M84. Revived from bones, E32, E33.

.13.15.16.21.23.27.28.-.35.39.-.50.52.62.

A person, animal, fish, or (rarely) a large fruit is killed and eaten. After a meal, what is eaten revives, usually after the bones (seeds) are put together. Cf. motive C16.

Sudanese Arabs, Italians (Emilia Romagna), Ladins, French (Gascony), Walloons, Germans (Switzerland, Swabia, Austria), Scots, British, Welsh, Irish, Tibetans (Amdo), Sindhi, Slovenes, Croats, Hungarians, Romanians, Transylvania Germans, Malayals, Maldives, Russians (Arkhangelsk), Abkhazians, Adygs, Karachays, Ossetians, Chechens, Avars, Khvarshins, Akhvakhtsy, Kumyks, Luks, Georgians, Megrelians, Armenians, Turks, Shugnans, Kafirs, Dards, Burishi, Uzbeks, Scandinavians, Estonians, Western Sami, Bashkirs, Chuvash, Kazakhs, Oirats, Northern Mansi, Northern (?) Khanty, Ket, Chukchi, Asian Eskimos, Caribou, Tanaina, Tagish, Inner Tlingit, Tlingits, Haida, Bellacula, Uvikino, Quakiutl, Nootka, Quarry, Chilkotin, Thompson, Lilluet, Halkomel, Squamish, Upper Chehalis, Clackamas, Lower Chinook, Winnebago, Timagami Ojibwa, Fox, Kickapoo, Steppe Cree, Montagne, Omaha & Ponca, Osage, Iowa, Arapahoe, Comanche, Alabama, Koasati, Chumash, North Shoshoni, Southern Utah, Cochiti , teva, tricks, chikuna.

Sudan - East Africa. Sudanese Arabs (Jaaaliyin) [the husband complained to a friend that his wife had a lover; he gave him a rooster and showed him what to do; - Arafat's Rooster! the rooster crowed. - Be stabbed! The rooster is stabbed to death. - Arafat's rooster! - Ku-ka-re-ku! - Be stripped! the rooster is stripped. And so on - the rooster is cooked, served, eaten. A friend warns that the bones should be left intact. "Arafat's Rooster, stand up! the rooster came to life from the bones; the husband showed everything to his wife, they ate the rooster, he came to life; when her lover came to his wife, she herself gave him a rooster show; but the rooster refused to be served at the table - serve it yourself; she took a pot of cooked rooster and stuck to it; the lover grabbed it and stuck too; both naked; the husband came and told the rooster to take the lovers around the village]: Hurreiz 1977, No. 2: 75-76.

Southern Europe. Italians (Emilia Romagna: Modena) [Maurizio Bertolotti (119:42): During the witch trial in 1519, it was said that witches eat an ox during a coven, then wrap their bones in their skin, after which the mistress of the coven hits the skin with a rod and the ox comes to life]: Tolley 2012:96; Italians (Rome) [Jesus went into a poor house; the owner served bread for the guest and slaughtered the only sheep; I. threw it out bones out the window and in the morning a hundred of them were raised]: Sydov 1910:94-95.

Western Europe. The Bretons [the poor farmhand saw dwarfs dancing in the moonlight at night; when hungry, they made a fire and then slaughtered, fried and ate his cow; he came up and asked for a slice; they promised to resurrect the cow, let only the guy spend the night with them; in the morning he saw the cow whole except for the piece he...]: Sydow 1910:84; the French (Gascony) [God revived the poor man's cow, from which had only bones left; before that, he put one bone aside, and when the cow came to life, her bone hung instead of a tongue in her bell]: Sydow 1910:94 (retelling in Tuite 1997:13); Walloons [slaughtered and eaten in the morning safe and well]: Sydov 1910:93-94; Germans [1) S.513, Switzerland, Eifisch Valley: a shepherd sees spirits killing a deer at midnight, having a feast; offer a piece to the shepherd; in the morning they put all the bones on the skin, the deer comes to life, but the piece eaten by the shepherd is missing; 2) S.513, Bern district: a shepherd comes to the dwarfs, reproaches them for taking them from it herds of the best calf; dwarfs apologize, give the shepherd a piece of calf meat they eat; in the morning the shepherd sees a live calf, all that is missing is a piece he has eaten; 3) S. 515, Swabs: on a fasting day Nachvolk came, slaughtered the best cow, had a feast; the children living in the house also had to eat, but not lose their bones; after the feast, they did not find one bone; the rest were put in their skin, the cow came to life; 4) Tyrol: the hunter sees three wild women cooking wild chamois meat; he is asked to participate in the meal but keep the bones; he accidentally swallowed one; on the way home he noticed a chamois limping on his back leg; three years later she was shot, she lacked that bone]: Schmidt 1952:512-521]: Schmidt 1952:512-521; Germans (Carinthia) [spirits are taken away from the ox stall, killed, fried, eaten, bones put in the skin, hit with a rod and return the living ox to the stall]: Schmidt 1952:519; the Germans (Tyrol) [a peasant girl got to the witches' coven; they killed her, cooked her, ate her; the guy spied and stole a rib; when the witches revived the girl, they replaced the bone rib with one made of walnut; in the village, the guy says that "there is a nut witch among us" (Haselhexe); when she hears these words, the girl falls dead (Schmidt 1963:147)]: Tuite 1997:12; Scots [the new queen tyrants the daughter of the deceased, sends sheep to herd but does not feed her; surprised that the stepdaughter is alive; asks the poultry house to find out; she sends her daughter, the girl puts her to sleep, but the third eye on the back of her head when she falls asleep sees a sharp-horned gray sheep bringing meat to her stepdaughter; the queen demands that the sheep be slaughtered; she tells her stepdaughter to collect her bones and wrap her bones in her skin, she will be reborn; the stepdaughter forgot to put her hooves, the sheep became limp, but began to bring meat again; the prince fell in love with his stepdaughter, the poultry house's daughter spied, the queen sent her own daughter to herd the sheep , and left her stepdaughter to work in the kitchen; the prince gave her stepdaughter gold shoes; she secretly went to church for the service, leaving before her stepmother; the third time the prince chased her and found her lost shoe; told everyone to try it on; the poultry house cut off the Queen's daughter's toes to fit her shoes; during the wedding, the bird began to scream that the shoes were blood and the beautiful legs were in the corner behind the hearth; prince marries stepdaughter]: Campbell 1890 (2), No. 43:300-303; Scots [the saint supervised the construction of Ulster Cathedral; he had a cow that the workers ate every day, put the bones in the skin, and in the morning the cow is intact again; he saw his cow on three legs in holy clothes; one of the workers admitted that he crushed the bone to eat the brain; for this his descendants are punished: if any of them will go up to the wall, then fall and break]: Kennedy 1875:128-129; the British [the peasant has three well-fed cows; suddenly one lost weight, the next day the other; he stayed in the barn to guard; to the barn Many demons ran in, knocked down, cut a third cow, ate the meat, put the bones in the right order in the skin without breaking them, and the cow came to life again; however, the peasant hid the rolled back bone, so the cow limped on her front leg]: Jacobs 1894:81-91; Welsh [Historia Brittorum 32nd, 9th century AD; Britain was ruled by the cruel King Benli (Belinus); St. Hermanus came to him to preach Christianity; hospitality was denied; then one of his servants brought St. G. and his men to him; he only has a cow with a theolen, but he did not hesitate to stab a calf for the guests; St. Hermanus asks the participants in the meal not to break their bones; in the morning, a whole and healthy calf stands beside the mother; St. S. baptized the owner and his nine sons, and the tyrant's palace was struck by heavenly fire; (and two other similar options)]: Sydov 1910:91-93; (brief retelling in Egeler 2013:34); the Irish [St. Fingar (Guignerius) and his men stayed with a poor woman; she slaughtered a cow for them; St. F. ordered not to break bones; in the morning the cow was intact and has since given three times more milk than the others; (two more short versions)]: Sydov 1910:93 (and two more options on p. 96).

Tibet is the Northeast of India. Tibetans (Amdo; the text is told "in Tangut" and translated as a shirongol; the informant is "Ami-salun, a tangut, originally from the Du-i area north of Labrana Monastery, on the southern slope of Mount Hara-uly"; referring to Labrang Monastery in Xiahe County, Gannan Tibetan Autonomous Region, Gansu Province) [an episode of an epic story: "Geser healed his horse's leg and asks if Dyr is at home. The shepherds say that tomorrow Dyr will go to Obo and tell him to cook the sheep for slaughter. Geser ordered the designated sheep to be slaughtered. They slaughtered her; Geser told her to cook the meat. The shepherds cooked the meat. Then Geser told me to eat it. When the meat was eaten, Geser ordered the bones to be put together and covered with skin. When the shepherds did everything, as Geser ordered, the sheep were alive again"]: Potanin 1893, No. 1:24; (cf. best (Purum) [seven brothers went to the forest to cut wood, killed a deer, told the youngest to cook it; he put the cooked meat on the leaves of the tree; other leaves fell from the tree, and pieces of deer gathered, he came to life and ran away; the brothers did not believe it, killed the cook; the leaves fell, he came to life; with the bark of a tree on the way home, the brothers revived the dead dog; they put leaves at home, the bark to dry, told the dog to guard; The sun and This month was stolen, the dog is still chasing them, causing eclipses]: Shakespear 1909:394; kookie (purum) [The chief's 7 sons killed a deer; six went to have fun, leaving the youngest under the tree to guard the carcass; a gust of wind tore off the tree, they fell on the dead deer, he came to life and ran away; the brothers did not believe it, killed the youngest, told his father that they did not know where he was; the young men also flew on the corpse leaves, he came to life, kicked the bark from the tree, came, told his father, began to dry the bark in the sun; the sun took the bark; the young man's father told the dog to grab the Sun; do not regurgitate, for then people would become excessively multiply, but release it through your ass; this is how eclipses happen; the same with the moon]: Das 1945:218).

South Asia. Sindhi [the prince is chasing a gazelle with golden horns, she hides in the lake; a voice tells him that this is Lake Peri, they will appear in a year; in a year the prince hides in an iron cage, peri they bathe, he hides their clothes, demands the one whose name is Sedyan; makes him his wife; but she does not talk to her husband; a year later he sends him hunting, tells the maid to bring those clothes with the doors closed; puts on and flies through the chimney, saying that the prince will be able to return it within a year; the prince comes to the cannibal shepherd, who throws him into his goat pen, where there are already many people; every evening he puts one on skewer, leaves to fry, falls asleep himself; prisoners drink milk; Peri S., in the form of a whirlwind, pours out the poisoned milk that the prince was going to drink; that night he heated his skewer, burned the cannibal's eyes; stabbed the ram, put on his horns, the ogre let him in; on the other side of the pit, the ogre called out, he rushed, failed, the prince finished him off; he came into the house, hid, three witches came there, killed him, cooked and ate the goat, collected the bones, cast a spell, but the goat did not revive; this means that the cannibal shepherd was dead; the witches brought hyenas, went to the shepherd, the prince shouted that he had killed the shepherd; the witches rushed back, but Peri S., with the help of her friends, was caused by wind and rain, the hyenas were washed away by a stream; at the request of his daughter, Peri's father sent a horse to the prince; he arrived, the wedding; a son was born; S. flew away, telling him not to look into one of rooms; the old woman said that there was sister S., who was more beautiful than her; but there was a parrot; he was a demon who fell in love with S. but was cunningly caught; he took the prince and his son, S. saw it, her 12 friends they were repulsed, and S. put the parrot back in the locked room; Peri's father sent his son-in-law, wife and son back to their homeland; there the vizier seized power, but his army was defeated with a magic club; the prince again put his father on the throne]: Schimmel 1995, No. 22:140-147; Malayali (Malabar) [the girl died, cremated; one of the brahmana youth in love with her was lying in her ash, the other carried the ashes to the Ganges , a third came to a house with plenty of water and rice, but no fuel; the owner chopped his young son, burned it, using it as firewood; after the meal he cast a spell, the boy came to life; the young man stole the book , revived the deceased; those gathered for the council decided that he was now like a father who took the ashes to the Ganges - like a son, gave the girl lying in ash]: Fawcett 1915:417; Maldives [at Māmeli Daita 4 daughters and 3 sons; they brought 7 breadfruit to their mother and asked them to cook for their return; she began to cook and slowly ate everything herself; told the children that the huge bird Māgola Mādūni sat on a grain grater and spoiled it so much that there was no way to peel it off, so she did not have time to cook the fruits and threw them away; the children asked their mother to make them onions and went to kill MM; on the way they meet people who bend a palm tree to get fresh coconuts; pick up an entire well to drink water like a jug; each lift a bunch of 42 palm leaves to cover the roof; they eat fish, throw seeds into the water, they turn back into fish and swim away; all these people ask where Mameli Dite's children are going; they say every time that they know they are MD children should know where they are going; people respond: if you can bend a palm tree (etc.), defeat the bird (but they can't); the old man at the fork in the road sends along the left road; the bird sits on the left at the fork in the Ashoka tree (Saraca indica); each of the MD children shoots and misses, the bird swallows everyone; when they learn about this, MD cries; one tear is wrapped in a tarot sheet, put it in a box, a rustle is heard, the tear turned into a boy, his name was Tear; he immediately grew up, asked for a bow and went to kill MM; along the way, the same meetings, but each time the boy does what was suggested; killed the bird with seven arrows, I brought my mother, cut it, inside the living siblings play with lemons (or rather limes); everyone went swimming in the pool and the tear blurred in the water - it was just a tear]: Romero-Frias 2012, No. 61:230-238 .

The Balkans. Slovenes, Croats, Hungarians [in most versions from the Alpine region, the protagonist is a woman, the lost bone is a rib; the Croats have changed not the rib, but the shoulder blade (Matič etov 1959); perfume is eaten by a young man or girl and then revived, replacing the lost bone]: Tuite 1997:12; Romanians (Transylvania) [The Lord, in the form of an old man, asked the boy for meat; it was given to him lamb; the Lord ate it, and then the lamb was reborn]: Sydow 1910:95; Germans (Transylvania) [one neighbor has a hundred legs and the other has three; (Google translator failed further); poor sheep reborn, but not rich]: Sydow 1910:95.

Central Europe. Russians (Arkhangelskaya) [A rich merchant, when preparing to travel, asks what to bring to his wife. She asks for "marvelous, miraculous and wonderful." The merchant sails to the thirtieth kingdom, settles trade affairs, thinks how to fulfill his wife's request. He meets an old man who volunteers to help. The old man shows a goose that can be fried and eaten, and from the eaten bones, it will be whole again. The merchant buys a curiosity and goes home. He goes to the shop, and a lover comes to the merchant. She is going to roast the magic goose, but he refuses to lie down in the pan. The merchant tries to hit the bird - both stick to the goose, the goose runs out into the street, the betrayal becomes known to the merchant, the merchant has to confess. A merchant beats his wife's lover, and at home "teaches" her, saying "Here's a marvelous thing for you, here's a wonderful miracle for you"]: Efimenko 1878:226 (this text is retold in Burtsev 1895, No. 33:150-1 Yefimenko 187853 as related to Vologda, but Burtsev does not have more confidence in the original; Burtsev does not have more confidence in the list of fairy tales about the origin of which specific information is provided); Russians (Arkhangelskaya) [the merchant asks her husband to bring a wonderful, marvelous miracle from afar; the old man tells the goose to lie in a frying pan, fry; asks the merchant to collect the bones; wrapped them in a tablecloth, tells the goose to stand up, he came to life; the merchant bought a goose; when the husband left, the wife decided to give the goose to her lover; but he does not sit in the pan, the merchant stuck to the goose, the lover to the merchant; the goose dragged them outside; everyone who touched them stuck themselves; the merchant had to to be guilty, they only got stuck together like that; her husband beat her]: Afanasiev 1958 (2), No. 256:303-304.

Caucasus - Asia Minor. Abkhazians: Dzidziguri 1971 [(according to T. Ochiauri, 1915, Christian East, pp.107-108); as in other Caucasian versions; gods feast; instead of a lost bone, an animal is inserted with a stick or knife]: 10-11; Chursin 1956:79-80 [Akun-ipa Khatazhukva A- Ashba wandered into the thicket hunting, saw a woman sitting by the water, scratching her washed hair; she told him not to tell him that he saw Anana Gunda (the owner of the bees) and a lot of wax and bees; then A. shot the deer, hit the stomach, the deer ran away; by evening A. came across a herd of deer, tours and chamois, which were milked by a handsome middle-aged man with a black beard (in the version A. Dirra with red); he told A. to go into his copper house because he could not leave the herd himself; it was Ajvepshaa; he stabbed a deer that A. shot at on the way, gave it to the guest, A. quietly stuck a knife between the meat and the bone of the shoulder blade; A. collected the remains of meat and bone in his skin, hit him with a whip, the deer ran away; on the way home, A. killed a deer and found his knife in it], 80 [(Janashia, Religious Beliefs of Abkhazians, p. 107 -108); the hunter chases a goat, in the thicket of the forest he sees hunting gods sitting around the fire; they treated him to that goat's meat; when they began to put the bones in their skin, the hunter hid one bone and put a stick instead (or a knife); on his way home, he killed a goat, found a wand (knife) in it]; Hvartskia 1994 [Akun-ipa Khatazukva wounded a deer; Ajveipsh invited H. to his copper house; stabbed the same deer; H. stuck his knife by the shoulder blade; A. collected the uneaten in his skin, hit him with a whip, the deer ran away; on the way home, H. killed this deer; found his knife in his shoulder blade; hunters kill only those deer that A. had already stabbed for his own guests]: 29-30; Adygi [Baimuko Baimurza Old (Old Baimurza, SB) shot a goat, began to fry his heart; it jumped off the skewer, jumped into the goat, the goat ran away, shouting that this was not the real miracle and what happened to Baimuko Baimet (BB); the SB is going to look for it; he was surrounded by wolves, he climbed a tree, the wolves began to undermine the roots, but a shepherd appeared; he gave the Security Council a horse and borrowed a dog, warning not set it against someone; the SB saw a predator, began to incite the dog, it disappeared into the predator's mouth, he hardly pulled it out, cured it; the SB comes to the village of BB, he tells how to marry at night someone turned him into a horse and rode all night; like this three times, and then turned him into a dog; in the form of a dog he caught the kidnapping child, took away the brushwood he used to transform]: Kerashev 1957: 188-193; Karachays/Balkarians [Zaurbek killed a goat while hunting, spent the night in a cave; heard demons talking; began to fry meat, the goat came to life and ran away; the demons said that let Z. He will ask his brother Kalmuk; he tells how he roasted a goat in the cave; the demons called one of them to a feast; he replied that he had a guest; they ordered to take a guest with them; the demons ate three goats they put their bones in their skin, whipped them with a whip, the goats came to life, ran away; K. hid the shoulder blade of the third goat, the demons put a piece of wood instead of it; in the morning K. killed three goats, one with a wooden shovel]: Dzhurtubayev 2007:164-166; Ossetians: Baranov 1900, No. 7 [Avsaty is the patron saint of hunting; he cuts every born deer, cooks it whole, asks guests to eat meat, but not break bones; puts bones in the right one OK, whips, bones are covered with meat and skin, deer runs away; hunter Zambulat falls asleep in the forest; hears A. calling the saints to eat deer; Kady-Rukhs (tree owner) leads D.; D. hid one rib; A. built a new one from a branch; soon D. killed a deer, one rib turned out to be wooden]: 63-66; Britaev, Kaloev 1959 [the hunter fried the roe deer, the carcass and kebabs joined together, the roe deer came to life, ran away; the hunter half a man came into the house; he tells how he and his seven sons came to a one-eyed giant; he stabbed a goat, told him not to damage his bones; when he leaves, he closes the exit from the cave with a rock; every day he eats horse and man; the narrator roasts on a spit, half of his body burns; the narrator manages to escape; the hunter decides to go to that giant; he again tells him not to damage the bones of the slaughtered and cooked goat; revives the goat from bones; the hunter overcame the giant, forced him to get the bones eaten from the cellar, revive; the giant himself buried in the cellar; the hunter and the lively revive other people eaten and animals; by whipping half a man, the hunter makes him whole]: 275-281; Dzagurov 1973, No. 99 [Bayev Kazi talks about what happened; when he got married, the best man turned him into a bull with a whip on the first night, the second to the horse, the third to the dog; he serves faithfully, but when the new shepherd gave him only bones, called the wolves, ran away; the woman knows it's BC, tells him to steal the whip from the best man, then you will be again a man, and you can turn your wife and best man into whoever you want; he turned them into donkeys and worked for them for 60 years until they died, when Baji came to him and told him his story; he killed a deer, cooked a barbecue, the deer came to life and ran away]: 415-419; Miller 1882 [(mentions the same legend with reference to his publication in the Collection, Rev. 3, No. 9)]: 245; Chechens: Dalgat 1972:205-206 [three brothers got lost hunting, entered the cave of three one-eyed giantesses, mother and daughters; the mother sent her daughters to pick up game, they brought chamois; ordered the bones to be piled; one hunter hid his shoulder blade; after eating the giantess carved the missing shoulder blade from the chamois; ordered the bones to be piled up; one hunter hid his shoulder blade; after eating a tree, the giantess revived the chamois; all night the giantesses danced in the moon; in the morning leaving the forest, the hunters killed a chamois, she had a wooden shovel], 268-270 [(Magomayev 1897:13); the sledge's wife took the prince as her lover; as if jokingly invites her husband to try his strength; he vomits iron and steel chains, unable to break the silk rope; he lies tied under the lovers' bed; when they fall asleep, asks his young son to bring him a sword, cuts fetters, kills lovers, together leaves home with his son; the deer he killed comes to life, tells him to go to Ali's sledge and hear a more amazing story from him; A. and his eight brothers ended up in the cave of a one-eyed giant; he cooked the brothers, A. ran away; leaving his son A., the sledge comes to that giant; the giant's goat tells the sledge to tie himself under his belly for the night; at night the giant wants to kill the sledge, but does not find it; in the morning the sledge defeats the giant, makes brothers A. revive; marries sister A.], 271-273 [(Western 1960); the hunter cut out the liver, lung and heart of the killed deer, he came to life and ran away; the hunter's daughter said what happened to Timar, whose side was burnt, is more amazing; T. tells how they met a nart-ersthöy with six brothers, who sent them to his house, fried six and ate them, T. himself remained undercooked, ran away; the hero of the story was stronger than the Nart Ersthoi, forced him to revive the dead, married sister T.; she said she turned into that deer to find a way to revive her brothers; her liver, lung and heart are still pores hurt]; kumyks (zap. Hajiyeva) [in the ritual of healing a patient whose face was cramped, chicken, sheep, or better a goat, were cooked with entrails and horns until the meat separated from the bones; the meat was eaten, the bones were put in the bag was buried so that none would be lost; the devils, taking the buried bones, revived the animal, healing the patient]: Gamzatov, Dalgat 1991:273; Avars: Khalidova 1984 [the hunter came to visit to boudouals (from Arabs. budua); they treated him to venison, told him not to break his bones; he hid the rib; not wanting to embarrass the guest, the boudouals replaced the rib with a wooden one, wrapped everything in skin, shook him, the deer came to life and ran away]: 169; 2012, No. 96 [three young men took the hunter into the cave, offered to kill the game in front of the cave; the hunter felt sorry for the beast; the girl said: kill, but keep the bones intact, then put them in a bag; when the young men, After eating, they left, the hunter did so, the beast came to life]: 125-126; hwarshins [1) did a man named Pamma go to the forest? I met Budall sitting around the fire. Their cast-iron houses stood nearby and herds of tours and chamois grazed. When he approached them, one of Budall caught a major tour; stabbed to death, refreshed? they cooked meat for the guest, treated P., warning him not to throw bones anywhere; P. hid one alchik out of curiosity. After eating Budall, the bones were collected and wrapped in leather, the head of the tour was put on and pushed. The tour came to life and left limping - the absence of the alchik affected; Budalla told A. that they had heard that man was a naughty creature, but now they were convinced of it for themselves. P. has not met them since then; 2) Ula Khiazhiyav could not get to Hvarsha until night, spent the night in the mountains, made a fire; in the middle of the night he heard a voice: "Hey, living creature, since you're visiting us, we're coming to you!" WOW realized it was Budalla; it seemed like ordinary people came up, prayed first, then clapped one hand - the tour came running. Immediately, two people stabbed it, refreshed it, put it on a skewer, and fried it. Everyone sat down at the table and ate. After eating, one collected all the bones, clapped his hands again, and the tour came to life. WOW felt uncomfortable and did not hide his surprise; Budalla told him that only what they had revived would fall into people's hands]: Musayeva 1995; Akhvakhtsy [according to an old hunter from the village. Lologonitl Turulava (he is also known for performing the ritual of "tying the mouth of a wolf" - "Bachioli k'e Kiaru"), hunters do not break their bones when eating the meat of game they kill, because there is a belief that Budulaal collects these bones, throws them into their skins, and revives these animals. Missing bones are replaced with branches]: Mythological characters of the traditional beliefs of the Akhvakh people, 2004 WEB; Lucky [as they passed by the cave, three residents of Machalah saw it as three strangers eating the meat of a recently killed deer; people were invited to share a meal but pile the bones; one deliberately threw away the bone; strangers got angry, put their bones in their skin, the deer was alone and ran away, limping on one leg; one of the strangers ordered all sheep in the village of Machalakh to be born just as lame; that's what happened]: Khalidova 2012, No. 189:215-216; Georgians: Dzidziguri 1971, No. 7 (khevsuri) [ the hunter killed, began to fry the tour, he came to life and ran away, shouting that Batir's story should be surprised; B. told how he feasted with the devils, collected the bones in a heap; B. hid his shoulder blade, the devils cut out a wooden one, the tour came to life; later B. killed the tour with a wooden shovel; the second adventure: the daughter-in-law, warmed with a whip, turned B. into a dog; as a dog, B. dealt with the wolf pack, then became human again], 8 ( mountain Tusheti) [the hunter spent the night in the crevice; the devils invited the lord of the rocks to a feast with the guest; the hunter threw the shovel of one of the tours eaten into the river; the devils replaced it with a wooden one, revived the tours; The next day, a hunter killed a tour with a wooden shovel]: 82-83, 84-85; Chikovani 1986 [the hunter cuts the dead roe deer, the pieces of meat are put together, the roe deer comes to life and runs away; a voice from the tower says The hunter from Lilo saw real miracles; the first hunter finds him, hears his story; when he was a teenager, his stepmother beat him, then whipped him, turned him into a dog; his father was turned into a pigeon; a merchant takes a dog to guard his young son, because someone steals children; the dog grabs the old woman; she knows that this dog is a young man, promises to repay her if he lets her go; the dog brings what he has received to the reward is gold to the stepmother, but she is ruthless; the dog goes to the shepherds; kills wolves; brings some of the sheep to his stepmother, but she only turns it into quail; he was caught by a guy, gave him to his grandmother to fry; it was that old woman; taught her to fly into a window, rub her whip against a whip, hit her stepmother; a young man becomes a man, turns his stepmother into a donkey, she still works for him]: 69-72; Megrela: N. Janashia in Chursin 1956 [like Abkhazians; a boar instead of a goat, a "forest king" instead of Azhvepshaa]: 80; Stepanov 1898, No. 1 [=Virsaladze 1973, No. 21:62-65, names in revised transcription; childless king got lost hunting, fell asleep in the forest; in the morning he saw a hairy and fanged creature; the one who came up asked not to be afraid, gave an apple for the queen, before his son's baptism, say his name Mula; ate a piece of apple the maid, the peel is a dog; the queen and the maid gave birth to boys, like two drops of water, the dog to a puppy; at baptism they called Mula; he named the prince after Messiah, the servant's son named Kiko, the dog - Caracachi; Messiah predestined to rule over animals and forests; once there was a pestilence, only Messiah, Kiko and Caracachi survived; M. and K. had invisible mesepis who own animals; one Mesepi men wander for a year and it rains, and the other year women, the weather is clear; mesepi hunt and eat meat after killing the animal, and revive bones and skin again; only such animals can become the prey of humans- hunters; the more there are in Mesepi, the fewer predatory animals in the forest]: 1-5 (retelling the motif for reviving animals in Fähnrich 1997:8, 10, 13); Armenians of the Black Sea coast (Hamshen) [Abraham treated the angel, stabbed the calf; when the cow came and began to moo, the guest ordered the calf's bones to be folded in the skin, revived it]: Chursin 1956:83; Armenians [The angel came to visit Abraham, who stabbed him a calf; a cow is looking for a calf; an angel tells him to bring him the skin and bones eaten, but the tibia was not found; the angel revived the calf; later Abraham found the tibia, brought it to the angel; he ordered it to be buried in the garden grapes have grown]: Ganalanyan 1979, No. 232:101; Armenians [forest spirits eat a bull, invite a hunter to participate in a meal, he hides a rib; instead of a rib, spirits take a chestnut branch, put the bones in the skin, the bull comes to life]: Schmidt 1952:526; Armenians [the miller has a wise goat, three brothers have a wise horse; the elder brother and the miller bet by putting a horse against a goat: who will hide three times; the elder brother called the guests and showed the goat; he stabbed himself, ripped himself off, fried him, cooked three types of food, served the guests, and when they ate, he was alive, runs and bleats; but when the wife ate her older brother invited her lovers (pop and elder) to visit her and demanded the same from the goat, he turned his back to her; she hit the goat with a stick, stuck, followed by pop and many others; finally the elder brother let them go; not wanting to stay in such a house, the brothers left; they came to the fire, there was an old woman with three daughters; the youngest feels dangerous, tells them to switch seats and heads with the girls with headdresses; at night an old woman came to strangle her brothers and strangled her daughters; the brothers are fleeing; the youngest was hired by the king as a groom, the elder and middle are jealous; they tell the king that the youngest can bring that old woman's horse; the queen teaches what to do (lure the horse with raisins, put a bag over her head); bring a miracle tree from the old woman; the queen: take a self-playing saz, the old woman will sharpen her teeth and think that you are on the ceiling; the bag will tear, from there salt and pepper into her eyes; at this time, cut down a tree with a diamond ax; bring the old woman herself; ring with bells, the old woman will think that it was the angel of death who came for her, then put it in the basket , nail and tie it with ropes; the boy brought the basket to the king; ran away, hid in the cave behind a millstone; the old woman (who also took the form of a lion Azrail) put her head in the millstone, the guy knocked him over, her crushed]: Ioannisian 1968:110-123; Turks [like Caucasian peoples]: Boratav in Tuite 1997:13.

Iran - Central Asia. Shugnantsy [(zap. B. Lashkarbekov, according to Tokhir Kalandarov, a Shugnant, doctoral student at the Institute of Ethnology of the Russian Academy of Sciences); in one village, in honor of the arrival of Ismaili missionary Nosir Khusrav, a ram was sacrificed; after a meal, NH asked to bring him all the bones of the ram he had eaten; when the bones were laid out, there was no one; NH replaced it with a wooden one, said a prayer, the ram came to life]: Lashkarbekov, personal report, 2005; Pamiris ( the group is not specified) [a man named Karamish saw two divas in a Lithuanian woman; they ate a bull; K. stole the shoulder blade of a bull they had eaten; they made a shovel out of wood; the bull came to life; in the fall K. argued with the owner the bull, that one shovel was wooden, and won; it is said that Pir Shokh Nosir (a preacher of Ismailism in the Pamirs), having gathered all the poor in Yumgan, treated them to mountain goat meat, reviving it every time after prayer readings]: Yusufbekov 2009; kafirs: Degener 2001 [markhor belong to fairies; hunters kill only those that fairies have already killed, eaten and revived with their bones in their skin; fairies surrounded one hunter, rubbed his eyes with powder, and then he was able to follow them into the cliff; instead of dogs, there was a bear on one side and a leopard on the other, but the fairies told them to let them in man; he was invited to eat a dead goat; to the horror of the fairies, he split his femur; he repaired it himself, connecting the halves with a twig; then the bones were collected in their skin, thrown out of the house, the goat came to life, ran away; a man returned home; others killed a goat, a man distributed meat, found his hip repaired, spoke about what happened]: 331-333; Snoy 1962 [Yusch (male devas; their women are Balo or Dänik) - wild goat shepherds; they milk and cut them, eat meat, put the bones back in their skin, push them and the goat comes to life; only such animals can be killed by a human hunter]: 162; Burish (Hunza, Pakistan): Berger 1998:19 in Degener 2001 [the soul of a dying man takes the form of a mountain goat; fairies (bilás) kill and eat him; bones and leftover meat are collected in their skin, the goat comes to life; shortly after, the man whose soul is turned into a goat, dies]: 341; Lorimer 1935, No. 20 [=Felmy 1986, No. 9:45-46; a man went to look for a missing goat, came back in the dark, saw pfeet (Pfūts, spirits) dancing around the fire, became dance with them; after eating, they collected bones in a goat's skin; one rib was not enough because the man hid it; they made a wooden one, shook their skin, the goat came to life, ran away; that was the missing goat man; the Pfeet went to the pft wedding, the man returned home, found his goat there, stabbed him there, it had a wooden edge; from the feet he brought a melody for the flute, which is called "the melody of pfeet"]: 235; Dardas, Burishi: Yettmar 1986:235 [ratash giants reconnect the bones of killed stone goats and revive them; Gilgit associates this belief with peri], 258 [(Jettmar 1975:246-247); Peri kill and eat animals, then put them in their skin, the animal seems to be alive, is now given to the hunter to kill and eat; the bones should be handled with care, them then thrown into the water], 259 [1) the hunter is invited to the peri for lunch, but does not comply with the requirement not to squeeze or throw away the bones; when resurrecting the animal, the peri replace the missing bone with a piece of wood; hunter Then finds this piece of wood in his prey; 2) (Hunza, Burishi); demons (fetters) stole and slaughtered the goat, invited the owner to a meal; he hid the rib, which he replaced with a piece of wood; when he returned home, he saw my animal, in which, after stabbing it again, they found a piece of wood]; the Uzbeks of Khorezm [(the mythological explanation has been lost, but probably; cf. Kumyks); in a family where newborns die, 5-6 relatives and friends cooked the whole goat carcass, from which the skin was removed and the horns and hooves were separated; it is necessary to cook until the meat separates from the bones, you should not eat a knife, break bones; horns, hooves, skin and bones wrapped in white calico, buried in the cemetery]: Snesarev 1969:94.

Baltoscandia. Scandinavians (Gulvi's Vision): Younger Edda 1970:36 [Everyone in Valhalla is fed Sahrimnir's boar meat, he's safe again in the evening], 40-41 [Eku-Tor on his goat-drawn chariot and Loki set off and spent the night with one man; Thor stabbed and cooked his goats, and invited the owner, son and daughter to dinner; ordered bones to be thrown on their skins; Tialvi, the master's son, split his femur bone and brains; in the morning Thor revived the goats, but one limped; Thor was angry ready to kill them all, but agreed to take the owner's children Tyalvi and Ryoskva as a ransom; they now follow him; ways to the land of giants Thor and his companions entered the forest, reached a house; at night they heard a rumble; in the morning they see a giant lying nearby and snoring; Thor was surrounded by the Belt of Power, the giant woke up, said his name was Skryumir (bragger?) ; the house with the extension in which they spent the night was his Scrumir mitten; S. asked for travel companions, took a bag of food; fell asleep at rest, and Thor could not untie a single knot and open the bag; hit S. Mjollner on the head; he: didn't the leaf fall? At night, Thor hits the giant on the head with a hammer and hears: has the acorn fallen? In the morning he hit his temple, the hammer went deep. - Didn't the knot fall? It's time to go, Utgard is coming soon, there are a lot of people there and bigger than me]; Estonians [sacrificed animals, sacrificed bones to the gods, and ate meat themselves because they assumed that the gods would turn the bones again per animal]: Merkel 1798:236 in Jonuks 2009:21; Western Sami: Pollan 2005, No. 115 [birds fly to Barbmo country every autumn; dwarfs as tall as a swan live there; they catch geese and other birds with a stick with a loop at the end; they don't break bones, they collect them, bring them to where the bird was caught; two brothers came there, noticed that the bones did not break; the brothers did the same; it's very warm there]: 225; Toivonen 1937 [( There is no direct mention of the revival of birds, but this follows from a desire not to break bones); for the winter, migratory birds fly to Loddaši nnám, the 'Land of Birds', aka barbmo-riika; they are hunted there little men, they do not break the bones of eaten birds, but they pile them up; they have been visited by two people, fulfilled the request not to break bones; the owner of migratory birds is Barbmo-akka; birds back from a warm country leads the crane, reports to B. how many birds were born and how many died; after receiving the report, B. decides how many birds to keep for herself, how many to release into the world]: 100-103.

Volga - Perm. The Bashkirs [the boy was at a perfume meeting; hid the edge of the cow they had slaughtered; after the feast, the spirits folded the cow's bones, replacing the missing rib with a wooden one; the cow was revived; in the village the boy spoke about what he saw; the owner stabbed a cow with a wooden edge in it]: Baishev 1895:31-32 in Chursin 1956:83; the Chuvash [The superstitious Chuvash thought that luck in hunting depended on arsuri, well-being in life. They say he feeds on animal meat. For example, he catches a deer and eats its entire carcass, and whips its bones, collected and folded, and the deer comes to life. The hunter can only catch animals eaten and revived by a goblin]: Enderov 2002:31.

Turkestan. Kazakhs: Divayev 1899:2 in Snesarev 1969 [see Kumyks, Uzbeks; when treating a patient, the same ritual as Uzbeks in Khorezm if children die in the house]: 94; (cf. Daurenbekov 1979 [Bibisary promises to marry Akbay if he brings five herds, each of a special suit; he is brought in, sees B. in the arms of a herd, B. turns A. into a dog; A. the dog leaves with the caravan, returns, Sister B. returns him to his human form, tells him to throw a handful of earth at B., but she throws him first, A. becomes a lark; sister B. frees him from his snare, tells him to steal the ring from under B. braids; he kidnaps, becomes a man, turns B. into a female, a herdsman into a wild boar; A. loses his ring, lives alone; Sumergen ("cruel hunter") kills one of the three marals, roasts his liver, a piece falls on the carcass, the maral revives, runs away; shouts for S. to come to A.'s yurt; S. tells his story, A. returns to his mind; S. repents that he killed many animals, and grows a garden together with A.; three marals come running, praising him, S. and A. find a lost ring in the hoof print, it fulfills their wishes]: 218-223).

Southern Siberia - Mongolia. The Oirats (probably Kukunor Olets) [a book version of The Heceriade, printed in 1716 in Beijing in woodcut and similar in language to the southern Oirat dialects: Zuru (Geser) and his two half-brothers, Tsasa-Shikir and Rounsa, went to pasture; Zuru: "We herd so many cattle, but we walk completely hungry: let's slaughter and eat at least one calf!" ; Rounsa: "Shall we slaughter and eat it? Why, father and mother are scolding us!" ; Zuru: "I'm taking responsibility, Zasa, catch a calf!" ; Zasa caught; Zuru stabbed the calf and skinned it in the form of a bag; when eating meat, bones were thrown into this leather bag; Zuru pulled the bag's tail and waved his hand three times; the calf came to life and ran to the herd; the brothers returned home, went into the yurt; Zuru started eating, and Zasa and Rounsa stayed standing; the mother asked why they did not eat; Zaza and Rusna said that Zuru fed them a calf; Sanlong, named Father Zuru, rushed at him with a whip; then counted the calves: everyone was there; the next day, Zuru stabbed his calf again; Rounsa hid his tail in his bosom; when they ate meat, they threw bones in a bag; Zuru waved his hand three times and the revived calf ran into the herd; at home Rounsa said, "Let's eat the tail from the calf that our younger brother Zuru stabbed to death"; pulled out his tail from his bosom buried it in ash; S. rushed to Zuru with a whip; then counted the calves: everyone was there, but one had his tail cut off; S. returned to the yurt, began to quilt Rounsa and accuse him of defamation]: Kozin 1935:49-50 (German translation in Schmidt 1839:22-24).

Western Siberia. Northern Mansi: Lukina 1990, No. 105 [see motif A4; where the sky hangs, there is a rock with a hole; covered with an iron wall; Mir-Susne-Hum pike through it, but an old man catches him into the iron net; tries to kill, but only beats herself and his wife, M. escapes; flies into the southern edge as a goose; the southern old woman killed, cooked two teals, M. ate them; she threw her bones into a lake with living water, teals flew away; M. gets the daughter of the Southern old man and old woman; migratory geese and ducks are her dowry; wearing M.'s skins, a goose, she is a swan, flew into our world through a rock with a hole], 106 (zap. BUT. Balandin, 1937, p. Vejacors on the river. Ob) [water is everywhere; there is an old man and an old woman in the house; an iron loon flew in, dived, popped up, his neck burst, blood appeared under his neck, a piece of earth in his beak, stuck between the logs of the house, flew up; then but the second loon dives three times, blood on his neck, a piece of land stuck between the logs; the earth began to grow; the old man goes out three times, each time after three days; the third time there is land everywhere; the old man sends three times the white crow flies around the ground; he returns in 3, 5, 7 days; the third time he is black, pecking a deceased person; the old man told him not to catch the beast from now on, only fish or take blood for himself when a person He will kill the beast and take meat; a tree has grown in the backyards; the old man brought it with roots and branches, began to cheat it, cut his hand, the old woman sucked blood, told him to carry the tree back; at night the old woman was gone in the morning, an old man found her in a small house, she gave birth to a son there, called Taryg-Pesch-nimalya-sov; T. hunts; every time she sees a line in the ice-hole; then she sees his reflection, he has a beard, needs a wife; found a home, took a horse out of the basement of the barn, washed it from the manure, his mother gave chain mail, a sword, a whip and a saddle; T. jumps to look for his wife, pierced an aspen leaf with an arrow; in the house an old woman says that T. punched a piece of her bed; that Num- Torum, his father let his wife down from heaven, and Paraparsekh stole him; gave him the skins of pike, hawk, mammoth, hare and scissors; T. meets people, shepherding horses; people: herd horses P.; T.: answer: we herd horses T., otherwise, the Fire King following me will burn you with fire; the same will be cow shepherds; T. comes to P.'s house, he is not there, the woman tells you to hide in moss; the winged P. descends on the larch; the woman assures that P. dead, P. does not believe, flies away; T. pursues with the skin of a hawk; P. became an iron loon into the sea, T. became a pike; P. was a hare, T. is another hare; P. is a teal duck, T. shot him with an arrow, burned him in the fire; horse carried him across the sky through Torum's fire, ordered him to hide in his nostril for this time; Kul is on the way, swallows everyone, the horse tells them to wear mammoth skin, cut off Kul's nose and ears with scissors; Kul: I'll die now; 30 aspens from one root go into girth, strangle people with branches; the horse is gone, T. thinks about that old woman, she appears, breaks aspens, says that the eternal era of human life will come, and with these aspens it was it would be impossible; the horse tells him to wrap him in birch bark, grab Kirp-Nelp Equa's granddaughter; K. chases, grabs the horse, but only rips off his birch bark, cuts his hands on his sword; T. comes to his wife, clutching his leg with him horse, daughter K.; T. now has two wives, all P.'s wealth; in heaven T. comes to the old man, in sledges, the Sun Girl; T. volunteered to take her himself; looks down, sees people quarreling, thought he would kill everyone, people die; the old man tells them to be resurrected; he resurrected them; the same place where the Month Girl (or are these girls daughters of the Sun and the Month?) ; with two wives, T. comes to a place where earth and sky meet; there is a hole, an old man is waiting for ducks, waiting for geese; T. tries to fly like a hawk, falls, dives into the lake with a pike, brings it to the old woman and the old man ducks; an old woman cooks them, does not tell them to break bones, puts bones in a lake with live water, ducks fly out alive; T. sleeps with their daughter; T. returned to earth with all his wives, now 5 wives; then gets another one wife]: 258-272, 272-290; Rombandeeva 2005, No. 1 [A piece of peat wife-and-husband live in a house, there is water around, they have a white crow; an iron Loon dives from the sky, a grain of land in its beak, a loon flies away into the sky; Iron Lula dives (now there is no such bird, it had a red crown and legs standing back); for the third time, a piece of earth in its beak, smeared its beak on Peat-Scrap, returned to heaven; in the morning the earth is the width of a foot, grew on the second day; the husband sends the Raven three times to find out if the earth is big; by the evening of the third day he returns only in black evening, because he pecked at a dead person; the husband tells from now on he feeds on carrion; the first cedar grows up; the couple has a son, his husband calls him Taryg-Pes-Nimalya-Sov; he grows up, sees a bearded man in the ice-holes, then realizes that it is himself; the father tells him himself get a wife, pull the leash in manure, T. pulls out the horse, leaves; the old woman says that while he was sleeping, Paraparsekh stole his wife; gives scissors, iron skin of a kite, hare, mouse, pike; T. comes to a woman, she says that P. will fly in the skin of a crow; T. chases an iron kite; then an iron hare after a hare, the same iron mouse, a pike; in the horse's nostrils he flies through the fire; hangs on an aspen tree, his grandmother arrives, takes it off; the giant almost pulls him into his nose, he cuts his nostrils with scissors; after many adventures, T. flies in goose skin to Mortym Equa and Mortym-Oika; sees how did ME cook the teals, then threw the bones into the water, they came to life (p.59); returns his wife, flies to her parents]: 33-61 (a brief retelling in 1991:14); Mansi and Western (i.e. northern?) Khanty [migratory birds fly to the country of morti-mā (mans.), morta-mex (hunt.); it is separated by a curtain in the form of the edge of the sky; the wind shakes it, only the most dexterous birds can slip under it; an old man and an old woman feed on birds killed by the edge of the sky; bones are thrown into the sea of living water near their home; new birds are born from bones; when they grow old, they bathe and become young]: Karjalainen 1996:25; kety [the old man's daughter swam, dived, disappeared; one day a boat arrived with a daughter, Ulgus and Ulgus's mother; the daughter said that she lives well with the Ulgus; parents will now have a lot of fish; when you eat the caught fish, pour hard fish bones into the river, feed soft fish bones to dogs (if you pour the bones of the main fish skeleton into the river, the fish in the river revives)]: Alekseyenko 2001, No. 66:141-142.

SV Asia. Chukchi [in the world of the dead, people and walruses play; people shoot walruses, kill, eat, throw bones into water; walruses come to life]: Bogoraz 1939:45.

The Arctic. Asian Eskimos: Menovshchikov 1985, No. 8 [The Seagull calls all his daughters Mamana; tells his wife to kill and cook her eldest; keeps her skin, the girl comes to life; when the Seagull visits the Raven , he does the same to his daughter; she does not come to life]: 35-36; Rubtsova, Vakhtin 2019, No. 3 [same; when a crow's wife kills her daughter, blood drips to the ground (this should not be allowed), the skin is torn, the meat is not cooked]: 66-70; caribou [before, when caribou was eaten, meat grew on bones again; but bones could not be broken]: Rasmussen 1934b:82.

Subarctic. Tanaina [Porcupine asks Beaver to transport him across the pond; Mink and Land Otter {=Fisher?} were too weak to do this; swimming on Beaver's back, Porcupine says that people will respect Beaver's body; after eating a beaver, they will put their bones in the water and the beaver will come to life; Beaver replies that he is especially pleased when young women gnaw at his ribs]: Kalifornsky 1991:113; tagish [after his wife dies, the hunter stays with his little daughter; cannot get marmots; a woman approaches him, makes him regurgitate mucus, then he gets marmots; the woman becomes his wife; does not tell him to kill two black marmots, her brothers; he kills, she revives them, the living ones run down the hole; the husband follows there wife; the girl finds her father's brothers, tells how he went to the marmots; only the youngest manages to trap him; this dead marmot is left for seven days, he comes to life as a man, becomes a shaman]: McClelland 2007, #96:430-432; tagish, inner tlingit [boy says salmon is spoiled; chasing a seagull ends up in salmon land; he is told to throw all bones into the water when he eats fish; those eaten are reborn as children; one boy is missing an eye; an earthly boy finds a lost eye, throws it into the water, the salmon boy is healthy again; an earthly boy in the guise of salmon caught by his parents; identified by them by copper jewelry; the shaman restores his human appearance]: Cruickshank 1992:75-78.

NW Coast. Tlingit: Garfield, Forrest 1961 [The mother only feeds her son dried salmon; the seagull drags him into the water, he enters the salmon country; loses a pebble that must be kept in her mouth to always be full; a friend tells you to kill a child with a stick, fry it and eat it, throw the bones into the water; he loses one bone from his head, the leader's son is sick in the morning; finds a bone, throws it into the water, the leader's son recovers; salmon bring the boy home; mother catches salmon, cuts, finds her son's copper jewelry under her skin; parents put salmon on the roof, he turns into a boy again, tells her story]: 146-147; Smelcer 1992 [Yoloa's mother tells Yoloa to throw salmon bones into the water; he doesn't throw everything; Salmon disappear, take Y. with them; their leader is sick because some bones are missing; J. returns to people along with salmon, his mother catches him, recognizes him by the necklace around his neck; the shaman turns him back into a human; he teaches people the rituals of catching salmon; finds missing seeds, salmon it gets a lot]: 15-17; hyda (Skidgate) [salmon take the boy by boat to his country; on the shore he eats salmon caviar; children say it's their bowel movements; in the chief's house he sees a woman, down whose bodies are petrified; she tells him to burn salmon bones after eating; the chief's son and another salmon man fall ill; the young man finds seeds that he forgot to burn, burns them, the sick recover; salmon they return with him; the path lies under the edge of the sky, which rises and falls; the boat is crushed, some of the sailors are saved; the mother recognizes her son in the form of salmon by the necklace hanging on him; cuts off his head, puts his body on the roof, it turns into a human; he becomes a shaman; he kills salmon a year later; it's his own soul, he dies]: Swanton 1905:7-15; Haida (Masset) [ the young man lives with his grandmother; she collects mollusks on littoral, every day finds herring under a certain stone, each time more and more in number; the young man makes himself a shamanic costume and a tambourine; heals the patient; makes his house bigger; walks by sea to marry the daughter of the Many-Ledges rock; the Heron gives him a witchcraft; you can't enter the rock house; the young man turns into a knot on the shore, the daughter of his Rock picks him up, shows him to his father; he throws him into the fire; at night the young man comes to life from ash, takes the Rock's daughter as his wife; the father-in-law orders 1) to bring the bark of the tree (it burns, the young man uses his means, brings; the same in in other cases); 2) puts his son-in-law in a box of hot stones, he is unharmed; 3) kill an eagle; 4) a seal, 5) an octopus; the father-in-law is desperate, his assistants are destroyed; the young man brings his wife home, both go by sea on foot; the wife warns not to answer other women; he answers, the water she drinks becomes dirty; she goes to her father; he follows, she glances at him, he falls through water; father-in-law pulls out his bones, his hips are not enough; his wife revives him, but one leg is shorter than the other]: Swanton 1908a, No. 18:417-426; bellacula: Boas 1898, No. 5 [gutting salmon, the chief's wife finds in one boy, raises one boy with his son, both grow up immediately; Salmon brother tells him to scream as he approaches his hut by the shore; the human brother forgets, sees half-alive salmon on the floor; then sails a boat, a man sails with it; they sail through the countries of Smelt, Herring, Candlefish; in Salmon Land, they jump into a house whose door slams shut every now and then; Salmon eat seaweed, offer it to man boy and girl; thrown into the water, they turn into salmon; the owners tell me to preserve bones and giblets, throw them into the water; children are reborn, but the boy is limping, the girl has no eye; eye and bone found, thrown into the water, children recover; Salmon's daughter does not tell her to go to bed with her; a man sticks a stone, breaks her vaginal teeth; she gives birth to a son and daughter; in the form of salmon, everyone returns to the human world; caught, man and wife take the form of human beings; man teaches how to throw fish bones into water; wife and children return to salmon; man rises to the sky with a pen, marries the daughters of the Sun; see motive K27]: 73-83; McIlwraith 1948 (1): 85-87 [The raven makes salmon out of wood, they don't live; swims across the sea to the salmon country; the chief throws his daughter into the water, she turns into salmon; the raven eats it, hides a bone in his mouth; salmon comes to life from the bones, but swims without a goal; 1) The raven is forced to return the bone; the girl comes to life, he takes it to the Bellacula River; 2) The raven takes the bone, inserts it into wooden fish at home, which turns into real salmon], 664-665 [a young man is carried away on an ice floe to the country of salmon; the leader tells him to throw a boy and a girl into the water; they turn into salmon; he eats them, throws bones into the water; a girl who comes back to life blind in one eye; the young man drops a piece of boiled eye, finds it, throws it into the water, the girl recovers; in the form of salmon, the young man comes to people with other salmon; his father catches him, he again becomes a human; becomes a shaman]; uvikino [Kuēkuaqā'o( Raven?) tells his sisters to make mats serving salmon meat, sails in a self-propelled boat to Salmon Country; there he tells his sister to make holes in local boats; the chief feeds guests salmon, telling them not to break and do not throw bones into the fire; one girl's nose is bleeding, the leader realizes that K. hid the nasal bone, they take it away, the girl recovers; K. pretends to be insulted, swims away, deliberately leaving it one of his mats; the chief sends her daughter to give the mat to the departing guests; when the girl enters the water, K. grabs it, sails away; the chief sends the unperforated boats in pursuit; K. throws his mats , the pursuers pick them up, fight over them; K. arrives home at Rivers Inlet; there are salmon there ever since]: Boas 1895, No. XX.1.5:210 (=2002:446-447); Quakiutl: Boas 1895, No. 5a [boy Yaqstatl ate the duck, it became a frog in his stomach; when his mother was cooking, the frog jumped out of Y.'s mouth and ate everything; his parents left him, swam away with all the good things, but the younger brother jumped out boats, stayed with the elder; cooked salmon, let the frogs jump out, ran away; ate the fish, the frogs rushed after the brothers; I threw my clothes on the stump, the frogs mistook them for me, stayed there; brothers they sailed to the island; someone steals salmon from the top; brother guarded her, fell asleep twice; on the third, I.; Dzonokva put her hand behind the fish, I shot her in the chest, she ran away; on the trail of the fallen trees Y. came to the lake; daughter J. came for water, mistook Y. for a shaman, asked her mother to be healed; the arrow I. is invisible to others; I took out the arrow, received my daughter Z. as payment; found my brother dead at home; collected bones, the collarbone was not enough, he made it out of wood, revived his brother], 14 [The inventor descends into the sea; breaks off the blade of the wedge with which the slave cuts firewood; repairs it himself; slave: The leader's daughter Salmon bites the grooms' genitals, you have to take a stone; the inventor hides in a piece of wood, the leader's daughter takes it, they copulate (without details); Salmons eat salmon, throw bones into the water; The inventor hides one; the reborn Salmon Man does not have enough pin to stab the blanket; The inventor and his wife sail in a boat, leading salmon into rivers]: 148-149, 169-175; 1916, No. 189 [ The raven comes to the Salmon Chief; he kills his two sons; they turn into salmon; when the bones are thrown into the water, the boys revive; the deer hides one bone from his chest, one of the boys does not grabs the pin with which his cape was fastened; Ravens and animals carry salmon children in a boat moving with a magic paddle; Salmon catch up with them, the Deer kills them; the Raven distributes the salmon on rivers]: 579; Wallace, Whitaker 1981 [the owner of a boat that changes dimensions at will sails with people to Salmon Country to take a bride for his son; The Chief gives a daughter, teaches how to catch, cook and eat salmon; we must preserve the heads and all the bones so that the salmon can be reborn whole]: 131-135; chickpeas [The Raven and the Sea Egg come to Red Cod; he bakes his ten daughters, they turn into cod; Red Cod throws their bones into the sea, girls revive; Raven bakes its twelve daughters, they die]: Boas 1916, No. 4:897-900.

The coast is the Plateau. Quarry [see motif K27; when he returns from the sky, a young man swims down the river on an ice floe into the country of salmon; an old woman teaches him to kill a girl; she turns into salmon, he eats it; we must burn it all skin and bones; it does not burn the eye; the girl is reborn, her eye hurts; the old woman tells her to cook and eat her eye, the girl recovers; this is how the young man eats salmon children, they are reborn every time; Sails home in the form of a salmon; his father catches him, he turns into a human again]: Jenness 1934, No. 1:109-110; chilcotin [the boy is carried on an ice floe down the river to the salmon country; the old woman tells him kill and bake a local boy who is actually salmon; after eating, an earthly boy throws bones into the water, the salmon boy comes to life; he is blind because his eyes have fallen to the ground; the old woman finds them, gives them to him swallow, he sees again; an earthly boy in salmon guise comes home, caught by his father, regains his human form; goes to the Sun that killed his brothers; see motive K27]: Farrand 1900, No. 10: 24-25; Thompson [The deer turns into a woman, invites a hunter to marry her; Deer live, killing each other and being reborn; for this purpose, they preserve all bones and put them in water; in the guise of people the hunter and his family visit their native village; everyone is fed venison; they return to the forest, the hunter remains a deer forever]: Teit 1917b, No. 24:40-43; lillouette [the hunter casually cuts mountain sheep; their leader tells two women in the form of goats to lure him, become women again, bring him to their house at the bottom of the lake; they teach him to fresh carefully, throw all the bones into the water; one day he hides two bones; sees a person with a bleeding nose and another numb; returns bones, sick people recover; Sheep people try to understand how he shoots, but he covers his bow with hollow clothes, so animals do not they shoot; during a month of mating, he turns into a ram; in autumn he feels a point around the house, returns with two sons born to his wives; boys become good hunters]: Hill- Tout 1905:191-197; chalkomel (lower reaches of the river) Fraser): Boas 1895, № III.1, 11 [=2002:107-108; father advises his daughter to grease and red paint on her night lover; in the morning he sees paint on his dog; Sturgeon claims that it is always him came to the girl, and the dog came in later; turns the boy born into sturgeon, kills, feeds people, tells them not to throw away cartilage; puts them in water, the boy revives; he is the ancestor of one of the families; when The Qäls converter came, he turned the boy's mother's father into a rock]: 27-28; Hill-Tout 1904b (Skaúlits) [three people were sailing in a boat, saw children playing in the water; they brought them to the village; their they fed sturgeon; people realized that the locals were turning into sturgeons, they were being killed, their bones were thrown into the river, they were reviving; they hid the bone, a young man with a mutilated face came; they returned the bone]: 365; squamish [five brothers enter salmon land; a local chief sends two boys and two girls into the water; they turn into salmon, cook them and serve them to their brothers; one hides the seeds; boys- salmon are reborn but one is blind, the other has no nose or cheek; people have been throwing salmon bones into the water ever since]: Hill-Tout 1899 in Clark 1960:30-32; upper chehalis [Brother Spear catches fish and eats alone, and his sister collects fern rhizomes and when he brings them, his brother comes to eat them; realizing that she is deceived, his sister leaves; where heaven meets the ground, she marries Salmon, she has a child; The spear comes there; the old man calls the elk, kills, takes the carcass out of the skin with his legs, tells the moose to leave, the moose (i.e. the skin with legs) leaves; the sister's sister Spear's sister's sister (her name is the End of the World) gives him a fraction of the berries, but them it turns out to be a lot, you can't eat everything; at dusk, salmon people come into the house dancing, each holding an object to catch or cook fish; for example, 5 types of salmon; the End of the World killed a child sisters Spear, cooked, ordered not to throw away the bones; then the bones were covered with a handkerchief, the child came to life; like this every day; on the fifth day, the Spear hid his cheek bone with meat; the child could not be revived, he died; his sister told him to leave; he came to Thunder's house, who allowed the Spear to take his daughter; his father-in-law teaches the Spear to become Thunder, he fails, he is afraid that he will be killed, leaves; he marries in another house, he does not succeed in the morning she can get up, a board sticks to her back; the old woman separates her, tells her to leave - these are Resin People; The spear comes to the old man, he warns: when you meet another old man, you have to climb a dry spruce tree, her bark he will fall on him, otherwise he will eat; that old man is killed by bark, the Spear burned him; the giant offers his daughter, asks for help to defeat another who breaks his tops; the giants began to fight, the Spear killed both; comes to a blind old woman, blows in her eyes, she sees the light; warned her to shoot first when Puma meets; Spear killed, burned Puma; Wild Rhubarb screams that they will kill the Spear but do not recognize him; he turned they are wild rhubarb; their sister is waiting for the Spear at home; it has turned into a flower that blooms in May, the children play with it; the sister has also become something]: Adamson 1934, No. 45:87-94; lower chinook [cf. M38A motif; Blue Jay and his sister come to the Seal; he kills and prepares one of his children for them; the baby then respawns; Blue Jay kills his sister's child but can't do it revive]: Boas 1894a, No. 16:178-182; clackamas [see M38A motif; Sturgeon kills his wife, cooks her meat, she comes to life; Blue Jay's wife doesn't come to life]: Jacobs 1958, No. 26:222, 225.

The Midwest. Winnebago [Beavers offer the Hare to eat one of their children, asking him not to break bones or tear his tendons; he accidentally vomits one; a living baby cries]: Radin 1956, No. 19:82-83; oriental Ojibwa (Perry Island) [beaver and bear bones should not be thrown to dogs; they should be placed in water or hung on a tree; when the beaver or bear is reborn, they will reuse these bones]: Jenness 1935:80; Eastern Ojibwa (timagami) [people kill Beaver's children, throw bones into water; children come to life but one is sick because he has lost a bone]: Speck 1915d, No. 20:71-72; fox: Jones 1907, No. 1 [Visakia comes to Beaver; he kills one of his children, serves meat to V.; V. hides his kitten; Bobrikha throws bones into the water; Beaver revives, cries, he does not have enough finger; V. returns the kitten; since then, one of the beaver's claws of an unusual shape; at home V. kills one of his children; he does not come to life from his bones; Beaver revives him], 2 [as in (1); V. lives with his grandmother; without failed imitation episodes]: 229-239; kickapoo [Wiza'kä'a comes to visit Beaver; he kills, cooks one of his children; after eating, throws the bones into the water, the beaver comes to life; the Beaver pays a return visit, V. kills his child; after eating, tells his wife to throw the bones into the water, the baby does not come to life; Beaver revives him himself]: Jones 1915, No. 1:7; Steppe Cree: Bloomfield 1930, #25 [Windigo has a second face on the back of his head, he kills everyone; Visakechak and ten brothers live alone, the youngest is watching the house; stabbed with a sliver, throws it on the floor, she turns into a little girl; he throws her out of the house, she turns into a girl; V-k tells her they'll be gone for four days, tells her not to open the door if he hears their voices sooner; she He hears voices (it's actually Windigo), does not open it; one day he picks up a pen, it turns into Windigo, he takes it to his grandmother, tells her to fatten her and then cook it; Grandma feels sorry for her, she tells her to kill and cook herself, run; Windigo finds the grandmother's meat, chases the girl; she runs into the iron house where a young man and a woman are sitting; when Windigo enters , they cut off his head with a door; an evil spirit jumps off a tree, killing young women; a girl puts a sharp stake, the spirit dies; she revives ten women, brings her brothers as wives], 33 [V. calls a woman to his boat, takes her to her grandmother; then as in (25); a man kills V. with a door; bowls, bowlers, spoons, etc. appear from his burnt corpse; a person does not tell a woman to take anything, breaks everything; an evil spirit jumps from a tree, breaking women's knees; an elk takes a woman to his wife; her brothers are starving at this time; The elk agrees to be killed and eaten, but the bones must be preserved, wrapped in leather; then he will come to life]: 239-243, 312-314.

Northeast. Montagnier [see M38A motif; Beaver kills his son, cooks his meat, tells Wolverine to keep his bones; R. hides the kitten; The beaver demands the kitten back, the son comes to life; R. makes himself a flat tail, builds a beaver hut, kills a son; there is no more to revive]: Desbarats 1969:90-92.

Plains. Omaha, ponka [see M38A motif; Iktnike comes to Beaver; he kills one of his children, serves his meat; asks not to break bones; I. breaks his finger; the beaver comes to life since then Beavers seem to have one finger broken]: Dorsey 1890:557-558; Osage [The bear invited the Wolf to visit; kills his four children, tells the Wolf not to swallow bones; he swallows a rib, a kneecap, wrist, ankle; children respawn lame; when the Bear comes to Wolf, he also kills children; they don't respawn]: Dorsey 1904c, No. 8:13; iowa [every morning a woman finds it at the door venison; spies, sees a man with a second person on the back of his head; he carries meat to marry her four daughters; the woman hides them in the grave, and pretends to mourn their death with her husband; The two-faced mourns at the grave, hears voices, tears her sisters off, takes her in a boat; three call him husband, he throws them overboard; the youngest calls them brother, he brings her home; dives, brings her for her water puma baby games; aquatic animals and monsters seek to return the child, send a flood; Two-faced fights underwater, dies; girl throws baby into the water, the water falls; the girl comes to Bobrikha; she kills one of her daughters, feeds the girl, tells her not to break her bones; the girl bites through the bone of her little finger; Bobrikha's daughter comes to life, cries because of a broken finger; the girl returns to parents]: Skinner 1925, No. 11:472-474; arpahoe [A month hears one girl expressing a desire to marry him, and another wants a bright star as her husband; his brother Sun prefers the Frog because . she does not wrinkle her eyes when she looks at him; The month turns into a porcupine, the girl follows him, climbs a tree, goes to heaven, becomes the wife of the Month; the Sun brings the Frog; the Frog is going to go for water, takes a vessel; The month invites the wife and the Frog to compete to see who chews a piece of intestine better; the Wife of the Month crunches pleasantly, the Frog cannot gnaw the gut, crunches with coals, black drools; she offended, jumps on her chest for a Month, she has since been seen there with a water vessel; the Month has two wives, a woman and Bisonicha, each with a son; sons and wives quarrel; The Month warns the female wife not dig deep holes by digging roots; she digs, makes a hole in the sky, sees her native village; weaves a rope from her tendons, climbs down it; the Month throws a stone, killing his wife, but the child falls and remains alive ; sucks a dead mother's chest; grows up; a person notices traces, leaves a bow and arrow, the boy picks them up; the man has difficulty grabbing him, leads him to the parents of the deceased woman; The month reproaches Bisonic wife in what happened; she and her son leave; the Month follows them; every day, bison kill one of them (one of the brothers of the wife of the Month) to feed their son-in-law; each time they collect bones in the skin, the bison comes to life; The month peeks, piercing a hole in the tipi, sees the father-in-law hit the snag, a man jumps out from there, runs, the Bisons kill him for food; The month secretly makes bows, himself goes to hit the snag; first a female provocateur jumps out, a month hits her, now her nose is injured, a month does not let her back; people go out, the Month gives them bows; tells them to hunt buffalo, and Bisons become bison; father-in-law's hat will become head and spine, bird claws will become horns, hailstones will become eyes, elk round teeth will become teeth, eagle feather will become tongue, deer hooves will become hooves, moon-shell shell will become voice, wampum - larynx, water turtles - kidneys, navajo cape - intestines, bast - tendons, eagle feathers - shoulders, water plant root - penis, water foam - lungs, vine pod - heart]: Dorsey, Kroeber 1903, No. 134:321-329; Comanche [The fox comes to the Otter; he invites him to choose a fatter otter, kills him, cooks him, tells him to keep the bones; thrown into the water, the bones turn into an otter again ; The fox asks for a return visit, tells the foxes to climb into the water, the Otter to choose a thicker one; after the meal, the fox did not revive from the bones]: Barnard, 229-230 in Archer 2000:163-164.

Southeast USA. Alabama: Swanton 1929, No. 20 [two (or four) men decide to go to heaven (west); they come to Sharp buttocks, they dig cover, expect ducks, geese, and white cranes to attack; The battle begins, people beat and fry birds; they come to an old woman, she gives them some pumpkin, the food does not run out; she gives them a scoop of pumpkin, they scoop up water in deep water, splash water on both sides, water they diverge, they pass along the bottom, the waters close behind them again; the man gave them cigarettes, the other gave them the bark to their feet; in tobacco smoke they passed the fighting, with bark on their feet, snakes on the path; the old woman told them to bypass the village of Dogs and the village of Girls; you can look at the dogs, you have to pass by the girls in spite of them; on the way, travelers saw many people walking; came to the Sitting- upstairs; he gave them a melon, told them not to bite through the seeds, collected them back in their peel, the melon was whole again; he poured boiling water over them, which seemed only warm water, scraped them, the dirt came off, their bodies became light; he pulled back the lid, they saw their house downstairs; when they woke up, they were at home with God-given corn, melon and bean seeds], 21 [the woman died, her children were crying, two men went for her, reached a place where the sky was rising and falling; one ran, becoming a cougar, the other a bear; the old woman gave them a scoop, they went to the river, scooped up water, splashed around, the waters spread, they went dry; the man gave them an ear, told them to throw them at the woman they had come for, also gave them a bottle; the woman was dancing, they had a hard time hitting her on the cob, she fell, they put her in a bottle, they brought it to the ground; woke up near the house in the morning, heard a scream from the bottle, opened it; the woman said they did not revive it properly, disappeared], 22 [the woman died leaving a child, two the men went to get it back; the old woman gave them pumpkin to eat, they ate, but the pumpkin did not run out; they came to a place where dwarfs fought ducks and geese; spent the night with another old woman, she gave everyone a pumpkin scoop water from the rivers and go so on; let the bark be tied to her legs to pass the place where the snakes were; another woman gave tobacco, they lit a cigarette, hiding in clouds of smoke from people who fought; they came to at the edge of the sky, he went up and down; one slipped by a cougar, the other as a wild cat; in the sky, a man warned women about the city, they would try to stop them; they passed without stopping; God gave them the melon, ordered not to gnaw the seeds, peeled it again, the melon was reborn; God pushed back the lid, they saw their house below; gave pieces of cobs, they threw them at the dancing woman, she fell, they put her in a vessel, closed the lid; woke up at home in the morning; the woman in the vessel moaned, saying they had killed her; they opened the lid a little, she disappeared, returned to heaven; they came for her again, God I gave it again, they lost it again; if they hadn't turned the lid off, people would have come back after death]: 139-141, 141-142, 142-143; koasati [a woman dies, her two brothers follow her to heaven; the sky descended, one jumped on it, it rose; then the same with the second brother; the old woman showed them the path; they reached the place where the snakes tied elm bark to their feet, passed; the man gave them cigarettes, people are fighting on clubs, the brothers lit a cigarette, everything was shrouded in smoke, they passed; another woman gave a scoop, they went to the river, scooped up and poured some water, the water split, they dried up, followed them the waters came together again; they came to God (Never-dying), he cut the melon, gave half of them to eat, told them not to bite through the seeds, put the seeds and peel back; pushed something away, they saw in the hole the land where their home is; on the fourth day they put their sister in a vessel, covered it with a lid, went back (apparently they were immediately on the ground); the sister from the vessel began to say that she was suffering there; they opened it a little the lid, everything was quiet, the vessel was empty]: Swanton 1929, No. 26:189-190.

California. Momoy (Datura meteloides) tells her daughter not to stay long while swimming; she lingers, a Bear comes to her, first as a human, then a bear; when she becomes pregnant, he is hers kills; M. revives his grandson from a drop of blood; a boy hunts larger animals; his grandmother made him a small bow first, then a real bow; talks about the death of his mother; a young man kills a Bear with arrows; puts the corpse by the river as if the Bear is drinking; the grandmother is frightened, the grandson explains what is going on; the grandmother does not tell me to go over the hill; the young man walks, sees the village, stays there, takes his wife; the Coyote does this that he is starting to lose (apparently, a ball game is on the court), has lost his property and his wife; decides to leave, Coyote goes with him; he flies north to Huasna (he may take the form of a fly), the Coyote runs; then road to heaven, Coyote leads a young man; in the house of the Sun they are greeted by two daughters of the Sun wearing rattlesnake skirts; guests were given a deer but told not to break bones; Coyote accidentally broke his leg bone; daughter of the Sun threw bones into the water, the deer came to life, but the leg is not enough; the Coyote wants to drink; there is blood, pus, snot, body fluid in four vessels; he does not drink, he is given sweet juice; and the young man drinks from every vessel; the daughter of the Sun : when the father comes, there will be fog, wind, then he will throw stones into the house; brings the dead people, the Coyote eats them; the Coyote asks the Sun to allow him to go across the sky instead of him; carries the torch too low, the ground burns; does not return for a long time; the Sun takes his torch away; the Coyote decides to return to earth; asks the ogre eagle Slo? w bring him down; he stretches his wing down; the Coyote runs on it, jumps ahead of time, crashes to the ground; comes to life; the grandson stays with the daughters of the Sun forever]: Blackburn 1975, No. 18:126-134.

Big Pool. Northern Shoshones [Coyote visits his wife's brothers (or sisters' husbands?) ; The owl pokes its awl in the eye, the fat flows; the Coyote does the same, cuts off pieces of meat from him; the owl does not eat; the Widotc bird kills birds with arrows; the Coyote cannot lure them so easily, but then kills them too ; A rabbit roasts a rotten tree, makes a fried rabbit; the Coyote fails; The beaver kills his sons, cooks; bones thrown into the water turn into beavers again; the Coyote kills his sons, Beaver does not eat; The otter dives, brings salmon; the Coyote feeds him stale salmon, the Otter does not eat; the deer fires an arrow, it falls on him, he feeds the Coyote with his meat and fat; the Coyote repeats the trick; secretly kills the Deer, advises his relatives to throw the corpse into the river; catches and eats]: Lowie 1909b, No. 17:265-266; southern Utah [S. came to the bison; he began to poke a stick in his nose, crushed meat; S. invited the bison, behaved like a bison, put a sharp stick in his nose, blood poured, the bison did not eat; (something about a red-headed woodpecker); S. came to the deer, he put an arrow in his ass, took out food; S. invited the deer, did the same, took out the crap, the deer did not eat; S. came to pington jay, who hit himself on the knee, the pignon nuts fell down; S. came to Beaver, who chopped and cooked his children, fed S., threw his bones into the water, the beavers were reborn; S. called Beaver to his place, killed him, cooked his children, Beaver did not eat, S. ate everything himself, threw the bones into the water, but one child did not revive]: Givó n 2013, No. 7:59-68.

The Great Southwest. Oriental ceres (Cochiti) [2 var.; Oleniha invites the Coyote family to visit, kills her two children, throws bones into the river, the children come to life; the Coyoticha invites Olenicha, also kills children, they are not come to life; chases Deer; Beaver carries both across the river; Big Deer butts Coyoticha to death]: Benedict 1931:160-162; teva [Coyoticha comes to visit Bird; she hides her children in back room, pretending (or really?) that they eat their meat; asks not to break bones; throws away bones, calls children; Coyoticha asks for a return visit, kills his children; asks not to break bones; The bird accidentally breaks; the Coyotich does not can revive its children]: Parsons 1926:292-293.

Mesoamerica Tricky [the possum compadre comes to visit him; he asks him to wait for him to go swimming; he kills himself on the river, his wife treats the guest with her husband's meat; asks not to separate the tendons from bones; throws the dice into the river, the Opossum comes to life, returns to the guest for further conversation]: Hollenbach 1980, No. 8. 11:458-459.

NW Amazon. Tikuna [a lonely young man is fishing; the sun swims up, takes him into his boat; the young man does not feel the heat, but understands who is with him; they are already swimming in the sky; the sun is fishing pirarucu, baking with its heat; they stop to eat; the sun asks why the young man eats so little, hits him on the back of the head, the young man belches many cockroaches; this was the reason why he could eat little; the sun collected bones and scales, made fish out of them again, it swam away]: Nimuendaju 1952:142