M84B. The dice are thrown into the water.

.23.35.39.41.-.44.46.48.49.50.52.

An animal, bird or fish that is killed and eaten comes to life after its bones are thrown into the water. See M84 motif.

Maldives, Mansi, northern (?) Khanty, Chukchi, Tagish, Tanaina, Inner Tlingit, Tlingit, Haida, Bellacula, Uvikino, Quakiutl, Nootka, (quarry), Chilkotin, Thompson, Lillouet, Halkomel, Squamish, Eastern Ojibwa, Fox, Kickapoo, Comanche , chumash, northern shoshoni, southern Utah, Kochiti, tewa, triki.

South Asia. Maldives [Māmeli Daita has 4 daughters and 3 sons; they brought their mother 7 breadfruit and asked them to cook for their return; she started cooking and slowly ate everything herself; told the children that the huge Māgola Mādūni bird 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 make them bows and go kill MM; along 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; they pick up each one in a bundle 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; those Each time they say that since they know they are MD children, they should know where they are going; people answer: 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 on the left road; a bird sits at the fork in the Saraca indica tree; each of the MD children shoots and misses, the bird swallows everyone; upon learning about this, MD cries; one tear wrapped in tarot leaf, put it in a box, I heard a rustle, a 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 every time the boy performs proposed; killed the bird with seven arrows, brought its mother, cut it, inside the living brothers and sisters play lemons (or rather limes); everyone went swimming in the pool and the tear blurred in the water - it was just with a tear]: Romero-Frias 2012, No. 61:230-238.

Western Siberia. Northern Mansi; northern (?) Khanty.

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.

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 bones in water and the beaver will come to life; Beaver replies that he is especially pleased, when his ribs are eaten by young women]: Kalifornsky 1991:113; tagish, inner tlingit [boy says salmon is spoiled; chasing a seagull ends up in salmon land; him they tell him to throw all bones into the water when he eats fish; those eaten are reborn as children; one boy lacks an eye; an earthly boy finds a lost eye, throws it into the water, the salmon boy again healthy; an earthly boy in salmon guise is 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 to keep 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 getting 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; a year later he kills salmon; it's his own soul, he dies]: Swanton 1905a: 7-15; bellacula: Boas 1898, No. 5 [gutting salmon, the chief's wife finds a boy in one, brings up with her son, both grow up immediately; Salmon brother tells me to scream as he approaches his hut by the shore; the human brother forgets, He sees salmon half-alive on the floor; then a boat arrives, a man sails with it; they sail through the countries of Smelt, Herring, Candlefish; in Salmon Land, they jump into a house whose door every now and then slams shut; Salmon eat seaweed, offer a boy and a girl to a man; thrown into the water, they turn into salmon; the owners order to preserve bones and giblets, throw them into the water; children are reborn, but the boy is limping, the girl has no eye; an eye and bone are found, thrown into the water, the children recover; Salmon's daughter does not tell her to go to bed with her; a man sticks a stone, breaks 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 climbs to heaven, marries daughters of the Sun; see motif 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 in salmon; The raven eats it, hides the 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, puts it in wooden fish at home, which turns into real salmon], 664-665 [the young man is carried away on an ice floe to the country of salmon; the leader tells the wmu to throw a boy and a girl into the water; they turn into salmon; he tells them eats, throws bones into the water; a revived girl is blind in one eye; a young man drops a piece of boiled eye, finds it, throws it into the water, the girl recovers; in the guise of salmon, the young man, along with other salmon sails to people; his father catches him, he becomes human again; 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 bleeds, the leader realizes that K. hid the nasal bone, takes 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 in Rivers Inlet; there are salmon there ever since]: Boas 1895, No. XX.1.5:210 (=2002:446-447); Quakiutl: Boas 1895, No. XVII.14 [ The inventor descends into the sea; breaks off the blade of the wedge with which the slave stabs firewood; repairs himself; slave: Chief Salmon's daughter bites the genitals of the grooms, we must take a stone; Inventor hides in a piece of wood, the chief'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 pins pin a blanket; The inventor and his wife sail in a boat, leads salmon into rivers]: 169-175; Wallace, Whitaker 1981 [the owner of a boat that changes dimensions if desired, sails with people to the country Salmon to take a bride for the 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; the latter bakes its ten daughters, they turn into cod; Red Cod throws their bones into the sea, the girls are reborn; the Raven bakes its twelve daughters, they're dying]: Boas 1916, No. 4:897-900.

The coast is the Plateau. Chilcotin [the boy is carried on an ice floe down the river to the country of salmon; an old woman tells him to kill and bake a local boy who is actually salmon; after eating, a boy on earth throws his bones into the water, the salmon boy comes to life; he is blind because his eyes have fallen to the ground; an old woman finds them, lets him swallow them, he sees them again; an earthly boy in salmon guise comes home, caught by his father, finds them again human form; goes to the Sun that killed his brothers; see motive K27]: Farrand 1900, No. 10:24-25; (cf. quarry [see motive K27; when he returns from the sky, a young man swims down the river on an ice floe into the salmon country; an old woman teaches him to kill a girl; she turns into salmon, he eats it; you have to burn all his skin and bones; he does not burn the eye; the girl revives, 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; in appearance salmon comes home; father catches him, he turns human again]: Jenness 1934, No. 1:109-110); Thompson [Deer turns into a woman, invites a hunter to marry her; Deer live, killing each other and reborn; for this purpose, all bones are preserved and put 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 stays forever deer]: Teit 1917b, No. 24:40-43; lillouette [the hunter casually slaughters mountain rams; 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 you to fresh carefully, throw all 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 they try to understand how he shoots, but he covers his bow with hollow clothes, so the animals don't shoot; during the month of mating, he turns into a ram himself; in autumn he feels a point around the house, comes back, taking two sons born to their wives with them; boys become good hunters]: Hill-Tout 1905:191-197; halkomel (lower reaches of the river. Fraser): Boas 1895, No. 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 he always came to a girl, and the dog came in later; turns a born boy into a 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 he came Qäls converter, he turned the boy's mother's father into a rock]: 27-28; Hill-Tout 1904b (Skaúlits) [three people were sailing in a boat and saw children playing in the water; they brought them to the village; they were fed sturgeon; people realized that the locals are turning into sturgeons, they are being killed, bones are thrown into the river, they are reborn; they hid the bone, a young man with a mutilated face came; they returned the bone]: 365; squamish [Hill-Tout 1929:62-64; at a time when animals and humans were no different, four brothers sailed in a boat; the boat itself was a younger brother; they stopped at the chief and he asked them to go to salmon land and bring them here; they went to the sun to find out where the salmon lived; this required luring the sun; the younger brother turned into salmon and was tied to the forest near the shore; but the sun put three brothers to sleep, turned into an eagle (probably an osprey) and carried the salmon, cutting off the line; when they woke up, the two brothers turned the third into a whale and also tied them up near the shore; on this time, the eagle could not cut the rope, and its claws were stuck in the body of a whale; the sun told the brothers that the salmon country was in the west, and they let him go; calling many squamish Indians with them who sailed in their own boats, and taking potions and amulets, the brothers sailed to the island, but could not dock: a layer of coal floats on the water; they swam the island and docked on the other side in the salmon village; chief villages - Chinook salmon; he was given amulets, he is friendly; sent two young men and two girls to the top; in the water they turned into salmon, they are cooked and served to brothers; bones cannot be thrown away or broken; after meals, the bones were carefully collected and thrown into the water, boys and girls were reborn; on the fourth day, one guest hides the bones; the salmon boys are reborn, but one has no nose and cheek; the perpetrator pretended that found bones; one of those who came drowned when caught in floating coal; the brothers can revive him, but he is blind; the salmon chief began to offer the eyes of different types of salmon, and the third time his eyes came up, lively saw the light; the chief agreed to send his men to the squamish country, but on the condition that people would collect bones and throw them into the water; so it was]: Clark 1960:29-32.

The Midwest. Eastern 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; Bobrykha throws bones into the water; Beaver revives, cries, he does not have grabs a 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; the Beaver revives him], 2 [as in (1); V. lives with his grandmother; without an episode of bad imitation]: 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.

Plains. The 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 pay a return visit, tells the cubs to climb into the water, choose a thicker otter; after the meal, the fox did not revive from the bones]: Barnard, 229-230 in Archer 2000:163-164.

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 a 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.

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 dice into the river, Opossum comes to life, returns to the guest for further conversation]: Hollenbach 1980, #8. 11:458-459.