature and refuses to get off first sticks to the person and then to the animal, or sticks to the animal first and then to the bird.

Masai, Porapora, Dafla, Chol, Pipili, Taulipan, Trio, Oyana, Aparai, Oyampi, Shipaya, Urubu, Quechua of Northern and Southern Peru, Trumai, Apapokuwa.

Sudan - East Africa. 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 in it; 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.

Melanesia. 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, him 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, separated the meat, A. asked for a vagina; at night his vagina glowed, 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 there were no anuses, and men also had 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 her as an adult man; her great-niece Arero peeked, pulled the eel out of the sink, killed it, 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 mother of the victim threw a bag of W. into the river, but she managed to take a fire, a dog and a heron with her; she sailed to a place where people did not know fire, they cooked in the sun; W. secretly cooked in the house of two brothers, the dog and the heron were her watchmen; the youngest watched, W. married the elder; Unkinye came to ask W. for fire, stole it; the brothers found him, released W., cut W. into parts; the head clung to the elder's testicles, not to tear it off; the youngest climbed the breadtree, but threw down only the unripe fruits; the elder climbed, the head agreed to get off temporarily; he threw ripe fruit, threw one away; while his head grabbed it, the brothers ran away; his 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.

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

Mesoamerica Chol [at night, the wife's head separates from the body, flies in search of human beings; the husband sprinkles pepper on his neck; when he returns, the head sticks to her husband's shoulder; lets him go while he climbs the tree behind with fruits; jumps on the back of a deer running by; a deer throws it into the water]: García 1988:73-74; pipili [a woman's head goes at night, leaving her body, to the giant's lover sesimite; the neighbor informs her husband, advises him to pour hot coals around his neck; the head is attached to the husband's back; he asks her to get off until he climbs the tree for the fruits of the boot; throws heavy bunches specifically at head; head rushes after a deer running by, attaches to it, falls into the abyss; the priest advises her husband to follow the trail, collect all the hair that has fallen from his head, bury his head with hair; a mountain tree (Crescentia L.) grows in this place; three boys and a girl are inside the fetus; they ask the father where their mother is; the sisemite giant and the cannibal Tanteputz (wife's parents men) raised them; Mother Moon sent bamboo with her milk to feed the children; the messenger handed it over to the Crocodile, but he drank the milk himself; The rabbit came to ask where the milk was, asked to open his mouth, saw milk, cut off the Crocodile's tongue; since then, the crocodile has been hiding in shame in the depths of the waters]: Hartman 1907, No. 1:144-145; Campbell 1985 [the woman's head leaves the body at night; the husband smears the neck with pepper, the head (skull) sticks to her husband's neck; eats everything he gets; the priest advises him to climb a tree, throw a heavy fruit in his head; a deer runs by, his head jumps on it; the deer rushes through the thorny thickets, falls into a ravine, dies; the head of the vultures that have descended asks her husband not to eat; dies, a mountain tree grows in this place; an old woman with iron teeth, the woman's mother, comes and plucks a calebas, brings home; a month later, the fruit bursts, the seeds turn into boys; the old woman makes hammocks for them; the boys grow up, kill the deer; the old woman eats all the meat with her lover; the youngest of the boys, Nanauacin, watches her, finds out that she greases the boys' lips to make them think they've eaten; the brothers trap the hole with stakes at the bottom, the lover falls into it, dies; they give his meat the old woman is told that she ate; the brothers send a lizard, who reports that the old woman is sharpening her teeth at the edge of the canyon; the old woman hits the lizard on the head; the brothers offer to compete who will stream on the roof; The loser must be killed; they can do it, she doesn't; they lock her in the house, burn her]: 907-910; Schultze-Jena 1935, No. 6 [husband does not know that every night his wife leaves a piece of wood instead of herself, disappears; food in the morning ready; someone tells her husband about it; he discovers that only the torso remains; on the advice of that person, sprinkles ash and salt on the joints, the wife's head and limbs cannot return; head attaches to her husband, he must wear it; she asks for fruit; sits on her husband's clothes while he is in the tree; the unripe fruit fell on the deer, he ran, his head mistook him for her husband, attached to the sacrum , the deer runs, it is scratched by thorns, it dies; the priest tells her husband to find and bury his head; a huacal tree grows with a flower and a fruit, and many boys come out of it; the man's mother takes care of them; a fat lipped giant becomes her lover; eats what boys bring from hunting; the younger one spies on how the giant lubricates the lips of sleepers with leftovers; brothers dig a trap hole, a giant she attacks the stakes, they finish it off; the penis is fried, given to the old woman, she says the meat is tough; tells me to bring water, they bring it in a net; she is surprised; they let a stream of urine over the hut; the old woman She tries the same thing, but everything has gone down; they tell her grandmother that she ate her lover's penis; for more about getting corn from inside the cliff, see motif G3]: 25-31.

Guiana. Taulipan [Atitö's wife's brother is unhappy that he is a bad hunter; A. found an otter calebasa; if you fill it with water and pour it out, the fish; while the Otter was picking up fish, A. took the calebasa; 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 it, swallowed the crab, the paddle has become a crab's claw; A. sees Zalimang shooting into the air, all the birds fall; carried away the arrow; his wife's brother found, Z. took the arrow while he was picking up the birds; The battleship rattles with a rattle, immediately come all the animals; A. took it away, called the game, killed it; his wife's brother stole the rattle, the pigs took it away; A. told his iron hook to dig into his wife's brother if he took it; the hook pierced all the dicks the thief 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 that his wife's dead brother had become; the more he ate, the more acute the hunger; asked for fire; swallowed his wife with a torch, mother-in-law, everyone who brought, became a spirit that eats everything; jumped on the man's shoulder, ate all his food; one day, while eating ate fish, the man ran away, crossed the tapir path; ate, rushed after the tapir, ate his shoulders, ate the fruits that the tapir was trying to get, the tapir starved; vultures flocked; ate jumped on the shoulder of the royal vulture, the father of vultures; he is glad that he now has two heads (Atitë - left)]: Koch-Grünberg 1924, No. 28:96-98; trio [husband turns into an evil spirit, copulates with his wife using all the holes in her body; the woman pinched the child, he cries, she explains that the child needs relief, goes out with him, runs away, hides in a hole under a tree; The stalker ran by, chased the deer, put a smut in his ass, thinking it was a woman; the woman came to her relatives, died soon, but the child survived]: Koelewijn, Riviere 1987, No. 42:144-145; oyana: Magaña 1987, No. 11 [=Magaña 1989], 40 [mother-in-law does not eat meat brought by her son-in-law, wants tawaiken; daughter does not understand what it is, brings her mother to the garden, she eats raw pepper; her head comes off, follows his son-in-law, eats all his food; he climbs a tree, throws fruit farther and farther, runs; his head jumps up on a deer; a deer dies, a vulture flies; his head jumps on him, eats his children in the sky], 93 [mother-in-law eats only pepper, her head falls off, chases her son-in-law; he climbs a tree, throws its fruit as far as possible from the tree; she runs after the fruit, jumps up on the galloping past the deer; then grabs the eagle, eats the chicks in its nest], 46 [the wife takes out her husband's lice, tears off her head; the head turns into a deer, then rises to heaven], 78 [when combing her husband, the wife cuts off her husband his head; she chases his friend; jumps up on a deer by mistake; a deer dies, it grabs a vulture, eats eggs in its nest]: 35-36, 41, 43, 49-50, 53; 1989 [mother-in-law tells her son-in-law to plant only pepper ; eats pepper, stays on the site when it sets fire to the vegetation; her head burns with fire and pepper; falls off, chases her son-in-law, eats everything he catches and kills; he runs away, his head sticks to a galloping deer thinking it's a son-in-law; the deer dies; it grabs its teeth for the wing of a vulture that has descended; it takes off; the vultures bring it back to the ground]: 21-22; aparai [male, or a woman eats a lot of pepper; his/her head falls off, attaches to another person's shoulder; then successively attaches to different animals, which die one by one; the vulture lifts her to sky, she eats its chicks]: Rauschert 1967, No. 16:190; oyampy [a woman has a worm lover; she gives birth to two fish, her mother cooks them, lets her eat them with pepper; she eats her children, runs to the river cool her mouth from pepper; her head falls off; now leaves her body freely; the husband sets fire to the vegetation in the area where the wife was; the body burns, the head sticks to her husband; he escapes to a tree; the head is attached to a tapir, then to a deer, to a vulture; he takes her to heaven; the Pleiades are her ear ornaments]: Grenada 1982, No. 16:140-147.

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 that cut into the fingers of those who wear them]: Nimuendaju 1922:369-370; urubu [urubu man and woman ( anthropomorphic) had two heads each; the man hit, broke one head; the woman told him so; the man got angry, broke one head to his wife; she could not eat (both heads were supposed to eat at the same time); was thirsty; squeezed the juice from the hot pepper, drank it; when the juice reached the second head, she felt a burning sensation, a terrible thirst; the head hanging on the broken neck separated from the body, became to fly in search of water; lost her body, called him, could not return (because, apparently, the woman died); the tapir covered the female, her head clung to the tapir; ate all his food; he died of hunger; Vultures flew, his head stuck to Urubu-ray; he rose to the sky, now he is double-headed; he eats a lot, because his second, female head, must be satisfied first]: Ribeiro 2002:598-600.

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 [(Tarea 1988); the couple got drunk, ate a lot salty; when the husband wakes up, he sees his wife without a head; the head looks for her neck, does not find it, cries; the husband runs, his head sticks to him, he wears her for years; goes up to the tree for fruit, throws it down; the head jumps on a deer running by, its long hair turns into the antlers of a male deer], 339 (Ferreñafe) [the wife asked for a drink, the husband refused; she went on her own, her head got entangled in the branches of the tree, came off; her husband went to look for his wife, his head jumped on his shoulder; he cut branches, his head sat on a poncho; jumped on a deer running by]; Ayacucho city [girl warns his lover not to come to her on Tuesdays and Thursdays; he comes on Tuesday, sees a headless body on the bed, sprinkles ash around his neck; his head comes back, sticks to the young man's shoulder; he promises to pick fruit for her, puts it on a poncho, runs away; her head mistakenly sticks to a deer running by; dies when a deer wanders through the thorny thickets]: Ansion 1987:146-147 in Toro Montalvo 1990b: 200; 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 young man's shoulder; he goes to forest; deer blows its head]: Sebastiani 1990:99.

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.

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.