F34B. Lover of inhuman nature. .10.11.19.20.-.23. .27.38.40.-.47.50.-.53.55.56.59.-.64.66.-.72.74.

A girl, woman, or group of women voluntarily take as a lover a penis that exists as a special creature, a snake, moray eel, lizard, worm, crab, large aquatic animal or water monster, or large land mammal. People kill or maim the lover, the woman and/or the offspring, or she herself loses her human nature. The woman's behavior is condemned.

Hottentots [snake], Shone [snake], Monumbo [water spirit], Porapora [water spirit], Bukawak [moray eel], Melpa [snake], Banks Islands [moray eel], Marshall Islands [moray eel], Hawaii [moray eel, sea cucumber], Bori [snake, tiger], Minyong [snake, dog, tiger], Mizo [snake], Bugoon [snake, bear], Burmese [snake], Karen [water spirit], Khmer [snake], Sora [boar], Ancient Greece [bull], Orochi [bear], Udege [bear], Ulchi [water spirit], Nivkh [snake, bear], Ainu [crab], Reindeer Koryaks [seal], Asian Eskimos [whale], Polar [penis in lake], Igloolik [penis in lake], Labrador Eskimo [water spirit], West Greenland [water spirit], Angmassalik [penis], Tahltan [otter], Chipewyan [snake], Hea [otter], Eyak [whale head], Haida [killer whale], Quarry [otter], Shuswap [water spirit], Thompson [water grizzly], Lillooet [loon, lynx], Puget Sound [whale], Kalispel [water bug], Kootenay [water monster], Modoc [deer], Menominee [bear], Western Ojibwa [snake], Eastern Ojibwa [snake], Western Swamp Cree [snake], Prairie Cree [snake], Northern Ojibwa [snake], Huron [snake], Seneca [snake, bear], Tuscarora [snake], Montagnais [snake], Naskapi [snake], Micmac [bear], Passamaquoddy [whale], Malecete [bear], Penobscot [bear], Sarcee [snake], Blackfoot [snake], Assiniboine [snake], Crow [otter, "long otter", "crocodile"], Mandan [snake], Omaha and Ponca [bear], Arapaho [snake, crocodile], Arikara [snake], Iowa [bear], Skidi Pawnee [snake], Kiowa [snake], Kiowa-Apache [snake], Cheyenne [water spirit], Caddo [turtle, snake], Cherokee [worm], Creek [worm], Hichiti [lizard], Navajo [water spirit], Jicarilla [otter], Lipan [dog], Huichol [snake], Otomi [snake], Chinantec [deer], Cuicatec [deer], Triqui [deer], Mixtec [deer] (Zapotec), Chatino [deer] (Popoloca [deer], Nahuat of Puebla [deer], Mixe [man?], Mocho [tapir]), Q'eqchi y Mopan [tapir?], Rama [snake], Boruca [snake], Cabécar [snake, jaguar], Bribri [snake], Embera [snake], Nonama [snake], Kogi [snake], Yupa [snake], Paes [snake], Guambia [snake], Camsa y Ingano [penis], Yaruro [snake], Cuiva [cayman], Sicuani [cayman, anaconda], Yupa [anteater], Sanema [snake], Yanomami [worm], Warrau [tapir], Dominica Caribs [snake], Calinha [snake], Lokono [sloth, tapir], Akawai [jaguar?], Akawai or Carinha [tapir], Galibi [tapir], Trio [anaconda], Oyana [anaconda], Aparai [tapir], Oyampi [tapir], Colorado [worm], Imbabura [worm], Koreguaje [fish, anaconda, jaguar], Siona [anaconda], Shuar [anaconda, caterpillar, worm], Aguaruna [worm], Napo [worm], Carijona [water spirit, jaguar], Baniwa [snake], Wacuenai [anaconda], Tariana [a naconda, deer], Tucano [deer], Cubeo [anaconda, caiman], desana [snake], barasana [anaconda], tucano [snake], kabiari [fish], yucuna [fish, jaguar], macuna [chief of the fish], tatuyo [anaconda], arapaso [anaconda], maku [snake], andoke [anaconda], uitoto [water spirit, worm, jaguar, tapir-jaguar], ocaina [snake, worm], bora [worm], katavishi [snake], munduruku [snake, tapir], mahue [tapir], paracana [fish, deer, tapir],tenetehara [water spirit, tapir], urubu [worm/penis in the ground], quechua (Cusco) [snake], urarina [snake], kulina [otter], shipibo [anaconda, worm, dolphin], marubo [worm], cashinahua [worm], yaminahua [worm], capanahua [worm], piro [snake], kanamari [tapir], tacana [anaconda, worm, tapir, deer], chacobo [snake], suruí [tapir], tupari [tapir], guarazu [tapir], kalapalo [snake, caiman, tapir], waura [water spirit, caiman, tapir], kamayura [caiman, snake], mehinaku [caiman], rikbaktsa [tapir], paresi [tapir], iranseh [snake or worm, caterpillar, armadillo], bororo [otter, tapir], karaja [caiman], kayapo [lizard, snake, tapir], kraho [tapir], apinaye [caiman], suya [tapir], tshukarramae [caterpillar] (xavante [caiman]), chamakoko [eel, horse], maka [horse eel], niwacle [horse], toba [snake, tapir], pilaga [tapir], ofaye [tapir], yagany [crustacean, (sea lion)], (Selk'nam [sea lion]).

Southwest Africa. Hottentots [girl gathers fuel in the veldt, meets a snake, takes him as a lover; her belly swells; the snake kills cows, their meat cannot be eaten because of the poison; the snake sometimes crawls into the woman's womb, sometimes comes out; the men leave, leaving her with a supply of water and a bag; the men wait at a pass in the rocks; the woman appears carrying a snake in a bag; the snake thinks the men do not know about it; the men kill it with arrows; the woman gives birth to many snakes, they are killed, the woman is treated]: Schmidt 2007, no. 51: 118-120.

Bantu-speaking Africa. Shone (Kaguru) [the husband went to his plot, and the wife into the forest for firewood; there the serpent told her to bring him food, otherwise it would crawl to her house and bite her; she cooked corn husks for her husband, and brought flour to the serpent; then she began to slaughter roosters for the serpent; one woman told her husband the truth; he waylaid the woman with the serpent; when she left, he called the serpent, it crawled out of a cave, the husband chopped off its seven heads; the woman went to the serpent, found it dead, cried; her husband drove her away]: Beidelman 1971, no. 4: 21-22; Shone (Karanga) [a girl took the serpent Mundawerere as a lover; each time she tells her father that she feels unwell, so she will not go to work in the field; brings the serpent food, has sex with it, returns; One day the father saw a snake, beat it with a stick; when the girl calls him, the snake does not want to crawl out of the hole; but she advises him to kill her father, it will be easier for them to meet; after this the snake kills an antelope every day and brings it to the girl; she tells her relatives that a hunter brought the antelope; her brother followed; putting on his sister's clothes, came to the hole and began to call the snake as his sister called him; chopped the snake with an axe; showed it to his father and other men; they killed the girl, both corpses, threw the snake into the hole]: Sicard 1952, No. 23: 37-39.

Melanesia. Monumbo [while building a house for the initiation of young men, people cut down and brought in a wooden beam; as the boat approached the shore, light came from the beam; the beam was installed in the house; when the men left, it became a man, it danced with the children; the men threw the beam into the sea, it floated to the island of Manam, the people made a headrest out of it; when everyone left, it became a man, ate all the chickens, pigs and dogs; the men threw the headrest into the sea, it floated to the shore of the main island; it turned into a baby; the husband and wife adopted it; at night the baby grew up, made love to the adoptive mother, she became pregnant; while the wife was away, the husband wanted to throw the baby against a palm tree, but it jumped into the river, swam away; the women of the village came to fish; the headrest-man came out of the water, got together with them; the men sent a boy; women covered him with nets, but he cut a hole, spied on him; the men hid on the shore, killed the one who came out, cut off his penis, gave it to the wives to eat; the old woman put her piece nearby; he flew to the sky, became the Moon]: Höltker 1965, no. 4: 80-82; porapora [a father left his little son named Waker where the women were fishing; W. saw the women calling the spirit Minjo with a drum signal, he came out of the water, they fed him, M. copulated with them, then the other spirits did the same; W. brought the men, they waited until the spirits came ashore, killed the spirits and the women; W.'s spear got stuck in M.'s head; W. created ducks and other water birds, they got his spear; after this M. died completely]: Schwab 1970, no. 9: 788-889; bukawak [two unmarried women caught an eel {i.e. moray eel}, put it in a calabash with water, made a husband; their little sons looked for water to drink, found an eel, roasted it, ate it; the mothers decided to leave them, but one left a fire and baked taro; the boys went to look for their mothers; they told the mango tree to pick them up, threw the fruit to the pig, putting an obsidian knife inside, the pig died; the youngest went for fire; the fire is with the cannibal Okémo; she tells the boy to carry her child, she herself carries the fire; the child is covered in ulcers, with sharp bones; O. devours the pig's flesh; while she goes to wash the entrails, the boys boil the remaining meat, carry it to the tree, put O.'s child in the pot; she eats it; she calls people from the village to cut down the tree where the boys are hiding; the notch becomes overgrown; one child throws chips into the fire, they do not grow any more; a tree falls, crushing O., other people go home; boys turn into parrots, fly away into the forest; in bad weather they are in the mountains, and in good weather by the sea]: Lehner 1931a, no. 16: 65-68; melpa[a brother sees his sister approach a lake and allow a snake to suck her breast; the brother went to the lake, clapped his hands (as his sister did, calling the snake) and chopped it up with an axe; the next day the sister saw pieces of the snake's body, ran into the house and hanged herself; the brother was left alone - he worked in the garden and cooked food; when his apron and headdress got dirty, he began to walk naked, because there was no one around; one day he saw a sweet potato growing near the latrine; he baked it, after which the head of a snake appeared from the ashes; the lake overflowed its banks, the man drowned; the water receded, vegetables continued to grow on the site of the former garden, people came for them; one man set a trap and caught an eel; he offered to slaughter a pig too, to arrange a feast in the men's house; but the eel disappeared; A girl came into his house to get some hot coals, and there was a snake with fish scales on its belly; on one side there was a snake, on the other a pig; people came running - no one; they decided that it might be the spirit of the drowned man; they said prayers, which they still say]: Vicedom 1977, No. 78: 110-111; Banks Islands (Gaua, Koro language) [while cultivating their yam gardens, people sent two girls for water; they saw the shadow of a man on the water; he refused to go with them - they would kill him; but they persuaded him and left him in the bushes at the edge of the gardens; the people noticed that the girls were giggling as they worked; one of the men noticed the stranger being brought in and warned the others; they beat him with sticks and pierced him with arrows; he fell and turned into a moray eel; the girls poured water on it from a calabash until the moray eel slid into the water; jumped after her; since then all three of them have lived in this river: the girls and Wusemelmel]: http://alex.francois.free.fr/AFtxt_select_e.htm (In love with an Eel Man).

Micronesia – Polynesia. Marshall Islands [chief's wife takes an eel {i.e. moray eel} as a lover; sends her husband on distant expeditions for fish; he watches his wife feeding the eel, grabs it, the wife pours coconut oil on the eel, it slips out; since then eels are slippery and hide in any hole, having no permanent one]: Davenport 1953: 225-226; Hawaii [1) eel {i.e. moray eel} Puhi-nalo is the lover of a girl from Oahu; her brothers watch him, fight with him, kill him by throwing him against a rock; 2) Eel and Sea Cucumber in the form of young men become lovers of two sisters; their father watches them turn into animals again, catches them in a net, cooks them, gives them to the daughters to eat; they vomit, one regurgitates a small eel, the other a sea cucumber, the father burns the regurgitated food; these are the children the girls would have given birth to]: Beckwith 1970: 136.

Tibet - Northeast India. Bori [a brother has four sisters; they go fishing, see a snake, only the eldest sister sees a man; the next day she carries rice not to her brother and sisters in the field, but to the river, returns with fish; so for many days; the brother waylaid her, killed her snake-lover, the sister became a bird, screaming, Taki -Rigo ; hearing her voice, snakes crawl out of the ground; the middle sister goes to the forest for brushwood, her dog brings her game; the third sister's tiger-lover brings deer, for the fourth a bear digs roots; brother watches each time, kills sisters, remains alone]: Elwin 1958a, no. 1: 356-359 (=1958b: 395-398; Mizo (Lushei): McCall 1949 [Chawngchilhi goes to the plot with her younger sister to guard the crops from birds; loses weight; the father asks the younger daughter to tell the truth; she says that Ch. is copulating with a snake; the father tells the younger to call her lover in the voice of the elder; she sings the lines that Ch. sang; the snake comes out, the father cuts it with a sabre, kills Ch.; before her death she gives birth to many snakes; the father kills all but one; he becomes a cannibal, his cave is visible to this day]: 77-79; Shakespear 1909 [=1912: 107-108; every day the elder sister Chhawng-chili tells the youngest to call a snake from the hollow, copulates with it, eats dinner with it; the youngest does not eat out of fear, loses weight; tells her father; he puts on his daughter's dress, sends the youngest to call the snake, cuts off the snake's head when it crawls up; at home, the father hacks the eldest daughter to death, 100 snakes crawl out of her, the father kills them, but one baby snake crawls under a pile of garbage; it grows huge; people feed it, they began to give it goats and pigs, then children; Poi wrapped a knife in goat entrails, put his hand in the snake's mouth, killed it]: 399-401; bugun (Khowa) [The King of Snakes sees a girl bathing in the water; comes to her in the form of a handsome man, tells her who he is; the girl spends all her days by the river with her Snake lover, does not help her mother; gives birth to two eggs, drops one into the river, hides the second in box; mother opens box, cooks, eats egg; Serpent sends drought; fish hatched from first egg bring water to girl's mother's field; mother catches fish, fries, eats; girl throws herself into river to Serpent]: Elwin 1958b, no. 2: 357-361; minyong: Elwin 1958b, no. 9 [a brother and sister live alone; the brother wonders where his sister takes her food and drink, watches, sees her tapping the water with a stick to summon a snake; it coils around her, inserts its tail into her; she feeds it; the brother calls the snake with the same signal, cuts it into pieces; the sister gives birth to snakes, takes them to the forest; continues to live in her brother's house], 2 [a brother has three sisters; he watches the eldest, who carries rice and meat, stamps along the shore to summon a snake; the brother calls it with the same signal, kills it; the next day the sister sees the cut snake, hangs herself; the brother cuts open her belly, snakes crawl out; since then snakes and people have been enemies; the second sister gets together with a dog, goes into the forest with him, gives birth to three puppies; a brother comes to his sister, eats her rice, does not eat the meat given to him by the dog; when the parents of the puppies go to the plot, he kills the puppies; a caterpillar from under the hearth says that she will tell everything to her husband's parents; a man carries off the caterpillar; leaves it in the forest, it makes Tibetan bronze vessels for him; carrying them home, he wakes up the monkeys with a ringing sound, they kill the caterpillar with arrows; a young man lures the monkeys into a hollow, burns it; one escaped, became pregnant from a leaf that fell from the sky, the monkeys bred again; the third sister got along with a tiger; the brother came to them, the tiger brought meat, regurgitating it; the brother left, dressed the dog in women's clothing, the tiger rushed at her, the brother killed him; returned the sister; she smeared herself with egg yolk, took a knife in her mouth, turned into a tigress, but he managed to kill her (=1958a: 359-365)]: 367, 398-404.

Burma - Indochina. Burmese : Aung 1957 [after leaving university, lazy Mong Paung Chain learns that princess's husbands die on the first night; he marries the princess, puts a banana trunk in his place; Naga crawls out from under the roof, sinks his teeth into the trunk, they get stuck, MCH kills Naga with a sword; Naga was the princess's lover; she pays a hunter a thousand coins to skin Naga, a hundred to a seamstress to sew a pillow, makes a hairpin from a bone; orders him to solve the riddle in 40 days: for a thousand they tore him apart, for a hundred they sewed him up, his beloved made a hairpin from the bone; MCH's parents hear Raven telling Crow that they will soon feast on MCH's eyes, because he will not be able to solve it (describes the riddle); [parents give answer on last day; MPCh receives throne, does not execute but exiles princess]: 65-69; Brown 1921 [Kin Saw U – wife of King Thado Saw; a dragon jumped out of a thickening on the main pillar of the palace, mated with the queen, bit the king to death; TS's brother married KSU, died in the same way; all six brothers of the king died in this way; KSU gave birth to a son Pauk Tyaing, he was abandoned in the forest, raised by adoptive parents; palace ministers seek a spouse for KSU; PT offers himself; does not sleep at night, kills the dragon; the dragon becomes nat (spirit), he is revered under the name of the Great Father; KSU asks PT a riddle, he guesses, having heard the answer from a crow; bears him two sons; because of the mother's previous relationship with the dragon, they were born blind; they were sent down the river; they regained their sight, founded the city of Prome]: 93-94; Karens [a girl goes on dates with the water spirit Mau-lau-kwie, calls him with a song; the younger children see this, tell their father; he sends his daughter away, calls the spirit as his daughter does, chops off his head; when the beloved arrives, a procession of tadpoles, fish, crabs, crocodiles appears in the water, going to mourn their leader; the girl insists on going with them; swims on a crocodile; he asks to prepare food in advance; when he twitches his tail, she throws rice and pork into his mouth; revives M. with lamentation, he dies again, hearing the cry of a turtle; the same with flying squirrels; the third time he remains alive; his wife gives birth to a son, goes to visit her parents; orders not to bathe the child in a basin; her mother bathes her, the child turns into a carp, the grandmother fries him; the woman throws her fried son-carp into the river, goes down the steep bank to the water along a liana; the father runs up, cuts the liana, it falls into the father-in-law's house, filling it; the daughter says that since the liana is cut, she will not be able to come to her parents anymore; hearing the voice of his daughter and grandson, the father dives for a long time, but finds no one the little girl goes on dates with the water spirit]: Mason 1865: 218-220; Khmer[the husband goes away to sell beads; his wife Ni drops an axe into the hole of the snake Kengkang, agrees to fight with him for the returned axe; every evening he sends his daughter for K., who brings him to her mother; the father returns, the daughter tells him what happened; he orders the snake to be called in the usual way, at home he cuts off its head and tail, gives the meat to his wife under the guise of pork; a raven cries that she is eating her lover; N. cries when she sees K.'s head hanging on a branch, replies to her husband that she burned herself with soup; the husband calls N. to give birth on the river bank, cuts her in two, the little snakes that crawled out of her womb gave birth to today's snakes]: Gorgoniev 1973: 127-132 (= Marunova 1972: 142-145); (summary in Thierry 1977 [husband leaves, wife and daughter go into the forest to get firewood, wife drops a hatchet into the hole of the snake Ken Kan, asks for it to be returned; he agrees on the woman's promise to get back together with him; every evening the woman sends her daughter for the Snake and she brings him home; the woman becomes pregnant; the husband returns, the daughter tells him what is happening; he kills the Snake, the daughter cooks the meat, the mother, unknowingly, eats her lover; the husband kills his wife by the river, all kinds of snakes crawl out of her womb (the origin of snakes)]: 167-168).

Balkans. Ancient Greece: {ancient Greek version does not quite fit the definition of the motif; but is closer to the Indo-Pacific than any other in Western Eurasia} Bacchyl. Dith. 26 [papyrus fragment of a dithyramb by Bacchylides (c. 518 – c. 451 BC): "…Pasiphae… / …sowed Cypris… / …desire… / To the son of Eupalamos, / The most skilled among builders, / Daedalus, she revealed / Passion; having taken a sacred oath, / She commanded him to build [a wooden] heifer, / [In order] to unite [by strength] with the bull’s / Secretly from her husband, / Minos, the bender of the bow, / The commander of Knossos; / And he, having learned of this, / Thought up a thought: / [Being on guard] for the spouses…” (translated by M.L. Gasparov)]; Palaeph. II [“On the Improbable” by Palaephates (probably 4th century BC): “A story is told about Pasiphae that she fell in love with a grazing bull, and Daedalus made a wooden cow, locked Pasiphae in it, and thus the bull, having covered her, united with the woman; she became pregnant, and a child was born with a human body, but with the head of a bull. But I maintain that such a thing could not have happened. First of all, it is impossible for one living creature to love another, given that their male and female organs do not fit together. It is impossible for a dog or a monkey, or a wolf, or a hyena to unite with each other, or a gazelle with a deer (for even these are different breeds), nor that, having united, they should produce offspring. It seems to me even less likely that a bull would mate with a wooden cow. After all, every quadruped sniffs the reproductive organs of another before mating and thus covers it. Also, a woman would not be able to bear it if a bull mounted her, and she could not carry a fetus with horns within her” (translated by V.N. Yarkho)]; Diod. Sic. IV. 13. 4; 77. 1-5 [“Historical Library” of Diodorus Siculus (1st century BC): “Then Hercules received an order to bring from Crete the bull with which Pasiphae was in love. Having arrived on the island and having enlisted the support of King Minos there, Hercules brought the bull to the Peloponnese, riding on it across a vast expanse of sea”; “Having fled after this to Crete, Daedalus, thanks to his fame in art, was greeted there with delight and became a friend of King Minos. According to the myth, Minos' wife Pasiphae fell in love with a bull, and Daedalus then constructed a device in the form of a cow, with the help of which Pasiphae was able to satisfy her desire. The myth says that even earlier Minos had the habit of annually sacrificing the most beautiful bull to Poseidon. When he came across a bull of extraordinary beauty, Minos sacrificed another, less perfect bull, and then Poseidon, angry with Minos, inspired his wife Pasiphae with a passion for [this] bull. With the help of the above-mentioned ingenious device, Pasiphae mated with the bull and from this relationship gave birth to the fabulous Minotaur, who, as they say, possessed a dual nature: the upper part of his body up to the shoulders was bullish, and the lower part was human. To contain this monster, Daedalus constructed a labyrinth with winding passages, from which it was impossible for the uninitiated to exit. Inside, the Minotaur was kept,who devoured the seven youths and [seven] maidens sent to him from Athens, as has been said above. Having learned of Minos's threats, caused by the construction of the statue of the cow, and fearing the king's wrath, Daedalus sailed from Crete with the assistance of Pasiphae, who provided him with a ship for his escape" (trans. O.P. Tsybenko)]; Verg. Aen. VI. 24-26 ["Aeneid" by Virgil (1st century BC): "The lands of Knossos rise from the waves on the other side: / Here is Pasiphae, drawn to the bull by cruel passion, / A shameful cunning; here is the memory of monstrous love, / Her two-sided fruit, the Minotaur, the offspring of the queen" (trans. S. Osherov)]; Ovid. Met. VIII. 136-137 [Ovid's Metamorphoses (turn of the eras): Scylla, addressing Minos: "It is no wonder that Pasiphae preferred her bull-husband to you: you had more ferocity" (trans. S. Shervinsky)]; Apollod. Bibl. III. 1. 4; 15. 9 [Pseudo-Apollodorus's Mythological Library (1st-2nd centuries): "Poseidon, enraged that Minos did not sacrifice that {beautiful} bull to him, sent ferocity upon the bull and instilled a love passion for this animal in Minos's wife Pasiphae. Having fallen in love with this bull, she took as her assistant the builder Daedalus, who was expelled from Athens after a murder committed there. Daedalus made a wooden cow on wheels, hollowed it out and lined it with freshly flayed cowhide. He put it out in a meadow where a bull usually grazed and let Pasiphae enter the wooden cow. The bull came and mated with her as with a real cow, and Pasiphae gave birth to Asterius, called the Minotaur. He had the head of a bull, but the rest of his body was human. Minos imprisoned him in a labyrinth, acting in accordance with the oracles he had received, and ordered him to be guarded there. This labyrinth, which Daedalus had built, was a building with intricate passages that made it difficult to escape from it"; "When Pasiphae fell in love with Poseidon's bull, Daedalus made a wooden cow for her; he also built the labyrinth, where the Athenians every year delivered seven youths and the same number of girls to be devoured by the Minotaur" (translated by V.G. Borukhovich)]; Hyg. Fab. 30, 40 ["Myths" attributed to Gaius Julius Hyginus, who lived at the turn of the eras, but most likely dating from the 1st-2nd centuries: Hercules "brought the bull with which Pasiphae lay alive from the island of Crete to Mycenae"; "Pasiphae, daughter of the Sun, wife of Minos, did not perform sacred rites to the goddess Venus for several years. For this Venus sent an unholy love upon her. She fell in love with the bull and <did not allow cows near him, so that> another would not fall in love with the one she herself loved. When the exiled Daedalus appeared there, she asked him to help her. He made her a wooden cow covered with the skin of a real cow, and in it she had intercourse with the bull. Having become pregnant by him, she gave birth to the Minotaur, who had the head of a bull and the lower part of a human body. Then Daedalus made a labyrinth for the Minotaur, from which it was impossible to find a way out, and the Minotaur was imprisoned there. Minos, having learned of everything, took Daedalus into custody, and Pasiphae freed him from his chains.Then Daedalus made wings for himself and his son Icarus, attached them, and they flew away from there. Icarus flew too high, the wax melted in the sun, and he fell into the sea, which was therefore called the Icarian Sea. Daedalus flew to King Cocalus on the island of Sicily. Others say: when Theseus killed the Minotaur, he returned Daedalus to his homeland in Athens" (translated by D.O. Torshilov)]; I Myth. Vat. I. 43. 1-3, III. 1. 73 ["The First Vatican Mythographer" (compiled at the turn of the 1st-2nd millennia by an unknown medieval compiler): "Having learned from the Sun about the betrayal of Venus with Mars, Vulcan surrounded their bed with the smallest net. Unaware of it, Mars and Venus were entangled in it and freed with the greatest shame in front of all the gods. Having suffered greatly from this incident, Venus began to pursue the entire race of the Sun with unheard-of love desires. So Pasiphae, the daughter of the Sun, the wife of the Cretan king Minos, was inflamed with love for the bull and came into contact with him, imprisoned by the art of Daedalus inside a wooden cow covered with the skin of a beautiful heifer. From this the Minotaur was born; imprisoned in the labyrinth, he fed on human flesh"; "Pasiphae gave birth to the Minotaur from Taurus" (translated by V.N. Yarkho)].

Balkans. Ancient Greece: {ancient Greek version does not quite fit the definition of the motif; but is closer to the Indo-Pacific than any other in Western Eurasia} Bacchyl. Dith. 26 [papyrus fragment of a dithyramb by Bacchylides (c. 518 – c. 451 BC): "…Pasiphae… / …sowed Cypris… / …desire… / To the son of Eupalamos, / The most skilled among builders, / Daedalus, she revealed / Passion; having taken a sacred oath, / She commanded him to build [a wooden] heifer, / [In order] to unite [by strength] with the bull’s / Secretly from her husband, / Minos, the bender of the bow, / The commander of Knossos; / And he, having learned of this, / Thought up a thought: / [Being on guard] for the spouses…” (translated by M.L. Gasparov)]; Palaeph. II [“On the Improbable” by Palaephates (probably 4th century BC): “A story is told about Pasiphae that she fell in love with a grazing bull, and Daedalus made a wooden cow, locked Pasiphae in it, and thus the bull, having covered her, united with the woman; she became pregnant, and a child was born with a human body, but with the head of a bull. But I maintain that such a thing could not have happened. First of all, it is impossible for one living creature to love another, given that their male and female organs do not fit together. It is impossible for a dog or a monkey, or a wolf, or a hyena to unite with each other, or a gazelle with a deer (for even these are different breeds), nor that, having united, they should produce offspring. It seems to me even less likely that a bull would mate with a wooden cow. After all, every quadruped sniffs the reproductive organs of another before mating and thus covers it. Also, a woman would not be able to bear it if a bull mounted her, and she could not carry a fetus with horns within her” (translated by V.N. Yarkho)]; Diod. Sic. IV. 13. 4; 77. 1-5 [“Historical Library” of Diodorus Siculus (1st century BC): “Then Hercules received an order to bring from Crete the bull with which Pasiphae was in love. Having arrived on the island and having enlisted the support of King Minos there, Hercules brought the bull to the Peloponnese, riding on it across a vast expanse of sea”; “Having fled after this to Crete, Daedalus, thanks to his fame in art, was greeted there with delight and became a friend of King Minos. According to the myth, Minos' wife Pasiphae fell in love with a bull, and Daedalus then constructed a device in the form of a cow, with the help of which Pasiphae was able to satisfy her desire. The myth says that even earlier Minos had the habit of annually sacrificing the most beautiful bull to Poseidon. When he came across a bull of extraordinary beauty, Minos sacrificed another, less perfect bull, and then Poseidon, angry with Minos, inspired his wife Pasiphae with a passion for [this] bull. With the help of the above-mentioned ingenious device, Pasiphae mated with the bull and from this relationship gave birth to the fabulous Minotaur, who, as they say, possessed a dual nature: the upper part of his body up to the shoulders was bullish, and the lower part was human. To contain this monster, Daedalus constructed a labyrinth with winding passages, from which it was impossible for the uninitiated to exit. Inside, the Minotaur was kept,who devoured the seven youths and [seven] maidens sent to him from Athens, as has been said above. Having learned of Minos's threats, caused by the construction of the statue of the cow, and fearing the king's wrath, Daedalus sailed from Crete with the assistance of Pasiphae, who provided him with a ship for his escape" (trans. O.P. Tsybenko)]; Verg. Aen. VI. 24-26 ["Aeneid" by Virgil (1st century BC): "The lands of Knossos rise from the waves on the other side: / Here is Pasiphae, drawn to the bull by cruel passion, / A shameful cunning; here is the memory of monstrous love, / Her two-sided fruit, the Minotaur, the offspring of the queen" (trans. S. Osherov)]; Ovid. Met. VIII. 136-137 [Ovid's Metamorphoses (turn of the eras): Scylla, addressing Minos: "It is no wonder that Pasiphae preferred her bull-husband to you: you had more ferocity" (trans. S. Shervinsky)]; Apollod. Bibl. III. 1. 4; 15. 9 [Pseudo-Apollodorus's Mythological Library (1st-2nd centuries): "Poseidon, enraged that Minos did not sacrifice that {beautiful} bull to him, sent ferocity upon the bull and instilled a love passion for this animal in Minos's wife Pasiphae. Having fallen in love with this bull, she took as her assistant the builder Daedalus, who was expelled from Athens after a murder committed there. Daedalus made a wooden cow on wheels, hollowed it out and lined it with freshly flayed cowhide. He put it out in a meadow where a bull usually grazed and let Pasiphae enter the wooden cow. The bull came and mated with her as with a real cow, and Pasiphae gave birth to Asterius, called the Minotaur. He had the head of a bull, but the rest of his body was human. Minos imprisoned him in a labyrinth, acting in accordance with the oracles he had received, and ordered him to be guarded there. This labyrinth, which Daedalus had built, was a building with intricate passages that made it difficult to escape from it"; "When Pasiphae fell in love with Poseidon's bull, Daedalus made a wooden cow for her; he also built the labyrinth, where the Athenians every year delivered seven youths and the same number of girls to be devoured by the Minotaur" (translated by V.G. Borukhovich)]; Hyg. Fab. 30, 40 ["Myths" attributed to Gaius Julius Hyginus, who lived at the turn of the eras, but most likely dating from the 1st-2nd centuries: Hercules "brought the bull with which Pasiphae lay alive from the island of Crete to Mycenae"; "Pasiphae, daughter of the Sun, wife of Minos, did not perform sacred rites to the goddess Venus for several years. For this Venus sent an unholy love upon her. She fell in love with the bull and <did not allow cows near him, so that> another would not fall in love with the one she herself loved. When the exiled Daedalus appeared there, she asked him to help her. He made her a wooden cow covered with the skin of a real cow, and in it she had intercourse with the bull. Having become pregnant by him, she gave birth to the Minotaur, who had the head of a bull and the lower part of a human body. Then Daedalus made a labyrinth for the Minotaur, from which it was impossible to find a way out, and the Minotaur was imprisoned there. Minos, having learned of everything, took Daedalus into custody, and Pasiphae freed him from his chains.Then Daedalus made wings for himself and his son Icarus, attached them, and they flew away from there. Icarus flew too high, the wax melted in the sun, and he fell into the sea, which was therefore called the Icarian Sea. Daedalus flew to King Cocalus on the island of Sicily. Others say: when Theseus killed the Minotaur, he returned Daedalus to his homeland in Athens" (translated by D.O. Torshilov)]; I Myth. Vat. I. 43. 1-3, III. 1. 73 ["The First Vatican Mythographer" (compiled at the turn of the 1st-2nd millennia by an unknown medieval compiler): "Having learned from the Sun about the betrayal of Venus with Mars, Vulcan surrounded their bed with the smallest net. Unaware of it, Mars and Venus were entangled in it and freed with the greatest shame in front of all the gods. Having suffered greatly from this incident, Venus began to pursue the entire race of the Sun with unheard-of love desires. So Pasiphae, the daughter of the Sun, the wife of the Cretan king Minos, was inflamed with love for the bull and came into contact with him, imprisoned by the art of Daedalus inside a wooden cow covered with the skin of a beautiful heifer. From this the Minotaur was born; imprisoned in the labyrinth, he fed on human flesh"; "Pasiphae gave birth to the Minotaur from Taurus" (translated by V.N. Yarkho)].

Amur - Sakhalin. Orochi [a brother while hunting hears his sister singing, Friend, go, brother is not here, go eat elk, musk deer meat ; the brother puts on her clothes and jewelry, sings her song; shoots her lover, who disappears; the sister leaves; the brother meets her in the forest with her two sons and her Bear husband; accidentally kills the Bear; the sister and her children turn into bears; one day he accidentally kills her; she says which parts of the bear carcass should be eaten by men and which by women]: Sternberg 1933: 438; Udege : Voskoboinikov, Menovshchikov 1951 [the younger brother brings a lot of meat home from hunting, the sister keeps complaining that there is no meat; he hides, sees her calling the giant, treats him and hugs him; the brother puts on her clothes, calls his lover with the same words, wounds him with an arrow; the sister follows a bloody trail; later the brother follows her, her trail becomes a bear's; the brother meets two bear cubs - her sons; the sister hides him; her giant husband does not kill him, they hunt together, during the hunt the giant turns into a bear; she fights with another bear, the brother accidentally kills them both with a spear; the sister becomes a she-bear; the hunters kill the bear cubs; for the murder of his nephews, the brother receives two wives from them; he tells their children not to allow their wives to eat bear meat and sleep on the bear's skin]: 381-385; Kormushin 1998, No. 19 [while the brother is hunting, the elder sister dresses up, calls the Bear, feeds him lard, copulates; she feeds her brother with old intestines; he spies on her, sends her for meat, dresses up in a dress, sings in her voice, kills the Bear with a spear; the sister leaves, the brother watches, sees her copulating with a four-year-old bear; later the brother meets two bear cubs, they call him Uncle Tsong ; he goes bear hunting with his brother-in-law, accidentally kills both bears; later he kills the she-bear, it turns out to be his sister (after cutting open the carcass, he finds a robe plaque); raises his sister's children; they lie down in a den; the Beonta people kill them; for killing his nephews, the young man receives their sister from the Beonta]: 127-132; Lebedeva et al. 1998, No. 6 [the younger brother brings a lot of meat home from hunting, the sister keeps complaining that there is no meat; he hides, sees how she calls the biata (the name of a bear in myths), feeds it; the brother puts on her clothes and jewelry, calls the biata with her voice, wounds it with a spear; the sister leaves; brother meets two bear cubs - his nephews, sister's husband, a man-eating bear, returns; both went bear hunting, the man killed the sister's husband by mistake; sister turns into a she-bear, brother accidentally kills her while hunting; when the bear cubs were killed by hunters, brother received two girls as wives as ransom for them]: 81-85; at Lchi[while the husband is hunting, the wife makes a hole in the ice, calls the water spirit Merge; he comes to her house, sleeps with her, returns to the water; the husband smells another man; the fourth time the husband follows his wife, wounds M. with a spear, he jumps into the water; the woman follows him; the husband also goes into the water, sees how his wife is healing M., sings with him; the husband returns to land]: Bereznitsky 2003, No. 17: 444-445; Nivkh [there lived a father, three brothers, a younger sister, the elder brother is married; the sister and her daughter-in-law went to dig sarana, the daughter-in-law walked away, the sister saw a bear approach her, took on the form of a man, they copulated, the bear left; the sister and daughter-in-law returned home; in the morning the daughter-in-law is missing; the brothers follow the tracks, the human tracks turn into bear tracks; [they come to the house, where the wife is removing lice from the man; the brothers shoot him, the dead man turns into a bear; they did not touch the woman; the next year they saw her in the form of a she-bear with two cubs; the Nivkhs and bears are of the same breed]: Ulita 2011: 29-30; Nivkhs : Kreynovich 1929: 98-99 [returning home, the hunter sees his wife copulating with a man; he shoots him, he turns into a snake, dies; part of the snake remains in the woman's vagina; the hunter kills the wife; later people see her (i.e. her soul) with a child in her arms in a place where snakes live; (reprinted in Ostrovsky 1997, no. 21: 154)], 99-100 [the spouses are childless; the wife sees in a dream how a forest man in the form of a fox copulates with her; she gives birth to two girls in succession; one day the father notices that toads and lizards are crawling between the legs of his sleeping daughters; he pushes the sled with his daughters down the mountain; the girls' bellies burst, and toads and lizards jump out; since then, every three generations, toads and lizards try to copulate with women of this clan; (reprinted in Ostrovsky 1997, No. 19: 147, 148; Ostrovsky's addition: toads, lizards and snakes jump out of the burst bellies)].

Japan. Ainu [a woman has a Crab lover; she carries him food to the seashore; he comes out, takes the form of a man, copulates with her; the husband follows his wife, puts on her clothes, calls the Crab, chops her into pieces; the wife finds the corpse, runs home; the husband kills her]: Etter 1949: 78.

NE Asia. Reindeer Koryaks [The Creator goes off with his sons to fish; his wife Mitya remains alone with their daughter; M. calls a Seal on the shore, brings him into the house, sleeps with him; when he falls asleep, he kills him; so with the Seals of four kinds and with the Whale; the Creator returns, but he and M. live in different houses; he goes to visit M., who treats him to her severed vulva under the guise of whale meat; when she comes to him, he treats her to his penis under the guise of a fish; she recognizes it and spits it out, and he eats it without understanding; both decide to live together and not fool each other]: Jochelson 1908, no. 31: 179-181.

Arctic. Asian Eskimos: Baboshina 1958, no. 67 [a husband dreams that at night a whale swims to the shore, a man comes out of it and enters the dugout; a neighbor confirms that this is indeed true; then as in Menovshchikov]: 164-167; Menovshchikov 1985, no. 56 [an orphan girl advises a man to follow the one of his two wives who claims to be ill; she calls the whale with a song, feeds him meat; a man comes out of the whale's nose to her; the husband kills the whale with a spear, the man rushes back, the whale dies; the wife gives birth to a whale calf; he brings other whales to the people; hunters from another village kill him]: 125-126; Polar Eskimos [husband watches wife, sees her approaching lake, calls penis, it appears, she copulates with it; husband himself calls penis, kills it with a stick, boils it, feeds wife; puts worms, flies, etc. under her blanket, they eat her; he burns insects; see motif F28A]: Holtved 1951, no. 38: 166-172; Menovshchikov 1985, no. 231: 449-450; Igloolik : Rasmussen 1930a [husband watches wife; she calls penis of Lake Spirit; penis crawls out of lake, enters her; husband calls it, imitating wife's voice, cuts it off, boils, gives wife to eat; sprinkles worms on her, they crawl into her, kill her; returning from hunting, he finds food cooked; finds Fox who has taken off her skin and become a woman, marries her; Raven comes, says he smells like fox; wife puts on skin and runs away; Raven's own wife is dog shit]: 221-222; Spalding 1979 (Repulse Bay) [Kiviuq sees his two wives walking naked to the lake, asking "Substitute penis" to show itself; they take turns satisfying themselves with it; K. summons penis by his wives' voice, chops it off, chops it into pieces at home, cooks it, gives it to his wives; they say it is hard and tasty; they cry when they find out what they ate; K. collects worms on the shore; asks one whether she is more afraid of worms or a knife; she replies that she is afraid of a knife; sits on worms; they crawl into her anus and vagina, crawl out through her mouth, she dies; the second wife says that she is afraid of worms; K. hacks her to death; someone cooks and cleans his house; he notices a fox hole under the grave of his wives; he surprises the woman, grabs the skin; one day Wolverine suggests that they swap wives; K. tells him to close the door tightly, but he forgets; the wife pees in bed, Wolverine asks what the stench is, the Fox grabs her skin, runs away; Wolverine's wife, with whom K. slept, turns into feces; K. follows the Fox's trail to the hole; Lemming and She-Wolf come out of it, offer themselves; K. rejects them; they let him into the hole; there is a crying wife; she first sits away from him, then goes home with him]: 64-66; Eskimos of Labrador , West Greenland(5 versions - one from Labrador, 4 from Greenland) [the husband suspects his wife of infidelity, watches her; she dresses up, goes to a lake, throws something into the water; a male creature appears from the water; the woman undresses, rushes to him; the husband collects various worms, releases them on his wife, she dies; each time, returning home, he finds food prepared; finds the Fox in the form of a woman, takes her as a wife; while visiting him, his relative, out of envy, deliberately complains about the stench; the wife turns into a fox, runs away; the husband comes to the hole, the fox sends a beetle, a spider, a caterpillar to him; he makes a fire, burning the fox; is left alone again]: Rink 1975, No. 11: 143-145; East Greenland (Angmassalik) [husband watches wife as she calls Penis by the lake shore, Penis appears, copulates with her; husband calls Penis instead of his wife, kills, chops into pieces, mixes with ordinary meat, gives to wife, says that she ate her lover; puts flies, worms and maggots under the skin that the wife covered herself with, they eat it; then he burns them themselves; someone cooks in his absence, he lies in wait for Fox, makes him his wife; in winter they come to visit Shit, who is married to a Hare; they change wives; Fox and Shit do not like each other's smell; hearing Shit's words, Fox runs away, husband follows the tracks to a hole; from it come out a Fly, then a Maggot, offer themselves; the husband rejects them, climbs into the hole himself, but there is only the Worm woman there, she says that he suffers because of what he did to her; he is left alone]: Millman 2004: 98-99.

Subarctic. Tahltan : Teit 1921a, no. 45 [a widow takes an Otter as her husband; hides him in a sack; her two sons find the sack, kill the Otter, give his meat to their mother to eat under the guise of bear meat; tell her the truth; the mother pursues them; they throw behind them a) caribou entrails; these turn into a gorge, a mountain, water, fire; the mother is burned; b) caribou hair, caribou stomach contents, intestines, bones, caribou meat; what is thrown away turns into a herd of caribou, into a moss swamp, into deep gorges, into mountains, into lakes; a tinderbox turns into fire, the mother is burned], 47 [a wife takes a water creature (form not described) as her lover; she paints herself every day, goes to the shore of a lake; her husband watches her; she paints herself and dresses like her, calls her lover with a prearranged signal; he comes out of the water, the husband kills him, cuts off and boils his penis, gives it to his wife to eat; says that she ate; she feels bad; he cuts off her head (var.: she commits suicide]: 239-241, 241-243; hea [an old woman hides her Otter lover in a sack; her two sons have no father; they find the sack, throw it into the fire; the old woman drives them away, gives them her hood instead of a boat; a monster awaits them on the other side of the river; they kill it; pieces of its flesh turn into snipe]: Petitot 1886, no. 23: 182-184; Chipewayan : Petitot 1884-1885, II: 19-21 in Barbeau 1952 [a woman's husband is a snake, his little snakes live in a hollow; hunters find their lair, burn it; the ashes turn into midges]: 119; Petitot 1886, no. 14 [a man sees his wife come to a tree, call her husband , copulate with the snakes that crawl out; he calls the snakes with her voice, kills them, gives his wife their boiled blood to eat; she runs to the tree, returns, attacks her husband; he cuts off her head, runs away; asks the Grasshopper Woman to take him across the river; she stretches out her leg as a bridge; the Head pursues the husband, asks him to stretch out his leg for her too; the husband smashes the Head with an axe, gnats fly out of it; var.: the Grasshopper throws the Head into the water, the Head disappears]: 407-410; (cf. Lowie 1912 [every evening the wife goes out, supposedly to collect brushwood and does not return for a long time; the husband watches as his wife knocks on a tree, two large ants crawl out of it, embrace her; the husband leaves; the wife goes to look for him, but does not find him]: 187-188).

NW Coast. Eyak [two sisters find whale's head, put it in box; Head turns into man, sleeps with them; girls' brothers spy, get Head, throw from cliff; girls jump from mountain into sea, come to their underwater husband, lie with him; elder one notices him smiling at another woman, tells younger one, she hits him with club, kills him]: Krauss 1970 in Romanova 1997, no. 8: 48-50, 440 (note); Haida (Skydegate) [woman gathers oysters; beats her mat with digging stick like drum, calling killer whale; it jumps out of sea, copulates with her; husband watches her; puts on clothes like hers, beats mat with stick, sings same song; cuts off whale's penis, whale swims away; bakes penis, gives to wife to eat, asks if husband is tasty; woman throws herself into sea, turns into rock; she was daughter of killer whale]: Swanton 1905: 286-287.

Coast - Plateau. Quarry [a woman's two sons return one day before her; find a live otter in her bag; kill her, feed her the meat as bear; a blue jay cries out that the woman is eating her husband; the mother chases her sons, the eldest kills her; the brothers marry; the eldest's wife does not warn him when enemies attack, he is killed; the younger spouses escape; then as in No. 44 ( the demon turns into mosquitoes motif )]: Jenness 1934, No. 45: 222-223; shuswap [as in Thompson; a monster that is half fish, snake, or frog; comes out in human form; the husband places the severed genitals in the bottom of a basket, gives them to his wife; she finds them, the husband kills her with a knife]: Teit 1909a, No. 47: 725-726; Thompson [wife feigns illness, goes swimming in lake; puts on beautiful clothes hidden by the shore, calls her lover by name; Grizzly appears from the lake; then other animals and fish in turn; she says to each, I call your elder brother ; a water spirit comes out in the form of a naked man, makes love to her; husband watches her; puts on her clothes, calls the spirit in the same way, kills him with a knife; cuts off genitals, boils, feeds wife; she is ashamed]: Teit 1898, No. XXXI: 83-84; Lillooet [woman goes out to dig roots, returning says there are few; husband watches her; she lies down by the lake, says Stone ; a male Loon comes out of the water, hits her in the navel with his beak; husband kills wife, puts on her clothes, calls Loon with the same signal, kills her with a club]: Teit 1912b, no. 29: 334-335; lillooet [woman's lynx lover; husband tells her to climb a tree, impales her on its sharp top like a stake; woman's brothers ask animal-men to help; only Snail climbs the slippery trunk, but the woman is already dead; one of the brothers puts on her clothes and wig, gets into her bed; at night, cuts her husband's throat]: Teit 1912b, no. 33: 339-340; Puget Sound [Mink sees Whale, her lover, coming out of the water for sea chieftain's daughter; plants sharp stakes, Whale steps on them, dies; everyone feasts; Mink says that the chief's daughter eats the flesh of her lover; she kills herself with an awl; Mink takes her corpse to various creatures, asks them to revive her; Frogs, Snakes, Herdokwa (creatures with one arm and one leg) and others cannot; Weirs revive; Mink takes her as his wife, they swim to her father; she sees him diving, eating shellfish with shells, throwing out his son, swimming away without him; Mink and his son visit various people]: Ballard 1927: 66-69; kalispel[husband and wife are birds; the wife has changed, said she is sick; asked her husband to carry her to the top of a hill overlooking a lake; when her husband left, she combed her hair, painted her face red, began to sing; a waterbug came out of the lake and came to her; when the husband returned to take his wife, he was surprised to see her face painted; the next day he rolled a stone down the hill and hid; when the beetle came up, he shot an arrow at it; it disappeared into the lake; the place is still as if covered in blood; (further on p. 125-127 about something else and the content is poorly understood; an old woman with a hole in her throat from which water oozes, but there is no other water; the water spills, a coyote swims, drinks, drowns; a fox talks to him)]: Vogt 1940, no. 15: 123-125; kutenay [Partridge deceives her husband Hawk with the Water Monster; says she is ill, cannot pick blueberries; gives them to the Monster herself; the husband comes to the shore, kills the lovers with arrows; a partridge flies out of Partridge's body; the Monster drinks the entire lake; Hawk takes an arrow out of his body, water flows out; the people wait out the flood on the mountain]: Boas 1918, no. 66: 219-225; modoc [a hunter has two wives, Grasshopper and Ant; Ant brings many roots, Grasshopper few, steals from Ant; she watches her, sees her dancing, singing a love song, spending the whole day with Deer-lover; her moccasins wear out daily from dancing on the rocks; the husband also watches, kills Deer, feeds his wife his meat, says that she ate; pierces it with an arrow, turns it into a grasshopper; the grasshoppers still have holes in their sides from the arrow]: Curtin 1912: 355-358.

Middle West. Menominee [woman takes bear as lover]: Hoffman 1896 [ Myanyaboosh lives with grandmother; she takes bear as lover; Myanyaboosh throws burning birch bark on him, he dies; Myanyaboosh offers his meat to grandmother, she refuses; he throws a clot of blood between her legs; from then on women menstruate]: 174-175; Skinner, Satterlee 1915, no. 4 [ Myanyaboosh lives with grandmother; she feeds her lover boiled acorns; takes red dye from grandson's pouch to attract bear; Myanyaboosh kills bear in den with arrow; asks grandmother to help carry meat; she refuses to carry head, paws, or other parts of carcass, carries hindquarters; she is gone a long time; Myanyaboosh returns, finds her masturbating with bear's penis; he kills her, throws her to the moon], 19 [as in No. 4; Myanyabush adds Bear fat to reindeer meat, gives it to his grandmother to eat; she agrees to carry only the bear's butt; he takes her burden away, throws it to the sky (the origin of the constellation Bear's Butt )], II2 [calling the Bear out of the hollow, the woman knocks on the tree; quietly takes red paint from her husband's bag; sprinkles her dandruff on him to deprive him of luck; the Bear gives her entrails, which she feeds to her son and daughter; the son shows this food to his father; he burns the lovers in the hollow; buries the wife's corpse under the hearth; her relatives look for it; the husband tells his children to run away; the Bear's relatives carry him to the sky and torture him; the young man marries a frog, his sister kills her; he comes to dangerous women, revives previously deceased suitors, chooses an old woman as a wife, she turns into a girl; they have two sons; her brother marries the youth's sister; they have a son with two heads; he asks where his grandfather is; he ascends to heaven with his cousins, kills bears, returns his grandfather to earth], II14 [a woman summons a Bear by striking a tree; he cuts off pieces of meat from himself, she feeds them to her two sons; the father kills his wife, buries her under the hearth; goes into the ground, tells his sons to run, take a whetstone and an awl; the dead mother pursues her sons, screams that she wants to breastfeed the youngest; the abandoned whetstone turns into a mountain, the awl into many awls; the Crane asks to remove lice from him; these are toads; the youth bites cranberries; two Cranes stretch out their necks like a bridge; mother refuses to bite the toads in disgust; cranes withdraw their necks, she drowns; see motif K27]: 251-253, 294-296, 305-311, 364-366; Western Ojibwa: Jones 1916, #33 [husband returning from hunting finds children abandoned, wife just beginning to cook; eldest son says mother dresses up in the morning and goes out; husband watches her, sees her copulating with snakes; places cradle with youngest son on eldest son's back, tells him to run west; pierces wife with arrow, throws her into fire; when she falls silent, he runs east; children run to two old women in succession; first gives awl and comb, second flint and tinder; thrown behind, they become a mountain of awls, a mountain of combs, a flint ridge, fire from one end of the world to the other; Toadstool carries children across river; tells pursuer not to tread on him, sitting on his back; she treads on, is thrown off, goes to the bottom], #33a [hunter returns without prey; his wife feeds son and daughter bear fat; daughter gives fat to father, he watches wife; she knocks on wood, snake comes out, turns into man, copulates with her; husband kills wife, burns; his son kills chickadee; father orders him to be burned, ashes to be buried; says that if sky turns red he is dead; children watch ghost of their mother rise from chickadee’s ashes; run; girl throws flint given by father in front of her by mistake; they cross water; girl marries unknown youth; his father gives her brother club, orders him to kill him and his people; these people were Thunders]: 379-380, 380-382; Eastern Ojibwa (southern Ontario) [hunter notices wife embellishing; eldest son tells him that every time he goes out hunting his mother goes out too; hunter watches wife; sees her approach a tree, knock, and a handsome man comes out; returning home, the hunter taught the children (both boys) what they should do; when the wife returned, her husband killed her and burned her body; told the children: if the sunset is red, it means that her mother's lover has killed her; seeing the red sunset, the children started to run; the mother (i.e. her spirit?) pursues; they threw a pebble (a mountain), a thorn (a thorny thicket), an awl (many awls with the points up); the mother overcame everything; by the river, the children asked a large snail to take them to the other bank; it stretched out and they crossed; when the pursuer asked the same, the snail shrank in the middle of the river and the woman drowned; the brothers settled by the lake; a man swam up in a boat; asked the younger one to shoot, the arrow fell into the boat; asked the older one to pick it up and swam away with him; kept it in his house; once suggested sliding down the mountain on a sled; the youth refused to sit in front, sat in back; the sleigh was going over stumps and rocks, the youth picked up a rock and killed a man; came to where he had left his younger brother; the younger brother turned into a wolf (or half-wolf); thus wolves were born]: Laidlaw 1915, no. 7: 6-7; western forest creeks[the husband notices that his wife puts on a dress decorated with shell beads, and when she returns, she wears simple clothes; watches, sees her approach a tree, knock on the bark, call "husband", a snake crawls out to her; at home, the hunter sends his wife to fetch the spoils, puts on her dress and jewelry, calls the snake with the same signal, cuts off the head, cooks the meat; gives his two sons amulets with which to create obstacles in the path of the pursuer; the wife returns, not finding the spoils she left behind; the husband says that he is cooking the flesh of her lover, cuts off her head, rises into the sky, turns into a star; the children have hidden in the underworld; the wife's head asks the objects where the children have hidden; the knife, the cape, the pot, the bison skin are silent, a pebble from under the skin shows where the children have run; the elder carries the younger, throws the first stone (fire, the head is burned, but passes), then thorny bushes (a monstrous snake makes a path under the thorns), rocks (a monstrous beaver gnaws through); the fourth amulet falls in front of the boys, a stormy river appears, another snake carries the boys to the opposite bank; while carrying the head, he throws it into the water; the eldest son tells it to become a sturgeon; the elder brother is Wesakitchak; he was taken away by a giant; the younger brother was left alone, turned into a half-wolf, killed by a monstrous sturgeon - his former mother; V. married the giant's daughter; he and his daughter were unable to destroy him; Kisemanitou sent a flood, because people had become corrupted, saved V.; created a new pair of people from clay]: Vandersteene 1969: 44-48; Western Swamp Cree (Stone Cree) [a hunter's wife leaves every day, tells the children to chop wood; by the time her husband returns, the chores are not done; the sons reply that their mother is meeting with snakes; the husband goes, cuts off the head of the snake, brings it into the house; runs away; gives the sons an awl, flint, towel (?), tells them to run; the wife finds the head of the snake, goes into the forest, finds the body of the snake; chases her husband, they rise into the sky, she kills him, he turns into the Big Dipper (that's the way she killed him up in the air, that's where the Dipper now); the husband managed to cut off his wife's head; the head chases the children; they drop the awl, thorny thickets appear; the head asks two snake-like creatures, worms, to become their wife if they make a passage underground; makes his way through this passage, again pursues the sons, they drop the flint, fire behind; she again promises marriage, overcomes the obstacle; Wisahkicahk throws the third object, it falls in front, turns into a river; the Swan carries them, tells them not to touch her neck; the head touches the neck, the Swan throws it off, she turns into a sturgeon]: Brightman 1989: 9-13; steppe creeks: Ahenakew 1929 [woman knocks on dry wood; snakes emerge from hollow, she caresses them; husband watches her; calls snakes with same signal, cuts off their heads; keeps smallest one (origin of snakes); tells eldest son to take youngest on back and run; gives them awl, flint, beaver tooth; sends wife for meat, curtains entrance to hut with net; woman finds dead snakes, rushes to house, gets entangled in net; husband cuts off her head; flees to heaven, her body pursues him; head pursues sons fleeing west; see motif L5]: 309-311; Bloomfield 1930, no. 1 [wife adorns herself every time husband goes hunting; he watches her; She goes into the forest, hits a tree, says, Husband, I have come ; the Serpent crawls out, they copulate; the husband puts on his wife's skirt, calls the Serpent with the same signal; cuts off the head, cooks the meat, gives the broth to his wife; says what the soup is made of; the wife runs to the tree, sees that her lover has been killed; returns, the husband cuts off her head; hides her two sons underground, tells the utensils not to answer the Head's questions, flies away, turns into a star; the Head asks where her children are, the stone answers; the elder brother Visakechah carries (first?) the younger one underground on his back; they throw objects (not named), they turn into fire, a thorny forest, a mountain; the Serpent makes a passage through the forest for the Head; a beaver with iron teeth gnaws through the mountain; a fourth object falls in front of the brothers, turns into a river; the Serpent carries them; when transporting Head, she says he is swimming too slowly; he throws her into the water, she turns into a sturgeon]: 14-16; Northern Ojibwa (Sandy Lake) [hunter meets woman in forest, marries; she goes to stump, undresses, calls Machi-manitou ; snakes crawl into all openings of her body; husband watches her, sends her to bring game, kills snakes with axe, gives her their blood instead of bear's; tells their two sons that if sky turns red he is dead; gives bone awl, sharp stone, flint, beaver tooth, stone chisel, tells them to run; wife runs to stump; when she returns, husband cuts off her head, cuts body in half, throws halves into sky, they can be seen now (constellations?); her Skull kills and devours him, pursues sons; sky turns red; the elder carries the younger on his back; throws objects, they turn into thorny thickets, a rock, a wall of fire, a pile of cottonwood stumps, a river; Beaver makes a passage in the thicket when Skull promises to allow him to copulate with him in his eye sockets and nostrils; the lost soul leads Skull through a crack in the rock; Toadstool agrees to carry Skull across the river, orders not to touch the sore spot on his neck; Skull touches, is thrown into the water; the sons smash him with a stone, he drowns; cf. motif K27]: Ray, Stevens 1971: 48-52; (cf. Sauk[a stranger comes to sleep with a woman; one girl sees him turn into a horned serpent; the woman gives birth to a hundred eggs; her husband takes them to the shore of a lake; the hatched snakes crawl to the camp; the people flee; the snakes remain and die]: Skinner 1928, no. 15: 169).

North-East. Montagnais [woman copulates with handsome man coming out of tree hollow; husband watches her; puts on her clothes, kills snake with axe; boils its blood and gives to wife; many snakes and worms appear, woman disappears among them; husband goes to people with two children]: Desbarats 1969: 14-15; Naskapi [ Puan's husband is a bad hunter; she dreams of a handsome man coming out of a dead tree, they copulate; she finds the tree; snake promises meat to her children, she allows them to crawl under her skirt; husband wonders where the meat came from, watches wife, puts on her dress, chops snake into pieces, cooks, gives wife to eat; she vomits, vomit turns into baby snakes; P. and her children disappear, man is left alone]: Millman 1993: 54-56; Huron [girl rejects suitors; marries handsome stranger; sees husband in serpent form; runs away; man takes her across sea in boat; Serpent pursues them; Thunder kills Serpent; Serpent clan descends from this woman]: Spencer 1909: 321; Seneca [as Huron; husband is water Serpent; Thunder kills him; she gives birth to snakelets, Thunders kill them too; woman returns to people]: Curtin, Hewitt 1918, no. 4 [see motif J4; ball of snake hearts hidden under Serpent's bed; Thunders ask woman to help them; strike Serpents' hearts carried away by her, they die], 6 [Horned Serpent; The Thunders give the woman a potion to drink, she burps up ants, larvae, worms]: 86-90, 268-270; Tuscarora [the girl is weak, unwell, no one will take her as a wife; the mother goes away, tells her not to open the door to anyone; at night she opens the door to a handsome man; after three days he leaves, leaving a pendant; the mother returns, sees that it is a snake scale; sees that when her daughter sleeps, the little snakes crawl out of her belly, and then return to the womb; the girl decides to throw herself into a waterfall, four Thunders pick her up, drive out the snakes (they fry them and eat them); one Thunder converges with her; sends her to her mother, tells her not to let the son who will be born out of the house, he can kill other children with lightning; the son grows up, goes out, hears the voice of the Thunders, goes towards this voice; (in the next text, see motif I80A, it is said that this youth became the youngest of the Thunders and was not as skilled as the others)]: Rudes, Crouse 1987, #35: 587-595; Passamaquoddy : Leland 1968: 266-267 [a girl falls asleep on the shore of a lake, a snake rapes her; people drive her out; an old man tells her to dance, kills the snakes she gives birth to with a stick; marries her to his son Thunder; a boy is born, the grandfather attaches thunder wings to him; the old man's daughter is Lightning], 273-274 [a woman marries five times, her husbands die each time; a sixth one watches her; she calls a snake out of the lake with a song, copulates with it; at night the husband refuses to lie with her; the snake's poison is not transmitted to the husband, the woman herself dies]; Maliseet[A Bear comes out of a hollow tree, copulates with a woman; she does not care for her husband or children; she decorates herself, comes to the hollow, knocks on the trunk with an axe; the husband watches her; calls the Bear with the same signal, kills him, feeds his wife with his meat; she goes to an old woman; the chief takes her as his wife; he has two eagles; her first husband comes, the woman orders the eagles to tear him apart; her sons come, the eagles feel sorry for them, they take them to their Wolf spouses to raise; the sons call their mother to visit; she brings her child from a new marriage; she orders them not to put it on the ground; they put it on the ground, the boy dies; the mother choked and died too]: Stamp 1915: 243-246; Penobscot [Hazel Grouse has no luck in hunting; he cuts off the flesh from his thighs, brings it to his wife, the Jug Woman; when only the bones remain of the legs, he builds them up with birch wood; the legs of the grouse acquire their present form; Pitcher gets a Bear, Lover; asks him to cut the meat from his legs, so feeds the family; the children inform Grouse of her behavior; he kills Bear; after feeding his wife with his meat, tells her what she ate; she runs away into the woods, wanders there ever since]: Speck 1935b, no. 38: 83-84; Micmac [in winter, Spruce Partridge died of starvation, Birch Partridge took his family; unable to find game, feeds the family with meat cut first from his back, then from his legs; wife is surprised that the meat has no bones or fat; watches him cut off strips of his own flesh, makes a lot of meat from them; sits down in a wigwam, falls into the lower world, comes to the house of Marten and his grandmother Bear; Marten sends the woman to the chief's house, marries the chief's son; her son and daughter come down to her from the earth; the mother reluctantly gives them meat, they go to Marten and his grandmother; her ex-husband Partridge comes to the woman, she orders the dogs to be set on him, his skin to be pulled over the door frame; the game disappears, people think that the two children are to blame, they are hung by their heels on a tree, left; Grandmother Bear hides a fire for them; Marten burns the trunk of the tree; when it falls, she puts a pile of moose hair under it, the children fall on it; Marten gnaws through the bonds, catches up with those who left; the boy hunts successfully, and those who left go hungry; the boy sends Grandmother Bear an moose skin on an arrow as a sign that he is alive; The Crow flies to peck at the corpses of children, but they feed her; she brings meat to her children; people send a girl to the Crow, but she sees only the mushrooms that she is cooking; the brother asks the Moon to make him and his sister adults; when leaving to hunt, he tells his sister to come out only when she has heard his voice three times; the sister greases her hair every day, goes to the lake, where the Big White (white, not polar) Bear licks the fat off her; the brother wonders where the fat goes; he sees his sister and the Bear from the mountain; she explains that otherwise the Bear will eat them both; the brother pierces his heart with an arrow; Bear: shoot in the paw!the brother is pierced by the paw, the Bear dies; the people return; the brother and sister greet the grandmother and the Marten, do not want to see their mother; having eaten the Bear's meat, she and the other people die; the brother and sister come to the sea; the people think that they have dispersed the game; they put the horn of the Horned Serpent to the youth's head, it grows through it and around the tree; the sister tries to saw off the horn with a shell; Kasatka takes her away, she bears him a son; Kasatka's sister orders a circle to be made on the horn with red ocher; Kasatka is first sent for ocher, then for a piece of red cloud; Kasatka chases after his wife, sister and son; they throw him parts of the boy's clothes, then his cradle, he picks them up, losing time; the woman frees her brother, Kasatka's sister marries him; one day he returns to the sea, taking his son and the woman's son from Kasatka]: Whitehead 1988: 24-43.

Plains. Sarsi [a man has a wife and two sons; he combs his wife's hair, paints her face, but every time she goes to fetch firewood and returns, her hair is tangled, the paint is smudged, her clothes are dirty; he watches, sees her go to a rotten tree, knock, say she has arrived, snakes crawl out, wrap themselves around her body; the husband tells his sons about this, tells them to run, goes to the tree, calls the snakes with the same signal, kills them with a stick, throws the bodies into a ravine, one escapes, but has lost its tail; the wife finds only one snake, returns, the husband cuts off its head, it falls into the tipi, the body - outside, the husband runs away in the opposite direction from the sons; they run to the river, ask the water monster to take them across; he offers them to eat his parasites; they are frogs; the brothers were clicking the seeds they had made into necklaces, the monster was pleased and lay down like a bridge, the brothers crossed to the other bank; the mother's head set off in pursuit, bit the frog, spat in disgust, the monster offered her to cross the river, threw her into the water, the head drowned; the brothers saw a raft, they put a board on it, offered to take food, the eldest stepped in, they threw him on the fruit, they sailed away; he shouted to the younger not to go anywhere, to wait for him; he returned, but his brother turned into a wolf; they hunt together; the wolf rushed after a deer into the river, something pulled him under the water; the old man brought the eldest brother to the river, where there were fish by the shore; they started shooting at them, wounded the chief; the Frog Shaman comes, saying that she was called to treat the wounded chief of the fish; the old man killed him, dressed up like him, went down to the fish, found the wolf's skin, revived him, he returned to the shore; The old man ordered everyone to close their eyes while he would heal the chief, killed them all, returned to the shore; other fish caused a flood; The old man on the raft orders the animals to dive; only Muskrat dived, surfaced dead; The old man got grains of earth from under the claws and teeth, revived Muskrat; thus she dived four times; The old man suggested that the animals run around a lump of earth, only Wolf and Otter agreed; the earth grew, they returned, having grown old, The old man rejuvenated them; thus three times, after the fourth they did not return, the earth is big]: Dzana-gu 1921, No. 4: 6-8; Blackfoot (Blad) [the husband gets a web to catch animals; his wife anoints herself with incense, goes to her lover-Snake; the husband watches her, burns the den of snakes; tells his two sons to run, gives them a stick, a stone, wet moss; hangs a web over the entrance to the house; his wife gets entangled in it, he cuts off her head; her body pursues him; they turn into the Moon and the Sun; if the Moon catches up with the Sun, there will be eternal night; the Head pursues his sons; they throw the objects they have received, a thicket, a mountain, a pond are formed; first mountain sheep, then ants make a passage in the mountain; in return for this the Head promises to become the wife of their chiefs; falls into the water, drowns; one brother goes north, the other south; one becomes the ancestor of the whites; the other, Napi , is the creator of the Blackfeet]: Grinnell 1893a: 44-47; Spence 1985: 205-208;Blackfoot : Josselin de Jong 1914 (Piegan) [Woman returns late collecting firewood; husband watches, sees her knocking on wood, snake emerges, they copulate; he calls snake with same signal, cuts its throat; next day wife returns crying; husband cuts her throat; her seven younger brothers see that only her head is left; eldest turns into a beetle, sees her drawing on chamois, tells where her brothers' scalps will be; brothers send her to get meat, run away; throw her porcupine quills, scraper, paint; she rushes to pick them up; brothers wonder what they will become; reject transformation into stones (women will break them to make scrapers), wood (people will burn them), water (they will drink them), deer (they will kill them), birds (children will shoot them), grass (they will set them on fire); they rise into the sky, blowing on a feather, they turn into seven stars]: 43-37; Knox 1923 [each time, collecting brushwood, the wife returns late; the husband watches her, sees her knocking on a tree, a rattlesnake comes out of it, turns into a handsome man, copulates; he calls the snake with the same signal, cuts off its head; the wife finds the corpse, cries; the husband cuts off her head; her seven brothers find an empty dugout; they hear their sister's voice outside; she says that she is dead, does not allow them to look at her; the youngest peeks, sees the head flying over the skin, which it scrapes; brothers hunt, send the youngest in the form of a beetle to watch their sister; he sees her trying on the places on the skin where she will attach the scalps of her brothers; send the sister for meat, run, taking her paint, scraper, porcupine quills, awl; throw them away, she wastes time picking them up; think what to turn into; water - people will drink; trees - they will cut down; grass - they will burn; stones - they will heat up for a steam room, women will make scrapers; animals - they will kill and eat; birds - the same; the youngest offers to become stars; they blow on a feather, rise to the sky as the Big Dipper]: 401-403; Assiniboine [the husband sees his wife knocking on a stump, calling for a snake-lover; he kills all the snakes, cooks soup from their blood, feeds it to his wife; she finds the dead snakes; husband orders his six sons and daughter to flee; when wife looks into house, cuts off her head; head overtakes children, gathers them in tipi, orders not to look at it while it is dressing skin of moose killed by one of sons; one looks, head pursues children; awl, flint, stone thrown by them turn into many awls, into fire, into mountain; two Cranes lay their necks as a bridge over river; children cross; Cranes push head into water; it continues pursuit; children play ball and rise to sky, turn into Big Dipper; head cannot jump to sky]: Lowie 1909a, no. 22: 177-178; Mandan[see motif J18; the Moon's son comes to the Old Woman's garden; she makes him her grandson; her snake husband lives in her bed; she feeds him corn mush; the youth kills him with an arrow; after a series of adventures, returns to the sky, turns into a star]: Bowers 1950: 200-205; Arapaho [husband goes to war; wife meets a handsome man by the river, sleeps with him; after nine months her womb bursts, she dies, giving birth to a rattlesnake; the people throw it into the fire]: Dorsey, Kroeber 1903, no. 77: 147-150; Teton (Oglala) [woman calls bears out of hollows by hitting a tree with an ax; copulates with the bears, then kills them, feeds them the meat of her three children; her husband wonders where the meat comes from; feeds wife bear meat to death; her head pursues her children; they throw a whetstone, it turns into mountains; she asks a snake to make a gorge; the children hide in a tree; she breaks it, they descend to the ground, sitting in a bird's nest; a man carries them across a river in a boat; the head climbs up the oar, he hits it with the oar, drowns it]: Wissler 1907, No. 6: 195-196; Omaha , Ponca [a girl has a Grizzly lover; hunters kill him; she asks her father to bring her the skin; she pulls it on, turns into a Grizzly; kills people except her younger sister; their four brothers return from hunting, flee with the younger sister; create behind them thickets, a forest, awls, a crevice; Grizzly falls into it, the earth closes behind it]: Dorsey 1890: 292-293; Ioway [Grizzly rapes girl, she becomes his mistress; her younger sister sees them, father kills Grizzly; mistress turns into Grizzly herself, kills people, holds her sister captive; their four brothers return from visiting the Thunderers; give younger sister a rabbit; Grizzly pursues them; they hide on a cliff, which becomes high; kills Grizzly with arrows, burns; scatters ashes over village; ashes first turn into ants, then village is filled with people again]: Skinner 1925, no. 9: 465-468; Arikara[two girls are sleeping on the street, discussing young men; one wants a bright red star as a husband; in the morning, chasing a porcupine, she climbs after him into a poplar by the river, the tree grows, the girl finds herself in the sky; the porcupine turns into a handsome middle-aged man, he was the Star; she gives birth to a son with a star on his forehead; the husband tells her not to dig roots in the lowlands; she digs, sees earth in the hole; the old woman advises her to ask her husband for sinews, makes a rope out of them, the woman climbs down with her little son, the rope is short, the woman hangs; the husband throws a stone, telling him to kill the woman, leave the son alive; the boy sucks the breast of his dead mother, steals corn and pumpkins from the old woman's garden; she leaves a ball and a stick, a bow and arrows; the bow and arrows disappear, the old woman knows that it is a boy, catches him, raises him; feeds grain to rooks (blackbirds), the young man kills them, the old woman revives them (they were guarding her field); he notices a snake behind the curtain, to which the old woman was giving porridge, kills it, it falls into the pond, turning it into a lake; the old woman grieves for her husband; the young man brings a puma, the old woman lets it go (these are all her animals); the same with the bear; the young man comes to four men, they kill a pregnant bison, give the embryo to take to the grandmother; the young man is scared, climbs a tree; the men take the embryo away in exchange for a promise to make the grandmother their wife; she agrees, they get together with her; the grandmother gives him a flute, he plays, the men's dugout loses its exit, they die; the young man comes to the snakes, sits on a stone, the snakes cannot crawl into him; he lulls the snakes to sleep with a story, kills them, one is saved, crawls into his anus, into his skull; boy's father fills skull with water, causes heat, water boils, snake crawls out, boy comes back to life, makes snake short-headed; boy dies ridding country of monsters]: Dorsey 1904d, no. 14: 45-55; Arikara[two girls are sleeping on a platform in the open air; both are menstruating; one wants a red star as a husband; ends up in the sky; the husband does not allow them to dig roots in the lowlands; the wife digs, sees earth through the hole, cries; the Old Spider Woman advises making a rope out of sinews; lowers the woman, she has a baby on her back; the rope (=web) is not enough, the woman hangs; the husband throws a stone, tells him to kill his wife, save his son, cuts the rope, the woman falls; the boy sucks the breast of his dead mother; steals corn from the old woman's garden; she leaves a ball with a stick and a bow with arrows; the bow and arrows disappear, which means the boy is stealing; the old woman grabs him, raises him, he hunts; she finds a snake behind the curtain, kills it (the old woman was feeding it meat); it was the old woman's husband, she lowers him into the pond); tells the young man that a bear wants to tear him apart (hoping that this will happen); the young man brings the bear to work; the old woman lets him go; the young man sees a tipi, in it there are four dice players, one has snot, the young man shoots them off; the players accept him; they kill a female elk, give the young man an unborn calf; the young man is afraid of him, hides in a pine tree (when the females have not yet given birth, the constellation in which the young man's father is is not yet in the sky; knowing that his father will not help him, the young man is afraid); they kill the fetus for the promise to bring them the old woman; he brings them, they are happy, let them both go, giving knowledge of the rituals of catching eagles; the young man is invited by snakes, he, sitting on a stone, lulls them to sleep with a story, one crawls away; he falls asleep on the ground, the snake climbs into his anus; he cuts his stomach, chest, throat, cutting off the snake's head, but the head crawls into the skull; his father in heaven fills skull with water, water boils from sun heat, snake comes out, boy jumps up, makes snake flat, crawls on belly]: Dorsey 1904d, #16: 56-60; skidi Pawnee [Hawk goes off to war, his wife takes snake as lover; becomes snake herself, crawls underground with lover; Hawk's son tells father truth; he kills lover, spares woman; hawks have been catching snakes ever since]: Dorsey 1904b, #83: 297-299; Kiowa [see motif J18; girl climbs tree, goes to heaven, marries celestial; celestial tells her not to dig roots because buffalo have been nibbling them; she digs, sees earth and people in the hole, makes a rope of sinew, goes down; her husband throws a stone at her, killing her; the child in her womb is alive; Spider raises it; he throws a hoop for playing, it falls on his head, breaks in two, twins appear; Spider gives food to her lover-Snake; the twins find him in the tipi and kill him]: Parsons 1929a: 1-8; Kiowa-Apache[widow marries snake that comes to her tipi; eats in another tipi, brings food to snake each time; tells grandchildren not to kill snake if they see it; they kill snake with arrow; widow says they killed their grandfather]: McAllister 1949, no. 7 [old woman finds clot of blood; cooks it, it turns into boy; she asks for meat from tipi; he finds snake under skin, kills it; old woman says he killed his grandfather; he marries chief's daughter, see motif K27], 34: 45-46, 100-101; Crow [see motif J18; woman ascends to sky, becomes Sun's wife, bears son, lowers him to earth by rope; Sun kills her, boy comes to live with old woman; she leaves food for her animal husband; boy kills him, old woman mourns]: Lowie 1918: 54 [two male otters], 59-60 [crocodile with horn on forehead, emits lightning; old woman - Moon], 71 [water monster long otter ]; cheyennes [every morning husband paints wife from head to toe red, goes hunting; wife goes for water, undresses, asks snake to appear, it crawls out of water; returning from hunt, husband finds no trace of paint; wife says she was bathing; husband peeks, sees snake coiled around wife; chops lovers into pieces with knife, brings mother's meat to two daughters, they eat, not knowing what it is; mother's head rolled in: pity that children ate me; daughters run, head pursues; eldest draws a strip on the ground, a deep hole is formed; youngest is hungry; eldest looks at deer, it falls dead; they live in a wigwam; they are guarded by two pumas and two bears; other people are starving; learning that the sisters have plenty of food, they go to them; then the people leave, only the girls' father remains; they do not like what he did {to their mother}, they ordered the pumas to tear him to pieces]: Kroeber 1900, No. 22: 184-186; Cheyenne [every morning the husband paints his wife from head to toe with red paint; returning from hunting, finds no trace of paint; the daughter says that her mother is absent for a long time when she goes to get water; the husband watches his wife; she undresses on the shore of the lake, says: I am here; the water spirit crawls out, licks the paint off her; the husband chops the lovers into pieces with a knife, throws the head, hands, legs of the wife into the water; meat from the ribs brings to the children under the guise of antelope meat; the boy is younger than his sister, still remembers the taste of his mother's milk, notices that the meat is the same; the father leaves; the mother's head pursues the children, because they ate her flesh; the daughter throws yellow porcupine quills, they turn into a thorny bush; then white ones - into another kind of bush; red ones - thickets of rose hips; makes a furrow in the ground with a digging stick, puts the stick in front, they cross, and in place of the furrow a deep ravine appears behind them; when the Head crosses it on a stick-bridge, the daughter pushes the stick, the Head falls, the abyss closes behind her; the children come to people; the father accuses them of killing their mother, orders to tie them up and leave them; the old dog gnawed through the fetters; girl kills animals with her gaze, boy becomes a good hunter; people are starving; girl sends Raven to throw them a piece of fat; people return; girl orders two bears to tear her father to pieces; since then there have been man-eating bears]: Grinnell 1903: 108-115 (=Erdoes, Ortiz 1984: 230-237); Arapaho [woman paints her face, comes to river, whistles; crocodile appears from water, licks her face; husband follows wife, kills lovers; cuts off wife's head, boils it, feeds son and daughter; mother's head pursues children; they place a log across river, turn it over, head falls into water, disappears; father comes to children; girl creates puma and jaguar, they eat it]: Voth 1912, no. 12: 48-49.

Southeastern United States. Caddo [girl takes Turtle as a lover, brings him to her bed, feeds him wild tubers; girl's two brothers are surprised that she collects so many tubers; pretend to leave, return, kill Turtle; sister pursues them and their dog; brothers paint ducks, in exchange for which the ducks carry them across a river; they forget to paint one white duck, which carries the pursuer; three doves carry brothers and dog to heaven, they turn into stars in the southern sky; seeing the stars, sister drops dead]: Dorsey 1905, no. 11: 23-25; Caddo [talking dog informs master that wife goes to tree, whistles three times, copulates with snake as it emerges from hollow; husband summons snake with same signal, chops up pieces, gives to wife to eat under guise of fish; wife herself turns into a snake, crawls away into the same hollow]: Dorsey 1905, No. 39: 66-67; Cherokee [like Creek, no details]: Kilpatrick, Kilpatrick 1966, No. 5: 426-427; Creek [while husband is hunting, wife copulates with huge worm living in log; husband kills it with rope noose; woman gives birth to worms; people set fire to her dwelling; some worms save themselves by burrowing into the ground (origin of earthworms)]: Swanton 1929, No. 33: 38; Hichiti [like Creek; wife accompanies hunter, comes to lizards' nest, takes Lizard as lover]: Swanton 1929, no. 14: 96.

Great Southwest. Navajo [First Boy marries First Girl's daughter; she often goes to the river bank; he sees a man coming out of the water, has sex with her; all the men and male animals go to live on the other side of the river; later return at the request of the women; while the men were away, the women masturbated, gave birth to monsters]: Johly, B'yбsh 1958: 3-4; Jicarilla [at a time when people had not yet begun to rise from the underworld, the chief's wife pretended to be ill; asks her husband to take her to the cool river; entering the water, she has sex with Otter; her husband watches her, drives her out of the house; all the men and even the male dogs go to live on the other side of the river; in the fourth year, the women begin to starve; they masturbate with elk antler, stones, eagle and owl feathers, give birth to monsters; Coyote catches and hides the child of a water creature; the flood begins, men and women gather on a mountain; it grows to the upper world, the water rushes after it; Coyote throws a child into the water, the water goes away; before this there were no mountains or water on earth]: Opler 1938: 264-267; lipan [the wife has a dog lover; she gives him the best meat; the husband follows her, kills the dog with an arrow; the puppies in the woman's belly tear her apart with their claws; she dies]: Opler 1940: 220-224.

NW Mexico. Huichol [at a spring a woman meets a serpent in the form of a man; becomes his lover; he gives her wild onions, the husband smells the smell; the wife is pregnant by her husband and by the serpent; the serpent moves into the house, hides in a vessel; the woman smells more and more like a snake; the husband calls other men, overturns the vessel, the men shoot the serpent with arrows, but it escapes into the spring; the husband kills the wife; her grave turns into a pond, there is a nest of snakes on her belly, they kill them; the water in the pond is blue, whoever drinks it becomes a wolf; the Moon Nakawé ordered votive vessels to be brought to her, helped separate the blue water from the normal water; the son born to the woman had keen eyesight like a snake and a forked tongue; became a shaman; during a drought his children sang and brought rain]: Zingg 1938: 551-553 (=1982: 247-250).

Mesoamerica. Otomi : Garibay 1957a [husband arrives, hears his child crying; finds wife with lover; he turns into a snake, wife into a snake from the waist down; husband buries them in a vessel on mountain]: 23; Soustelle 1935 [serpent comes to girl while she sleeps; men kill snake, woman gives birth to snake, dies]: 11-12; Chinantec [people hear sounds inside tree; Comet, Thunder cannot cut down, Woodpecker chops tree; inside are two eggs; old woman takes them; takes food to her deer husband every day; on her return, house is in disarray; Sun-boy and Moon-girl rush to hide inside eggs, girl hesitates, old woman catches them; while hunting, bird: Why do you kill birds for one who is not your mother? The Sun revives the killed birds, kills the Deer - the husband of the old woman; fills the vessel with wasps, they buzz, he tells the old woman that this is the voice of her husband; but the Moon says that he went fishing; the old woman chases the children; they throw a comb, mountains appear several times on the old woman's path (the origin of the mountains); the twins cross the river; when the old woman finds herself in the middle of the river, they throw a bola de acuyo into her; she falls dead, turns into agouti; from her blood many animals appear; the twins shoot air guns at the crushed rocks, they move apart; a seven- or two-headed eagle carries people to the rock; the twins make a cage, the eagle carries them too; at noon he sleeps, one head is awake; the twins strangle her with a noose, at this time the earth trembles; the eagle's eyes fall out, the Moon grabs the bright right one, the Sun - the dim left one; The Vulture is unable to lower the twins on its back, and will now eat carrion; the Bat is fed seeds, a tree grows from the excrement, and the twins and others descend to earth along it; the Moon is thirsty; agrees to exchange eyes with her brother if he creates a spring (origin of springs); drinks without waiting for her brother to bring the Rabbit priest to bless the water; he throws the rabbit in her face in anger, it sticks to her, and is still visible; the Sun and Moon rise to the sky]: Bartolomé 1984: 13–16 (also Weitlaner 1952: 161–171; 1972: 169–173; 1977: 52–54); Cuicatec[an old woman found two eggs, put them in a vessel, from them the Sun and the Moon were born; every day she went out to feed the deer with corn porridge, told the twins to stay at home; called the deer the father of the twins; when she returned, the house was in complete disarray; one day he sent them themselves to feed the father - call him, Kundo, Kundo !; they called, the deer came, they killed him, the Moon took the right eye, the Sun - the left; to cook meat, you need fire; they sent a fox to the old woman; she set fire to her tail, ran away; so that the tail would not burn, the fox placed fire in a stone {apparently, in flint}, the twins struck fire from it; they brought the old woman roasted venison, and made a scarecrow from the skin, filling it with wasps and other stinging insects; The old woman ate, and by the river the frogs told her that she had eaten the liver of a deer; the twins told the old woman to pour sand on the frog's bottom, that's why it was rough; the black vulture also told the old woman that she had eaten a deer; she accused the twins of killing their father; she went to check herself; the deer did not respond; she went up to the scarecrow and hit it with a stick - why did not it answer; the insects bit her; she returned home and promised the twins to call their uncle; it was a jaguar; they dug a pit trap, the jaguar fell into it; then the old woman called the twins' aunt, it was an eagle with two heads; they made a cage, the eagle sat on top, they grabbed her by the paws (and killed her); the old woman called another uncle; it is an aquatic animal with a shell, but large; the twins ran, met Thunder, asked him to hide them behind his cheek; Thunder answered the beast that his teeth hurt and his cheek was swollen; the beast tried to climb into Thunder's mouth, but the Sun asked him to hit him, Thunder smashed the beast to pieces; while Thunder was working, the twins opened three vessels that stood in his house: with water, with wind and with hail; wet Thunder returned, closed the vessels and drove the twins away: that's why your aunt drove you out; they found honey, the Sun ate a little, and told the Moon to eat more, she was thirsty; the Sun gave water only after they changed eyes; the Sun told not to drink everything, but the Moon drank everything; the Sun told to burp some of the water, otherwise it would not be on earth; the Moon burped, but the dirty water stained her face, that's why there are spots on it; the woman has a chest; The Sun gave her ripe cherimoyas and said that there were many of them in the forest; she left, and he asked a rat to gnaw through a chest; a woman hears and asks, Sun: don't worry; the same with the woodpecker; the agouti gnawed through, in the chest there was a wheel with a rope, the Sun and the Moon rose to the sky, the agouti followed; she asks what she should do; Sun: cut the rope higher than you; the agouti fell, buried herself in the ground; the woman managed to give the Moon a few slaps; that is why when the moon looks like a sickle, women have their period; a woman to the Sun: remember me when I cover your face with my petticoat]: Weitlaner 1977: 56-62 (=Bartolomé 1984: 6-9); Mixtec[deer]: Cruz 1946 [the parents of the Sun and the Moon did not like them, threw them into the river; the boys were picked up by an old woman; she asks them to take food to their "father" in the forest; it is a deer, the brothers kill it; they ask another old woman for a fire to roast meat; she does not give it to them; they send Opossum; he got wet in the river, asked to be allowed to dry off; he carried the fire away on his tail; since then the tail of the opossum is naked; the old woman-tutor hits the Deer with a stone when he does not answer her; wasps fly out, pursue her]: 217-219; Dyk 1958 [the old woman tells her two sons to take food to their father in the mountains; the sons meet a deer, kill it; they bring home its meat, stuff the skin with wasps, hornets, bees; at home they deny that the meat is their father; a frog tells an old woman that she ate her husband's flesh; the old woman poured sand on her back, and since then the frog's back has been covered in pimples; the brothers kill a deer, the old woman's husband; the deer does not answer the old woman, so she hits him on the ear, hornets, etc. bite her; the sons promise to ease her pain in the steam room; they lock the door, the old woman dies, and becomes the spirit of the steam bath; the sons leave, meet a snake, take its eyes, and climb up to the sky on a rope; the one who took one and a half eyes became the sun, and half an eye became the moon]: 10-14; Solano González 1985 [Our Father the Creator (HO) learns that the owner of the temazcal (steam bath) has a ball of thread to measure the world; he comes to the shore where she is washing, shoots miniature arrows at her, and she thinks that the flies are biting; he turns into a baby, climbs out of the water; she brings him home, tells her twin sons that they have a new baby brother; goes to take food to her husband who is working in the forest; returning, she feeds the baby with her milk; the next day the boy asks the twins to let him play with their mother's ball of yarn; it is kept in a vessel; BUT pulls out the thread, measures the world, puts the ball back, lies down in the cradle, cries; the woman scolds the twins for not caring for their little brother and not calming him down; on the fourth day she returns, when BUT is still measuring the world; he explains that he is looking for meat to eat; he goes for a walk, she warns him not to turn right; he comes, shouts, Go get food, daddy !" A deer appears, BUT kills him with an arrow, makes a stuffed animal, stuffs it with wasps and bees; brings the meat to the woman; she eats it with the twins; when she takes the food to her husband, he does not answer, she hits him with a stick, wasps and bees fly out, sting her; BUT drowns the temazcal to heal her, closes the exit; she remains inside; he takes the twins and carries them away]: 172-177; Chinantecs [people hear sounds inside a tree; Comet, Thunder cannot cut down, Woodpecker chops down the tree; inside there are two eggs; the old woman takes them; every day she carries food to her husband-deer; on her return, the house is in disarray; the boy-Sun and the girl-Moon rush to hide inside the eggs, the girl hesitates, the old woman catches them; while hunting a bird: Why do you kill birds for one who is not your mother?The Sun revives the killed birds, kills the Deer - the husband of the old woman; fills the vessel with wasps, they buzz, he tells the old woman that this is the voice of her husband; but the Moon says that he went fishing; the old woman chases the children; they throw a comb, mountains appear several times on the old woman's path (the origin of the mountains); the twins cross the river; when the old woman finds herself in the middle of the river, they throw a bola de acuyo into her; she falls dead, turns into agouti; from her blood many animals appear; the twins shoot air guns at the crushed rocks, they move apart; a seven- or two-headed eagle carries people to the rock; the twins make a cage, the eagle carries them too; at noon he sleeps, one head is awake; the twins strangle her with a noose, at this time the earth trembles; the eagle's eyes fall out, the Moon grabs the bright right one, the Sun - the dim left one; The Vulture is unable to lower the twins on its back, and will now eat carrion; the Bat is fed seeds, a tree grows from the excrement, and the twins and others descend to earth along it; the Moon is thirsty; agrees to exchange eyes with her brother if he creates a spring (origin of springs); drinks without waiting for her brother to bring the Rabbit priest to bless the water; he throws the rabbit in her face in anger, it sticks to her, and is still visible; the Sun and Moon rise to the sky]: Bartolomé 1984: 13–16 (also Weitlaner 1952: 161–171; 1972: 169–173; 1977: 52–54); Cuicatec[an old woman found two eggs, put them in a vessel, from them the Sun and the Moon were born; every day she went out to feed the deer with corn porridge, told the twins to stay at home; called the deer the father of the twins; when she returned, the house was in complete disarray; one day he sent them themselves to feed the father - call him, Kundo, Kundo !; they called, the deer came, they killed him, the Moon took the right eye, the Sun - the left; to cook meat, you need fire; they sent a fox to the old woman; she set fire to her tail, ran away; so that the tail would not burn, the fox placed fire in a stone {apparently, in flint}, the twins struck fire from it; they brought the old woman roasted venison, and made a scarecrow from the skin, filling it with wasps and other stinging insects; The old woman ate, and by the river the frogs told her that she had eaten the liver of a deer; the twins told the old woman to pour sand on the frog's bottom, that's why it was rough; the black vulture also told the old woman that she had eaten a deer; she accused the twins of killing their father; she went to check herself; the deer did not respond; she went up to the scarecrow and hit it with a stick - why did not it answer; the insects bit her; she returned home and promised the twins to call their uncle; it was a jaguar; they dug a pit trap, the jaguar fell into it; then the old woman called the twins' aunt, it was an eagle with two heads; they made a cage, the eagle sat on top, they grabbed her by the paws (and killed her); the old woman called another uncle; it is an aquatic animal with a shell, but large; the twins ran, met Thunder, asked him to hide them behind his cheek; Thunder answered the beast that his teeth hurt and his cheek was swollen; the beast tried to climb into Thunder's mouth, but the Sun asked him to hit him, Thunder smashed the beast to pieces; while Thunder was working, the twins opened three vessels that stood in his house: with water, with wind and with hail; wet Thunder returned, closed the vessels and drove the twins away: that's why your aunt drove you out; they found honey, the Sun ate a little, and told the Moon to eat more, she was thirsty; the Sun gave water only after they changed eyes; the Sun told not to drink everything, but the Moon drank everything; the Sun told to burp some of the water, otherwise it would not be on earth; the Moon burped, but the dirty water stained her face, that's why there are spots on it; the woman has a chest; The sun gave her ripe cherimoya and said that there were many of them in the forest; she left, and he asked a rat to gnaw through a chest; a woman hears and asks, Sun: don't worry; the same with the woodpecker; the agouti gnawed through, in the chest there was a wheel with a rope, the Sun and the Moon rose into the sky, the agouti followed; asks what she should do; Sun: cut the rope higher than you; the agouti fell, buried herself in the ground; the woman managed to give the Moon a few slaps; that is why when the moon looks like a sickle, women have their period; a woman to the Sun: remember me when I cover your face with my petticoat]: Weitlaner 1977: 56-62 (=Bartolomé 1984: 6-9); chatino[brothers {the moon's gender is not directly mentioned, but the character is not called a girl or a sister; always just "twins"} The Sun and the Moon walked the earth; Mal Aire did not want the luminaries to shine, began to pursue them; they hid at the bottom of the river, but it began to dry up; an old woman came, they ask her to hide them; she tucks them into both cheeks; answers the pursuer that her teeth hurt; brought them to her house, began to raise them as her own children; they are naughty; as soon as the old woman is not there, they unravel her yarn; began to hunt with a bow, bringing pigeons; they hold the old woman for their mother; they ask where she goes; old woman: to your father; the boys secretly follow her, and in order not to get lost, they sprinkle ashes on the path; the old woman's husband is a deer, she gives him food; they began to chop with a wooden machete zacate; there is a rabbit, it bounced off the Moon's face and stuck forever; they followed the ashy trail to the place where the old woman was calling her husband; they called him with the same gestures; it is a deer; the twins decided that he is ugly and cannot be their father; the Sun shot him with a bow; they fried the entrails and ate them, left the liver for the old woman, and filled the skin with wasps; when the old woman began to eat the liver, she screamed; the frog: you are eating your husband; then the crab also reported; for this the old woman stepped on him and now the crabs are flat; seeing the deer lying on the ground, the old woman decided that he was sleeping instead of working, she hit him; the wasps stung him; the rabbit: throw yourself into the water; the old woman: it would be better to let the boys prepare a temazcal for me; she burned, became the Holy Grandmother; women in labor give her copal, candles, food; the twins: it is not good that our mother was left in the dark; The Sun took a stick with him, and the Moon a ball of thread; a snake with glittering eyes came towards him; the brothers strangled it with a thread, beat it with a stick, took the eyes for themselves; first the Sun took the left dim1; the Moon ate his fill of honey, wants to drink; the Sun created springs, but does not let the Moon come near; gave water after they exchanged eyes; they threw the ball into the sky, climbed up the thread, the Sun in front; they walk across the sky, illuminating the grave of their mother]: Bartolomé 1979: 23-25 ​​(=1984: 10-12); chatino : Carrasco 1961 []: 64-65; chatino[a girl was playing with a bird, became pregnant by it; gave birth to two boys, they were like dolls, her parents threw them into the river; a woman picked them up, said she was their mother; they guessed that this was not true, that her husband, a deer, was not their father; they killed the deer, made a stuffed animal of him, filled with bees, brought her his meat; a frog said that she was eating her husband; she ran to the stuffed animal, the bees stung her; the children burned her in a temazcal, she became the spirit of the temazcal; the children met their real mother, who wove clothes for all the animals, took her with them; they do not know where to get corn to feed their mother; they broke a bottle, threw it on a milpa, the fragments turned into flies and mosquitoes; they left their mother, came to where a snake was going to swallow the girl; they killed the snake by throwing hot stones into its mouth; the Sun climbed into the sky along a thread, the Moon climbed along its own; his wife climbed after him; the Sun ordered the rodent tuza (agouti) to gnaw through the thread, the woman fell; the Moon still wants to return to his wife]: Cicco, Horcasitas 1962: 74-78; Mixtec {it is unclear who is the real father of the twins} [an old woman orders her two sons to take food to their father in the mountains; the sons meet a deer, kill it; they bring home its meat, stuff the skin with wasps, hornets, bees; at home they deny that this meat is their father; a frog tells the old woman that she ate her husband's meat; the old woman poured sand on its back, since then the frog's back is covered in pimples; the brothers kill the deer - the old woman's husband; the deer does not answer the old woman, she hits him on the ear, hornets, etc. bite her; sons promise to ease her pain in the steam room; lock the door, the old woman dies, becomes the spirit of the steam bath; sons leave, meet a snake, take its eyes, climb up to heaven on a rope; the one who took one and a half eyes became the sun, half an eye - the moon]: Dyk 1958: 10-16; Mixtec [Our Father Creator (HO) learns that the owner of the temazcal (steam bath) has a ball of thread to measure the world; comes to the shore where she is washing, shoots miniature arrows at her, she thinks that flies are biting; he turns into a baby, climbs out of the water; she brings him home, tells her twin sons that they have a little brother; goes to take food to her husband who is working in the forest; returning, she feeds the baby with her milk; the next day the boy asks the twins to let him play with their mother's ball of thread; it is kept in a vessel; BUT pulls out the thread, measures the world, puts the ball back, lies down in the cradle, cries; the woman scolds the twins for not caring for their little brother and not comforting him; on the fourth day she returns, when BUT is still measuring the world; he explains that he is looking for meat to eat; he goes for a walk, she warns him not to go to the right; he goes, shouts, Go get some food, daddy!" A deer appears, BUT kills it with an arrow, makes a stuffed animal, stuffs it with wasps and bees; brings the meat to the woman; she eats it with the twins; when she takes the food to her husband, he does not answer, she hits him with a stick, wasps and bees fly out, sting her; BUT drowns the temazcal to heal her, closes the exit; she remains inside; he takes the twins and carries them away]: Solano González 1985: 172-177; triqui [the world is dark, the grandmother Ga'aj lights the way with an ocote; she lowered her huipil into the river and caught two fish; they turned into children; leaving them in the cradle, she went to the hill, whistled three times, her husband the deer came out; she gave him tortillas and said that she had given birth; the children quickly grew up, turned everything in the house upside down; they said that they wanted to take the tortillas to their father themselves; a bird taught them to make a trap for a deer; they killed and skinned a deer, but there was no fire to fry the meat; they sent a fox, it did not return; they sent an opossum; it came to Ga'aj, asked to be allowed to warm itself; she allowed it to sit by the hearth; it stuck its tail in the fire, ran away, brought fire to the twins; they stuffed a stuffed deer with grass and stinging insects, brought Ga'aj its meat; from the hot stones of the hearth they made stars in the sky; they told Ga'aj that this was not their father's meat, but some deer's; Ga'aj ate it and began to cry; the frogs by the river told her what she had eaten; the old woman cursed them, that is why frogs are eaten; she ran to the deer, and he stood there smiling; she hit him, wasps, etc. bit her; she ran to kill the twins, but they gave her yellow sapote, and she fell asleep; the twins became the sun and the moon; variant: Ga'aj had not only a deer husband, but also a sister; they wanted to become the sun and the moon; she woke Ga'aj and said that the twins had already become luminaries; she threw 7 sticks from her weaving cloth after them and they turned into the Pleiades; variant: when Ga'aj pulled the fish out of the river, the Moon swallowed the rabbit and it is now visible on it]: García Alvárez 1973 in Bartolomé 1984: 17-18; tricks: Hollenbach 1977: 129-131 [the world is dark; the old woman Ca'aj (K.) came to the river; saw two fish and put them in her huipil; they were the sun and the moon; K. went to take the tortillas to her husband, the deer; at that time the Sun ordered the firewood to come; he warned the Moon that if he heard the noise he should not be frightened and not look; but he disobeyed the prohibition, and the firewood returned to the forest; the Sun: now you will carry the firewood on your shoulders; the Sun ordered the bird Chordeilis acutipennis, and then the raven, to watch for K. to return and approach the house; but the raven did not watch; the old woman stepped on it, and now it waddles; the brothers suggested to K. that they themselves take the tortillas to her husband; they saw the deer, collected firewood, but at that time only K. had a fire; They sent a possum, who ran to K., stuck his tail in the fire, it caught fire, and he brought the fire to the brothers; since then the possum's tail is bare, and the tip is white from the ashes; the brothers killed a deer and fried its meat, stuffed the skin with stinging insects; having eaten her fill of venison, K. came to her husband, but he did not answer her; she pushed him, the skin burst, the insects bit her; wasps made nests for themselves from what the old woman had, they are in the shape of these objects; the brothers gave K. some soporific sapote fruits, raped her, rose in the sky; the birds knocked, trying to wake the old woman, but only the latter woke her up; seeing the luminaries in the sky, K. threw 5 sticks of her loom after them, they became the constellation Taurus; threw her shoes, they became the Pleiades], 140-145 [there was only Grandmother Ca'aj; she walked across the sky, lighting the way with a pine torch (con el lumbre de ocote); she always made these torches; and her husband was a deer; and the Sun and the Moon were fish; she took them out of the water, put them in her huipil; she told the deer that she had given birth; the brothers told the raven to watch; when K., having gone to take the cakes to the deer, returned, they would have time to lie down in the cradle again; but the raven missed it, K. stepped on it, and now it limps; the brothers: we will take the cakes ourselves; they saw that it was a deer; the bird advised them to make a trap; since then there are traps for deer; the brothers sent a fox (var.: porcupine) to bring fire - unsuccessfully; The Sun sent an opossum, he asked K. to let him warm himself by the fire, stuck his tail in the fire, brought fire; the brothers killed a deer, roasted it, brought the meat to K.; she ate, went for water; a frog: you can’t eat the meat of spouses; K. cursed it, so we eat these frogs; the spots on their backs are traces of beatings inflicted by the old woman (or brothers); a snake appeared, swallowed everything; the brothers heated stones in 7 hearths, threw them into the snake’s mouth, it died; they sent a fly to check; it climbed into the backside, and climbed out of the mouth: yes, dead; since then flies are attracted to wounds; the fly laid eggs or shit in the left eye, so it became dim; the Moon wanted to drink, the Sun gave it a drink, but first made it change eyes; his left one was dim, and the right one became bright; The moon was cutting reeds; the rabbit: why are you breaking my house? The sun: it is an animal for food; the moon swallowed it, and now it is visible on the moon; the brothers told the wind to blow and the rain to fall, K.had to hide in their house; they gave her sleeping fruits; the brothers attached a stone to their penises (or one a knife, the other a chime) and raped her; the birds knocked, trying to wake the old woman, but only the latter woke her; the brothers ascended to the sky; K. told the agouti to gnaw at the chain on which the sun was, but it gnawed at the chain on which the old woman was; hid in the ground out of shame; now she is ruining the fields], 159-165 [the man's daughter rejected suitors, for she wanted to ascend to heaven and become a goddess; but one man returned again, and the girl's father told him to ascend to heaven; from heaven he dropped three drops of blood, from which this woman gave birth to a boy and two {further it is said sometimes about one, sometimes about two}; the man did not recognize the children as his own, and the woman claimed that she had not slept with anyone; she laid the babies on an anthill, but the boy told the ants not to eat them; then to other ants - the same; into thorns - the same; throw into the abyss (derrumbe) - the same; into a stormy stream; the woman began to catch fish, but put only two in the huipil; they were boys, she said that she gave birth to them; when the woman went to take food to her husband, the deer, the boy got out of the cradle and made a mess, ordering a wagtail and a crow to warn of the woman's return; but one day they overslept; seeing them, the woman mutilated their beaks; agreed that the boys themselves would take the food; the bird taught them to make a trap for the deer; and to send someone to the old woman for fire; she did not give the fox fire; but the opossum asked to be allowed to warm himself, set fire to his tail and brought fire; the brothers killed and roasted the deer, and brought some of the meat to the woman; she went to fetch water, the frogs said that she ate her husband; (the informant stopped telling)], 168-170 [The Sun and the Moon were the sons of the grandmother Ca'aj; her husband was a deer; they killed him and roasted him; they sent an opossum for fire, he brought fire on his tail; when K. went to get water, the frogs said that she had eaten her husband; she ran to the deer, saw him, but it was a scarecrow filled with stinging insects; they bit K., from what she had with her they made parts of their bodies; the Sun and the Moon raped K. and ascended to heaven; she cursed them, therefore people suffer];but the boy told the ants not to eat them; then the other ants - the same; into the thorns - the same; throw into the abyss (derrumbe) - the same; into a stormy stream; the woman began to catch fish, but put only two in the huipil; they were boys, she said that she gave birth to them; when the woman went to take food to her husband, the deer, the boy got out of the cradle and made a mess, telling the wagtail and the crow to warn of the woman's return; but one day they overslept; seeing them, the woman mutilated their beaks; agreed that the boys themselves would take the food; the bird taught them to make a trap for the deer; and to send someone to the old woman for fire; she did not give the fox fire; but the opossum asked to be allowed to warm himself, set fire to his tail and brought fire; the brothers killed and roasted the deer, and brought some of the meat to the woman; she went to get water, the frogs said that she had eaten her husband; (the informant stopped telling the story)], 168-170 [The Sun and the Moon were the sons of Ca'aj's grandmother; her husband was a deer; they killed him and roasted him; they sent an opossum for fire, he brought fire on his tail; when K. went to get water, the frogs said that she had eaten her husband; she ran to the deer, saw him, but it was a stuffed animal filled with stinging insects; they bit K., made parts of their bodies from what she had with her; the Sun and the Moon raped K. and ascended to heaven; she cursed them, that is why people suffer];but the boy told the ants not to eat them; then the other ants - the same; into the thorns - the same; throw into the abyss (derrumbe) - the same; into a stormy stream; the woman began to catch fish, but put only two in the huipil; they were boys, she said that she gave birth to them; when the woman went to take food to her husband, the deer, the boy got out of the cradle and made a mess, telling the wagtail and the crow to warn of the woman's return; but one day they overslept; seeing them, the woman mutilated their beaks; agreed that the boys themselves would take the food; the bird taught them to make a trap for the deer; and to send someone to the old woman for fire; she did not give the fox fire; but the opossum asked to be allowed to warm himself, set fire to his tail and brought fire; the brothers killed and roasted the deer, and brought some of the meat to the woman; she went to get water, the frogs said that she had eaten her husband; (the informant stopped telling the story)], 168-170 [The Sun and the Moon were the sons of Ca'aj's grandmother; her husband was a deer; they killed him and roasted him; they sent an opossum for fire, he brought fire on his tail; when K. went to get water, the frogs said that she had eaten her husband; she ran to the deer, saw him, but it was a stuffed animal filled with stinging insects; they bit K., made parts of their bodies from what she had with her; the Sun and the Moon raped K. and ascended to heaven; she cursed them, that is why people suffer];triki [twins are born of a girl (or a married woman, but not by her husband); they are thrown to the ants, they are alive; then they are thrown into the river; an old woman Ga'ah catches them , tells her husband Deer that she has given birth to them; Deer lives in the forest, she brings him tortillas; when he leaves, the twins jump out of the cradle to play; birds warn them when G. returns; one day the birds oversleep G.'s appearance, the twins no longer take the form of babies; do not believe that Deer is their father, kill him, stuff him with wasps; Possum is sent to bring fire (see motive D4A), Deer's flesh is roasted, given to G.; Frog tells her what she ate, she does not believe, beats her, now the frog's skin is wrinkled; G. is angry that Deer is silent, beats him with a stick, is stung by wasps; drives the twins out of the house; The snake is about to devour the world, the twins throw hot stones into its mouth; they send a fly to check if the snake is dead; the fly defecates on its left eye; the younger brother takes the brighter right eye, the elder - the left; the brothers are walking, the younger is thirsty; the elder gets water as soon as the younger agrees to swap eyes; G. comes to the twins; they put her to sleep and rape her, putting stones on their penises; they run to the sky, the elder becomes the Sun, the younger - the Moon; he swallowed a rabbit, it is now visible on him; the birds wake G., she is covered in blood; he throws after the twins the parts of his loom (they turn into the constellation Taurus) and sandals (they turn into the Pleiades); [G. herself becomes the spirit of a steam bath]: Hollenbach 1980, No. 8.26-8.37: 463-468; Kekchi , Mopan [three brothers live with an old woman, Xkitza, and bring her birds they have killed while hunting; each time she puts the boys to sleep, feeds the bird meat to her monster lover (some say it is a tapir); she smears the boys' mouths with fat, and in the morning assures them that they ate it all themselves; a trogon bird asks the brothers not to kill it, and tells them about the grandmother's behavior; the brothers dig a pit trap, a tapir falls into it, the brothers give the grandmother his fried penis to eat; they send a toad, then a lizard, which tells them that the old woman by the river grows her fingers-claws and sharpens them; the brothers leave calabashes in their beds, the old woman sticks her claws into them, the brothers laugh; because The younger brother did not want to kill his grandmother, Shulab and Kin suggested that he climb a tree to get a dead bird, he became a spider monkey, from him come the present ones; Kin asks what is a stick from which water flows; Shkica answers correctly - a penis (not a liana); Shkica: what is the water flowing between two hills? Kin: Sh.'s urine; what does Trump do, Trumpa? Shkica: my spindle; Kin: throwing top, throws at her, but she dodges; Shkica: three hills, flat on top? Kin: three stones, on them a clay brazier; what flies up, then down? Shkica does not know; Kin: an arrow; shoots, killing Sh. from him come the present grandmas, Shulab and Kin suggested that he climb a tree to get a dead bird, he became a spider monkey]: Thompson 1930: 120-123; (cf.triki [the only woman lived in the forest among animals, her husband was a deer; she answered her son and daughter that their father did not have time to go home, she was taking him food to the forest where he worked; the children met the deer, spoke to him, he did not answer, they caught him in a trap, stuffed his skin with bees, asked their mother to cook the meat; in the morning the deer did not come to her call, she found him, hit him with her hand, the bees that flew out stung her; when she returned, the children began to laugh; she asked the god Riki to punish them; he turned his son into the Sun, his younger sister into the Moon; they will walk above the earth and shine until they are forgiven]: 26-29; mixe [a man's wife died, someone is cooking in his absence; the comadre advised him to hide and lie in wait; he saw his dog run into the house; he went in: she was cooking there {without turning into a woman}; when he saw her owner, she died; he carried the corpse to the river; a vulture came down to peck it; a boy and a girl from the dog's belly ask to be carefully removed and left in a cave on the other bank; they came to live with an old woman; they asked her husband to pick up a stone and crushed him with it; they removed the skin, stuffed it with ashes, put it to stand, as if a grandfather was working, brought the meat to the old woman and asked her to cook it; the meat from the cauldron says that it is he, the old man; the frog to the old woman: you are eating your husband; she went to the field, began to call her husband, came up, hit him with a stick, ashes splashed in her eyes; she chased the boys; they asked the woman to hide them; she hid them in her mouth behind her cheeks; answers the old woman that only a man had passed by a year ago; old woman: what hurts you, that your face is so swollen? woman: don't look, or I'll die; when the old woman left, the woman is unhappy: what did you do to her? boys: let me out, then we'll tell you and give you a present; they climbed a tree, filled a carrizo with wasps, told her to catch it and open it; the wasps stung the woman; she turned into an agouti, the twins allowed her to eat everything that grew in the field; the children raised her into the sky, first the boy became the moon and the girl the moon; then they decided to switch, so that the girl-moon would shine at night and the boy would shine during the day]: Bartolomé 1984: 22-24; popoloca : Jäcklein 1974: 275-278 [Si Gu (Shi Gu, "born in the forest") kills his father-deer with an arrow, gives its meat to his mother; The next day she waits in vain for her husband (variation: SH has sex with her, the people are their descendants; in some versions he apparently does not know that the deer is his father; in others the father is a cannibal, SH frees the people by killing him); SH goes traveling, the mother remains in the San Felipe mountains; she seduces passers-by; those who succumb to her charms perish; she is the Woman with Beautiful Hair, an evil spirit with one eye in her forehead; SH is identified with the sun and with Jesus], 293-294 [the boy lives with his mother; receives the name Montezuma ; one day he wants to shoot a nightingale; it says that his father is a deer; M. watches as his mother brings food to her husband; he kills the deer with an arrow, brings its meat to his mother, she eats it with pleasure; the next morning he brings food to the deer, the chameleon tells her what she ate; she beats M., he goes on a journey]; Nahuat (Puebla) [a woman has two sons; they are surprised that their mother is taking food into the forest; they see a Deer there; the younger one disguises himself as a woman, lures the Deer; the brothers kill him, stuff his skin with stinging insects; when the woman approaches, the effigy falls, the insects bite her to death; the brothers rise from the fire into the sky; the elder one gets scared, the younger one throws himself into the fire, becomes the sun; the elder one takes ashes instead of hot coals, becomes the moon]: Barlow, Ramirez 1962: 55-57; mocho[=Relatos Mochó 1995: 36-39; a woman prepares a lot of food, but her two sons, working in the fields, get little; they pretend to be asleep, see a Tapir with whom their mother shares a meal; it is their father; they dig a trap, he falls into it, dies; the mother cries; asks them to roast crabs on the river bank, blows on the coals; the coals fly into their eyes, they cry, turn into monkeys; the woman enters the river, becomes the moon, is placed in the sky]: Petrich 1985a: 219-238).

Honduras - Panama. Rama : Loveland 1990: 46-47 [Adam, his brother and sister lived together; there was a snake on the ceiba tree (apparently he had a relationship with his sister A.); A. cut down the ceiba tree, by morning the clearing was overgrown; the third time the brother and sister came, the tree fell, A. cut the snake, many snakes emerged from it, the sister hid one in the house under a pot; she moved away; A. came in her absence, he did not have the staff with which he killed the creatures, the snake bit his finger, crawled away; A. is ill; with the Mouse (or Shrew, Gopher) A. sailed to the land of snakes; there they found the snake that had bitten, from it they learned how to be cured; since then some people recover from snakebites, some die; (=1986: 250)], 47 [Adam's wife Eve had intercourse with the Serpent; moved away, hid the Serpent in a box; A. found the key, opened it, the Serpent flew away, began to live on the top of the ceiba tree; on the third day, A. cut down the ceiba tree, the Serpent flew away to E., she hid it under a pot; A. lifted the pot, the Serpent bit his finger; the clairvoyant told him to go to the land of snakes; A. swam there, was cured, returned with the help of the Mouse]; boruca : Maroto 1979 [a woman became pregnant by her snake lover; she gave him chicha when he stuck his head out of his hole; when she was about to give birth, she was thrown into a fire, she gave birth to snakes there, they were killed; the snake crawled away, leaving a trace - a ravine through which a stream flows; var.: baby snake crawled away]: 43-49; Quesada Pacheco 1996: 70 [woman takes rat as lover, sticks it up her ass; gives birth to rats (origin of rats); people kill them], 71-72 [woman takes snake as lover; people burn woman to prevent her from giving birth to snakes; her womb bursts, two large snakes escape], 77-78 [girl takes worm as lover, hides him under garbage; her mother finds him, her brothers kill him by pouring hot chicha on him; he had the head of a bull]; Stone 1949 [woman goes to hole in ground, gives snake chicha to drink, bathes, and has sex with him; woman's mother bewitches snake, people burn him; [a woman gives birth to snakes, people chop them up with machetes, the woman's mother burns them]: 28; cabecar: Bozzoli, Cubero Venegas, Constenla Umaña 1983 [a woman copulates with a serpent that emerges from a river in the form of a man; men shoot arrows at the young serpents, who retreat to the edge of the world]: 6; Stone 1962: 64 [the serpent is the patron of the Kibegruwák clan; one of the first women in the world belonged to this group; she told her brother that she had a husband; the brother saw a snake coiled around his sister; he realized that the serpent must not be harmed, he would be the patron of the clan], 65-66 [an evil spirit, having taken the form of a man, possessed a woman; after 8 days she gave birth to twins, after 4 days they were crawling, after another 4 they were shooting birds from an air gun; the grandmother told her daughter that her sons were not people, followed them, and saw not people, but snakes; they ate their mother, then their grandmother, who saw them swimming in a pond in the form of snakes; they began to expand the pond; Sibu was afraid that the earth would disappear and there would be water everywhere, he sent other twins (people), giving them bows and arrows; they began to shoot, the snakes went down the river to the sea and turned into whales]; bribri : Bozzoli 1976, no. 3 [a girl takes a worm as a lover, becomes pregnant; he sucks her breast, her blood; she turns pale; her brothers watch her, together with their parents they kill the worm with boiling water; she gives birth to worms, people kill them; she dies]: 30-31; Bozzoli, Cubero Venegas, Constenla Umaña 1983 [like cabecar, but the nature of the lover is not specified; the little snakes turn into whales]: 39-43; Stone 1962: 65-66.

Northern Andes. Embera [girl's mother kills her snake lover]: Wassen 1933: 117 ; Nonama [old woman keeps snake which turns into man at night; people kill snake]: Lotero Villa ea: 27; Kogi [Semangáya lived later than Hába Nabobá; married Máma Juídeji but cheated on him with others; MH conjured her so that men rejected her but she desired them; S. sat down by the roadside to weave a bag (mochila; sign of love proposal), but men paid no attention; saw a swaying tree, mistook him for a man but was mistaken; then offered herself to the snake, gave birth to snakes; MH collected them and cooked them, but one snake crawled away; S. gave birth to 12 more snakes; MK and another man set fire to the house with snakes at night; in the morning MK took S.'s burnt bones to the cave; but one snake escaped, which is why they still bite people, and if MK had not burned them, there would be no way out; MK turned S.'s bones into stone]: Reichel-Dolmatoff 1985(2), no. 12: 57 (=1951(2), no. 10: 52-53); yupa [a woman went to fetch water, began to dance by the river; after three weeks a man approached her, walking from the house of leaf-cutter ants; each time she became pregnant; the husband followed, saw the lover appearing in the form of a snake, killed him; the woman gave birth to many snakes]: Wilbert 1974a, no. 35: 120; paes [a young man came and began to live in the hills, a girl began to visit him; a mother saw a snake with her daughter; the girl gave birth to a son, worms came out of his body; the girl's mother took them out, the child died; the girl threw herself into a lake, began to live in it with her lover; a shaman threw roots and a bandage of a woman who was menstruating into the lake; the girl and her lover left the lake in a black cloud; after this the lake dried up]: Bernal Villa 1953, no. 3: 294 (=Nachtigall 1955: 300-301); guambia : Franco 1991 [or in two lizards]: 16; Hernández de Alba 1965 [the mother did not allow her daughter to go out alone; a snake entered the room in the form of a cat; the girl gives birth to a son by the snake, does not allow anyone to touch her child; mother takes baby in her arms, it turns into a snake, crawls away, a lake forms on the site of the village; they dug a canal, the water carried away many; at the bottom they found a fern, blood spurted out of it, it was the mother snake; if the grandmother had not taken the baby in her arms, all tropical fruits would have grown in the Guambia area and it would not have been cold]: 119-120; kamsa , ingano [ancient women; the penis crosses the river, rushing towards the women, is crushed in the trap set by the hero; men of the ancient race pursue the hero, thunder kills them]: McDowell 1989: 112-113

Llanos. Yaruro : Wilbert, Simoneau 1990c, no. 5 [the creator goddess makes love to the water serpent Poaná; her grandchildren watch her, one of them extirpates her eye with an arrow], 6 [a Nive (water spirit) came ashore to make love to a woman; her husband kills him; then the water creatures made a hole in the ground, from which the Creoles came out, killed most of the people, so there were few yaruro left; those who remained found a nest of wasps near the hole in the ground; they took the yaruro out of the hole; they came out like a swarm of ants, not understanding where they were; they remembered the nest of wasps near the hole, so they still take honey from these wasps; they came to a place where people later became animals (capybaras, tapirs, etc.); the snake Po Ana bit one of the ancestors, it was Ichiae; PA grabbed him in his teeth, carried him far away, spat him out there; I. took the drug yopo, began to sing, but badly; the old man sang well, everyone came to listen; (further on the plot of "Hansel and Gretel", a Hebrew loanword)]: 23, 23-25; kuiva [the caiman lives in an underground cave with other caimans; the woman calls him by stamping her heel on the ground; copulates; feeds him corn porridge; the husband's younger brother watches her; the husband and his brother kill the Caiman when he comes out to the woman; the wife kills the husband]: Wilbert, Simoneau 1991b, no. 156: 229-230; Sicuani : Wilbert, Simoneau 1992, no. 14 [while the others are dancing, the old woman goes to the river, knocks on a calabash, calling the Caiman, gives him food, copulates with him; her grandson Tsamani puts on her clothes, calls Caiman with the same signal, and kills him with his brothers Ivinai and Kahuyali ; she finds the corpse, has Ts swallowed by a big fish; his brothers extract him from her belly; he is bald, they restore his hair; they make a chain of arrows, climb into the sky; she follows them, now also in the sky; while Thunder is away, the brothers replace the lightning with a wooden fake; his daughter does not reveal the secret to her father; Ts kills Thunder in single combat, revives him; Thunder eats sweet potatoes, his excrement can be found in the savannah], 15 [~(14), without the episode with Thunder], 16 [~(14); the old woman is the brothers' elder sister], 17 [~(14); the brothers climb into the sky on a liana; other people climb too; Ts tells them to be quiet, but they laugh; bat cuts liana, people fall, turn into parrots, mako, deer, partridge], 18 [girl has a caiman lover, she brings him food; young people from among her relatives summon the caiman in the same way, kill him; drink a narcotic drink, dance, shoot arrows into the sky, making a chain, rise in the form of termites; girl goes to the ends of the earth, ascends to the sky as the Moon], 44 [boy asks his grandmother to bathe him in a trough; produces starch; people tell him to bathe in the river, collect starch; angry, the boy tells his grandmother to stay awake to hear the rumble; she falls asleep; only Kinkajou hears it and knows where the Kalievirne tree grew; see motive G5; people chop it down; after the tree falls, people are mortal; Chamani orders to dance in order to find lightness and go to another world; the old woman Ibarruhua breaks her abstinence, takes Caiman as a lover; calls him by placing an inverted calabash on the water and knocking on it; people kill the lover, give I. his penis to eat; I. orders a fish to swallow C.; his brothers make rapids on the river to stop the fish; they revive the regurgitated C., who orders the hawk to kill the fish; they shoot upward, only a virgin manages to fix the arrow in the sky and make a chain of arrows; the sky was low at that time; in the form of termites, C.'s people climb to the sky; the thunderer Yamahenë lives there ; C. replaces his club, Ya. cannot kill the people, C. kills him; his wife orders the ants to collect pieces of his flesh, Ya is reborn; Ya and Ch are reconciled; people continue to climb up the chain of arrows; the Bat cuts it off, the fallen ones turn into turtles, into parrots], 100 [a menstruating girl goes to the river; knocking on a calabash, she calls an Anaconda out of the water, copulates with it; the young men chop the Anaconda into pieces, thereby saving the girl's life]: 77-78, 83-84, 93, 191-198, 371.

Southern Venezuela. Sanema : Colchester 1981, no. 30 [woman went into the forest with her husband; while he was hunting, had intercourse with a serpent; when her husband returned, she told him where the serpent lived; her husband killed it]: 63-64; Wilbert, Simoneau 1990b, no. 228 [Colchester 1981, no. 31: 64-65; in the forest, the serpent dropped fruits on the woman; she sat down on the ground, it crawled into her vagina; so she came home with it, giggled at night; in the morning, she put the serpent in a vessel, told her husband not to open the lid; the husband opened it, poured boiling latex, the serpent died]: 440-441; Yanomam [a Paca woman secretly met with an Earthworm; hid it behind her fireplace near a pile of brushwood; in the forest the Worm turned into a man, got a lot of game for his wife; the woman explains to her brother that a falcon killed the game; in the forest the Worm dropped fruits from a tree for her, then came down, climbed into her vagina; the brother and mother found the Worm at home, covered it with hot coals; when the woman began to give birth, earthworms crawled out of her whole body; she threw herself into the water; the worms born in the river became electric eels; Paca turned into a paca]: Wilbert, Simoneau 1990b, No. 227: 436-439.

Guiana. Caribbean of Dominica [Arawak girl Sésé violates the prohibition to bathe during her period; becomes pregnant by a "dog's head" snake living in a pond; every night she comes to the shore, the snake comes out of the water in the form of a man, they make love; S. gives birth to a boy in his mother's house; every night he goes to the pond to play with his father, then returns to his mother's womb; S.'s brother is perplexed as to how she, without an axe to cut down a tree, gets the seeds of Mimusops riedleana; he watches S., sees a snake crawl out of her womb, climb a tree, turn into a man, shakes the branches, the fruits fall; the next day the brother chops the snake into pieces; S. collected them, covered them with leaves; on this site are huts, in them are Caribs; at first they lived peacefully, but then S. tells them to take revenge on the Arawaks]: Delavarde 1938: 202-203; kalina [a girl found the excrement of a white snake, did not know what it was, painted herself; saw a drawing of snake skin in a pond, looked up, saw an aramari snake on a tree; her father told her to take off the paint; the snake began to come to the girl in human form, brought game, only she could see it; at the end of the year the girl menstruated again, she sat in a shelter, aramari came to her in the form of a snake, ate her; the sleeping snake was found and burned; plants grew in this place that are used in hunting, fishing and love magic]: Jara 1986: 184-185; trio [a mother wants to give two daughters to her brothers; the girls refuse; brothers see them carrying food to their Anaconda lover, summon him by shaking their aprons and splashing in the water; Anaconda came out to them, took off his clothes (the same word for a large tray for cassava); the brothers summoned the lover with the same signal, killed him with arrows; the girls take another water monster as a lover, the men kill him too; they paint the girls black, want to kill them; they agree to marry the younger uncle; soon he himself refuses them]: Koelewijn, Riviere 1987, no. 60: 205-207; oyana [two sisters take Anaconda as a lover; their brother kills him; each of the sisters gives birth to a boy; they ask their uncle for more and more arrows, distribute them among their brothers, born of Anaconda by other women; The uncle gives them the name Oyampi, they kill him]: Magaña 1987, no. 51: 44.

Ecuador. Colorado [girl's mother kills her snake lover by pouring boiling water on him; girl dies giving birth to all kinds of worms]: Aguavil, Aguavil 1985: 194-200; Imbabura Province [woman sits on the ground by her hearth; a large worm crawls into her; husband wonders why his wife cleans the hearth so often; finds the worm, kills it, peppers it, gives it to his wife to eat]: Jara, Moya 1987: 112.

Western Amazonia. Coreguaje : Jimenez 1989, no. 5 [A crane (martin pescador) tells a hunter that his wife is making love to a sabalo fish in the river, which temporarily turns into a man; the husband lies in wait for and kills her lover with an air rifle, gives his testicles to his wife to eat along with the meat of birds; tells her what she ate; the woman goes to the river, gives birth to fish], 17 [the woman does not work in the field, but goes there to copulate with an Anaconda, which takes the form of a man; feeds her lover cassava, sweet potatoes; the husband drinks the yazé, ascends to heaven to learn the recipe for a strong poison, throws the poison into the lake; the Anaconda comes out and dies; the husband gives his wife the meat of her lover in the guise of a fish; tells her what she ate; the woman is unable to regurgitate the meat, dies]: 16, 36-38; siona : Chaves 1958 [a woman has a plot next to a lake; told her husband that she would plant cassava herself, her husband went to work elsewhere; every morning she cooked breakfast, struck a tree three times in the garden, an anaconda in the form of a naked man wearing a crown of feathers came out of the water; the woman gave him chicha made from cassava and pineapple, had sex with him; the husband noticed that his wife was pregnant; he was a shaman's apprentice, came to the plot, summoned her lover with the same signal, saw a snake, summoned him again the next day, killed him with sharp stakes; cut off his penis and breast meat, told his wife to cook it; from the pot, the meat told the woman that it was him, her lover; the husband ran away, leaving his spear behind; a storm came, the pot with the meat burst, a lake was formed, the woman drowned in it; if the husband had not left the spear behind, he would have died]: 147-148; Langdon 1991 [woman asks husband not to go with her to the garden; hits tree, calling Anaconda from lake in form of man; feeds meat, which husband brings her, gives to drink, copulates with him; becomes pregnant; husband calls Anaconda with the same signal, kills him; gives wife to cook penis and breast cutting; from the cauldron sounds, It is I ; husband runs away, on the site of house lake is formed, wife drowns in it]: 14-15; shuar [ Tsere (monkey) climbs up the liana to the sky, brings from there a woman, Atsuta ; Ivia takes her as his wife; she always brings a lot of fish; I. watches her, discovers that Anaconda gives her fish; out of jealousy I. kills wife, guts; his (second) wife finds two eggs inside; Duck carries them off, from them appear brothers Sun Etsa and Moon Nantu; eat all the pepper from the Heron's garden; she sends them to steal from I.; I. leaves two insects as guards, catches the thieves; E. takes E. as a grandson (N. is not mentioned again); E. invents a blowgun, kills birds; the Dove advises him to kill his mother's killer; E. sees I. and his wife playing with his mother's skull and eye, the eye sheds tears; E. kills I.'s wife. He cuts off her head and limbs, turns her body into a deer, feeds it to I.; kills him with a spear, burns him; tobacco grows in his place; I. comes back to life, but cannot kill E.]: Barrueco 1988: 36-41; Shuar : Pelizzaro 1990 (=1993): 26-27 [a girl gets together with her nephew; one day he stays until morning, people see him, he turns into a caterpillar; a girl gives birth to caterpillars in a garden, dies; her mother rushes to crush them; the caterpillars begin to eat the cassava], 28-29 [while crushing corn, the girl sits on the ground; one day she accidentally sat on a worm's hole; it crawled into her vagina, she liked it; when leaving, she closes the worm's hole with an ear of corn; she gives birth to a beautiful boy; he cries incessantly, especially when it rains; his mother tells her mother to bathe the child in warm water, but she bathes him in hot water, the child turns into a worm; the mother guessed to start crushing corn; the worm crawled out toward the sound, the mother poured boiling water on it; told her daughter to take a cleansing drug], 30-31 [the lazy girl did not go anywhere, she sat by the hearth; a beetle crawled into her, the beetles in her multiplied, began to suck her blood; brother felled a tree, told sister to move away, but she stayed put; the tree crushed her, beetles, having sucked blood, ran out of her belly]; Rueda 1987, no. 47 [a woman sits on the ground, grinding corn on a grain grater; a worm crawls out of the ground, copulates with her; she gives birth to a boy, tells his mother not to bathe him in hot water, she bathes him, he turns into a pile of worms; the grandmother summons the worm-father with the grinding of the grain grater, pours boiling water on him; the woman cries]: 205-206; aguaruna : Akutz Nugkai et al. 1977(2), no. 11 [as in Chumap Lucía, García-Rendueles 1979; a black boy is born, everyone thinks he is a negro's child; turns into worms in hot water; since then girls are not allowed to sit on the ground]: 135-137; Chumap Lucía, García-Rendueles 1979, no. 38 [sitting on the ground, a woman grinds corn on a wooden board for grinding boiled cassava; an earthworm crawled into her vagina, copulated; leaving, the woman covers the worm's hole with a board; gives birth to a dark-skinned boy; he grew up, likes water; the woman does not tell her mother to bathe her in hot water; she bathed him, he turned into a worm; the grandmother found the hole, began to grind corn the same way her daughter did; the worm crawled out, she poured boiling water on it; sprinkled ashes on the floor, put branches in the hammock, as if a child was sleeping there; told her daughter what had happened], 38a [as in (38)]: 449-450, 451-455 ;[the husband's unmarried sister is always pregnant; the wife notices her sitting over a hole in the floor, stamping her foot, summoning a worm; the couple poured boiling water on her, in the ground like thunderclaps; the couple killed a girl in the forest, worms crawled out of her stomach, the couple killed all but two; one day two young men came to the husband, they are the worms; they took him to their mother, but he could not cross the river of hot water]: Ortíz de Villalba 1989, no. 21: 46-48.

NW Amazonia. Carihona [Kuwai hears laughter from a fragrant tree; carves a woman, makes a vagina with a monkey's tail; throws a feast, climbs a palm tree for fruit, Vultures use witchcraft to make him fall from the tree, temporarily die; his wife falls in love with the chief of the Vultures; Vultures begin to chop up K.'s corpse with knives, but the knives bounce off; when their chief approached, K. grabbed him, plucked him, was able to pull out the last feather only with his teeth, felt pain, since then he has had a toothache; Vulture wanted people to die from this, but K. did not agree; the people guarding the Vulture fell asleep, his feathers grew, he flew away; when K. was not at home, Vultures returned, carried off the woman; K. met a waterfowl (Snake-neck), she was collecting grass for a festival held by the Vultures; she said that a new woman was preparing chicha, K. recognized her as his wife; the bird gave K. wings, he flew to the sky; in the guise of an old man he began to dance at the festival; in the morning the Vultures went to catch fish (i.e. worms in corpses); K. recognized his wife by the way she cooked, she him by the way he chopped wood; on the way home K. smeared his wife with honey to kill the smell of the vultures; her children from the Vulture remained in the sky; the wife went to the Drake, K. brought her back again; her next lover becomes the master of the waters Kanakanañi; to summon him, the woman slaps the water with an inverted calabash; the two sons of the water bird tell K. about this; he summons the monster with the same signal; the water parts, a maloka (house) and fruit trees appear; Kuwai sends two gadflies to bite Kanakanani in the testicles; he does not react to the bites of the yellow ones, but dies from the black ones; Kuwai cuts off his penis, sprinkles it with pepper and salt, gives it to his wife instead of a palm larva, as if by accident, breaks all the vessels with water; the woman runs to the river to drink, Kuwai kills her with a club, she turns into a river dolphin; all the dolphins are her children; the burning brand in her hand became a stinging ray, Kuwai's club - an electric eel]: Schindler 1979, No. 3: 56-69; baniva[at the river a woman calls forth a water serpent by striking a calabash; the husband kills the serpent with an arrow; when the woman is told what she has eaten, she vomits; another fish emerges from her vomit; the woman wants to gather fruit; the serpent-son crawls out of her womb, climbs a high tree; she runs, the serpent flies after her; she throws herself into the river, turns into a fish of the Pimelodidedeos family]: Brüzzi 1994 (Kumanden) [the husband pretends to be ill, lousy; the wife does not feed him; the husband watches his wife; his brother throws the scales of the serpent into the river, they turn into fish; the brothers eat the fish, the woman is given the meat of the serpent; they inform her; the serpent-son answers his mother from the womb; she leaves the saliva to answer for herself, hides in the house; her mother tells her to go out to the serpent]: 220-222; Wright 1995 (hohodene) [two young men tell husband of wife's infidelity; forest spirit-master of blowgun helps kill serpent with arrow; sperm turns into four kinds of fish; husband's brother catches them, gives to woman; brothers say she ate lover's penis; woman hides under vessel, serpent lands on roof of house, sends ants after her; woman returns to tree, leaves frog in place of herself, jumps into river; people kill serpent]: 41-42; vaquénai [Bone-Made (BMD) wife goes to plot, summons Anaconda by hitting water with calabash at river; Anaconda comes out, takes off snake clothes, copulates, returns to river; gives woman shell necklace for this; Bird told BMD about it; he took a relative with him, shot into the sky, so that the dart hit the Anaconda from above; they wanted to kill the woman too, but the arrows hit only the lover; they found the corpse of the Anaconda, it already had worms; they are now called "Anaconda's penis"; Europeans are descended from them; SK gave his wife the Anaconda's penis to eat under the guise of fried fish; she ran to the river, burped up a crab and a fish; an anaconda began to grow in her womb; crawling partly out of her vagina, it devoured the food that the woman tried to put in her mouth; on the advice of relatives, the woman came to a fruit tree; the anaconda climbed out to collect fruit; the woman spat in one of the discarded fruits, stuck the tail of the anaconda in it so that her son would think that he was still connected to his mother, ran away; relatives hid her in a hole in the forest; Anaconda did not find her, returned to the river; people threw the woman into the river, and she became a catfish with a swollen belly (bagre-sapo)]: Hill 2009: 33-37; Tariana[Wanani's wife took the water serpent Tunini as a lover; when approaching the river, she called him by striking the water with a calabash; T. gave her a gold earring; V. dressed up as the woman's old grandmother, came to her in the field, persuaded her to give her the earring for safekeeping; then the woman saw her with her husband, realized that he had deceived her; V. waylaid the lovers, killed T. with an arrow; he gave his penis to his wife in the guise of a fish, told her about it; she ran to the river, vomited, from which a jacunda fish appeared; V. decided to leave, having first arranged a dabukuri festival; at which the wife was supposed to offer the organizer a cup of beer; but V. and after him all the men, except the last one, refused to accept the cup; the last one was Woodpecker (Pica-pau), he said that it was he who got the woman pregnant; the men, led by V., began to dance and on the third try rose into the sky, throwing down their dancing batons; left alone, the woman gathered fruit, the snake-son crawled out of her womb, climbed a tree for fruit; the woman left the frog in charge, rushed to the river, began to row a boat, swam to her father's house; the snake came to the house, began to call his mother; the woman's father threw her into the water, she became a fish daruyë]: Moreira, Moreira 1994: 21-23; cubeo : Goldman 1963: 148 [ Kuwai carved a woman out of wood, brought her to his mother, who made her all the necessary parts; the woman went to the river for water, met Anaconda, began to copulate with him every day; K. noticed this, waited until the lovers united, killed Anaconda with an arrow; cut off the penis, cut it into four lengthwise parts, turned it into fish, gave it to his wife; told her what she had eaten; the wife spat it out and went to the river; the anaconda did not appear; K. threw his wife out and she became a tree again; var.: the woman waited for her lover, but only a snake as thin as a rope swam up and said that he was dead], 237 [caiman; no details]; Pereira 1980(1) [ Wanari is sailing in a boat and a woman appears in it; in his absence he agrees to fly away with the King Vulture (KS); W. took the form of an old man, hit the bird and it promises to take him to his wife if he cures her; his wife did not recognize him; after the end of the dabukuri festival, W. became younger; KS agrees to carry W. and his wife to the ground; on the way he asks, Is my burp fragrant? - Yes! On the ground, W. shouts that the burp stinks; after the death of his first wife, W. takes the younger of the old woman's two daughters; she meets the Serpent in the guise of a man; U. followed, killed her lover with an arrow, gave his penis to his wife to eat in the guise of a fish; said that she ate; the mother-in-law asked U. to clear the area; the birds helped to do this in a day; the son-serpent came out of the womb of U.'s wife to collect fruits for her; the tip remained in the womb; the woman threw it at the foot of the tree, ran home with her sister; U. made all the participants of the holiday look like him, he left; the people rose to the sky, a storm began; U.'s wife turned into a river dolphin, her sister and mother threw her into the river; the son-Serpent shouts to his mother, Inhom, inhom!]: 268-277; tukano [Dyâpinõ-maxkõ – daughter of a water serpent, cheated on her husband with her cousin, also a water serpent; husband waylaid and killed her rival; wife is pregnant; went to gather fruit, but can no longer climb a tree; the child-serpent came out of her womb, climbed to gather fruit; she was frightened by his appearance, ran to the house, hid under a pot; son-serpent followed her, began to call her from the roof of the house, a flood began; when the water flooded the house, D. turned into a fish, son-serpent swam after her]: Brüzzi 1959: 55-62 in Bodiger 1965: 70; desana [the girl was in a separate hut because of her period; a seven-headed serpent comes together with her; the shamans (paye) killed him and burned him; he came to life, turned into the Milky Way; {seven-headed - probably European influence}]: Reichel-Dolmatoff 1968, no. 4: 200; barasana [Wmá Watú disappeared into the water under an overturned calabash; Anaconda came, knocked on the calabash; before that the bird told WW. that Anaconda was the lover of his wife Wái Masá; when Anaconda inserted his penis into WW.'s wife, he killed him with an air rifle; the woman hid the corpse; the husband found it, cut off the penis, gave it to his wife to eat with a fish; said that she ate; she ran to the river to regurgitate what she had eaten, and WW. ran to his older brother Yebá; [the fish-men pursue him, but he shoots back and gets away]: Torres Laborde 1969: 50-52; barasana : Torres Laborde 1969: 50-52; kabiari [Manuena cheats on her husband Kua with the fish-man Takami; the crane (martin pescador) told K. how M. knocks on the water with a calabash, calling T.; K. waylaid the lovers, killed T. with an arrow, turned his severed penis into a shrimp, gave it to his wife, who ate it with pleasure; K. hit her, she became an animal; the fish pursued K. for a long time]: Correa 1989, no. 6: 95-96; yucuna [Majnori took a wife from the fish family; his tame parrot sees her copulating with her brother and the chief of the fishes, the jacunda fish; she summoned him by floating a calabash on the water; M. hid, shot a dart from a calabash, but missed, the dart became a bee; the second poisoned arrow hit the lover's hand; the wife thought it was a gadfly; the lover died; M. cut off his penis, gave it to his wife to roast, she ate it with pleasure; M.: first ate with her vagina, and now with her mouth; the woman ran to the river, regurgitated the penis, now it is a fish of a certain species; a war began between the birds, i.e. M.'s people, and the fish; the fish chased M. until he used fish poison; they made peace with him]: Hammen 1992: 251-252; macuna[see motive J15; Meneriyo turned onto the path leading to the cannibal ~Gãsũ; he kills her with a dancing staff; G.'s mother saved her baby Rĩyãkomakü (her son by her brother Moon) by releasing him into the river; R. goes ashore to play, painted butterflies (they were white); Ũmawãtĩ's three daughters buried one of them in the sand, wrote on the sand, butterflies flew in, R. went up to them, the girl grabbed him; he stopped crying in the arms of the youngest; he grew up in a day; U. had to take him with him to G.'s house, to tell him about his mother's death; U. tied bitter leaves around him; G. licked them, found them bitter; in the forest G. became a jaguar, but R. - a lizard, slipped away; at night R. put a log in the hammock instead of himself, G. pounced on it; During the day, G. and his brothers began to throw M.'s head like a ball, and gave R. a lighter one from the calabash; if R. did not throw his over the maloca, he would be eaten; R. transferred the strength from his mother's head to the calabash, threw his ball; since then, children are forbidden to throw the ball over the maloca (it is like throwing their mother's head); R. threw garbage into the backwater, puño fish (Serrasalmus rhombeus) and piranhas appeared; on the shore he created a fruit tree, with a fish pond leading to it as a bridge; when G. and his people went, R. ordered the bridge to fall apart; the piranhas ate everyone, but G. only had their legs eaten off, he rose to the sky; W. suggested to R. to burn the area from the middle, he himself lit the edges; R. became a fish in a hole in the water, waited out the fire; W. sent R. for Thunder's daughter; R. replaced Thunder's lightning club with a wooden fake; R. brought G.'s daughter to U., telling her to be unfaithful; she took the Chief of the Fish as her lover; she knocked on a calabash on the water, calling him; a bird told U. about this; U. killed the lover with an arrow, cut off his penis, gave it to his wife in the form of a fish; told her what she had eaten, turned her into a dolphin; the fish began to fight with U., he defeated them, ascended to the sky; in the morning U. appears as a rainbow]: Århem et al. 2004: 484-494; tatuyo [the jaguar Dyeba is the son of the Sun, more man than beast; rejects animal wives, the maca woman, because she is wild; climbs a tree above the river, his testicles hang down like the fruits of Pouteria ucuqui; the fish swim up (they are women); he falls in the form of a fruit and with the help of various vines created by him, catches Dyawira (D.) - the daughter of the anaconda Wai Pino (wai - "fish", pinô - "anaconda", i.e. Anaconda-Fish); other fish warned D. that this was not just a fruit, but she did not listen; Dyew's penis is like a jaguar's, he cannot get along with D.; she gets him drunk, fixes his penis; the monkey helps D.gather wild fruits; D. takes them to the river to her father, receives in exchange cassava, tobacco and other cultivated plants; D. forbids anyone to watch her and her sisters plant plants; Dyawira watches, D.'s sisters turn into weeds; the name Dyawira also means a genus of fern growing like a weed; Dyawira mistakenly does not smoke, but eats tobacco, thinking it is a fish; suffers from a stomach ache; visits his father-in-law with his wife; he is angry at first, then throws a party; every time he returns from the field, D. cheats on Dyawira with the son of an anaconda; a bird informs Dyawira about this, he kills her lover, forces his wife to eat his penis; people and fish fight for a long time; Dyawira is seduced by vultures, carried to the sky; Dyawira covers himself in ulcers, ends up in the land of vultures, returns his wife, vultures and little eagles pursue him; Dieba finds honey, D. rushes to suck it, suffocates, turns into a tree frog - "mother of feathers"]: Bidou 1972: 82-95; arapaso [anaconda Dia Pino - ancestor of the arapaso; having taken the form of a handsome man, gets together with his wife Iapo; she each time calls a lover from the river, hitting the calabash; I. hid in a tree, lay in wait for the lovers, began to shoot poisoned darts from a blowgun at the man; he threw himself into the water, became an anaconda, swam to the island of Numiani Tuku, his body floated up; the husband cut off the anaconda's penis, put it in a bag with fish, gave it to his wife to fry and eat; began to play the flute, the wife understood everything, rushed to the river, began to drink, burped up a snake-like fish; the husband left, the woman became pregnant; the child from her womb offers his mother to pick fruit for her from a tree; in the form of a snake came out of her mouth, threw fruit, tail remained in the woman; she left the frog in charge of itself (when the fruit fell, the woman always said "ooh"), swam away in a boat; the anaconda son, his name is Unurato, noticed her, lay down on a house, which was actually a hill; people drove the woman away, she threw herself into the river, became a piranha; U. in the form of an anaconda, becoming larger and larger, swam to Manaus; taking the form of a man, met a European; when he appeared before him in the form of a snake, he shot at him, the snake skin came off; arapaso poet - Pina Mahsa, "People of the snake"]: Chernela, Leed 2003: 46-48; maku [the wife goes to the river, sits on the snake's hole; the husband kills him with a noose; the head of the snake remains in the woman, she gives birth to snakes]: Silverwood-Cope 1972, no. 5: 231; andoke[Tofidei's wife places a calabash on the water, knocks on it, two anacondas come out, copulate with it in turn; she feeds them cassava; T. wants to drive away his pet parrot, it tells him about his wife's infidelity; T. calls the anacondas with the same signal, cuts off the head of one; the second is killed with an arrow by a Crane (fishing martin) kunyado T.; T. cuts off the penises of his lovers, gives them to his wife under the guise of peppered fish; she eats, coughs; enemy anacondas come from the lower reaches; T. shows them his penis painted red, they turn into trees and stones; the father-in-law turns into a tapir, falls into a trap; everyone eats him, they themselves become tapirs]: Landaburu, Pineda 1984: 98-113; maku [Idn Kamni makes a woman out of rubber; she bites a stick with her vagina; a coati or piranha extracts her vaginal teeth; she comes to the site pregnant, although IK has not yet copulated with her; he watches her, sees her squat down, pick up a leaf, a snake crawls out of the hole; IK does not take food from her, calls the snake with the same signal, throws a noose around it, gives the ends to two birds; when the wife sits down, the birds tighten the noose, the part of the snake that entered the vagina remains there; IK goes with his wife to collect fruit, throws it down from the tree; the fruit falls on her stomach, she gives birth to snakes; IK cuts off their heads, they turn into spiders; this is how snakes and spiders appeared]: Silverwood-Cope 1972, No. 5: 231-232; andoke [Tofidei's wife places a calabash on the water, knocks on it, two anacondas come out, copulate with it in turn; she feeds them cassava; T. wants to drive away his pet parrot, it tells him about his wife's infidelity; T. calls the anacondas with the same signal, cuts off the head of one; the second is killed with an arrow by a Crane (fishing martin) kunyado T.; T. cuts off the penises of his lovers, gives them to his wife under the guise of peppered fish; she eats, coughs; enemy anacondas come from the lower reaches; T. shows them his penis painted red, they turn into trees and stones; the father-in-law turns into a tapir, falls into a trap; everyone eats it, themselves becoming tapirs]: Landaburu, Pineda 1984: 98-113; tukano [Dyâpinõ-maxkõ – daughter of a water serpent, cheated on her husband with her cousin, also a water serpent; husband waylaid and killed her rival; wife is pregnant; went to gather fruit, but can no longer climb a tree; the child-serpent came out of her womb, climbed to gather fruit; she was frightened by his appearance, ran to the house, hid under a pot; the son-serpent followed her, began to call her from the roof of the house, a flood began; when the water flooded the house, D. turned into a fish, the son-serpent swam after her]: Brüzzi 1959: 55-62 in Bodiger 1965: 70; desana [the girl was in a separate hut because of her period; a seven-headed serpent comes to her; the shamans (paye) killed him and burned him; he came to life, turned into the Milky Way]: Reichel-Dolmatoff 1968, no. 4: 200; arapaso[anaconda Dia Pino - ancestor of the Arapaho; having taken the form of a handsome man, gets together with the wife of Iapo; she calls her lover out of the river every time by hitting the calabash; I. hid in a tree, lay in wait for the lovers, began to shoot poisoned darts from a blowgun at the man; he threw himself into the water, became an anaconda, swam to the island of Numiani Tuku, his body floated up; the husband cut off the anaconda's penis, put it in a bag with fish, gave it to his wife to fry and eat; began to play the flute, the wife understood everything, rushed to the river, began to drink, burped up a snake-like fish; the husband left, the woman became pregnant; the child from her womb offers the mother to pick fruit for her from the tree; in the form of a snake, he came out of her mouth, threw fruit, the tail remained in the woman; She left the frog to answer for itself (when the fruits fell, the woman always said "uh"), sailed away in a boat; the anaconda son, his name is Unurato, noticed her, lay down on the house, which was actually a hill; the people drove the woman away, she threw herself into the river, became a piranha; U. in the form of an anaconda, becoming larger and larger, swam to Manaus; taking the form of a man, met a European; when he appeared before him in the form of a snake, he shot him, the snake skin came off; therefore the Arapaho - Pina Mahsa, "People of the Snake"]: Chernela, Leed 2003: 46-48; Uitoto [Aime Hurama has a daughter Monayaterisai; Husido Bunaima came to chew coca, asked her to marry him; AH with his wife and daughter went to the plot; When they returned, HM became a bird, the daughter asked her to catch it, kept it in a basket; when they came again, the bird was gone, and HM was a man; they decided that he had taken the bird; the next night AH and HB chewed coca again; HB: you have to endure it; but AH still went out to urinate; HS: since you do not want coca, tobacco, you cannot endure it, you will eat earth, dry wood; M. was sitting on a mat; Husido Bunaima made his way to her from below in the form of a worm, conceived a son Husitofe (cassava); the mother sent M. to bring water in a sieve for sifting cassava flour, found a worm, poured boiling water on it; HB in a dream told M. to put the child she would give birth to in a pot, cover it with a leaf, make a cake from the rising foam, and not show it to her parents; they saw an ant running with a piece of cassava, learned that the daughter had cassava; M. told them not to sleep, to watch the child; a cassava tree grew out of the child, on the branches pineapples, caimo, aguacate and other fruits; together with the tree a lake grew, the fruits fell into the water; they were taken out by the old woman-Rat; M.'s father Aima Hurama began to look for an axe; a woodpecker axe, a bird axe with a hard beak, an ordinary axe, a toad axe, a piranha axe were no good; with difficulty he woke up his uncle the fox; he took a knife, cut the liana by which the tree was tied to the sky; when the tree fell, the Fox injured his throat, the sons of AH smeared the wound with yellow medicine, since then the foxes have a yellow throat; as a reward, the foxes are allowed to eat the fruits in the gardens; AH collected oil from the water, brought it, planted it, and manioc grew; from the same lake and tree ritual songs and paraphernalia]: Yépez 1982:63-69; whitoto [ Hitoma(The Sun) got a wife from the river people; climbed a tree for fruit, says the fruit is like your breast; at that time birds (Vultures?) stole the wife; her spit answers for her to the husband; he killed the kidnappers; came to a lonely woman; she has a river man for a lover; a toucan chick screams that the Sun's wife is unfaithful; carries meat with cassava to the river, knocks on a vessel placed on the water; H. killed the lover, cut off his penis, gave it to his wife to eat; H. came to another woman, they had a daughter; the wife tells him to bathe further down the river; he goes higher, he is eaten by the jaguar Gaimo , another husband of this woman; she gave birth to a son by H.; tells him that he was born from her knee; he sees his father's heart hanging on a tree - a hummingbird egg; he warms it up at home, his brother comes out of the egg; the mother lies that a snake has bitten her father; the brothers found a snake, but it didn't want to bite; fell from a tree; burned in a fire; the brothers don't crash or burn; they wound a woodpecker, which lives in the same tree as G.; in return for treating them, the woodpecker tells about G.; G. has an assistant; he advised them to bring cassava to G.'s hollow so that he would think a woman had come; he said that their father's pucuna (air rifle?) was under the roof; the assistant (ocelot?) would come out first, and they shouldn't kill him; the brothers called and killed G., the younger X. took the tooth for a necklace; because his sister kept silent, he turned her into a tuayó bird, which sings at night; when their mother was pulling fleas out of their feet, they threw coal and achiote at her; she asked them to set a rat trap in the garden; she got caught herself (the brothers identified her by the paint); did not want to live after G.'s death]: Rodríguez de Montes 1981, no. 23: 189-201; okaina : Blixen 1999, no. 3 [parents ensure that their youngest daughter has no contact with a man; a snake digs a passage under her bench, copulates with her at night; the father suspects that his daughter is pregnant, asks her to take out a splinter for him, sees that her nipples have darkened; the mother sends her to fetch water, finds the snake, scalds it with boiling water, it disappears; brings the girl cultivated plants; the parents see how ants drag away pieces of cassava; the snake gave a peach palm and other fruit trees]: 43-49; Girard 1958 [a virgin Amena Kog(oe)n became pregnant by a snake that crawled out of a hole in the ground to her, bringing her much food; her mother noticed a hole in the floor, poured boiling water into it, the snake died; in a dream, its spirit told her to leave the son she would bear at the top of a ravine; four days later, a giant tree was found there; on its branches were sweet and bitter cassava, corn, peanuts, and other fruits; the girl ate them, and other people ate the earth; when she told them, the people cut down the tree, planted fruits; where the tree fell, a spring gushed out; as punishment for cutting it down, people have been dying ever since]: 133-134, 137 [this is the first woman]; 1961: 130; bora[a girl became pregnant by a worm, but everyone thought that it was from her own father, no one wanted to marry her; the people left, leaving the girl and her father alone; the father climbed a tree, threw fruits that fell on his daughter's belly; she immediately gave birth to a son-fish; she left him in the cradle at home, went to the plot to dig cassava; the father saw the child, threw him into the water; the daughter cried, went to the river again, became pregnant again, gave birth to an axe; sent it along with the berries she had collected to her father; went to live under the water; the family despised her, but the father sent supplies through a crocodile]: Wavrin 1932: 142.

Central Amazonia. Katavishi (Lake Teffe) [no details; in the absence of their husbands, the women summon water serpents and have intercourse with them]: Tastevin 1925: 196; Munduruku [while the men are hunting, the women prepare a drink from cassava, take it to the river, beat the water with a calabash; the Serpent comes out, drinks the beer, becoming a man, has intercourse with the women; one man watches them; the men summon the Serpent with the same signal, kill it with arrows; the women leave; a tame parrot lives in one house; turning into a woman, it prepares food and drink for its owner; he finds the Parrot, throws feathers into the fire, marries]: Kruse 1949, no. 32: 640-642; Munduruku [woman Utukerebö comes to a tree, calls the green snake Tupašerebö to come down, copulates with him, who then throws down fruits to her; the woman tells her mother that she has gathered the fruits that were lying on the ground; her brother spies on her, calls the snake in the voice of U.; kills him; U. finds the corpse; gives birth to a son by the snake; he grows up, asks his uncle for an arrow, shoots him with this arrow]: Murphy 1958, no. 49: 125-126.

Eastern Amazonia. Parakana [girl lives with married brothers; in the forest she copulates with a tree branch, the brothers find it, break it; ditto with a liana; with a deer; the brothers kill it, tell their sister they have killed a deer, she calls for her lover in vain, sees blood; ditto with a tapir; ditto with a fish; then she takes away her brothers' children; they swim away, turn into Europeans, greet their fathers with gunshots, the fathers understand that they will not get their children back]: Fausto 2002: 73-76; tenetehara [Maíra created man and woman; Tupan forbade them to copulate; the man's penis was constantly erect; the woman was washing M.'s clothes, at the river she was seduced by Ywan (a water spirit); every day she summoned him by tapping a calabash placed on the water; M. told the man about this; he called I., I. stuck his penis out of the water, the man cut it off; when the woman came, no one came out to her; the man poured a drink made from cassava on his penis, but the erection did not go away; the woman showed what to do; seeing that the man's penis was no longer erect, M. said that people would now begin to conceive children and die themselves]: Wagley, Galvão 1949, no. 1: 131; tenetehara [a girl takes a tapir as a lover; she calls it by knocking on a tree; her brother spied on her; the father and brothers call the tapir with the same signal, kill it with arrows, roast it, bring it to the village; the girl finds out that she has eaten her lover's roasted penis; she pushes her brothers and father into the river, jumps in herself, they all turn into fish; (var.: by throwing herself into the river, she and her children are transformed into water spirits Ywan)]: Wagley, Galvão 1949, no. 23: 148-149; urubu [ Mair carves a man and a woman out of mahogany; the men have no penises; the women's common husband is a giant underground worm rankuai-ana ; the women summon him by stamping on the ground; after this they urinate into a vessel, and a child emerges from the urine; one man summons the worm with the same signal, cuts off its head; the women block the river so that there is no water, leave, and found a special village; Mair chops the worm into pieces, making penises for the men out of them; one man, during copulation (the women have apparently reappeared), had his penis left in his vagina; then M. ties the penises with palm fiber (pubic hair); women begin to bear children]: Huxley 1956: 150-151.

Central Andes. Quechua (Cusco department, Canchis province , Marangani district) [a shepherdess meets a tall, thin young man in the mountains; he crawls quickly; becomes her lover; refuses to show himself to her parents; orders a hole near a grain mill to be cleared next to a barn; the girl moves into the barn under the pretext of guarding it from thieves; is pregnant; a medicine man advises sending her to another village to give birth, to look under the grain mill; a snake is cut into pieces, the head is beaten to death with difficulty; the girl gives birth to snakes, they are immediately killed, buried together with pieces of their father's body; the girl is cured and gets married]: Lira 1990: 40-46 (=Arguedas 1949: 96-102).

Montaña - Jurua. Urarina [in the beginning, women lived without husbands; they became pregnant by the boa constrictor Ajkaguiño; they summoned him by banging on the sticks of a loom; he appeared, bringing with him many fish, which the women pulled out of the water by the tail; a man ordered his daughter's husband to help her gather corn; the son-in-law went to the plot with apprehension, expecting A. to appear; he appeared and killed him; since then, people have been afraid of snakes in the forest]: Bartolomew 1995: 206-207; kulina [women take Otters as lovers; they bring them fish, copulate on the shore; a shaman sends a snake to follow the women; he sees and hears how the women sing and slap the water with their feet, summoning lovers; the men catch the Otters in traps and kill them; the Otters escaped from the traps of the old men; in the communal house, men ask their wives to take insects out of them; the blood of killed Otters drips on the women; husbands kill their wives by blowing tobacco smoke into their nostrils; young women turn into wild pigs, old women into anteaters; children into birds; hunters kill pigs, cannot eat so much, the meat spoils; they turn into vultures]: Adams 1962, no. 16: 128-130; Shipibo [girl sits on a mat all the time, pale; mother sends her for water, finds a worm in a hole under the mat; he asks her not to kill her son-in-law, but she pours boiling water on him; girl takes Anaconda as a lover; he gives her fish, she feeds it to her sick brother; brother recovers, watches sister, sees her calling her lover, Sinkain, Sinkain , chops him up, throws his tail into the river; girl asks father to revive the dead man; he glues the pieces together with a potion obtained from a liana; only the tail is missing]: Gebhaert-Sayer 1987, no. 8: 357; Shipibo [every morning a woman by the river paints herself with genipa, a dolphin comes out in a luxurious outfit of feathers, the woman falls asleep, he copulates with her; her two nephews shoot the dolphin, he jumps into the water and dies; the woman begins to feel well], 5 [in the morning a woman by the lake paints herself with red clay, places a calabash on the water, beats on it; an anaconda comes out, satisfies her with its tail; her cuñado spied on her, told her brother; both men summoned the Anaconda with the same signal, killed it, brought the woman a piece of its skin; she recognized it, ran to the shore, and in her grief turned into a black bird]: Roe 1982, no. 2: 51, 56-57; Roe 1982, no. 4 [girl sits on the ground making clay pots, copulates with a worm; mother pours boiling water on it; daughter goes into the forest; Jaguar sees worms in her vagina; puts medicinal leaves there, driving out spiders, scorpions, snakes, fish, lizards; wife takes a splinter out of his teeth; in pain he turns into a jaguar; wife and two children return to people; jaguars attack the village; elder brother goes to his father-jaguar; since then people and jaguars live separately]: 52-53; Marubo: Melatti 1984: 110-111 [a woman Sheta Veká had intercourse with a snake/worm; she has intercourse with it while sitting on the floor; it got the woman fruit and fish; her mother noticed; her husband ShV and other men killed the snake; a pregnant woman goes into the forest, calls a jaguar to eat her; she gives birth to twins Wani (Morning Star) and Yawewa (Evening Star); if she wears a black hood, it is night, if white, it is day; she meets Topane , the son of a forest woman Shoma Wetas; she ate her children; she had knives in her elbows, but her husband broke them off; of Shoma Wetas's children, only T was saved; when Sheta Veká came to T., her mother-in-law and her sister began to eat her children; T. pushed them both into a fiery pit; T.'s children became Creoles], 131-134 [Sheta Veká has a snake lover; the mother-in-law found him in the section of the house where the daughter-in-law was sitting, the father-in-law killed him, threw away his head; at that time the woman's husband killed her human lover on the property; she left, went to Rane Topáne, the son of Shoma Vetsa; gave birth to snakes, poisonous ants, the Morning Star, the forest spirit Mincho; after that RT married her, brought her to his mother's house; she had a sister Kencho; they ate their first three sons; then RT made a hole, made a fire in it, pushed the mother and aunt together; night birds, jaguars, night monkeys, spirits of the dead mourned her death; the souls of Shoma Vetsa and the boys she had eaten appeared; Sheta Veká woke up her husband, but he grabbed only the eldest; the rest ran away, the Creoles are descended from them]; cashinahua [girl rejects suitors; copulates with a worm while sitting on the ground; mother pours boiling water over the worm; pregnant daughter goes into the forest, wants to be eaten by a jaguar; Puma puts her in a stream, throws fish poison into the water; worms come out of her, turn into eels and all kinds of snakes; she cramps her legs prematurely, several worms remain (since then people have helminths); Puma gives her in marriage to his brother Jaguar, but remains her lover; her mother-in-law, a Jaguar, devours her children as soon as they are born; her son Jaguar wants to kill her; she says that she cannot be killed with an arrow, a club, cannot be drowned, she can only be burned; Rabbit says that all the animals will come to avenge the murder of his grandmother, but he will save them; while the grandmother is burning, Jaguar and his wife hide under a pot; animals try to lift it, Rabbit imperceptibly interferes; one spark falls on the forehead of those hiding (origin of headache)]: Ans 1975: 47-65; yaminahua [sits low to the ground in a hammock]: Zarzar 1990: 20-21; capanahua [worm hole under a grain grinder; the girl explains her movements to her mother by saying that an ant is biting her; the mother pours boiling water on the worm; the woman gives birth to worms and a son; he is endowed with magical powers]: Hall Loos, Loss 1980(2): 11-13, 35-37, 53-55, 93-95; pyro [lover not killed; girl's mother throws baby snake into the fire]: Matteson 1951, no. 3: 56-57.

Bolivia – Guaporé. Tacana [woman brings good food to her Anaconda lover, feeds her husband with bananas and cassava; the beetle tells him how his wife cries out at the lake, I have brought you food , copulates with the Anaconda; the husband kills the lover with an arrow; the wife gives birth to a boy with the body of a snake; one girl agrees to marry him; at the wedding he becomes a man]: Hissink, Hahn 1961, no. 172: 303-304; tacana : Hissink, Hahn 1961, nos. 166-167, 203 and 204 [the woman's mother or husband throws her lover - a banana or cassava worm - into the fire], 174 [at night the Copperhead crawls into the woman; her husband kills a snake, beats his wife]: 299, 303, 324-325; takana : Hissink, Hahn 1961, no. 162 [1) the wife takes a tapir as a lover, does not work in the garden; the husband followed it, wounded the tapir with an arrow; scattered the animal healers who were treating the tapir, finished it off with a second arrow; cut off the tapir's penis; after wandering through the forest, he returned home; took his sons, left his wife with the tapir's son; 2) the tapir promises the woman not to ruin the garden if she lies with him; the mistress of the forest told her husband; he killed the tapir with an arrow; gave his fried penis to his wife, then killed her with an arrow; married the mistress of the forest; went to look for her in the forest, did not return], 164 [the woman cheats on her husband in the garden with a Deer; the husband followed, saw his wife calling the Deer; the Deer comes out, the husband kills it, the wife runs away; the husband brings his wife the genitals of the deer under the guise of a bird's testicles; she finds out what they are, the husband kills her], 172 [the wife feeds her husband cassava and bananas, gives good food to her Anaconda lover; by the lake she cries, I brought you something to eat ; the beetle tells her husband about this; the husband follows himself, kills the Anaconda with an arrow; the wife gives birth to a son with the body of a man and the head of a snake, he goes into the forest; then asks his mother to find him a bride; one girl agrees, he becomes a man], 217 [the wife takes a Tapir as a lover; the husband follows them, wounds them both with an arrow; thinks he has been pursuing them for two days, turns out to be a year; the woman herself also turns into a tapir; the husband reaches the crushing rocks at the edge of the earth, sees a red world beyond them; the Woodpecker shows him the way back; [var. 1: man pursues only the male Tapir, returns after eight years; his wife marries another, he kills her; var. 2: Tapir flees to the edge of the world, where Sloth (animal shaman) can cure him; man kills both; finds wife with her son by Tapir at home; kills both]: 294-298, 340-342; Nordenskiöld 1924 [husband watches wife, sees her calling Deer in the garden, copulates with him; husband kills Deer with an arrow; asks son to put Deer's genitals under boar meat; tells wife what she ate, kills her]: 283; Tupari[the men went off to cut wood, the shaman stayed behind; he watched as the women summoned a tapir, gave it food and drink, each had sex with it; the next day the men themselves summoned a tapir, killed it with arrows; the angry women left, began to live separately; only occasionally copulate with visiting men]: Caspar 1953a: 213-214; surui [a woman who has just given birth lives in a separate hut; goes into the forest to copulate with the tapir Wasa , calling it, Ga-re, ga-re wo! Her husband follows her, kills the tapir with an arrow, hangs the severed penis in the doorway of the hut, tells his wife to search inside its head, sitting in the doorway; the blood drips on her; the husband kills her by piercing her vagina with a huge thorn]: Mindlin 1995, no. 6: 23-24; guarazu [hunter brings meat to sister, but it disappears; he watches her, sees her knocking on a tree with a stick to summon a tapir, feeds it, copulates; brother summons tapir with the same signal, kills it with an arrow, buries it, hangs the severed genitals on a tree; woman sees them, throws herself into the river with her young son, turns into a freshwater dolphin]: Riester 1977, no. 21: 260; Chacobo : Balzano 1984 [girl rejects suitors; sits on the floor of her room, copulating with a serpent that crawls into her from below; her mother pours boiling water into the serpent's hole, hangs the dead serpent in the doorway; girl goes into the forest; Jaguar copulates with her, is bitten by a rattlesnake, which is in her vagina; [brings out snakes by pouring a potion into her vagina; some crawl away, and the present ones are descended from them]: 27-28; Kelm 1972, #17 [girl refuses all men; sits on a snake hole in the house, has sex with the snake; mother was sweeping, saw a snake, poured boiling water on it, hung the corpse in the doorway; girl went into the forest, is pregnant with snakes; a jaguar in human form began to have sex with her, the snakes bit him on the penis; then he brought out the snakes with medicine; snakes of all kinds crawled out, the jaguar killed them; a monkey asked for a machete to kill snakes, missed several, which is why there are snakes now; a son was born, all three came to the woman's mother; the husband warned her not to give the child to the grandmother, the mother gave it to him, the child bit the grandmother, she died; the family returned to the forest; [Grandma's husband went and killed the jaguar]: 242-243.

Southern Amazonia. Kalapalo [a girl had a two-headed serpent living under her bench; it copulated with her while she was grating cassava; her brother's wife noticed; while the girl was in the field, she killed the serpent with a blow to the head]: Basso 1987: 303-304; Kalapalo [five sisters marry Igwanegi (tinamou); they take Caiman as a lover, copulate with him in a cassava field; Agouti watches them; the husband calls Caiman with the same words as the wives, kills him with an arrow; a pequi tree grows from the corpse; the youngest wife inserts a straw into her vagina, then into the pequi fruit; this is why ripe pequi has a characteristic odor]: Basso 1987: 185-188; kamayura : Agostinho 1974, no. 7 [two wives of a hunter become lovers of Caiman, feed him cassava cakes; the husband watches, kills Caiman with an arrow, beats the wives with a stick; they burn Caiman's corpse; from the ashes grows a pequi tree (Caryocar butyrosum); on its four branches are fruits of four colors: north - blue, east - white, south - green, west - yellow; a parrot brings the pequi to Murenatu ( the owner of the village of Murena ); he comes to the Spider, falls into his trap; the Spider wants to eat him, M., asks to give him his thread; M. ties the thread to the parrot's leg, by it finds the tree; touches the women's vaginas with the pequi fruit; since then the pequi are fragrant, and the vaginas acquire the smell that the fruit had; makes all the pequi yellow]: 186-189; Münzel 1973 [a man is married to two sisters; they have sex with Caiman, feed their lover fish and cassava broth; Caiman wears necklaces and is adorned with feathers; predicts that the women's husband will kill him; orders his corpse to be buried, and pequi fruits and corn will grow from it; the women's husband hunts coati, and he tells him about his wives' infidelity; the husband kills Caiman with an arrow, beats his wives with a stick; the women burn Caiman's corpse, bury the ashes, and a pequi tree grows from it; on four branches are fruits of different colors: north - blue, east - white, south - orange, west - red; a parrot brings them to Murenatu ; Quat (Sun) and Yau (Moon) come to the women, touch their genitals with the pequi fruit; since then the pequis are fragrant, and their vaginas acquire the smell that the fruit had; Kwat and Yau order the fruits to ripen only once a year; women organize the first peki festival, play the sacred flutes krutai ; Kwat and Yau say that from now on only men will play the flutes; Kwat creates the Hurivuri drone(a forest monster in the form of a fish or snake), frightens women with it, they hide in their dwellings]: 162-169; Villas Boas, Villas Boas 1973 [two wives of Vaitsauê prepare cakes and a drink from cassava - good for their lover, Caiman, bad for their husband; V. wants to kill the coati, who tells him about his wives' infidelity; V. kills Caiman with an arrow, beats the wives; they burn the corpse, unknown plants grow from it; the Sun and the Moon explain that these are peppers, pumpkins, and pequi fruits; they organize a pequi festival, play sacred flutes in the men's house; they reconcile V. with his wives]: 195-200; Waura : Cruz Mello 1999 [a paca is destroying a vegetable garden, a man wants to shoot her, she asks him not to shoot, tells him that his wife has gotten together with a caiman; a man hides, sees two women taking food and coming to the shore; when the elder one called the caiman, he did not answer, but when the younger one did, he went ashore, a handsome young man crawled out of the caiman's skin; he had intercourse with the elder one, then with the younger one; the paca advises the man to kill the caiman later; he brings all the men and when the caiman had intercourse with the women, he is killed; he is burned in the village square; from the ashes grow the fruit trees peki (Caryocar brasilensis) and mangabe (Hancornia speciosa); the people hold a festival of the fruits of the peki, and the woman's husband turns into a bird, the leader of the birds]: 211-213; Schultz, Chiara 1971 [the water monster Yakaskumã is the lover of Litjilákumã's three wives; they bring him cakes and a drink made from cassava; when L. wants to shoot the paca, she reveals the truth to him; he kills J. with an arrow, beats the wives; the wives burn the corpse, from the ashes grow pepper and the pequi tree (Caryocar butyrosum) and pepper; the son of L. comes to his mother, she gives him only the peel of the pequi; he hides the fruit in his flute, brings it to the men; the women return home]: 128-133; waura [a woman goes bathing, meets a tapir on the river bank, gives it a home-made fruit drink to drink, copulates with; a boy accidentally sees this, tells the woman's husband; he shoots the tapir with a bow, finishes it off with a club; beats his wife; leaves her, marries the tapir's widow]: Schultz, Chiara 1971: 110-111; kalapalo [a man's five wives cheat him with a tapir; the husband kills the tapir, the wives bury it; from his eyes, nose, mouth, ears grew wild fruit trees]: Basso 1973: 34; mehinaku [Iripyulakuma and her younger sister take Yakajakuma (Great Spirit-Caiman) as a lover; when the caiman surfaces, its skin bursts, a handsome man emerges); one man hears them calling him, inviting him to make love, bringing cassava cakes; all the men go calling him, kill him with arrows and clubs; the husbands beat the unfaithful wives; they buried the lover; from his penis grew a peki tree (Cariocar butyrosum; the fruit resembles an avocado, is rich in fats and vitamin B, ripens in the fall)]: Gregor 1985: 78-79; mehinaku[Kataihu brings a Tepu worm from the forest in a calabash, it lives in a hole in the far corner of the house, she gives it cassava porridge, copulates while rubbing the cassava; people follow, her lover kills the worm with a stick; the next day K. calls the worm, finds the corpse; gives birth to a boy with a head and penis like T.]: Gregor 1985: 53; rikbaktsa [people eat tapir shit, tree mushrooms, cassava, do not know the bow and arrow; women commanded the men, only drank and ate, the men cooked; one finds a seed, it turns into a bird's egg; she puts it in all the folds and depressions of the body; when she squeezes it in her palm (var.: under the knee, in the fold of the stomach), a boy is born from the egg; while the mother was not at home, another woman began to massage his penis, got together with him; the penis grew; the mother carried her son into the forest, he turned into a Tapir; the mother made his legs and buttocks invulnerable by setting them on fire, stuffing them with leaves; but he can be killed in the armpit; the Tapir copulates with all the women, starting with the one who came when he was a boy; the men suspect, send birds to find out; while the women are in the field, they make the first bows, go to the river, imitate the voices of women, shoot the Tapir that appeared; the husband of the one who came to the child hung the severed penis of the Tapir over her hammock; the women turned their children into birds, animals; one blew on a leaf, water flowed, formed a river; Cayman took first the ugly, then the beautiful; warned that in the middle of the river a wind would blow, they should not spit; the ugly held back, one beautiful spat, he drowned them; their voices and laughter are heard from the river; some turned into fish, into stone, into birds; sweet potatoes and corn grow on the bottom; the sloth told the men what had happened; they began to copulate with him, he ordered them to better catch the women; the men first caught the Crucian Carp, but lost him; then the fish Akara, she turned into a woman, from her new people; if from the Crucian Carp, they would be more beautiful; the women carried the fire across the river; first one, then another iguana steals the coals; the women come and put them out; the men find a tree that spews fire, they cannot approach it; they pick up the fiery seeds that fell to the ground, they find fire]: Pereira 1994, no. 1: 17-34 (Pereira 1973, no. 12: 46-47); paresi [when the grandchildren of Yuanalore copulate with the mistress of the buriti palm tree, she always gets up and leaves first; Yuanaloré stood up first, his penis remained in the vagina, became long; he cut off several pieces, the mistress of the buriti swallowed them; he carried the rest in a basket; at night his penis began to crawl to the women; his son cut the snake ; Yuanaloré threw himself into the river, became a tapir; four women beat the stem of the buriti on the water, call a tapir, copulate; Kaimarefollowed, killed a tapir with an arrow, hung its penis over the entrance to the house; invited the women to search inside its head; blood drips, the women recognize the penis; a tapir is summoned to the river, but only a water strider comes out; its penis is too small; the women make Kaimare drunk with chicha from Euterpe precatoria; they carry off the sacred flutes; the Dove tells K. what has happened; K. gives chase; the women leave the flutes, reach the place where the edge of the sky hits the earth]: Pereira 1986, no. 13: 227-231; iransche [the wife is pregnant for a long time; the husband sees her lying in a hammock, and nearby there are snakes and butterflies {apparently caterpillars}; some of them crawl back into her womb, some crawl away (the origin of snakes, etc.); [the husband calls her into the forest, offers her to sit in a basket, burns her alive]: Pereira 1985, no. 66: 233-234; Bororo [relatives bring the woman a lot of meat and fish, but she feeds them half-starved; a boy pretending to be asleep sees her sit down on a mat, puts boiled meat next to her, rattles a bell; a snake crawls up, copulates with her, devours the meat; the men send the woman for corn, one of them puts on her belt, paints himself like a woman, calls the snake with the same signal; the men kill the snake, hang its head over the woman's mat; turn into hawks, fly away to the sky, turn into rain spirits; seeing the snake's head, the woman scolds the boy; he runs to the village square, asks the men who have flown away to moderate the heat; they send rain; when it rains the voice of these spirits is heard]: Wilbert, Simoneau 1983, no. 103: 196-197; Bororo : Wilbert, Simoneau 1983, no. 101 [the men always return from fishing empty-handed; then the women go, each time bringing fish; Kituireu watches the women; he sees that on the river bank they paint each other with red uruku juice, just as the men paint them before their wedding night; the women call the Otters, who come out and copulate with them; the next time the men put on their wives' belts, paint themselves like them, and strangle the Otters with ropes; K. specially took a thin rope with him so that the Otter-lover of his wife would run away and the wife would not take revenge; the next time only one Otter comes out to the women; she copulates with them, but there is not enough fish for everyone; women give their husbands a drink to drink, to which they have added crushed prickly pips of the pica fruit; the thorns stick into the men's throats, the men grunt, and turn into wild pigs; the wife spares K., he remains alive], 102 [as in (101), but without the episode with K.; all the otters and all the men die]: 192-193, 194-195; Bororo[the son of the chief Baitogógo tells his father that his mother is having sex with Butóre Agádu in the forest; Baitogógo comes, shoots him first in the arm, then in the leg, then in the heart; he turns into a tapir and jumps into the water; since then a tapir can only be killed by shooting him in the heart; at home he strangles his wife, orders the armadillos to bury her; the son cries, becomes a bird, and leaves the exercises on his father's back, from which grows the fruit tree taruma; Baitogógo disappears into the water; people catch fish, find tobacco inside them; no one smokes a cigar in honor of the water spirit that Baitogógo has become; he, in the form of a bat, blinds the sleeping, the blind jump into the water, and turn into otters]: Wilbert, Simoneau 1983, no. 26: 62-66.

Araguaia. Karaja : Baldus 1937a [women come to the lake shore, paint themselves, call upon Caiman, have sex with him; he gives them fish and pequi fruits, which are not yet known to the men; the women bring the men only the peel; a boy watches the women; hides the pequi and other food in a flute, brings it to the men, tells what he saw; the women attack the men; the women have sharp arrows, the men blunt, the men are killed; the women disappear in the river]: 265-267; Aytay 1985 in Baer MS, in Coelho 1992: 54, in Prinz 1997: 89-90 [as in Baldus; the women cut off their left breasts, put a calabash on their heads, jump into the river, turn into dolphins]: 16; Peret 1979 in Prinz 1997 [women exhaust their husbands' strength through repeated copulation; take away weapons, sacred masks, the shaman's magic staff, and leave the village; upon returning, they establish dominance over the men, forcing them to care for the children and do housework; copulate with Caiman, who supplies them with fish in return; the boy watches the women, reports everything to the men; the shaman makes a new staff, the men again seize power; they summon Caiman, imitate the women's voices, and kill him; pieces of the severed penis are given to the women to eat, mixed with fish; the women learn the truth, try to attack the men, and are defeated; they leave; together with the children they bear, they form a new tribe]: 112-116.

Eastern Brazil. Kayapo : Wilbert 1978, no. 50-51 [people burn lizards, both those living in trees and those born to a girl by a lizard; some escape], 125 [Banner 1957: 57-58; a husband and wife moved away; the husband turned into a snake (there were no snakes before), stopped caring for the garden, but hunted; gluttonous, cooks meat for his wife on many fires; a man came from the village, the wife hid him so that he would watch what was happening; he returned; another man wanted to go too; when the snake began to sing, he began to sing along, the snake ate him; the warriors killed the sleeping snake with clubs; the wife gave birth to snakes; people began to kill them, but the mother saved many and ordered them to bite people, avenging the death of their father], 126 [Lukesh 1968: 96-99; the husband turned into a snake with a human head, his wife took him away from the village to live separately from the others; a man came, his wife hid him, he saw everything; another also decided to come and look, but the snake noticed him and ate him; others came, the snake caught up with one and also ate it, the others ran away; the warriors found the snake sleeping, killed it; the woman gave birth to snakes; people began to kill them, some escaped, the mother ordered them to take revenge on people and bite them], 127 [Metraux 1960: 14-16; there was no corn, people ate wild fruits, avocado, wood and lizards; there was no fire, they dried meat in the sun; Having learned that his wife had a lover, the husband decided not to fight him, but took his wife behind two mountains; cleared a plot of land, planted corn, cassava, yams, bananas; turned into a snake with a human head; brought a tapir, a peccary, an armadillo from hunting; the lover came, the wife hid him under the roof; having returned to the village, she told about what she had seen; he also came to look, but when he answered the snake's question, who was there, the snake ate him; the men killed the snake with arrows, burned the house, took away the cultivated plants; the snake's wife gave birth to snakes twice; people killed those born in the village, those born in the forest crawled away; their mother told them to bite people, since they killed their father]: 152-154, 309-310, 311-313, 314-316; Wilbert, Simoneau 1984a, no. 151 [Nimuendaju MS; a married woman copulated on the property with a rattlesnake and other snakes; her husband saw her and left her; she gave birth to snakes of all kinds, they crawled away in all directions; the latter brought her some bast, tied it around her body, and took her with her; the woman turned into a snake]: 443; Kayapo: Wilbert 1978, no. 111 [Banner 1957: 41-42; a man named Birá was the lover of all the women; the men turned him into a tapir, brought his meat back from the hunt and gave it to the women; when the women found out whose meat they were eating, they vomited; when the men left, the women painted themselves, jumped into the river and turned into fish; the old men who tried to stop them became electric rays and eels; when the children found out what had happened, the men invented a fishing tackle; but only one fished out his wife; the wives of the others jumped back into the river, and the men themselves became monkeys and other animals], 112 [Metraux 1960: 25-27; returning from the fields, the women copulated with Birá's tapir behind the houses; they did not care about their husbands and children; one hunter accidentally saw this, told the others; the men surrounded B.'s hut, killed him with arrows; the children were given peccary meat, and their mothers were given the meat of B.; the women threw themselves into the water, turned into fish; one of them, while dancing, fell on a man who was making an arrow; the arrow pierced her from behind, she became a ray; the woman with the pestle became an electric eel; Takakö caught a fish with a fishing rod, she became a woman, cooked food for him and her brother O'oimbre; he did not believe that T. had cooked the porridge; he became an ant, found his sister, bit her; she screamed; he also went to catch a woman, pulled out a fish, but did not grab it, but stuck his penis in her mouth; the fish jumped back; T. set fire to the area where O. was, but he hid under a snag and survived], 113 [Lukesh 1968: 89-93; the men learn that the handsome Bira is the lover of all the married women in the village; while hunting they turn B. into a tapir, kill him, roast him, give a piece to each woman; having learned about what they ate, the women jump into the river, turn into different kinds of fish; then about catching a woman – approximately as in Krakho, No. 122], 114 [Lukesh 1968: 93-94; the handsome Birá copulated with all the women; the men decided to take revenge; while the women were at their plots, they caught B., wrapped him in leaves, chased him and he turned into a tapir; they killed him and threw him into the river; having returned to the village and having learned about everything, the women also jumped into the river and became fish; the old shaman offered to fish them out; the fish already in the river told the new ones that they had all once been fish; gave each one a name; the next day each man caught his wife; Since then, the names of women are the same as the names of fish species], 123 [Metraux 1960: 23-25; there is a river near the village, with buriti palms along it; a woman was collecting fruit and had intercourse with a tapir; her little son followed her, saw her with the tapir and threw a fruit pit at it; the mother beat her son, threw him into a thorny bush and rubbed his wounds with coal; the son told his father; the men went hunting and killed this tapir too, the boy identified it by the mark left by the fruit pit that hit it in the head; the husband stuck a tapir penis, which had become stiff from the heat, into his wife's vagina at night and she died; while burying the woman, her friends saw the penis that had fallen out; the woman's brother killed her husband with a club at night and threw the body into the river], 124 [Lukesh 1968: 94-96; the woman went to the savannah to copulate with a tapir; her son followed, threw a fruit at the tapir,he kicked the woman; she scratched her son with sedge; he told his father; the men killed this Tapir along with the others; the husband inserted the severed penis of the tapir into the woman at night, she died; when blood began to flow from the vagina, the relatives guessed that the husband was the murderer; they caught up with him, strangled him with an arrow like a garrote]: 274-275, 276-278, 279-284, 285-286, 304-305, 306-308; Wilbert, Simoneau 1984a, no. 155 [], 157 [approximately as in Wilbert 1978, no. 112]: 452-458;apinaye [in the east by the sea women went swimming, met Cayman; began to copulate with him daily, brought him food; called, shouting "Mi-ti - we are here"; one man accidentally spied and overheard, told others; men call Cayman in the voice of women; he comes out, they kill, fry, eat him; women kill men with clubs; leave, meet coati people, then bee people, then found a women's settlement Kupē-ndíya (kupē - foreign tribe, ndi - woman, ya - personal collective plural; two brothers remain; their sister took an axe with her; the brothers come to K., receive an axe; two girls agree to lie with them if they overtake them; one brother lags behind, the other overtakes the girl, copulates; the brothers return home]: Wilbert 1978, no. 140: 337-338; collapse : Wilbert, Simoneau Wilbert 1978, no. 48 [Schultz 1950: 156-158; the man and the woman did not know about sex; a black snake taught the woman to copulate; appeared in the form of a handsome man; when she was about to give birth, said that he would not come again; at the river the child left the mother's body, became a fish or pakoy, swam, returned; became a good hunter at the age of 10; when he and his mother were boiling peccary offal, a boy appeared from the cauldron; this family peopled the earth]: 148-150; 1984b, #34 [men burn the son of a rattlesnake]: 95; suya [Seeger MS; wife copulates with tapir while going to the garden for sweet potatoes; calls her lover by name; gives large sweet potatoes to tapir, small ones to son; husband wants to kill agouti; he asks not to kill, tells about wife's infidelity; husband calls tapir with wife's voice, kills with an arrow; boy tells his mother about it; she calls tapir, cries, throws away sweet potatoes; husband hangs tapir's penis over the entrance to the house; wife asks what it is; That with which you copulated ; she eats tapir meat along with everyone else]: Wilbert, Simoneau 1984a, no. 154: 148-151; tshukarramae [men burn the caterpillar's son and the tree where the caterpillar-lover lived]: Wilbert, Simoneau 1984a, no. 28: 69-73; kraho [Schultz 1950: 153-154; the wife calls her husband into the forest for buriti palm fibers to make baskets, but the husband has gone to hunt deer; the wife goes alone, agrees to become the Tapir's lover; he promises to guard the palm tree for her; she becomes pregnant, confesses to her husband that she is pregnant by the Tapir; the husband tells her to give herself to the Tapir again; she knocks on the tree trunk, at this signal the Tapir appears, the husband kills him with an arrow; at night he thrusts the severed penis of a tapir into her vagina; the woman dies; the woman's mother and sister notice the tapir's penis; her four brothers called the husband into the field, pushed him into the fire, he was burned; the mother of the burned man was told that her son had run away]: Wilbert 1978, no. 122: 301-303; (cf. xavante[Giaccaria, Heide 1975; a married man went catfishing with a girl; her brother forbade her to go with him; she brought catfish again; the brother gathered men, they surrounded the man, shot him with arrows; he threw himself into the water, swam across the river, lay down, became a caiman; the girl was brought to a clearing, the grass was set on fire, she was saved by turning into a tornado]: Wilbert, Simoneau 1984a, no. 161: 473-476).

Chaco. Chamacoco: Wilbert, Simoneau 1987a, #75 [Cordeu MS; enemies killed the husband; the wife went with other women to catch eels; chose the fattest one, put it in a clay pot; tells the children not to touch it; when leaving, she takes the pot with her, undresses and inserts the eel into her vagina, sometimes pulling it back by a string tied to the tail, sometimes letting it go deeper; the eel understood that he was now the woman's husband; the children opened the pot, guessed everything, killed the eel, washed it and roasted it with the others; they left for the whole day, telling the youngest to say that they had prepared food for their mother; the woman took her pot and went to the river; the brothers decided to go to the sky; it was low; the eldest made a hole with an arrow, they climbed there along a liana; the youngest climbed last and his leg got caught, but the sky continued to rise; the elder ones became three bright stars of Scorpio, and the younger one behind them, a less bright star; when the woman opened the pot, she realized that her children had killed an eel; she asked the shaman to find out where the children were; he took out a mirror, saw nothing for a long time, and then noticed a leg in the sky; the woman called the birds; for a day and a half they tried to fly up to the sky, but none of them could; finally, an eagle flew up, began to peck the leg in different places, and different colors poured out from there; they collected them in vessels; the discolored leg gradually disintegrated and the pieces fell to the ground like falling stars; seeing them, people remember this incident; the woman painted the birds different colors, and painted herself black, becoming a carau bird (Mesembrinibis cayenensis)], 76 [Cordeu 1980; the woman's sons caught a small eel, she asked to leave it for her; she put it in an empty termite mound; it grew quickly; She summoned him by knocking on a termite mound; when his penis grew large, she made him her husband; she fed her sons, supposedly, with beans, but they were bitter; in fact, it was eel milt that he gave her; the children told the youngest to follow their mother; the children summoned an eel with the same signal, killed it, caught others, and the youngest roasted his mother's lover and gave it to her to eat; only the youngest managed to shoot arrows to the sky; as they hit the sky, it sank; the brothers entered the hole, the sky began to rise, the hole closed, and the youngest's leg remained outside; the woman noticed her reflection in a pond when she began to drink; she sent all the birds to get the leg, but no one could fly so high; only an eagle flew up, pecked the leg, the blood flowed and filled the exposed vessels with paint of different colors; when the paint flowed out, the leg fell out; "the eel's wife" painted all the birds], 77 [Frič MS; the husband brought Lalhorha's wife a small eel, let their child play with it; L. placed the eel in a pot on the edge of the swamp; the eel grew; the woman knocked on the pot, the eel crawled out, copulated with her; instead of sperm, it emitted caviar; she cooked it and ate it, fed it to the child; he does not like these "berries"; he watches the mother, tells the father; the father calls the eel with the same signal (by hitting the pot), cuts off the tail; cooks it together with the meat of other eels, gives it to the wife, tells the son not to eat it; the wife guesses,finds a dead eel; the village is empty, everyone has fled, the youngest son is the last to escape; the sky was low; shooting arrows, the boys pushed it aside; made a hole, climbed into the sky; when the last one was climbing, the hole closed, the boy's leg was left hanging; the mother saw her reflection in the water, then looked up; tells the birds to cut off the leg; the hawk pecks the leg, first red blood flows into the vessel provided, then black, white; when the hawk cut off the leg, the sky closed forever; the woman painted the birds depending on how well they sang; the vulture sang badly, it was painted with black and white stripes]: 252-262, 263-269, 270-272;chamacoco [three brothers caught a newborn eel; their mother leaves him to grow up; sees his penis and takes him as a lover; he gives her his caviar {milt?}; the sons feel a strange taste in the wild beans that their mother is collecting; the youngest peeks in, sees how the mother whistles for the eel, copulates with him, he gives her caviar under the guise of beans; the sons killed the eel, gave their mother its fried meat, ran to the sky; the youngest shot at the sky to make it descend; the elders immediately went into the hole in the sky, the youngest commanded the sky to rise, but did not yet remove his leg; the mother saw the reflection of the leg in the water, asked the birds to cut off the leg; only the falcon (he eats only live prey) was able to fly up to the sky, which had already risen high, cut off the leg; tells the woman to prepare vessels, blood of different colors flows into them; the woman paints the birds the way they want; then paints herself black, turning into a karau bird (Mesembrinibus cayenensis), cries out in mourning for the loss of her children]: Cordeu 1984: 237-238; chamacoco [a woman collects algarrobo pods, has sex with a stallion; refuses sex to her husband; a shaman turns into a bird, watches it, tells her husband; the woman gives birth to a foal; when it comes out into the light, it tears the mother's belly, she dies; the husband kills the stallion with a spear]: Wilbert, Simoneau 1987a, no. 131: 488-490; maca [after collecting the pods, the woman sat on the ground with her legs spread and began to grind the beans in a mortar; an eel crawled out of the ground at the sound and crawled into her vagina; the husband is surprised at why the woman laughs so often; began to grind beans in a mortar himself, an eel crawled out at the sound, her husband pierced it with a dart and hung it in the house; when the eel did not come out, the woman began to cry; her husband showed it to her; the other women understood why their neighbor was so cheerful]: Wilbert, Simoneau 1991a, no. 93: 210-211 (same in brief, no. 94: 212); nivacle [a woman got together with her stallion; the younger son followed her, told his father; the father shot his wife and stallion with an arrow; he wanders around the country with his sons; the boys grow up, are alone; the elder throws the fruit between the younger's legs; the younger turns into a woman, marries the elder]: Wilbert, Simoneau 1987b, no. 140: 313-315; toba : Wilbert, Simoneau 1982b, no. 183 [girl replies that her period ends when her husband is with her; neighbor picks up a skin from the floor of her hut, sees a snake; Carancho the hawk lands on this spot, the snake thinks that the girl has arrived, crawls out, he kills it; men want to feed the girl her lover, she refuses, they burn the snake; girl gives birth to 6 spotted snakes, Carancho kills them; Mother of Snakes says that her husband died because of the girl, turns her into an iguana]: 346-348; 1989a, no. 400 [during her period, a woman clears a space every time, sits on the ground, a snake climbs into her vagina; people follow the woman, try to catch the snake; she gives birth to a baby snake, goes to live with the snake; [they are left alone]: 553-554; toba: Wilbert, Simoneau 1982b, no. 184 [a woman's husband is a Yulo bird; he sleeps outside, she inside; her son catches her with her lover, tells his father; the latter asks him to pluck a few hairs from the lover, identifies the hair of a tapir; secretly follows his wife into the forest; shoots the tapir while his wife is copulating with it; the lovers climb different trees, but cannot separate for a long time; the wife drinks, water pours out of her torn vagina; the husband kills a deer, then his wife; puts the meat of both in a basket, brings it to his parents; they cook and eat the meat; he says that the meat is their daughter's; turns himself and his children into birds, they fly away]: 349-350; 1989a, no. 30 (pilaga) [Yulo wonders why his wife is staying in the forest; sees the water she has drunk pouring out of her vagina; Y. follows; the woman sings, Tapir whistles in response, they copulate; Tapir's penis enters her from vagina to mouth; Y. frightens Tapir, kills his wife with an arrow, roasts the meat, brings it to his mother-in-law and her relatives under the guise of rhea meat; his father-in-law chases him; Y. climbs a tree with his two sons, from there they fly away to the sky, turn into stars; Y. also turns into a bird], 31 (pilaga) [as in (30)], 157 [the women go out to gather fruit; the Lesogó (bird) wife brings nothing; when she drinks, water spills through her; the husband watches, sees her copulating with an anteater; first kills the anteater with an arrow, then his wife; puts her meat in a deer skin, brings it to her parents, tells his children not to eat it; parents chase him, wound him in the neck with a stick, now it is red], 158 [Lesogó caught his wife with another man, killed him, stained his neck with blood, it is still red], 159 [Lesogó Lesogó caught his wife with a tapir; killed her, brought pieces of meat to her parents; himself ascended to heaven; the fox gave him a red neckerchief], 401 (Western Toba) [a girl married to an old shaman does not want to sleep with him; he leaves her, bewitches her in such a way that she goes to copulate with a tapir; her father catches her, does not let her into the forest alone anymore]: 48-50, 51-52, 230-231, 231-232, 232, 554-555.

Southern Brazil. Ofaie [wife does not sleep with husband, carries food to garden for tapir; calls him, he eats, copulates with her; man follows, kills tapir with bow; woman's brother cuts up carcass; she takes penis, keeps in basket, masturbates with it; women call her to bathe, men set fire to her house; she dies of grief because penis is missing]: Ribeiro 1952: 133-135.

Southern Cone. Yagans [woman's lover hides in boat on shore; everyone wonders how she gets so many birds; women spy on her, tell husband; he lifts boat, kills lover with harpoon, throws him into sea; he turns into small crustacean (isopod)]: Wilbert 1977, no. 37: 105-107; (cf. Yaghan : Bridges 1948 [girls play in the shallows; a Sea Lion takes one of them away; feeds her with fish; she gives birth to a boy covered in sea lion fur; they all swim to her relatives; the men kill the Lion; his son eats his flesh; the mother hits him with a sea urchin, he turns into a fish; the woman stays with the people]: 161-163; Gusinde 1931 [A Sea Lion brings fish to his wife's brothers; they kill him, give his flesh to his son; the mother throws a sea urchin at her son, the son turns into a fish; the brothers throw her the Lion's penis and other parts of his body; she eats the Lion's flesh together with her brothers]: 666-671; Wilbert 1977, no. 19, 37: 51-57, 105-108; Selk'nam [A Sea Lion takes a girl as his wife; catches fish with a net, wife carries it to her brothers; confesses who her husband is; gives birth to a son; brothers tell her to distract the Lion, kill him; her son swims out to sea, becomes a sea lion; brothers skin the lion, sister asks for its genitals; does not eat other body parts]: Wilbert 1975a, no. 47: 132-135).