F35A. Feeding meat to a relative. .11.-.17.19.-.32.34.-.37.39.-.43.46.48.-.50.52.59.67.68.70.72.

The character, without knowing it, eats or cooks the meat of a member of his household (a relative, rarely a servant or spouse) or feeds it to his acquaintances, or uses his bones for household needs.

Sakata, Tonga, Isanzu, Lulua, Sumbwa, Ashanti, Soninke, Songhai, Moru, Anuak, Zaghawa, Malagasy, Kabyle, Arabs of Algeria, Arabs of Morocco, Berbers and Arabs(?) of Tunisia, Arabs of Egypt, Portuguese, Catalans, Latins, Italians (north and central Italy), Sicilians, Sardinians, Italians (Tyrol), Germans (Pomerania, Baden-Württemberg), French (Upper Brittany, Poitou, Dauphiné, Picardy, Nivernais, Nièvre, Loire, Gascony), Walloons, Scots, Ugarit(?), Arameans, Palestinians, Jordan(?), Arabs of Iraq, Saudi Arabia(?), Qatar(?), Kuwait(?), San Cristobal, Woleai, Marshall Islands, Tuvalu, Lawrung, Tibetans (Sikkim), Rai, Kirati(?), Garo, Dafla, Apatani, Khasi, Karen, Thai, Khmu, Cham, Northern India, Rajasthan, Assamese, Konkani, Ho, Gond, Sinhalese, Maldives, Galela, Minahasa, Toraja, Mori, Sangihe Islands, Kalinga, Tingyan, Bagobo, Visayas, Ilokan, Ancient China, Lisu, Ancient Greece, Hungarians, Romanians, Transylvanian Saxons, Slovaks, Russians (Tersky Coast, Arkhangelsk {Pinega}, Olonetskaya, Vologda, Pskov, Moscow, Ryazan, Lipetsk, Voronezh, Kursk), Ukrainians (Podolia, Poltava, Ekaterinoslavskaya), Belarusians, Kalmyks, Dargins, Avars, Georgians, Armenians, Persians, Yagnobis, Pashais, Scandinavians, Swedes, Norwegians, Western and Eastern Saami, Karelians, Estonians, Setos, Livs, Latvians, Lithuanians, Udmurts, Komi, Tubalars, Teleuts, Shors, Tuvans, South Altai Tuvans, Khakass, Darkhats, Baikal Buryats, Khalkha-Mongols, Mansi, Eastern Khanty, Nenets (Yugorsky Peninsula, forest), Enets, Dolgans, Central (?), Northwestern (Olenek) and Northeastern (Verkhoyansk) Yakuts, Sym, Western and Baikal Evenks, Evens, Udege, Tundra Yukaghirs, Asian Eskimos, Upper Tanana, Uwikino, Shuswap, Thompson, Lillooet(?), Cowlitz, Clackamas, Kalapuya, Takelma, Coos, Klamath, Modoc, Sarsi, Blackfeet, Gros Ventre, Arapaho, Dakota (Santee?), Iowa, Kiowa, Kiowa Apache, Wichita, Yurok, Shasta, Kato, Lassic(?), Pomo, Wintu, Maidu, Nisenan, Salinan, Ute, Yavapai, Tiwa, Zuni, Tzeltal, Warrau, Kalinha, Kamarakoto, Lokono, Palikur, Oyana, Oyampi, Guarasu, Iranshe, Cayabi, Apinaye, Cracho, Chamacoco, Toba, Matako.

Bantu-speaking Africa. Sakata [Takinga disobeys his parents, who give him to a stern teacher; on the way he asks to be allowed to say goodbye to his parents, runs away into the forest, eats bananas on someone's plot, Trimobe (a human-buffalo) comes, says that the bananas are his, puts T. in a sack; he asks to put stones in there too; on the way Trimobe calls out to T., he throws a stone each time; the last time he jumps out himself, Trimobe thinks it is a stone; realizing the deception, catches up with T., brings it home, tells the children to cook the catch; the rat advises to ask Trimobe to go for pepper, and at this time T., supposedly, will turn into two boys in the cauldron; T. tells the children to untie him to put him in the cauldron, throws them into the cauldron; runs away, having received an egg, a stone and a stick from the rat; the rat tells Trimobe that he ate his children; T. throws objects, they turn into a forest (stick), lake (egg), mountain (stone); Trimob asks to lower a liana, promises to become T.'s friend; he cuts the liana, Trimob crashes; a bird helps T. down the mountain in exchange for a promise to become an obedient boy; T. comes home, everyone is happy]: Colldén 1979, no. 19: 172-174; Tonga [Manyike's two younger wives gave birth to rats, and the first one gave birth to a girl; but her husband told her to throw her into the river; the same with the second daughter of the same wife; and the rat-children meanwhile ate everything in the house; when M. told him to throw out the third daughter as well, the wife came to the river and asked the crocodile to marry her daughter; the crocodile swallowed the girl; but when the mother came to look at her daughter, he burped and showed her; one man saw that the woman was carrying food to the river; he spied on her; told M. that he had a real daughter; M. killed the rats, cooked them, fed them to the younger wives, and then said that they ate their children ; the crocodile gave the girl away and she was named Nšanga-ya-tšuma; the crocodile warned her that she should neither work nor marry; but her father still gave her in marriage to a chieftain, and the other wives told her to pound millet; when she began to pound, she fell into the ground with the mortar, and the water flooded the village; the people climbed the trees; but when the little girl called N., she gradually emerged from under the ground, and the water receded; the girl was awarded; holiday]: Berthoud 1931: 62-73; isanzu [The hare strikes the ground with his paw, the millet in the field turns to grass; the owner puts up a scarecrow, the hare's paw sticks; he asks the Jackal to unstick him, to hit the scarecrow; the Jackal sticks with four paws; the Hare advises the owner of the field to throw him into a pile of ash (hits himself on the nose so that blood is visible), and the Jackal - against a stone; the Jackal is killed; the housewife begins to cook the Hare, he makes it so that the water does not boil; the housewife goes out, the Hare jumps out, puts the owners' child to cook; when the meat is eaten, shouts to the housewife that she ate her child]: Kohl-Larsen, Allensbach 1937, No. 48: 66-67; lulua (?) [a leopard's wife asks him to get a gazelle; he makes a sticky doll, puts food next to it; the gazelle sticks, the leopard brings it to his wife; the gazelle kills and boils the leopard's wife, says that he ate his wife, runs away; since then the leopard has been looking for his wife]: Lambrecht 1963: 73-74; sumbwa [a hare steals sesame from a field, the owner makes a doll, covers it with resin, the hare starts to touch it, gets stuck; asks to be boiled alive; the man leaves a child near the cauldron, goes to the field; the hare crawls out, puts the child to boil, dresses in his clothes; asks to make him mashed beans; the others eat meat; the hare says who he is and what they ate, runs away, hid in a hole; the man grabbed him by the tail, the hare said it was a root, offered to take the tail, in fact gave him the root to hold; the people went for a hoe, the hare threw sand in the eyes of the one who stayed to guard, got out unnoticed, came back unrecognized, offered to help dig, broke the hoe; hid in a termite mound, came out unnoticed, broke the hoe again; the people gave up trying to catch him]: Okhotina 1962: 256-259.

West Africa. Ashanti [eight sisters go to look for husbands, do not want to take their younger brother Kwasi Gyinamoa with them; he comes; hitting with his cow's tail whip, orders the waters of the three-streamed (white, red, black) river to part; in the empty city, the old woman took off her head, put it on her lap, looks for insects in her hair; seeing the arrivals, puts the head back; gives the girls his eight sons as husbands; at night KG sees how the old woman's teeth glow red in order to eat the girls; promises to fall asleep if the old woman brings him water in a leaky calabash; transfers amulets from the old woman's sons to his sisters; at night the old woman burns the necks of her sons with her teeth; the arrivals run away; the old woman in the form of a young girl comes to their village; promises to marry the one who pierces her calabash with an arrow; this is done by KG, but his uncle marries; at night the imaginary girl takes out his eyes, carries them off; knowing that the old woman's granddaughter is pregnant, GK comes disguised as a pregnant woman, says that her husband has fallen and lost his eyes; the old woman gives GK's uncle's taken eyes as a replacement, GK puts them back in his place; he bathes with the other children, the old woman carries him off; at home he leaves him in a vessel to boil, goes for spices; KG bangs pebbles, the old woman's granddaughter believes them to be nuts, wants some too, opens the vessel, KG kills her, puts on her skin, puts the meat on to boil; KG and the old woman eat the brew; the old woman decorates the imaginary granddaughter with gold ornaments; KG runs away, gives the ornaments to her relatives; the old woman pursues; a rustling sound can still be heard by the path, it is the old woman pursuing KG]: Rattray 1930: 221-227; soninke[a witch has 7 daughters; everyone who comes to sleep with them dies; Marandénboné ("Maran, son of misfortune") tells the older brothers not to be afraid and to go to the girls; their mother leaves her daughters with the brothers, and M. stays with the witch; at night she gets up and is about to go out, but M. asks her to pour water on him, bringing the water in a basket, which his mother does; the witch tries all night to bring water with the basket; when the witch fell asleep the next night, M. told the brothers to change places with the girls and cover them with their clothes; at night the witch cut the throats not of the brothers, but of her daughters; boiled the blood, M. asked for some; tells the brothers to run; in the morning he tells the witch that her daughters are still sleeping; in M.'s village the witch turned into a baobab tree; many boys climbed on it and the witch carried them off, but M. sensed the deception and did not climb; the same with the donkey (the children who climbed on it disappeared, M. remained); he possessed a white heifer that the witch's cow had given birth to; he ordered the kidnapped children to grab the heifer's tail, ears, etc., and she carried them home; one day the witch caught M., brought her to her place, put her in three bull skins, and went to make a fire; M. promised the witch's little daughter to feed her, she freed him, he put her inside a sack made of skins, and the witch burned it; when the daughter began to scream for her, she did not believe him; M. told the witch that she had killed her last daughter, and ran away]: Monteil 1905: 115-123; Songhai (Zarma) [the Taayertchin have a brother, Ayaooro; their mother is dead; a woman wants to marry a widower; T. explains that he is ready to marry again only after T. can get food; the woman advises her to stand on a mortar to get it; immediately after the wedding, the wife says that her aunt must smear herself with cow fat; soon all the cows are slaughtered; T. and A. understand that soon their personal cows will also be slaughtered; they leave, ask a date palm to bend down; a prince stops under it; T. and A. throw ripe dates to him, and unripe dates to the one-eyed servant; the prince asks them to come down, takes T. as his wife; he already has a wife, Zaani Gurfudan, her mother's name is Zaani Butuan; in the evenings, when the shepherds bring in the cows, they ask T. for a hair to hobble the cattle; they ask her to smile, since light comes from T.'s teeth; ZG is jealous, pushed T. into the water and crushed her with a stone; her mother replaced T. with her; but her hair cannot bind cattle, no light comes from her teeth; but the brother said that she was not his sister; the prince began to look for T., she answered him from under the water; no one can move the stone; the lamb asked to be fed with its mother's milk for a long time, moved the stone; ZG was put on a wild camel and given a deaf slave to lead it through the thorny thickets; the slave did not respond to the woman's complaints; when they brought her to the village of blacksmiths, she was already dead; her meat was cooked and sent to her mother; she died when she saw her daughter's hand with a ring on her finger]: Calame-Griault 2002: 131-134.

Sudan - East Africa. Moru [a male Hyena found wild honey; a Hare and a Squirrel began to eat it secretly; a Hyena caught them, brought them home in a sack; they said that they could only be cooked in milk; a Hyena put them in a pot, poured milk, went away; they drank the milk, got out, killed and cooked the Hyena's mother; he came and ate her, thinking she was a Hare and a Squirrel; they watched and laughed]: Evans Pritchard, Mynors 1941, no. 27: 74-75; anuak [a hare and a squirrel eat honey left by a hyena; a hyena caught them, brought them home to cook; they got out of the pot, cooked the hyena's mother, she ate her, the hare and the squirrel enjoyed themselves]: Arewa 1961, no. 2300: 117; zaghawa [the wife gave birth to a seventh boy after her husband's death; at that time the older brothers went off to steal camels; the newborn immediately went after them; he dug a hole, looks out of it with one eye; people think that this is the eye of the earth, they sacrifice bulls and camels; the brothers are thirsty, the youngest stomps, a spring appears; they came to the cannibal's house; at night the youngest ordered to change places with the cannibal's seven sons; the cannibal killed his own children with a red-hot rod, ate them; the brothers flee, the cannibal pursues, the youngest himself became a giant and killed him; but the cannibal came, killed and ate first the older brothers, and then the youngest]: Tubiana, Tubiana 2004(2), No. 34: 73-76; Malagasy [a married couple promises the cannibal Rabbibiba their future child if he allows them to pick plums; the boy Kifundri grows up, R. comes for him; the mother says that he will recognize her son by his white clothes; R. tears the clothes into pieces, gives them to all the boys; the mother tells R. to come at night, she will put K. by the hearth; K. puts his younger sister in his place, R. carries her away; fearing his mother, K. runs away, builds a hut; steals from R.'s garden, he catches him; K. says that his meat will spoil if pierced with a spear, hacked to death with an axe; advises to put a stone on his head, and him on top, not to turn around if something falls; jumps off along the way, R. brings his wife only a stone; next time K. advises to carry it in a closed basket; at home R. and his wife went to get firewood, K. persuades R.'s children to open the basket; pushes them into the fire, cooks; shouts to the cannibals what they ate; runs away; cooks meat, treats R. who arrives; says that the meat is tasty if you stick a red-hot iron into your eye; R. dies; R.'s wife arrives, chases K. around her husband's corpse, dies of fatigue]: Korneev 1977: 195-200.

North Africa. Arabs of Morocco [a dying mother asks her husband not to marry again until her daughter takes the box with her jewelry herself (i.e. grows up to reach it); the mother's sister, who has a blind daughter of her own, is kind to the girl, who persuades the father to marry; the aunt helps her niece get the box, the father marries her; now she tyrannizes the niece; she goes to the river to clean the fish caught by her father, the fish asks to let her go, turns into a siren; having learned about the released fish, the stepmother beats the girl, throws her into the dungeon; when the father opens it, the daughter is sitting there all in gold; at first the siren does not let her go, then allows her to go out; the father places her in a separate room, the siren brings her everything she needs; the sultan has a holiday, the girl secretly goes there, loses a slipper; the sultan's messengers find the owner, the sultan's son takes her as his wife; she gives birth to a son; the stepmother comes to her, offers to comb her hair, sticks seven pins in it, it flies away as a dove, the stepmother replaces her with her daughter; the husband immediately realizes the deception, chops the imaginary wife into pieces, sends her to his mother as a gift; she thinks it is food, gives the pieces of meat to the neighbors, finds her daughter's head at the bottom; the dove visits her son every time, sits on his shoulders; the beggar tells the sultan's son about this, he smears his son's shoulders with glue, catches the dove, takes out the pins, the dove turns into a woman again; the stepmother is burned alive]: El Koudia 2003, no. 4: 19-26; Arabs of Morocco [a family with seven sons decides to move; each one gets tired in turn, asks his father to build him a house out of wood; The seventh son of Hdiddan asks for a house of iron; the ghouls eat six, the seventh is gone; old Mamma-Goula and her ugly daughter remain to guard; they cannot lure H. out in any way, he goes for food and water; the man advises to smear the back of H.'s donkey with the old man's brains, H. sticks, MG seizes him; H. advises to put him in a barrel of dates to make him fat, and to give him a pestle to knock; knocks, says that he is now too fat - let MG call other ghouls; MG leaves, leaving his daughter to cook H.; H. praises the beauty of MG's daughter, offers to cut her hair, cuts her throat; puts on her skin, serves the meat to the ghouls; receives the key to his iron house, runs away, shouting whom the ghouls ate; collects a pile of firewood, shouts that he is under it; ghouls rush there, he sets fire to the wood, the ghouls burn]: El Koudia 2003, no. 12: 81-84; Kabyles[the boy Velazud climbed a fig tree where there were no figs, and began inviting everyone to eat figs; the blind Ceriel pulled him down, put him in a wineskin, tied it with grass, and walked away; he climbed out, filled the sack with stones, and shouted from afar that she was carrying stones; the next time she pulled him down, tied the sack tightly, locked V. in a closet at home, and fattened him up; he held out a spoon and an axe handle instead of a finger; C. went to call relatives to a feast, and ordered her daughter to cook V.; he cooked C.'s daughter herself, put on her dress, and bandaged her eye (she had a cataract); the guests noticed the eye with the cataract in the soup; C. grabbed V., but he said that she was holding a root; V. set fire to the house and ran away]: Taos-Amrush 1974: 22-26; Kabyles [husband expects guests, buys meat, wife cooks couscous but eats it all herself; then kills and cooks her little son; daughter returns, understands everything but says nothing; wife tells husband that her parents took the boy to live with them; everyone eats except sister; she keeps some of the bones, hid them in bed, waters them with tears; they grow together, turn into a bird, bird sings: mother kills, father ate, sister collects bones; father hears bird, wants to kill wife, but bird asks not to do so so sister would not be left an orphan; bird flies away]: Taos-Amroush 1974: 131-133; Arabs of Algeria [ghoul keeps trying to catch Hadidouane, but he hides in his bronze house each time; promises to go with her for water, for firewood, but let her first pour out the water that is still there, does not take rope with her; he himself does not go for water, the gula cannot prepare a bundle of firewood; finally, she caught H., carried it in a sack; H. reminded that the gula had missed prayer time; the gula went to pray, H. filled the sack with stones, ran away; one day he found a coin, bought a fig, ate it, threw away the tail, a large tree grew out of it overnight; H. climbed the tree, began to eat the fruit; the gula asks to give it to her, not to throw it, but to pass it from hand to hand; the gula grabbed him again and brought him home in a sack; she began to fatten him up, each time feeling his hand to see if he had gotten fat, but H. gives her not his hand, but a spindle; realizing the deception, the gula went to call relatives, telling her daughter to prepare a "calf"; H. says that there is a dangerous louse on the guli's daughter's neck, she asks to kill it, H. cuts off the guli's daughter's head, cooks the meat, puts on her clothes; while the goulah is eating, H. runs away and shouts from afar that the goulah is eating his daughter; the cannibals piled firewood around H.'s house and set it on fire, but H. hid in a vat of water]: Belamri 1982: 100-106 Arabs of Eastern Algeria(Souf) [the sultan has 7 sons, the seventh is tiny, named Encis ("half portion"); his brothers left without him, he caught up with them riding on a goat; they asked him to go down into a well and left him there; the caravan drivers pulled him out; he made himself a tiny house with an iron door; the cannibal suggests going out for dates in the morning; E. got up earlier, ate all the dates, and threw the peas he had taken with him from a palm tree to the cannibal; E. sent her for water; hid in her jug, made a hole in it, got out, and collected water with a calabash; the cannibal unsuccessfully tried to collect water with the leaky jug, and her daughter with a sieve; she invited E. to a feast at her uncle's; E. arrived earlier, ate all the meat, threw bones to the cannibal, knocking out her eye; She took him to the melon patch, he ate all the ripe watermelons, hid in the last one, and when the cannibal took him, cut off her fingers; she grabbed him, brought him in her daughter's sack; E. began to sing, the cannibal's daughter let him out, asked him to cut her hair; E. cut off and boiled the head, the cannibal ate it, saw her daughter's eye; E. galloped home to his father on a goat]: Scelles-Millie 1963: 307-310; the Berbers of Tunisia [Ali's father has a fig garden; a witch comes to Ali, asks him to give her a fig; she does not want to pick or gather them herself - let him give them from hand to hand; she grabs the boy and carries him away; she asks the people for a drink; they straighten her sack, take out the boy, put a jug in the sack; the witch comes again, everything is repeated, this time she brought the boy to her daughter, ordered her to raise him; When Ali grew up, the witch went to invite her sisters to a feast, and ordered Ali to kill her daughter and cook the couscous; but Ali heard them agreeing; he himself slaughtered the witch's daughter with a razor, cooked it, put the cut off breasts in a bowl, put on the clothes of the witch's daughter; while the witch and her sister ate, Ali prepared a horse, collected valuables; suggested to the witch to look for her daughter's breasts in the bowl; killed the cannibals; returned home]: Stumme 1900: 44-45; Tunis[a man married his cousin, she did not get pregnant; the same with the second, the third; a cemetery watchman gave three apples - let each wife eat an apple alone; the third wife ate only half an apple, and gave the other half to her husband; the first gave birth to a child each, and the third - half a child, but he was smart and good; on a hot day, all three brothers went into the forest; the two elder ones on donkeys, the youngest - on a goat; he got water for the brothers from a well, but they abandoned him; he climbed a tree and got them fruit; they reached the palace where the gula lived with her children; she fed them and put them to bed, laid out one blanket for them, and a blanket of a different color for her children to eat at night; Polovinka changed the blankets; at night the gula began to ask the children if they had fallen asleep or not; Polovinka kept answering: "Not yet"; the ghoul herself fell asleep, the children ran out of the palace, dug a hole, lit a fire in it, ran home; the ghoul woke up, ate her children, and when she realized what she had done, she ran after her brothers, fell into the hole and died; Half called his parents to live in the ghoul's palace]: Al-Aribi 2009, No. 64 in Korovkina MS; Tunisia[Aisha and Zahra were the wives of one husband. Aisha gave birth to a boy and a girl, Hasan and Zeinab, Zahra also gave birth to a boy and a girl. One day the women went to a dye-house to dye wool. There were a lot of people there. They left the wool and went to the market. When they returned, the wool had already been dyed, but they could not find their donkey anywhere. Then Aisha began to worry about what her husband would say, and she revealed her secret to Zahra: “Take my scarf and hit me with it, I will turn into a cow, you put wool on me and ride me home, and when you get there, hit me again with the scarf, and I will return to human form.” When they reached home, Zahra decided not to turn Aisha back into a human. Aisha’s children asked about their mother, she said that she knew nothing. Zahra began to treat Aisha's children badly, did not give them food, but for some reason they still became more beautiful. Then she sent her daughter to find out what was going on. She went with her brother and sister to graze the cow. When they wanted to eat, they asked for the cow, and she gave them dates and milk. Zahra asked her husband to slaughter the cow. A palm tree grew from the seeds, and Aisha's children began to become more beautiful again. Zahra sent her son, who asked them to tell a secret, that he was not like his sister and would not tell his mother. Then the children asked the palm tree to eat, and it gave them dates, and a spring of oil gushed out from its roots. Zahra's son smeared his head with oil and put a date seed in his shoe. When he returned home, he asked his mother to search his head and see what had gotten into his shoe. Zahra understood everything again and began to ask her husband to cut down the palm tree. He cut it down. The children left home, reached the river, the boy drank water from the river despite his sister's warnings, and turned into a gazelle. At night, the girl climbed a tree and fell asleep on it, and the gazelle slept under the tree. Under the tree there was a puddle, into which the girl's hair fell. A prince was riding by. His horse wanted to drink from the puddle, but could not because of the hair. Seeing the hair, the prince wanted to marry its owner, called "Azuz Sittut" to help him with this. The old woman asked to bring her semolina, a saucepan and kanun and began to cook couscous, but she deliberately did everything wrong. The girl came down and showed her how it should be done. The prince married her. He went hunting, Zahra came to visit the princess. She forgave her. Zahra threw the princess into a well, dressed her daughter in her clothes. When the prince returned, he was surprised at the appearance of his wife, but she talked her out of it. The gazelle began to run to the well. The false wife began to persuade the prince to kill the gazelle, and the prince knew that it was her brother. He thought that his wife had gone mad. The gazelle told her sister, Zeinab, about this, who told him to ask the prince to bring two wooden bowls: one with food and one empty. The snake in the well ate the food, and the princess was lifted up with the son she had given birth to in the well . The false wife was slaughtered, made into couscous, and sent to her mother, Zahra. She ate the couscous and found her daughter's hand at the bottom of the plate. She screamed and fell down dead]: Al-Aribi 2009, #70 in Korovkina MS; Arabs of Egypt [a man is famous for his hospitality, he has a small son and daughter; his wife died, he took another; one day he was expecting guests, his wife began to cook lamb and quietly ate all the meat herself; she sent the girl to call her brother; she loudly shouted "Go home!" quietly adding "Don't go!"; but the boy kicked the ball, ran after it to the house, the stepmother volunteered to look in his head, cut off the head, cut up the meat and put it to boil; she told the stepdaughter to keep the fire going while she went to get water herself; she opened the cauldron, saw her brother's finger; answered the stepmother that her eyes were watering from the smoke; the father and the guests ate, the daughter did not, she collected the bones, buried them near the henhouse; in the evening the father began to ask where his son was; a large green bird appeared and began to sing: the stepmother killed him, the father ate him, the loving sister buried the bones, hiding them from these sinners; the father did not understand the words, but became interested; the bird flew to the market and sang the same thing there; sang to the seller because he gave her sweets; sang to the blacksmith, he gave him nails; the bird poured sweets into the mouth of the sister and nails into the mouths of the sleeping father and stepmother, they died; after that all the bones were collected and the boy was reborn; the brother and sister lived happily in their home]: Bushnaq 1987: 150-152.

Southern Europe. Portuguese [mother sends son and daughter on errands, promises reward to whoever returns first; it is either brother or sister; mother kills and cooks the one who returns, tells another child to take the food to the father or to eat it himself; brother (sister) meets an old woman who tells him to collect all the bones, bury them under an orange tree, put them under a pillow, or somewhere else; where the bones were buried, there is a child with three oranges in his hands; mother and father ask for an orange each; the child does not give it, because his (her) mother killed him (her), the father ate it; sister (brother) gets all three, because she (he) saved him (her)]: Cardigos 2006, no. 720: 165-166; Catalans [stepmother kills stepson, cooks his meat, feeds the boy's father; boy's sister collects the bones, gives them to the old woman; she turns them into a bird singing: my mother killed me, my father ate me, my sister grieved for me; the bird gives my father money, my sister a dress, and kills my stepmother with a millstone]: Oriol, Pujol 2008, no. 720: 142-143; Latins: Ovid. Met. VI. 424-674 [Ovid's Metamorphoses (turn of the eras): the Thracian king Tereus received Procne, the daughter of King Pandion; they had a son, Itys; Procne wanted to see her sister Philomela; Tereus promised to bring her and went to Pandion for this; seeing Physique, he desired her; having sailed to Thrace, he raped her and locked her in a stable, and to keep her silent, he cut out her tongue; Procne said that Physique was dead; Physique wove a story about what had happened and sent the wrapped cloth to her sister with one of Tereus's men; having read the message, Procne rescued Physique and brought her to the palace, where together they slaughtered Itys; then Procne fed him the cooked flesh of Tereus; she told him what he had eaten; Physique, who ran in, threw Itys's head in his face; Tereus rushed with a sword at both sisters; they ran away, turning into birds; P. flew into the forest (the type of bird is not named), and Procne became a swallow and hid under the roof of the house; Tereus turned into a hoopoe]; Hyg. Fab. ["Myths" attributed to Gaius Julius Hyginus, who lived at the turn of the eras, but dating most likely to the 1st-2nd centuries: 1) "Tereus, the son of Mars, a Thracian, was married to Procne, the daughter of Pandion. He came to Athens to his father-in-law Pandion to ask for his other daughter, Philomela, in marriage, saying that Procne had died. Pandion agreed and sent Philomela with him and guards with her, whom Tereus threw into the sea, and caught up with Philomela on a mountain, where he raped her. Returning to Thrace, he entrusted Philomela to King Lynceus, whose wife Latus was a friend of Procne and immediately brought her husband's concubine to her. Procne, seeing her sister and learning of Tereus's impious crime, conceived the idea of ​​repaying the king with similar gratitude. Meanwhile, omens foretold to Tereus that his son Itys was in danger of death at his own hand. Having heard the prophecy, Tereus, thinking that his brother Dryas was plotting his son's death, killed the innocent Dryas. Procne killed Itys, her son by Tereus, served him up to his father and fled with her sister. When Tereus learned of the crime and pursued the fugitives, by the grace of the gods it happened that Procne was transformed into a swallow, and Philomela into a nightingale. Tereus, they say, became a hawk"; 2) “Atreus, the son of Pelops and Hippodamia, wishing to take revenge on his brother Thyestes, made peace with him, brought him to his kingdom, killed his children Tantalus and Plisthenes and served him at a banquet. While Thyestes was eating, Atreus ordered the hands and heads of the boys to be brought. Because of this crime, even the Sun turned his chariot. Thyestes, learning of the impious crime, fled to King Thesprotus, where, they say, Lake Avernus is located”; 3) “Since the brothers Atreus and Thyestes, being at enmity, could no longer harm each other, they pretended to be reconciled, and Thyestes, taking advantage of this, lay down with his brother’s wife. Atreus served him his son at table. The Sun, in order not to be defiled, fled back. The truth is this: Atreus was the first to discover a solar eclipse in Mycenae; his brother, envious of him, left the city” (fabula 258 was copied by the epitomator from Serv. Aen. I. 568; trans. D.O. Torshilov)]; I Myth. Vat. I. 4,22 ["The First Vatican Mythograph" (compiled at the turn of the 1st-2nd millennium by an unknown medieval compiler): 1) "Tereas was a Thracian king who took as his wife the daughter of the Athenian king Pandion, named Procne. When after some time she began to ask her husband to call her sister Philomela to see her, he, having set off for Athens, while taking the girl <home>, on the way dishonored her and cut out her tongue so that she would not divulge the crime. However, Philomela sent her sister a cloth on which she described what had happened in her own blood. Having learned this, Procne killed her son Itys and served him to his father as a treat. Then all were transformed into birds: Tereus into a hoopoe, Itys into a pheasant, Procne into a swallow, Philomela into a nightingale" (from Serv. Buc. VI. 78); 2) "Mercury, grieving that Pelops, by throwing his son Myrtilus into the sea, had deprived him of his life, found a means of revenge to console himself for that loss. For he had inspired such mutual enmity between Atreus and Thyestes, the sons of Pelops, that they violated the laws of brotherly duty. So, while they were alternately governing the kingdom and Thyestes knew that by destiny it would remain in the hands of the one who owned the golden-fleeced ram (Atreus kept it when he ascended the kingdom), he seduced his brother's wife Aerope in the hope of seizing the ram through her. When Atreus learned of this, he banished Thyestes and his two sons, and then, feigning forgiveness, sent for him and his sons, killed them, and served them to his father as a feast. After dinner, he showed his brother the heads of his sons as proof of the funeral feast. When Thyestes consulted the oracles on how to avenge what he had done, he was told that the one born of himself and his daughter Pelopia would take revenge. So he hastened to unite with his daughter, who bore him a son. Feeling guilty of an unholy union, she abandoned him in the forest. There, the boy was nursed on goat's milk and was named Aegisthus. When he grew up, he killed Atreus, avenging his father. He also killed Agamemnon, seducing his wife Clytemnestra into adultery. Finally, Aegisthus, together with Clytemnestra, whom he had seduced into adultery, was killed by Orestes, the son of Agamemnon” (from Lact. Theb. IV. 306; trans. V.N. Yarkho)];found a way to avenge himself in order to console himself for this loss. For he had inspired such mutual enmity between Atreus and Thyestes, the sons of Pelops, that they had violated the laws of brotherly duty. So, while they were alternately governing the kingdom, and Thyestes knew that by destiny it would remain in the hands of him who possessed the golden-fleeced ram (Atreus had kept it when he ascended the throne), he seduced his brother's wife Aerope, hoping to seize the ram through her. When Atreus learned this, he banished Thyestes and his two sons, and then, feigning forgiveness, sent for him and his sons, killed them, and served them to his father as a feast. After dinner, he showed his brother the heads of his sons as a proof of the funeral repast. When Thyestes consulted the oracles on how to avenge his deed, he was told that the one born of himself and his daughter Pelopia would take revenge. He therefore hastened to unite with his daughter, who bore a son. Feeling guilty of an unholy union, she abandoned him in the forest. There, the boy was fed on goat's milk and was named Aegisthus. When he grew up, he killed Atreus, avenging his father. He also killed Agamemnon, having tempted his wife Clytemnestra to commit adultery. Finally, Aegisthus, together with Clytemnestra, whom he had tempted to commit adultery, was killed by Orestes, the son of Agamemnon" (from Lact. Theb. IV. 306; trans. by V.N. Yarkho)];found a way to avenge himself in order to console himself for this loss. For he had inspired such mutual enmity between Atreus and Thyestes, the sons of Pelops, that they had violated the laws of brotherly duty. So, while they were alternately governing the kingdom, and Thyestes knew that by destiny it would remain in the hands of him who possessed the golden-fleeced ram (Atreus had kept it when he ascended the throne), he seduced his brother's wife Aerope, hoping to seize the ram through her. When Atreus learned this, he banished Thyestes and his two sons, and then, feigning forgiveness, sent for him and his sons, killed them, and served them to his father as a feast. After dinner, he showed his brother the heads of his sons as a proof of the funeral repast. When Thyestes consulted the oracles on how to avenge his deed, he was told that the one born of himself and his daughter Pelopia would take revenge. He therefore hastened to unite with his daughter, who bore a son. Feeling guilty of an unholy union, she abandoned him in the forest. There, the boy was fed on goat's milk and was named Aegisthus. When he grew up, he killed Atreus, avenging his father. He also killed Agamemnon, having tempted his wife Clytemnestra to commit adultery. Finally, Aegisthus, together with Clytemnestra, whom he had tempted to commit adultery, was killed by Orestes, the son of Agamemnon" (from Lact. Theb. IV. 306; trans. by V.N. Yarkho)];Italians (Friuli; the story is known throughout northern and central Italy) [a boy, Pierino Pierone, climbed a pear tree; a witch asked him to come down and give her some pears; PP refused, threw the pear down, it fell into cow dung, the next one into horse dung; then PP came down, the witch put him in a sack, carried him, stopped along the way and went off to relieve herself; PP gnawed through the rope, filled the sack with stones and ran away; at home the witch emptied the contents of the sack into a boiling cauldron, it broke, boiling water flooded the room; the witch put on a wig, came back to the pear tree; PP recognized her, but still came down; he could not gnaw through the rope, but at that moment a hunter came up, untied the sack, replaced the boy with a dog; when the witch untied the sack, the dog bit her and ran away; the third time the witch had a red wig; she brought PP home; left for a while, telling her daughter to cook him; PP pretends not to know how to put his head on the board so that Margarita would cut it off; cut off her head himself, threw it into the cauldron; climbed onto the shelf above the fireplace; the witch asks how he got there; PP says he made a ladder out of a spoon, knife and fork; the witch tried, fell into the fire and burned]: Calvino 1980, no. 37: 110-114, 723; Italians (Lake Garda, border of Lombardy and Veneto) [after killing a sick woman, a wolf made a rope to close the door from her sinews, a filling for a pie from meat, wine from blood; girl: what a soft rope you have there, mother (similar comments regarding the cake and wine)]: Calvino 1980, no. 26: 75-76, 720 (720-721: in Italy the Little Red Riding Hood story was recorded only in the north and most likely spread under the influence of Perrault's publications); Sardinians [a boy is allowed by his mother to go into the forest; along the way he throws crumbs on the ground, but the ants eat them; the boy finds a fig tree and climbs it to eat the fruit; an ogre comes up to him and asks her to throw a fig to him; says she fell in the mud; in the dung; asks to give it to him in his hand; grabs the boy, pulls him down from the tree and carries him away; in the ogre's absence the boy gets out of the cage where he is put, kills the ogre's wife and makes soup from her; the ogre eats him; the boy returns home, everyone celebrates his return]: Aprile 2000: 398; Sardinians [a woman found a coin and gave it to her son Pochettin to buy figs; one of the figs fell outside the window; the woman advised not to touch it: a tree would grow; P. climbed the tree to eat the fruit; (the dragon lured P. out and carried him away in a sack); he went to relieve himself, P. climbed out; the episode is repeated, this time the dragon brings P. to himself; the motif of the rat's tail; as he leaves, the dragon tells his wife to roast P.; he pretends not to know how to sit on a shovel; the ogre's wife shows him, P. pushes her into the oven; he climbs onto the roof; shouts at the dragon that he is eating his wife's breasts; advises the ogre to climb up to him, placing the pots one on top of the other; the ogre falls and is killed]: Aprile 2000: 399-400; Sicilians: Gonzenbach 2004a [1870], no. 4 [the king calls Muntifiuri into service; he takes his sister's portrait with him; the king sees him and wants to marry him; M. comes for his sister; the old woman asks him to take her ugly daughter with him on the ship; she tells her daughter to make a hole so that a siren will carry away M.'s sister; the deceiver puts on the beauty's clothes; M. tells the king that his sister has fallen overboard; the king marries the neighbor he brought with him; she wants to destroy M., tells the king that M. can 1) build a fountain overnight; the sister appears from the water, held by the sirens on a gold chain, and promises that the fountain will be ready by morning; 2) plant a blooming garden around it (ditto); 3) the deceiver tells him to graze 12 ducks, and if one disappears during the day, she will execute her; the sister shakes pearls and gold from the goats, and the ducks eat it; they shout that Sister M. is brighter than the sun; the next morning the deceiver hides one duck, says that M. has lost it; M. asks the king to allow him to go ashore for the last time; the sister orders M. to ask to be buried near the fountain after the execution; she goes out to mourn him for three nights; the king is informed, he cuts the chain, marries Sister M.; the body of the deceiver is cut into pieces, salted in a barrel, putting her hand with the ring at the bottom, sent to her mother; she eats it, does not give it to the cat and dog; when she realizes that it is her daughter, the cat and dog are happy, otherwise they would have consoled her], 20 [a widowed father marries a neighbor; she has an ugly one-eyed daughter; she orders her husband to take Maria and Peppe into the forest; M. leaves lupine seeds on the path, then beans, then bran; each time the father hangs up a pumpkin so that it knocks in the wind, as if he were chopping wood, he leaves; the children return twice along the trail, but the wind carried away the bran; P. wants to drink; the first stream babbles, that those who drink from the water will become snakes; the second - P. will be a rabbit; the third - M. will become a beauty, P. - a lamb; P. drinks; M. and the lamb live in a cave for several years; the king finds them, takes M. as his wife; she is pregnant; the stepmother comes with her daughter; the stepmother pushes M. into the sea, she is swallowed by a shark; leaves her daughter in place of M.; the imaginary M. says that she has become ugly because of the lamb, orders him to be killed; by the sea the lamb turns to his sister, says that they are sharpening knives, preparing cauldrons, they want to slaughter him; M. replies that she is being held by a shark, she cannot even give birth; the servant informs the king; M. teaches to throw a hook into the shark's mouth, the king pulls it out; the chopped head of the stepmother's daughter is sent to the stepmother under the guise of a tuna; she recognizes the blind eye; the stepmother is boiled alive], 28 [the rich sister gives the poor sister only scraps for her work, but the rich woman's daughter is ugly, and the poor woman's is beautiful, like her brother Quaddaruni; the poor woman's daughter goes to fetch water, gives seven youths to drink; each rewards her (roses will fall from her lips, pearls from her hair, she will marry the king, etc.); the rich sister sends her daughter to the spring; she refuses to give the wizards a drink; dirt drips from her lips, scorpions and snakes fall from her hair, she is one-eyed, hunchbacked; Q. carries the roses to the city, the king demands that they be sold, he tells about his sister; the rich woman's daughter forces herself on her as a companion; K. shouts from the shore,to cover herself from the sun; the ugly woman explains that K. wants her to give her her clothes, pushes her into the sea; K. explains to the king what happened; sent to graze geese and ducks by the sea; sister says that the siren put her on a golden chain; learns from the siren that seven swords are needed to cut the chain, seven horses to carry her away from the water; the head of the deceiver is salted, sent to the mother, she sees, and dies]: 21-27, 130-137, 185-194;Sicilians [a father is unhappy that his 7 daughters spend all day on the balcony; he locked them up, giving them only bread and water; they ordered men's clothes from a tailor, dug a passage, and galloped away; dressed up as girls again; arrived at the cannibals' house; one of them, Agatuzza, hears the cannibal (her name is Tristiana) telling her husband that she will eat the girls; they changed places with the cannibals' daughters at night and they ate their daughters; the girls left the house, dressed up as men again, arrived in Vienna ("Mienna"); then in Genoa; built a palace, became princesses again, each of them got married; A. - to the king; one of the king's sons-in-law said that A. could get Tristiana's ring; leaving, A. tells the king that if she does not return in a year, a month and a day, then she is dead; T. did not recognize her; A. says that even greater misfortunes have befallen her, let the cannibals replace her mother and father; after 5 months A. has grown fat and the cannibals are going to eat her; she asks T. to bend over the oven herself, pushes her there, having managed to remove the ring; then she sits the baked one on the table, and covers the log with a blanket; the cannibal ate his wife, and then discovered the log; now the sons-in-law persuade the king to send his wife for the cannibal's horse; A.: if I do not return in a year, etc. (ditto); she managed to saddle the horse and gallop home; the sons-in-law offer to get a talking object; (same words upon departure); the object warns the cannibal that A. wants to kidnap him; the cannibal grabs A., but she advises to fatten her up first; she took the object away; the sons-in-law to the king: let's go for the cannibal himself; dressed as a man, A. began to dig the ground in front of the cannibal's castle, supposedly to make a fountain flow for his joy; he slid into the hole; A. pretended to try to pull him out; she pushed him into a box, nailed the lid shut, and brought him there on a horse; the cannibal was chained and given to the lions to be torn apart; A. stayed to live with the king]: Pitrè 2009, no. 35: 183-189; Sicilians []: Pitré 2009, no. 59: 268-273; Italians(South Tyrol) [Grandma's granddaughter is Little Red Riding Hood (Capellin Rosso); Grandma said she was going home and that her granddaughter should bring her some soup later; KS met Orco (the ogre); when O. found out she was going to see Grandma, he said he would go with her; O.: Will you go over the rocks or over the thorny bushes?; KS: Over the rocks; O.: Then I'll go over the bushes; but KS started picking flowers, so she arrived later than O. anyway, so he managed to swallow Grandma and lie down in her bed; there is something soft in the doorway; KS: What is that, Grandma? O.: Open the door and keep quiet - those are Grandma's intestines; KS: I'm hungry; O: Open the cupboard, there is rice in there - Grandma's teeth; KS: How hard the rice is; O.: Eat and keep quiet; KS: I'm not full; O.: Take the whole jaw; KS: I'm thirsty; O.: There's some wine left; KS: What a red one; O.: It's grandma's blood, drink it and keep quiet; KS: I'm sleepy; O.: Come into bed with me; KS: Why are you hairy? O.: From old age; KS: Why are your legs long? O.: From walking; KS: Why are your ears long? O.: You've listened a lot; KS: Why is your mouth big? O.: You've eaten a lot of children - and KS swallowed them]: Schneller 1861, no. 6: 9-10.

Western Europe. Germans (Pomerania): Grimm, Grimm 2002, #47 (Pomerania dialect) [a rich man's childless wife, standing in her yard under a juniper, peeled an apple, cut her finger, and the blood dripped onto the snow; she wished for a child just as white and rosy; she immediately felt a change; nine months later she gave birth to a boy and died; her husband buried her under a juniper; the husband has a daughter, Marlene, by his new wife; the stepmother hates her stepson; gives the daughter an apple, who asks her to give an apple to her brother too; the mother says that he will get it when he returns from school; when the boy returns, the stepmother tells him to take an apple from the chest, slams the lid shut, cutting off the boy's head; puts it back, tying the body with a handkerchief, sits the dead man in a chair in front of the door and puts an apple in his hand; tells her daughter to slap her brother if he does not respond to her words; M. hit her brother, his head fell off; the stepmother tells her to be quiet, cooked her stepson's meat, fed her husband, said that his son had gone to relatives; M. collected the bones in a handkerchief, put it under the juniper; a bird flew out of the juniper, and the handkerchief disappeared; the bird sings on the roof of the jeweler's house: my stepmother killed me, my father ate me, my sister wrapped the bones in a handkerchief, put it under the juniper, what a sweet bird I am; the jeweler asked her to sing again, the bird sang after he gave her a gold chain; the same at the shoemaker's house, he gave her a pair of shoes; at the miller's house, he gave her a millstone; having flown home, the bird sings the same song; threw the chain around her father's neck, the shoes on her sister, killed her stepmother with a millstone; the bird became a boy again], 253 (an updated version of the same text?) [the stepmother sent her daughter into the forest, told her stepson to get something out of the chest, pressed the lid on it, cut it up, cooked it; ate it with her husband, and the daughter was worried about where her brother had gone, and did not eat it; buried the bones in the garden, a pear tree grew, a bird on it began to sing: the stepmother cooked me, my father ate me, and my sister collected and buried the bones, and now I am singing; a silk glove fell from the tree, the stepmother told her daughter to go away, (she went up to her herself), a millstone fell on her and killed her]: 158-166, 678; Germans (Baden-Württemberg – Swabia) [=Meier 1852, no. 2: 10-11; the wife always takes the woodcutter's lunch into the forest; once she killed and cooked their son, brought him to her husband, he ate him; he hears a bird singing on a branch, "I am a sweet little bird, my mother cooked me, my father ate me"; at home the wife said that the child was still sleeping, but she did not believe about the bird; in the morning the husband hears the bird again in the forest, brings his wife to listen; this time, as soon as the bird finished singing, the tree on which it was sitting fell and crushed the woman]: Hubrich-Messow 1988, no. 48: 86-87; French(Poitou) [a stepmother has a stepson and a stepdaughter; stepmother: whoever brings a bundle of brushwood first will get cookies; the boy brings it, the stepmother tells him to look in the chest of drawers - there are cookies; she lowers the lid on his neck; boiled the dead man; tells the stepdaughter to take dinner to their father; the Virgin meets him: bury all the bones under the hawthorn, repeat: bloom, bloom, my little brother; a dove appeared from the bones; sings at the royal castle: my stepmother killed me, my father ate me, my little sister Margaret collected the bones, put them on the hawthorn, sang; they ask him to sing again; I will sing if you give me a purse of money; the same at the baker's house (give me a baking sheet with bread); at the miller's house (millstone); flew to his sister, threw her money; [he threw bread at his father, a millstone on his stepmother's head, she died]: Pineau 1891, no. 9: 75-79; French (Dauphiné): Joisten 1991, no. 59.1 [a woman sent her son and daughter for brushwood, promising to give sweets to the one who returned first; a boy returned; she killed him, cooked him, gave a pot of meat to her daughter to take to her father; she met a woman, she ordered all the bones to be brought to her, turned them into a bird, ordered not to open the basket, otherwise the bird would fly away; the girl opened the basket, the bird flew out, began to sing: I am a little bird, my mother cooked me, my father ate me, the lady created me; the shoemaker asked for a repeat, gave shoes in return; the tailor gave clothes; the miller gave a millstone; a bird killed her mother with a millstone, gave her clothes and shoes to her sister, and flew away], 59.2 [a mother sent her seven daughters to fetch firewood; Adele was the first to return, Batistin the last; the mother killed B., cooked it, and sent A. to take dinner to her father; a woman comes along and asks him to bring her some bones; a bird appears and sings: my mother killed me, my sister brought me some, my father ate me; the father and his six older daughters start looking for B., and find traces of blood at home; the father killed his wife], 59.4 [a woman tells her daughter and stepdaughter that she will give candy to the one who returns from school first; the stepdaughter returned first, the stepmother killed her, began to fry her in oil, and sent her daughter to fetch water; then she told her to take dinner to her father; on the way the bird tells them to bring her all the bones, and makes another bird; this bird sings: my mother killed me, my father ate me; they put my stepmother on trial], 59.5 [a mother sends her three children for brushwood, promising an apple to the one who returns first; this is the youngest daughter, her mother killed her, cooked her, sent her son to take the dinner to her father; he threw the bones by the tree, the bones sing: cuckoo, my mother killed me, my brother brought me, my father ate me; the husband beat his wife with a stick], 59.6 [a woodcutter's wife sends her children for brushwood, promising a candy to the one who returns first; the boy is older, arrives first, his mother kills him, cooks him; the girl lifts the lid, sees her brother, says that she is crying because of the fire; her mother tells her to take the dinner to her father; she herself refuses to eat, collects the bones; they sing: cock-a-doodle-doo, my mother killed me, my father ate me, my sister mourned me], 59.7-15 [(7 more texts)]: 330-331, 331-332, 333, 333-334, 334, (334-337); French(Upper Brittany, Nivernais, Nievre, Loire, Gascony) [publications containing episode IIIB6 of the ATU 333 plot: the wolf gives Little Red Riding Hood wine to drink (it is her grandmother's blood) and feeds her sausage made from her grandmother's meat]: Delarue, Tenèze 1964: 376-380; French (Picardy) [a mother is going to bake bread; she sends her son, aged 12, and her daughter, aged 10, to fetch brushwood; the girl gathers a bundle, and the boy eats berries and chases birds; then he takes the bundle from the girl and tells his mother that his sister had gathered nothing and was eating berries; but when the sister arrives, the truth is revealed; the mother sends the girl away, kills the boy, and makes dinner from him for her husband; he ate him; the sister gathers the bones; one of them sings: My mother killed me, my father ate me; the girl ran to tell the local sorcerer; he gave her a handkerchief to collect the bones in and put them under the stove; during the night the father woke up, hearing the same song, and saw his son surrounded by angels; one of them placed a golden crown on the father's shoulder, and then they all disappeared; the next night the sister received the crown; on the third night the mother woke up, found herself in a stream of fire and was burned; the father stayed to live with his daughter]: Carnoy 1883, no. 4: 229-236; Walloons : Laport 1932, no. 720 [a mother sends her son and daughter into the forest for firewood and promises a red necklace to the one who returns first; the son comes; she pretends to want to search his head, cuts off the head, cooks the boy's flesh, tells her daughter to take it to her father, not to look at what she is carrying; she looked; the father ate it, suspecting nothing; when he returns, the lark tells him how it all happened; throws new clothes for him and his sister, throws a millstone on his mother, she is killed], 720B [a mother has nothing to feed two children with; she sends her daughter for brushwood, kills her son, cooks food for her husband from the meat; while the father is eating, the daughter picks up the bones, puts them in a pot; meets the golden Virgin (la Vierge d'or); she touches the bones with a stick and the boy comes to life; the father is happy to see both children]: 71-72; Scots [Applie and Orangie are two girls; the stepmother sent A. for milk, giving her a golden jug; promised to kill him if A. broke it; the jug broke, the stepmother killed and boiled the girl, the other sister buried the bones, from which a bird emerged and began to sing: my mother killed me, my father ate me, my sister buried me under two marble stones, I am a good bird; because the bird sang again, the shop owner gave her a doll; the same at another shop, at a third; the bird received a watch and an axe; it was Christmas; the bird threw the doll to her sister, a gold watch to her father, an axe to her stepmother, who chopped off her head; (in other versions the bird becomes a girl again)]: Dorson 1975: 37-40.
Asia Minor. Ugarit[After Anatu "kills" Motu ("cuts him with a knife, scatters him like seeds," etc.), Ba'lu comes back to life, defeats the "sons of Asiratu" (i.e. "Motu's brothers" and, possibly, himself) and reigns over the world again. After some time, Motu comes to visit him, tells him about the tortures Anatu has subjected him to and demands "one of your (scil. Ba'lu) brothers" as compensation. There is a gap in the text after which Motu's speech appears, in which he reproaches Ba'lu for "letting me devour my own brothers, finish off my own kinsmen" (apparently, by cunning instead of his own). After this, the final battle begins]: Pardee 1997, KTU 1.6 V-VI: 271-272; Arameans (Maaloula) [wife dies leaving son and daughter; stepmother tells stepdaughter to call brother from school to kill him; she calls: or and don't go; boy comes, stepmother puts him in cauldron, supposedly to wash his head, kills, cooks; when father eats, finds penis, but stepmother says it's just meat; sister collects bones, sprinkles saffron on them, turns into bird; sits on father's head, starts singing: stepmother killed, father ate, kind sister collects bones; father shoots wife and throws body into sea]: Bergsträsser 1915, no. 31: 101; Jordan , Saudi Arabia , Qatar , Kuwait : Uther 2004(1), no. 327F: 215; Palestinians [a ghula took the form of an old woman, asked Uhday-dun to go with her to the forest for firewood; he guessed, promised to come, put the firewood in a sack and climbed in himself; the ghula carried the sack home, U. stabbed her with an awl; leaving the sack at home, she went to look for U. He pretended to have tasty gum, the ghula's daughters untied the sack, he chopped them up and cooked them, hid their heads under a dish, ran away; the ghula ate her daughters; U. was at a wedding, the ghula came, U. chased her away with an axe (ghouls are afraid of iron); when U. was in his mountain castle, a ghula disguised as a peasant woman came to ask for a sieve; U. lowered a rope to her, cut it, the ghula fell and died]: Hanauer 2009: 195-201; Arabs of Iraq (Mosul) [three boys saw a witch approaching; Hadeydan asked God for a hot palace made of iron, Rovshan for one made of feathers, Arkhishan for one made of straw; the witch easily destroyed palaces made of feathers and straw, swallowed children, but could not destroy the iron palace; her aunts advised sending a donkey for the boy to ride on, and then smearing the donkey's back with resin; Kh. stuck, advised not to eat it right away, but to fatten it up first; the witch went to call her aunts to a meal, ordered her daughter to slaughter and cook Kh.; he offered to help the witch's daughter sharpen a knife, slaughtered her, fed the meat to her mother and the guests, and ran away; the witch went to her relative, died]: Yaremenko 1990, No. 32: 167-169.

Melanesia. San Cristobal [two boys climb a tree; an ogre asks them to throw him some fruit, the boys do not want to, they climb higher, one falls, the ogre brings him to his house, goes to get yams, tells his son to guard him; the boy kills and cooks the ogre's son, goes to a stream to rinse the entrails; the ogre begins to eat the son, recognizes him, chases; the boy makes a fire, flies away on a column of smoke; the ogre finds nothing; the second boy returns home]: Fox, Drew 1915: 208 (=Fox 1924: 161-162).

Micronesia - Polynesia. Woleai [men who come to the island disappear; four brothers named Luche, Luyol, Lugarawa, Lumawo decide to find out what is going on; Lugarawa comes to a woman, she directs him to her beautiful daughter, he lies with her, a bivalve shell in her vagina bites off his penis; the mother bakes the body, eats it; the same with the others, Luche remains; he takes with him a stick made of hard wood for opening shells; puts it in the vagina, turns it, the young woman dies; Luche makes the cannibal revive the eaten ones from the bones; this time she eats her daughter]: Mitchell 1973, no. 65: 187-189; Marshall Islands (Wodmej) [each of four brothers lives on his own island of the atoll, each grows his own fruit, each, starting with the youngest, swims out to woo the girl, but she refuses; the youngest is handsome, his skin is the color of the feathers of the bird into which he later turned; when he swims up to the girl, she happily swims to him; he brings two lizards under the appearance of fish, the wife notices the lizard skin, demands that her husband take her back; he takes her to the islet of one of the brothers, makes an earthen oven, throws in the breadfruit and his wife, bakes; brings the meat to her parents, replies that their daughter did not come because she was busy with housework; four brothers turned into birds of different species]: Kelin 2003: 32-36; Tuvalu (Vaitupu) [the man-eater Finimata chased the children, one hid in a coconut; F.'s child asked him to crack a nut; F., in a rage, almost ate her child, but finding the boy Tulekaleka in the coconut, praised her; T. persuaded her to let him work for her; tore out her child's liver, gave it to F. to eat under the guise of a shark's; ran away, shouting that she was eating; T. wished for a thicket to grow behind him; a palisade; F. moves over; T. climbs a tree; F. climbs after him, T. wishes for a branch to break, F. falls, breaks his arm, then the other, his legs, dies; T. calls upon the spirits, they ate F.'s corpse]: Kenndedy 1931: 197-199.

Tibet - Northeast India. Lavrung [A She-Bear and a Rabbit go digging roots; the Bear eats them right away, the Rabbit collects them; the Bear suggests looking for insects at the Rabbit's, who warns not to touch the dark growth on her head, her life is in it; the Bear pulls it out, cuts up the body, boils it at home; the Rabbit's daughter spies on; invites the Bear's daughter to play, standing under a threshing stone; throws it on her, runs away; seeing her dead daughter, the Bear gives chase; yak herders hide the Rabbit in the nose of a yak; a big yak butts the Bear, she runs away covered in blood; the Rabbit's daughter first tells the Yak that his eyes and nose are golden, then that they are shit; she runs away through a hole in the wall, the Yak gets stuck; [The Rabbit's daughter offers the woman to look after her child while she and her husband go get the yak carcass; she boils the child's legs and arms, puts the head on the bed as if the baby were sleeping; the couple eat the child's flesh; the husband smears glue on a stone, the Rabbit's daughter sticks to it; asks that ashes be poured into her ear before she dies, throws them in a man's eyes, runs away]: G.yu lha 2011: 375-381; Tibetans (Sikkim) [A Hare and a Bear live next to each other, each has a son; they dig wild potatoes together; the Hare digs up the large ones, the Bear demands them for herself; the Hare does not give up the third tuber, the Bear kills her, brings her tubers home; the Hare cub asks those digging the tubers where his mother is; the last one in the field says that the Bear killed her; The little hare asks the little bear to hold the upper millstone while he licks the lower one (as if it were tasty); the little bear also wants to lick the millstone, the little hare lets go of the upper millstone, makes soup from the crushed little bear; the she-bear, having returned, eats it, calls for her son, the little hare throws her his head, runs away, asks the man digging for tubers to hide it, he hides it in a sack; then asks the tiger, who hides it in his ear, intends to eat it later; kills the pursuing she-bear; the little hare says that he eats his own eyes, gives the tiger a tuber, he likes it; suggests that the tiger eat his own too; the little hare runs away, the blinded tiger falls into the abyss]: Krapivina 2001: 135-143; paradise: Ebert, Gaenszle 2008: 83-92 [the orphan Khosipa (Kh.) has two older sisters - the older Tõwama and the younger Khliyama; their uncle Saphopte (an owl; they are all birds too) is evil; K. teases him, he tears out his throat, eats him, leaving only the bones; his sisters revive him by putting his bone in a calabash with beer; they get some rice with difficulty, put it on to cook, he accidentally knocks over the pot; falls asleep; they think he is dead, bury him, placing a knife on the grave; he wakes up, climbs out of the grave, tells a banana to grow and ripen right away, eats bananas; the cannibal Cakrodhoma asks him to lower a banana to her, tying it to the boy's long hair, pulls him down by the hair, brings him to her, tells his daughter to prepare the spoils, goes off to call her brothers; the daughter is surprised at how long the boy's hair is; he says he poured boiling oil on it; sticks her head into the boiling oil, pounded it with a pestle, puts on her clothes; K. eats his daughter; H. shouts to her that she ate, runs away; throws ashes (a cloud of fog), a potsherd (a mountain), an egg (a river) behind him; K. asks how he crossed; he must tie himself hand and foot, go into the water; the river carried her away; then motive F7], 111-124 [two sisters, they have a younger brother Hecchakuppa (H.); their father went up (i.e. north), mother down (i.e. south); sisters fed their brother pine resin; he told their stepmother about it, she put soot in the resin to spoil the taste; they had a goat, she gave the children everything they needed; the stepmother pretended to be ill, only medicine from the goat's flesh would cure her; the goat was slaughtered, the children cried, the stepmother pretended that she got better; Kh. lost consciousness from hunger, the sisters decided that he was dead, buried him, putting a knife and a calabash with him; they trampled the grave, heard the crunch of the calabash, they think it was the crunching of a skull; sister Tangwama went to their mother, sister Khiyama to their father; when T. returned, it turned out that their grandfather had killed K.; she revived her, putting the bones in a pig trough; the sisters were spinning; the brother got up from graves, called his sisters, they left excrement, urine, saliva and snot to answer for themselves, left; a banana grew, H. climbed on it; the cannibal asked him to throw bananas to her; he threw them off with his foot, she asked him to tie them to his hair, pulled them off by the hair, brought them home, told her daughter to boil them, putting them to sleep, removing lice from H.; the cannibal's daughter herself fell asleep, H. killed her with a pestle, boiled her, the cannibal ate her; H. shouted who she ate, ran away; threw fried rice and chicken eggs behind, the cannibal picked them up and ate them, wasting time; the fishermen carried H. across the river; he answered the cannibal that she must enter the water, throwing ants on her buttocks; the water carried her away; she was dragged through chicken and pig shit, and H. was carried in a palanquin; both were given packages; tigers came out of this man-eater and ate her; food and wealth came out of this X.]; Kirati(? eastern Nepal) [brother asks sister for bread; sister: now, first we must sow wheat; etc., all operations; when the bread is ready, the cake rolls up, turns into a banyan tree; the boy climbs on it; a rakshasi comes, threatens to cut down the banyan tree, the boy falls into her bag; on the way she goes to relieve herself, the boy runs away; at home the rakshasi finds in her bag only sand, put there by the boy; she returns to the banyan tree, everything is repeated, a nest of wasps instead of sand; the third time the rakshasi goes straight to the house, goes to call her aunt, tells her daughter to cook the spoils; she likes the boy's black hair, he promises to make her hair just as beautiful, cuts off the head, puts on her dress, cooks the meat; tells the rakshasi who has returned that he does not want to eat, will go upstairs to sleep; takes a flail and a millstone with him; shouts at the rakshasi that she has eaten her daughter; rakshasi runs out, killed by thrown flail; aunt killed by millstone; all is well]: Heunemann 1980, no. 16: 129-133; garo [a boy, Jerang, an orphan, climbed a fruit tree in the forest; a pair of Matchadus (were-tigers) approached; they asked him to throw down some fruit; they said that they fell in the mud, let J. hand them the fruit, holding it between his toes; they stole it, brought it home, told his son to cook it, and left; the cannibals' son asks why people have light skin; J.: we wash ourselves in boiling water; the cannibal let J. out of the cage, undressed, and he scalded him to death with boiling water; put on his clothes and smeared himself with soot; the parents ate the son, thinking that they were eating J.; the imaginary son began to ask where the parents hid their treasure; they answered and left, and he hid them on the other side of the river; asked the cannibals to teach him to swim; swam across the river and said whom they ate; said that the river can be swam across on leaky jugs; the cannibals drowned; J. brought the treasure he had obtained to the cave; there was a boa constrictor there, J. killed it, filled its skin with treasures and climbed into it himself; the peasant's two daughters were chasing parrots; J. answered the one he liked more; she went into the cave, J. got out of the boa constrictor's skin; taught the girl to ask her parents to give her in marriage to the boa constrictor; her father moved her away, a boa constrictor was brought to her from the cave, in which there was a young man and treasures; on the wedding night, the servants spied: the young man was with the girl, there was wealth in the house; the elder sister also demanded to give her in marriage to the boa constrictor; he ate her at night; and the descendants of J. became kings, queens and brave warriors]: Rongmuthu 1960: 100-194; dafla[Appa Pili (rakshasa) lured two children into a cage, saying there were bananas inside, brought them home; put them to boil; the children blew bubbles, pretending the water was boiling; they jumped out, threw the AP children out to boil, put a dog in their place, ran away; AP began to eat what was cooked, the AP woman smelled her own; the children ran to the river, climbed a tree; the younger one admitted that they climbed a liana; the AP man climbed, told his wife to hit with an axe anyone who fell; the elder brother cut the liana, AP fell, the wife killed him with an axe, drank his blood, then realized her mistake, began to cut down the tree; the children told him to fall head first across the river, ran away, the river carried away the tree; AP began to ask the spirit of the river to help, he extended his hand like a bridge; when she is in the middle of the river, the spirit pulled his hand away, AP drowned]: Bori 1995: 54-57; Apatani [people put the cannibal under lock and key; he asks the sisters Biinyi and Biine to let him out; Biinyi replies that she must go feed the chickens and pigs; Biine lets him out; the cannibal tells the sisters to get into the basket, brings it to him, turning into different animals along the way; tells the sisters to get into the cauldron; Biinyi makes sounds as if the water is already boiling, Biine says that this is not true; the cannibal and his wife go into the granary, the sisters get out, put the cannibals' child into the cauldron; Biine shouts to the cannibals that they are going to eat their son; the sisters run away, ask the grasshopper mantis to hide them, he hides them in the ground; the cannibal turns into a dog, sniffs; the sisters run further, climb a tree; Biine confesses that they climbed up a liana; Biinyi asks a white chicken for help, it throws her a sickle, she cuts the liana, the ogre crashes, his wife cuts off his penis and testicles; chops down a tree; stupid Biine orders it to fall down the slope (if it were up, it would be easier to hide behind the mountain); the sisters run to the river; Popi Sa (the embodiment of wisdom) lets them cross the bridge, collapses it when the revived ogre steps on it; the water carries him away, he turns into a dangerous spirit; the sisters return home; their parents and older brother ask for feathers, fly away; the sisters go to look for them; a snotty boy orders him to be wiped, says that the disappeared can be seen through a bamboo shoot; the sisters see their parents and brother; Biine slides on chicken dung, falls under the house, the dung-eating spirit eats her]: Blackburn 2008, #1: 59-63; Khasi [a boy is born after his father's death; his stepfather does not love him; he once killed him, cooked his flesh into food, hid the bones, but left his fingers; his mother ate him, saw the fingers, threw herself into the abyss; her tears gave rise to a river, her cries the roar of a waterfall]: Bertrand 1958: 133.

Burma - Indochina. Karen : Kasevich, Osipov 1976, No. 165 [the wife asks her husband to catch more fish, he beats her, she turns into a turtle; the neighbor arranges it so as to marry him; the stepdaughter Naunman calls the Turtle from the shore, who gives her food and clothes; does not give any to the stepmother's daughter; the stepmother pretends to be ill, the turtle meat will cure her; the Turtle tells N. to bury her bones, a tree grows; only N. can pull it out, the prince marries her; the stepmother spreads a rumor that N.'s father is ill; N. comes, the stepmother kills her, sends away her daughter in her clothes; she explains to her husband that her nose became crooked while she was caring for her father; the stepmother throws N.'s body into the river, N. becomes a bird, flies in to care for her baby; the imaginary wife kills a bird, a tree grows out of the bird, splits, young N. comes out, lives with a poor couple, meets a prince; he chops the imaginary wife into pieces, sends them to her mother, she eats the daughter, finds her nose, cuts off her tongue out of grief]: 415-426; Thais[the fisherman's first wife had a daughter, Oey, and his second wife had daughters, Ay and Ie; one day the fisherman and his first wife went fishing, but each time they caught only a tiny plabu fish; the fisherman was furious; the wife suggested taking the fish as a toy for their daughter; the fisherman rocked the boat so much that the woman fell into the water; he did not try to save her; the second wife began to load her stepdaughter with work and tyrannize over her; one day the girl saw a plabu fish in the pond; she said that it was the incarnation of her mother; Oey began to bring her food; the stepmother watched; she sent her daughters to call the fish with the stepdaughter's voice; it swam out toward the voice, they caught it, cooked it, ate it; they gave the entrails to the cat and the scales to the ducks; one duck kept the scales and brought them to the girl; She buried her, and an eggplant with numerous fruits grew in that place; the stepmother pulled it out and threw it into the water far away; the duck picked up a seed and brought it to the girl; she planted it far away from the stepmother's eyes; from it grew a Bhodi tree (Buddha sat under one) with silver and gold leaves; the king was passing by, fell in love with Oey, took him as a wife; he wanted to transplant it to the palace, but no one was able to dig up the tree; Oey came up and easily pulled it out of the ground; the stepmother sent Oey a false message about her father's illness; she came, the stepmother pushed her into a hole and poured boiling water over her; she dressed one of her daughters in her clothes, she replaced the young queen; when the king kissed her, she magically made him forget his real wife; the same one after death became a parrot, flew to the Bhodi tree, which was almost dry; told the king everything; he put the parrot in a golden cage; while the king went to catch a white elephant, the stepmother ordered the parrot to be killed and cooked; but it slipped out of the cage half-plucked and hid in a mouse hole; the cook cooked another parrot; when the feathers grew back, a hermit took the parrot and turned it back into a young woman; the hermit had a boy apprentice; Oey made a wreath of flowers, intertwining them in such a way that it turned out to be a story about everything that had happened to her; the boy went to the city, the king saw him, read the story, came with the boy to Oey; the boy again turned into the drawing from which he had emerged; the false queen poisoned herself; a vessel with her flesh was sent to her mother, who ate it all; when the soldiers arrived, the stepmother's second daughter fell into a pit of boiling water; they wanted to execute the fisherman and his wife, but Oey asked to let them go]: Otrakul 2019: 37-51; hmm[The Bear and the Squirrel are friends; they are collecting nuts, the Squirrel pretends to have a stomach ache, the Bear offers to carry her in a sling; she refuses, agrees if in a basket; on the way, she eats the nuts that the Bear has collected, runs away; when they both work in the Bear's field, the Squirrel imitates the cicada, says that it is late, they are going back; when they work in the Squirrel's field, they stay late; she says that she will stay overnight, makes a bundle of leaves, asks the Bear to take a present to her children; she hides in the bundle herself, the Bear brings it to the Squirrel's children, they find their father in the bundle; the Bear tries to repeat the trick, barely covers himself with leaves, the Squirrel is going to shoot through the leaves with a crossbow, the Bear runs away; bamboo mats need to be taken to the field, the Squirrel hides in them, the Bear brings her along with the mats; when back, Bear tries to repeat the trick, Squirrel throws a heavy pestle at the mats; Bear invites Squirrel into the barn to eat bananas, catches her in a trap, cooks the meat; calls Squirrel's children, says that they ate their father]: Lindell et al. 1978, No. 9: 89-93; tjamy [orphan Kayong - adopted daughter, Halœk - native; whoever catches more fish will be the eldest; K. catches more, H. steals her fish; K. catches a fish, puts it in a well, feeds it, calls it brother; H. overheard, called with the same words, caught it, ate it; in a dream, a fish tells K. to bury its fins, from which golden shoes appear; a raven carries one away to the king; the king orders all the girls to be gathered, to look for the owner; the stepmother does not let K. in, tells her to untangle the ball, separate the sesame and corn seeds (ants and other insects do the work); the slipper fits K., she has a pair, the king marries her; the stepmother asks to let K. go to her for a couple of days; H. tells K. to climb a coconut palm, cuts it down, K. falls into the pond, becomes a golden turtle; the stepmother sends H. instead of K.; the prince catches the turtle, H. eats it; now and later says that she is pregnant (this is a lie), so she ate it; a bamboo shoot grows from the shell (H. eats it), the husk turns into a bird (H. eats it), a tree with a fragrant fruit grows from the feathers; the fruit is given only to an old Vietnamese woman; while she is gone, K. emerges from the fruit, fills the poor hut with food; the old woman catches K., she orders the king to be called, the king recognizes his wife; H. asks why K. is so white; K. says that she bathed in boiling water; H. was boiled; K. dried her meat, sent it to her mother, who ate it, and found her daughter’s hand with the ring at the bottom of the vessel]: Landes 1887, no. 10: 79-93.

South Asia. Northern India, Balundshahr district, Hindi [a potter's son climbed a tree to get some fruit; a cannibal asked him to give her some fruit too; when he came down and handed her the fruit, she grabbed the boy, put him in a sack, and carried him away; on the way he climbed out, put stones and thorns in his place; the same thing happened next time, but the cannibal carried the boy home; she told her daughter-in-law to cook him; she was surprised: what beautiful eyes the boy had and the shape of his head; he said that his mother had pierced his eyes with a hot needle and treated his head with a pestle; the boy blinded her, smashed her head, put her to boil, put on her clothes; when she was eating the cannibal, she gave some to the cat too; he told her to spit it out: she was eating her daughter-in-law; the cannibal did not hear, the young man (disguised as his daughter-in-law) said that he would explain now, ran away; [he never went near that tree again]: Crooke 1895, no. 540: 193; Rajasthanis [a widow fasts to improve her karma; her son wants to fast with her; she persuades him not to do so and he agrees only after she bakes him his favorite delicacy - gulguli (sweet cakes); he ate 6 gulguli, and buried the seventh, watered it, ordered it to grow into a tree on which gulguli grow; he climbed it, began to eat, in place of each plucked one, two grew; a witch with her daughter approach; the witch asks for a gulguli too; does not allow her to throw it down, asks to put it in a turban and let it down; she pulls the turban, the boy falls, the witch puts him in a bag with thorns and carries him to eat; on the way he asks to be allowed to drink in the lake, dives, swims away; climbed the gulgula again; the witch comes again, changing her face; the same (she carries him away in a barrel from under the water); at home the witch tells her daughter to mash the caught one with a pestle, cook it, and she herself goes for wine; the boy shows the witch's daughter his teeth; she wants the same beautiful ones for herself; he says that his mother mashes him with a pestle every day, but before that they must change clothes; the boy smashed the witch's daughter's head, cooked the meat; the witch eats it; the cat asks to give it to her, since the mother eats the daughter, but the witch is drunk and does not listen; finds the daughter's finger, but does not want to believe; the next morning the groom came for the daughter; on the way, the imaginary bride gave a sign to stop to relieve herself, ran away; the witch came to the gulgula tree again; this time the boy did not fall, but dropped the prepared stone on the witch, killing her; Since then, the mother and son always ate gulguli and distributed it to their neighbors]: Dinesh 1979: 99-114; Assamese[a rich peasant has a favorite younger wife, she has a daughter Toola, and an unloved elder wife, she has a daughter Teja and a son Kanai; the younger one tyrannizes the elder and her children; goes fishing with her, pushes her into the water, turning her into a turtle; the turtle turns to her children, feeds them unusually tasty and nutritious rice; Toola is sent to spy, promises not to tell when she is given this rice to try, but her mother makes her tell; pretends to be ill (crunches on shards placed under the mattress - as if bones), a bribed healer advises her to eat the turtle; the turtle to the children: I will give myself only to you, bury my front legs; from them grew a flowering hibiscus and a fruit tree; the prince wants to pick the fruits and flowers, K. allows it for a promise to marry his sister when she grows up; sends a bird to remind; the prince takes Teja as his wife; the elder wife unsuccessfully tries to prevent this; stepmother asks to let Toola go visiting; her daughter dresses up in Teja's jewelry, stepmother sticks a pin into Teja's head, turning her into a bird; the prince does not notice the substitution, but Toola cannot finish the fabric started by Teja; Teja-bird talks to the prince, he finds the pin, Teja becomes a woman again, tells everything; the prince orders to chop up the deceiver, send the meat and blood to her mother as a gift, and bring her hands, feet and head the next day; the mother realized that she ate Toola]: Borooah 1955: 104-121 (approximately the same in Goswami 1960: 88-90); Konkani (Goa) [stepdaughter catches a sardine, drops it into a well; a tall man appears from there, he was a sardine, promises to help; gives her luxurious clothes, she goes to the king, where a bride is being chosen; the prince seizes her golden slipper; everyone looks for someone to fit it, they find the girl; she goes home to give birth; the stepmother throws her down a well, sends her daughter with the stepdaughter's baby to the prince; the daughter explains that she has become ugly since giving birth; the stepdaughter lives in the palace of the sardine man; she asks permission to see her son, secretly comes to the palace; the guard tells the prince everything, he seizes his wife; the imaginary wife is executed, the meat is sent to her mother; when the stepmother finds out that she ate her daughter, she kills herself]: Davidson, Phelps 1937, no. 5: 24-26; ho [a boy tends cattle, his mother gives him bread every day; one day he left an uneaten piece, from it grew a tree, bearing bread instead of fruit; one day he climbed the tree for bread; a rakshasi came, asked for bread, told her not to throw it away – he would get dirty, she was too old to catch it; the boy came down, she put him in a sack, carried him away; while she was going down to the water to drink, the travelers heard the boy’s cries, freed him, he put stones in the sack; the rakshasi’s daughter found them at home; the next day the rakshasi lured the boy in the same way, brought him to her daughter, went for firewood; the daughter told the boy that she would crush his head; he asked her to show him how, crushed her head, put on her clothes, cooked the meat; the rakshasi ate her daughter and fell asleep; the boy killed her with a stone, returned home]: Bompas 1909: 464-465;gonds [a sister brings soup to her brother in the field; he drinks the broth, throws rice into the river for the Kajal fish; the sister is surprised that her brother is losing weight, spies on him; decides to drain the pond; the fish asks not to do this, turning to his father-in-law, mother-in-law, daughter-in-law; the parents refuse to fish, the sister catches; then the same thing when it is necessary to gut the fish; the sister cooks it, eats it, leaves a piece for her brother; the piece tells him that it is his girlfriend; the brother makes a cage in the field; when his sister brings him lunch, he locks his sister in it, sets it on fire; promises to put it out if she calls him her husband; she continues to call him brother, burns; he eats her fried meat; feeds his parents; [he tells them that they ate, they cry]: Elwin 1944, no. 3: 377-380 (translated in Zograf 1971, no. 29: 130-134); Sinhalese : Volkhonskii, Solntseva 1985, no. 162 [a yakshini has a son and a daughter, the son brought flour under his fingernail, the pot filled to the brim, the mother fried pies (kevums), ate everything with her daughter, the son got only one, which fell into the ashes (the mother said that the owners of the flour took all the flour); the son planted the pie, a tree grew, kevums ripened on it; the yakshini asks him to throw her a kevum; she says that it fell on spit, in the mud, in the manure; she asks to take the kevum in her mouth and jump into the sack; carries the boy away, leaves the sack for a while, people untie it, the boy puts lumps of dirt in his place, returns to the tree; the yakshini tells her daughter to kill the boy, put the cup with blood under the stairs, let the meat fry; the girl finds only lumps of earth in the sack; the yakshini goes to the tree again (the same thing, the boy puts rat-catching snakes in his place); the third time the yakshini brings the boy; he offers the yakshini's daughter to comb her hair, kills her, leaves the meat to fry, puts the cup with blood, takes a pestle, a mortar and a pestle, and climbs the tree; the yakshini begins to eat her daughter's meat, the boy begins to sing about it; she climbs the tree, he throws the pestle, mortar and pestle at her, killing the yakshini]: 368-371; Maldives[a poor old woman found a coin and gave it to her daughter Koe to buy a pie; on the way home K. ate half the pie, and then, hiding the pie under a leaf, went off to relieve herself; a crab dragged it into his hole; a tree grew in that place, on which instead of fruit there were pies; and no matter how many of them K. ate, their number did not decrease; one day an ogress came up, asked her to throw the pie down; said that it had fallen into the sea; etc.; asked not to throw it, but to squeeze it between her toes and give it to her; the ogress pulled K. by the leg, put it in a sack, brought it to her daughter and told her to cook it while she washed herself; the daughter, out of curiosity, untied the sack; K. suggested that they first exchange clothes and jewelry, and then see who slept soundly; when the cannibal's daughter closed her eyes, K. cut off her head, chopped her body into pieces, boiled it; climbed a tree; the cannibal ate her daughter; K. began to sing about it, answering that she was talking to a crow, a bat (and then to others), but then told how it all happened; the cannibal began to try to knock down the tree; K. jumped down, ran; the cannibal followed, but fell into a pit with lime, caught fire, burned]: Romero-Frias 2012, No. 18: 65-71.

Malaysia - Indonesia. Mori [a monkey and a tortoise have a banana grove; the tortoise's banana has ripened, but the monkey's has none; the monkey climbed onto the tortoise's banana and began to eat the bananas; tortoise: throw it down for me; the monkey took a dump in the peel and threw it away; the tortoise stuck stakes around the banana and suggested that they jump off; the monkey ran into them and died; the tortoise burned the monkey's bones into lime; other monkeys are going on an expedition to collect heads; they are going to chew betel, the tortoise gives them lime; she shouts from afar that they are eating the bones of their fellow; she teased them for a long time, but finally the monkeys caught her; the tortoise pretends not to be afraid if they beat her with a pestle; they throw her from the tree; they throw her into the water; the monkeys bought a couple of buffalos so that they could drink the pond; the crab bit the male by the penis and the female by the vagina and they died; the turtle is happy]: Mead 2012: 8-9 (variant on p. 15-16); galela [a monkey and a turtle planted bananas; the monkey chose a spot by the shore and the waves washed it away; the turtle's bananas ripened, but she could not reach them; the monkey climbed up and ate them all by herself; the monkey was poking sharp pegs at the bottom, but the monkey noticed, carefully climbed down and ran away; then the turtle found a snake and stayed next to it; told the monkey that she was guarding the king's belt; the monkey begged to let her put it on; turtle: but first I will go home; the monkey was bitten, but survived again; the turtle found hot pepper, supposedly guarding the royal fruits; the monkey burned her mouth, but survived again; a wasp's nest - a royal gong (ditto); a turtle hid, a monkey did not find her, she died; the turtle made tobacco from her fur, betel from her meat, areca nuts themselves (from which betel is made) from her bones, lime from her brain, sagoeweer (a drink) from her blood; she gave all this to the other monkeys to chew and drink; then she said what everything was made of; in response to the proposed methods of execution, she laughs: she is not afraid of this; pretends to be afraid of being thrown into a pond; she was thrown; the monkeys called a buffalo to drink water; the turtle asked a crab to pierce the buffalo's belly and the water poured out]: Baarda, Dijken 1895, No. 2: 204-208; Minahasa , Toraja , Sangihe Islands [first a conflict over bananas (see Pampango); Tortoise kills Monkey by trickery, makes betel from his hair, wine from his blood, lime from burnt bones, dried meat from his flesh; invites other Monkeys to the feast; they hear him talking to himself about what they are eating; decide to crush and burn Tortoise; he replies that his parents did this to him; pretends to be afraid of being thrown into the water; cries out from the water about the deception; Monkeys ask Buffalo to drink the sea; when he has drunk almost everything, Tortoise lures him with a ripe coconut, bites a hole in his belly, the sea pours out, the Monkeys drown; the present ones are descended from one pregnant woman who escaped in a tree]: Dixon 1916: 195-197, 335 (notes 32, 33); Minahasa[A turtle saves a monkey who fell into a river; the monkey plants the top of a banana stem, the turtle the bottom, the monkey's stem has dried up; the monkey eats the turtle's bananas, does not let her; she sticks pegs under the banana, disguises them with leaves, the monkey runs into the pegs, the turtle feeds her the meat of other monkeys; shouts after them that they ate their comrade; says that she will only warm herself in the fire, that from each piece of her a new turtle will emerge, pretends that she is afraid of being thrown into the water; once in the water, laughs at the monkeys]: Braginsky 1972: 37-39; Sangihe Islands [two brothers do not allow their sister to step on the ground; if necessary, they carry her; they went fishing; the sister's weaving sword fell, she began to call her brothers, but they are far away; from under the ground came the giant Bake and carried her off; she was unwinding a thread on the way; the brothers returned and came to the giant over a bridge over the sea; he had people in his pen to eat; the brothers cooked the giant's daughter; he eats and thinks that she is the girl he has kidnapped; a parrot: the giant eats his daughter's painted fingers; the giant found her head in her room; he chased after the brothers; they cut down the supports of the bridge; the bridge collapsed under the giant; he fell into the sea and turned into a volcano; one brother turned into a whirlwind (circular wind), and the other into a NE wind, their sister - into a west wind; it is weak, for she is a woman]: Adriani 1894a, No. 21a: 44-46; Sangihe Islands [when the brothers went fishing, their sister dropped her weaving sword; she began to call her brothers to come and give it to her, but they did not hear; from under the ground came the giantess Inang i Bake and carried off the princess, who was unwinding a thread on the way; the girl's two brothers came for her, told the witch's daughter that they wanted to hire themselves out as workers; she asked him to slaughter a pig (i.e. the girl); they slaughtered her, one ran away with his sister, the other sawed through a bridge across a river (or a strait?); the witch's son found his sister's finger in his food, threw himself across the bridge, the bridge collapsed, he drowned; the giantess turned into a volcano; one brother - into a strong wind that blows when a volcano erupts; the other became a tidal wave; the sister - in Saraloi]: Adriani 1894a, No. 21b: 52-55 (retold in Dixon 1916: 227-229); Sangihe Islands [Sisalika met a giant, he had a wife and children; the giant told his wife to prepare S. for his return; she began to chop wood; S. offered to help, cut off the giantess's head, cooked it; the giant and his children returned and began to eat; the eldest child: I smell my mother; the youngest insists that it was S.; he climbed the tree; cut out the core, climbed inside, began to play the flute and the violin; returned home]: Adriani 1894a, no. 22: 59-60.

Taiwan - Philippines. Kalinga [girls Ginayao and Ginnanay climbed under the shell of a nut on which the giantess Angtan sat down to wash sweet potatoes, began to pinch it through the holes; she carried them in a basket, the girls asked to go through the forest; Ginnanay grabbed a liana, ran away, Ginayao fell asleep; A.'s son Udon began to chop firewood; G. asked Kabunyanu to make them like stone; offered U. to teach her to chop, cut off his head; left the dish by the river to answer for U.; A. ate U.'s cooked food, G. returned home]: Rybkin 1975, No. 12: 43-44; Ilocan [monkey to turtle: alas, the other monkeys have already eaten all the peasant's pumpkins; turtle: then let's go get bananas; They took two shoots, the monkey planted his on a tree, and the tortoise in the ground; the monkey's banana withered, but the tortoise's bore fruit; the monkey climbed onto the banana and ate it all, and threw only unripe bananas to the tortoise; then the tortoise stuck sharp bamboo around the banana and cried out that a crocodile was coming; the monkey jumped off in a panic, ran into the points and died; the tortoise cut it up, salted it, sold it to other monkeys for pumpkins, and then said what they ate; the monkeys think about how to execute the tortoise; chop it with an axe - I am reborn, I have been chopped up more than once *(stitches on the shell); throw it into the water - no way! they threw it, it brought back a lobster from the bottom; turtles: teach me how to catch lobsters; turtle: tie yourself with a rope, and on the other end a stone; the turtles drowned; and have not eaten meat since]: Cole 1916: 176-178; Visaya [Tortoise catches floating banana stalk; takes the bottom, Monkey takes the top, both plant, Monkey's plant withers; Tortoise's banana bears fruit, Monkey climbs up, throws one peel to Tortoise; Tortoise covers sharp stakes with leaves, tells Monkey not to jump on them, Monkey stubbornly jumps; Tortoise feeds other Monkeys the flesh of the dead one; one baby recognizes its brother's finger; Tortoise hides under a coconut peel, Monkeys find her; Tortoise says she likes to sit in the fire, pretends to be afraid of water; Monkeys ask Fish to drink water in the pond, go down to the bottom to look for Tortoise; Tortoise asks Kingfisher to peck a hole in the fish's belly; the water gushed out, the monkeys drowned; var.: The monkeys tried to drink the water themselves, they burst]: Maxfield, Milington 1907: 316-318; bagobo[The Tortoise tries to climb a banana, the Monkey mutters for it to fall, it falls; the Monkey climbs the banana, eats the fruit, throws its excrement into the Tortoise's mouth; next time the Tortoise sticks sharp stakes around the banana, shouts that a storm is coming, the Monkey runs into the stakes, the Tortoise roasts it; turns its ears into leaves, which are chewed together with betel; its heart into betel nut; its brain into lime, its stomach into a basket, its tail into a plant which is chewed in the absence of betel; divides all this among the monkeys; shouts to them that they are chewing the Monkey; they catch the Tortoise, want to chop it up with an axe ( We have already tried, only marks remained on the shell ), burn it ( We have tried, I only turned brown ); they throw it into the water; monkeys and all animals almost drink up the water, having plugged the urethra with a leaf; the red-billed bataka bird takes out the leaves, the water pours out; the monkeys pluck the bird's feathers; when they have grown, the bird brings fruits to the monkey; all the monkeys, boars, deer, except one pregnant monkey and a doe, gather on the tree and around it; the bird and the turtle set fire to the grass around, everything is burned, some of the boars run away]: Benedict 1913, no. 6: 58-59; tingyan [as in Indonesia]: Dixon 1916: 195-196, 335 (notes 32, 33).

China - Korea. Ancient China [the novel "Rise to the Rank of Spirits" (Feng Shen Yen I), second half of the 16th century: Bo Ikao (Po Ik'ao) - the eldest son of Wen Wang, ruled the kingdom while his father was a prisoner of the tyrant Zhou for seven years; tried to free his father; sent ten fat women, seven chariots made of incense wood, a clever white-faced monkey, a rug that cures a hangover to the tyrant's harem; Zhou's favorite concubine, Da Ji (Ta Chi), began to seduce him; he rejected her advances, she decided to ruin him; the sent monkey rushed to T. for sweets and scratched him; Z. ordered the monkey to be killed, B. proved that he was innocent; but advised Z. to leave his unfaithful mistress; she became furious, he hit her with a lute, she ordered him to be crucified and the meat cut into pieces, made into cutlets, and sent to his father to eat; he was skilled in fortune telling and the bagua (Eight Trigrams) technique, so he knew that the cutlets contained his son's meat, but ate three of them in the presence of the messengers in order to avoid execution; Bo Yikao was canonized and appointed ruler of the northern circumpolar constellation Tzŭ-wei]: Werner 1922: 192-194 Lisu(border of southwestern Yunnan and Burma) [a widow has 7 daughters; she went to mow grass for the horses; plucked 7 unusual flowers; cannot lift the basket; a dragon was under it; ordered to make the flowers grow again or give him one of the daughters; on the way home, the widow refuses her promise three times, but immediately the basket becomes unliftable and a dragon is under it; after 3 days the dragon sends a fly; all the sisters drive it away; the widow is ready to go to be eaten herself, but the youngest daughter Amilome agrees to go to the dragon; on the way she asks for directions; a shepherd tells her to graze the sheep, then he will show the way; instead, he threatens to kill; the same shepherds of goats, cows, buffalo; on the fifth day she asks the old man, he asks to look in his head, there are snake scales, the girl screams, the old man crawls away like a snake; On the sixth day, the same old man, she obediently takes out the scales; the old man is the dragon; he tells her to close her eyes, brings her to the palace, takes the form of a handsome man; they have a son; the dragon lets his wife go see her relatives; the elder sister Amima is jealous, goes with the younger; offers to pick cherries by the lake; pinches the child, each time explaining that he wants to play with one of the mother's jewelry or items of clothing; when he gets everything, pushes the younger one into the lake, puts on her clothes; tells the dragon that she has become ugly, because she was cooking and oil splashed in her face; her voice has become rough, because she was frying corn; her hair has turned yellow, because she slept by the hearth; her husband orders to bring a deer, then a boar; she brings a bear, a wild bull; claims that she lost her mother's memory; Amilone became a wooden needle, stabbed her sister, but not her husband and child; Amima threw her into the fire; The son goes to the lake for grass, hears an oriole singing: the king is blind, lives with a deceiver; the son returns empty-handed; everyone answers his father that the shirt (hat, etc.) is old, mosquitoes have bitten, the father gives a new one every time; he goes himself: if the song is true, sit on my golden staff, if not - on the silver one; the oriole sits on the golden one; in the palace she sings to the king, shits on the queen's bed; she killed and ate the oriole, threw away the bones; a mulberry tree grew; the king and son ate the fruits, and she stabbed the queen; she cut her down and burned her; a piece became scissors, an old woman picked them up; Amima took them away, but they spoiled everything she sewed; she threw them away, they became a puppy, the same old woman picked it up; Amima took him away, fed him her shit, the puppy refused to eat, she kicked him out, allowed the old woman to take him; in her absence, the puppy throws off the dog skin, becomes a beauty, cooks and cleans; a neighbor tells about this; the old woman lay in wait, threw the skin into the fire; the girl orders to invite the king and his son; the dragon agrees to come if in three days there will be a golden bridge and a silver bridge; the girl orders the old woman to go to the dragon, scattering sesame seeds from her right hand, opium from her left hand and not to look back; behind her are bridges; the dragon walked on the golden one, the son on the silver; Amima cannot step on them, she walked on the ground; the dishes remind the dragon of those served by his wife; he finds her hair,she comes out of hiding; the dragon tells both women to jump over the bamboo fence; Amilome jumped three times, Amima fell on the stakes the third time; the corpse was cut up, a piece was prepared, sent to the mother of the 7 daughters; she is happy: Amilome did not send gifts, but Amima did; she recognized her daughter's hand, in grief she threw herself into the burning hearth; since then she has been in the hearth and sacrifices are made to her spirit]: Dessaint, Ngwâma 1994: 347-373.

Balkans. Ancient Greece: Aesch. Ag. 1583-1602 [Aeschylus's tragedy Agamemnon, staged in 458 BC; from the speech of Aegisthus, son of Thyestes: "His {Agamemnon's} father, Atreus, ruler of Argos, / Struggling for power, Thyestes, my father / And his brother, it must be added, / Exiled from his native city. / Thyestes returned, fell at the hearth in supplication, / And here the unfortunate man was promised / That the king of his father's land / Would not defile with his brother's blood. But Atreus had an evil, godless plan. To the festive feast, / As a friend to a friend, he invited my father / And treated the guest to the flesh of his children: / Atreus, at a distance from the feasting, cut open / The feet and hands, so that no one would recognize him; / The father raised the morsel to his mouth in ignorance / And, to the ruin of his family, began to eat the meat. / Suddenly, recognizing the abominable villainy, / He screamed, fell, vomited the slaughter / And, overturning the table, with a furious curse / He cursed the family of Pelops, wishing that the whole / Plisthenes' race would perish in the same way" (trans. S. Apta)]; Herodotus. I. 119 ["History" by Herodotus (c. 484 BC - c. 425 BC): "Harpagus {who saved the infant Cyrus, contrary to the orders of the Median king Astyages} hurried home and immediately sent his son to the palace to Astyages (his only son was about 13 years old) and ordered him to carry out all the king's orders. He himself, with great joy, told his wife all that had happened. Meanwhile, as soon as Harpagus' son came [to the palace] to Astyages, he ordered the boy to be killed and [the corpse] to be cut into pieces. The king ordered part of the meat to be roasted and part to be boiled, and this well-prepared dish to be kept ready. When the time came for the feast, Harpagus appeared among the other guests. Tables with mutton were set for the other guests and for Astyages himself, but Harpagus was served the flesh of his own son (all the other pieces, except for the head and the extremities - arms and legs. These parts lay separately in a closed basket). When Harpagus, apparently, had had his fill, Astyages asked whether he liked the dish. Harpagus replied that he had received great pleasure from it. Then the servants who had been charged with this task brought a closed basket containing the boy's head, hands, and feet, and ordered Harpagus to open it and take from it whatever he wished. Harpagus obeyed, and opening the basket, he saw the remains of his son. This sight, however, did not disconcert Harpagus, and he did not lose his composure. Then Astyages asked him if he knew what game he had tasted. Harpagus replied that he knew, and that whatever the king did, he [must] be pleased with. With these words, he collected the remaining pieces of meat and went home. Perhaps he wanted to collect the remains of his son and bury them" (trans. G.A. Stratanovsky)]; Apollod. Bibl. III. 14. 8 ["Mythological Library" of Pseudo-Apollodorus (1st-2nd centuries): "Tereas had a son, Itys, by Procne. But, having fallen in love with Philomela, he also took up with this sister, falsely convincing her that Procne had died (he himself hid Procne in the countryside). Then Tereus married Philomela and after sharing her bed, he cut out her tongue. Then Philomela wove a letter to Procne on the peplos,in which she informed her sister of her misfortunes. Procne found her sister, killed her son Itys, and, having boiled the flesh of the dead man, gave it to Tereus to eat. Immediately after this, she ran away with her sister. Having learned of what had happened, Tereus seized an axe and rushed to pursue them. But the sisters, who were almost captured in the city of Davlia, located in Phocis, prayed to the gods to turn them into birds, and Procne turned into a nightingale, Philomela into a swallow. Tereus also turned into a bird and became a hoopoe" (translated by V.G. Borukhovich)]; Apollod. Epit. II. 13 [Vatican Epitome to the “Mythological Library” of Pseudo-Apollodorus: “Later, Atreus learned of the adultery {his wife had entered into an affair with Thyestes} and sent a messenger to Thyestes, feigning friendship and calling on him to come and make peace with him. When Thyestes arrived, Atreus killed his sons by a naiad - Aglaus, Callileon and Orchomenus, despite the fact that they sought protection at the altar of Zeus. Having chopped their bodies into pieces, Atreus boiled the meat and served it to Thyestes, hiding the limbs. After Thyestes had eaten his fill, Atreus showed him these limbs and banished him from his country” (translated by V.G. Borukhovich)]; Ant. Liber. XI [“Metamorphoses” of Antoninus Liberal (2nd-3rd centuries): “Pandareus had a daughter Aedon; She was married to a carpenter named Polytechnus, who lived in Colophon in Lydia, and for a long time they enjoyed life together. They had an only son, Itys. So long as they honored the gods, they were happy. But when they uttered an impious speech that they loved each other more than Hera and Zeus, Hera, angry at such words, brought Strife upon them, and she brought discord into their affairs. Polytechnus had to finish a seat for a charioteer in a short time, and Aedon had to weave a cloth, and they agreed that whoever finished the work faster would give the other a slave. And when Aedon had woven the cloth faster (for Hera helped her), Polytechnus, upset by her victory, came to Pandareus and pretended that he had been sent by Aedon to take her sister Chelidonis to her. Pandareus, not suspecting anything bad, allowed <him> to lead her away. Polytechnus, having got hold of the girl, violated her in the forest thicket, dressed her in another dress, cut off the hair on her head and threatened death if she said anything about this to Aedon. Returning home, he gave the girl to Aedon as a servant, by agreement, and she began to torment her with work, until Chelidonis, holding a jug in her hands, began to complain bitterly at the well, and Aedon heard her words. When they recognized each other and embraced, they began to plot misfortune for Polytechnus. They killed <Polytechnus'> son, put his flesh in a saucepan and boiled it; Aedon, asking her neighbor to tell Polytechnus to taste the flesh, went with her sister to her father Pandareus and revealed to him what a misfortune she had suffered. And Polytechnus, having learned that he had been treated to the flesh of his son, rushed to pursue the women to their father's house, where the servants of Pandareus seized him and bound him with inseparable bonds because he wanted to insult the house of Pandareus, and,"They smeared his body with honey and threw him into the herd. The flies that had covered Polytechnus began to torment him, but Aedon, feeling sorry for him for her former love, drove the flies away from Polytechnus. When her parents and brother saw her, they hated her and tried to kill her. But Zeus, instead of a greater evil befalling the house of Pandareus, took pity and turned everyone into birds" (translated by V.N. Yarkho)];Hungarians [while the father was ploughing, the mother sent her daughter away, killed and boiled her little son; the sister understood, collected the bones, wrapped them in a rag, put them in a hollow in the forest; in the spring a crow pecked the bones, the boy was reborn, sat on the edge of the hollow, began to sing about what had happened (the mother killed, the father ate, the sister collected the bones); the first passer-by, listening to the song, gives a piece of cloth, the second - a staff, the third (this is the miller) a millstone; the boy in the guise of a young crow flew to his home, began to sing; threw the cloth to his sister, the staff to his father, killed his mother by throwing a millstone on her]: Jones, Kropf 1989: 298-301; Romanians [after the death of his wife, the husband took a new one; while he was at church, the stepson accidentally knocked over the pot in which the stepmother was boiling a chicken; the stepdaughter told her stepmother that the cat was to blame; but the stepmother killed the boy and told her husband that she had boiled a chicken foot, a duck's leg, and turkey giblets; the sister buried her brother's bones in the garden, poured milk and broth over them; from them a red bird appeared; she sang about what had happened to the boot sellers, who gave the bird a pair; the same with the sellers of black clothes and with the millstone sellers; the bird called her father and sister from the house with her song, threw them boots and a black dress; called the stepmother, killed her with a thrown millstone]: Bîrlea 1966: 456-457; Transylvanian Saxons [three sisters went to pick strawberries; a giant saw them; offered them death or to become his wife; the eldest chose death, the youngest pretended to like the giant, but asked to postpone the wedding for a year; The elders are sitting in a cage, the giant's mother is feeding them nuts, asking them to show their finger - have they gained weight; the youngest gives them a stick; the old woman decides to roast them - they still lose weight, but do not gain weight; the youngest asks to be shown how to sit in order to climb into the oven; the sisters roasted the giant's mother, he ate her; he chased after her, putting on seven-league boots; the youngest throws a needle - a forest of needles; how did they cross? They changed their shoes; the giant is wasting time; a shard of glass - everything is covered with sharp shards; how did they cross? On all fours! She threw a flask of water - a river; how did they cross? With a stone around their neck! The giant did so, and began to drown; then he returned home, took three stone axes (Donnerjeile), and threw them from the top of the mountain; but the sisters had already crossed the border of the human world; the giant burst from resentment]: Haltrich 1882, No. 38: 37-38.

Central Europe. Slovaks [a stepmother tyrannizes her stepson and stepdaughter; one day the woodcutter father returns home and there is no food; the stepmother cuts off the boy's head and boils it; the father does not notice and eats it, the sister buries the bones under a wild rose bush by the road; in the morning a bird sits on the wild rose bush and sings that his mother stabbed him to death, the father ate him, the sister buried the bones; the sister runs up and a silk scarf falls on her; the father - a new hat; the stepmother - a stone on her head and she dies; the bird flies to the end of the world]: Dobšinský 1970, no. 9: 47-49; Russians (Tersky Bereg) [the old people's son Aleshka is fishing in a small lake; Yagishna has daughters Odnoglazko, Dvoeglazko, Troeglazko; O. sent A. to catch A.; she promises him porridge, pancakes, pies; A.: eye, sleep! swam up, ate everything; the same with D. (Eye, sleep, and the other one, sleep!); when T., A. forgot about the third eye, T. brought it to Ya.; she tells O. to roast A., he pretends not to know how to sit on the shovel; O. shows, he puts it in the oven herself; Ya. took out the bones: Let's roll around, let's lie on A.'s bones! A.: on her daughter's! the next day the same with D.; then with T.; then with Ya. herself; A. brought her goods home]: Balashov 1991: 48-52; Russian: Russians (Arkhangelskaya, Pinega, Poganets village, 1927, 7-8 year old schoolgirl Anisya Khramtsova) [Ivanushko lives by the river, his father makes him a boat and an oar. Three times Egibishna's daughters ask him to take him across the river, he asks them to put bread in the boat and wipe their feet before sitting down themselves. While they are wiping their feet, he swims away with their bread. Egibishna comes to the boat with a hook, she catches Ivanushka with it and is going to roast him for deceiving her daughters. She takes him to her hut and tells her daughter to roast Ivanushko. She puts him on a shovel, he asks to show how to sit, she shows and he puts her in the oven. He puts the cooked meat on the table, hides behind the oven and hears Egibishna eating her daughter and praising the meat, Ivanushko says whose meat she is eating. Egibova orders the second daughter to roast him, he deceives her, the third daughter and Egibovna in the same way as the first daughter. Dogs, cats and the forest pity her, cry]: Karnaukhova 1934, No. 74: 157-159; Russian (Arkhangelskaya: Pinega) [no children; the old woman molded a doll, put it on the stove, the doll melted; the old man carved a boy out of an alder log, put it in the stove; he came to life; floats along the river in a boat; Baba Yaga sent the eldest daughter to take pies to Aunt Solomidushka across the river; Olshanko tells her to wash her feet first, then she will take her across, and leave the pies in the boat; he sailed away and ate everything himself; the same with the second daughters; Baba Yaga herself went, hooked the boat, brought O. to her place, ordered her daughter to roast him; O. pretends not to know how to sit on the shovel; Baba Yaga's daughter shows, he puts her herself in the oven, puts the cooked meat on plates; Baba Yaga eats and praises; O.: eat your daughter; the next day the same with the second daughter; the third time O. roasted Baba Yaga herself in the same way; returned to his grandparents]: Simina 1975, No. 36:;Russians (former Olonetskaya, Zaonezhye, Gora, 1927, M.A. Titova, 56 years old) [An old man and an old woman make a boat and an oar for Olishanka, he sails on the lake. Egibova sends her daughters to catch him. The daughters take turns calling Olishnushka from the shore, to swim up and take them with gifts to his parents. Olishanushka takes the gifts (baskets), asks the girls to wash their feet before getting into his boat, while they are washing, he pushes off from the shore and sails away with gifts. Egibova comes to the shore herself, washes her feet, but grabs the departing boat with a hook. She puts Olishanushka underground. Egibikha orders her daughters to bake Olishanushka in the oven, he deceives each of them in turn (makes them show how to sit on a shovel and sends them into the oven), Egibikha eats them, thinking that they are Olishanushka. Olishanushka deceives Egibikha in the same way as her daughters, burns her, and returns to her parents]: Nikiforov 1961, no. 70: 159-160; Russian (Vologda) [Mitoshka is swimming in a boat, catching fish; her mother calls from the shore, takes the fish, gives her pies; the Yaga-baba overheard, calls with the same words, but in a thick voice; M. advises her to go to the blacksmith; the blacksmith reforged her tongue, she called in a thin voice, M. swam up, she carried him away; the Yaga-baba has three workers: Ulyashka, Matryoshka, Parashka; M. pretends with each one that he doesn’t know how to sit on a shovel, roasts all three, Baba Yaga ate them; then Baba Yaga herself comes, and M. shoves her into the oven]: Smirnov 1917, no. 40: 213-214 (= Gura 1965, no. 21: 234); Russians (Pskov) [there are no children, the grandfather hewed a log, put it on the stove; a boy appeared – Tereshka with a log; he quickly grew up, began to swim in a boat, catch fish; the mother calls from the shore, gives him food, he fishes again; Baba Yaga hears, repeats the same words, her voice is rough, T. didn’t swim; Baba Yaga runs to the blacksmith, let him make her tongue thinner; this time T. decided that his mother was calling; Baba Yaga seized him, and at home ordered her sister to bake him; T. pretends not to know how to sit on the shovel; Baba Yaga's sister shows, he shoved her into the oven; Baba Yaga ate her; the same with her two sisters; then he shoved Baba Yaga herself into the oven, and returned home]: Ploshchuk 2004, no. 24: 91-92; Russian (Moscow) [the grandfather brought a log, put it behind the oven; a voice from there: papa, mama, take me; they named him Ivanushka, he rides in a boat; the mother comes up: Ivashka, Ivashka, swim to the shore, eat some porridge; Baba Yaga overheard, calls, he swam up, she carried him away; she ordered her daughter Alena to roast him; I. pretends not to know how to sit on the shovel; she showed, I. shoved it into the oven herself; I. climbed a tree, shouted to Baba Yaga that she had eaten her daughter; she began to gnaw the trunk; I. asked the geese to take him to his parents; each flock answered that they were flying after them (and they would take him); he picked up the last gosling; the tree fell on Yaga and nailed her to the ground]: Vedernikova, Samodelova 1998, No. 33: 83-84; Russian(Ryazanskaya) [Tereshechka was sailing in a boat, fishing; the grandparents came to the shore, calling T.: they brought food; Baba Yaga overheard, called; took T. away; went to hunt, told her daughter to fry; T. pretends that she doesn’t know how to sit on a shovel; the daughter BYa sat down herself, T. stuck her in the oven, ran out, climbed a tree; shouts to Baba Yaga that she ate her daughter; BYa began to gnaw the tree, broke a tooth; the blacksmith fixed it; the tree sways; T. asks the swans to take him away, each one points to the next, the last lame one picked him up, brought him to the grandparents]: Samodelova 2013, no. 76: 85-87 (also no. 77 [geese instead of swans]: 87-88); Russian (Ryazanskaya) [there lived a cat and Khikhilyushka; the cat put H. on the apple tree to play with golden apples; Baba Yaga asks to give her an apple from hand to hand; she grabbed H., carried her; H.: kitty-brother! the cat caught up, took H. away; the same thing the second time; the third time the cat is far away, does not hear; Baba Yaga tells her daughter to roast H.; he asks to show her how to sit on the shovel, pushes Baba Yaga's daughter into the oven; Baba Yaga returned, sings about how she will ride and roll around on H.'s bones; H. from the attic: over the bones of your daughter; Baba Yaga climbed into the attic, H. pushed her, she fell, broke herself; H. returned to the cat]: Smirnov 1917, No. 231: 120; Russian (Ryazan) [the son of the poor widow Lipunyushka was swimming in a boat on the river, fishing; Baba Yaga called instead of her mother: she brought some cottage cheese; L. swam up, she carried it away, told her eldest daughter to fry it; L. pretends that he doesn’t know how to sit on a shovel; daughter BYa sat down herself, L. stuck her in the oven, hid on the sleeping platform; shouts to Baba Yaga that she ate her daughter; the same with the middle daughter BYa; with the youngest; with BYa herself; L. returned to his mother: he was visiting BYa]: Samodelova 2013, no. 78: 88-89; Russians (Lipetsk) [the eldest brother Baran, the middle one – Kozel, the younger Chufil-Filyushka; B. and K. went hunting, F. climbed an apple tree at home; Yaga-Bura galloped up in an iron mortar, offered her apple; demanded that ChF take it from his hand into his bow; grabbed it and carried it away; he calls his brothers, they come running, rescue his brother; the next time Yaga-Bura brought him to her and told her daughter to roast him; ChF pretends that he doesn’t know how to sit on a shovel; Yaga-Bura’s daughter showed, he shoved her into the oven, roasted her, Yaga-Bura ate her; he calls his daughter to ride on Filushkin’s bones; ChF shouts from the ceiling that she ate; she climbs up there, ChF killed her with a pektil; geese are flying; he asks them to throw off a feather each; they threw it off, he made himself wings, flew home; the brothers started a merry party]: Afanasyev 1958, No. 107: 170-172; Russian(Voronezhskaya, 1968, Aleksandrovka village, Pavlovsky district) [Ivashechka asks her parents to give him a boat and goes fishing. At lunchtime, her mother calls Ivashechka, and so does Baba Yaga, who says that this is not her mother’s voice. Yaga comes to the blacksmith and asks him to forge a thin voice. Another time, she calls Ivashechka, he swims to the shore, she grabs him and carries him to her hut. She orders her daughter to roast Ivashechka. He cannot sit on the shovel, Baba Yaga’s daughter shows him how to sit, he throws her into the oven, goes outside, and sits on an aspen. Baba Yaga returns and eats her daughter with her friends. She goes outside, rolls on the bones, Ivashechka says that these are her daughter’s bones. She gnaws on the aspen, Ivashechka grabs a migratory goose, which brings the boy to the roof of his house. He hears his parents drinking tea and crying for him. He shouts to them that he is alive, they take their son down from the roof]: Kretov 1977, No. 18: 35-35; Russians (Kursk) [childless old people wrapped a log in a swaddling cloth, a son named Tereshechka appeared; he made a boat, catches fish; his mother calls him, he swims to the shore, she gives him milk; the witch Chuvilikha calls in a terrible voice, T. swims away further; the next time he sings in a learned voice, T. swam up, she carried him away to her, told her daughter to roast him; he himself put the witch's daughter in the oven, climbed the oak; Ch.: I'll ride, having eaten my fill of Tereshechka's meat! T.: ate her daughter; Ch. asks the blacksmith to forge an axe for her; he tells him to chop with the butt; the tree is unharmed; then Ч. sank her teeth into the trunk, it swayed; geese-swans fly, each flock answers that the next one will take; the last plucked gosling agrees to carry T. home; the gosling is fattened up, released]: Afanasyev 1958, No. 112: 183-184; Ukrainians (Podolia) [a boy asks his grandfather to make him a little pukalochka (?) to shoot crows; he killed two, the third took the little pukalochka; the boy asks him to return it; crow: if you go beyond that mountain, I will give it to you; the lords are riding, they offer the boy to get into their carriage, they put him on an apple tree; a snake flew in: Ivasik-Kutasik, give me an apple; IK: the lords didn’t tell me to; snake: bend the branch, he bent it, the snake grabbed him and flew away; IK calls the lord for help; the master took IK away, put him back on the apple tree; the snake asks to give an apple with his left hand, grabbed IK and carried him away; went to call the guests, and told him to sit on the cart so that the snake's daughter could put him in the oven; he sits down incorrectly, the snake's daughter shows, he puts her in the oven herself; the guests ate the meat, throw bones to IK; he shouts from the top of the hornbeam: these are Olenka's bones; the snake gnaws the hornbeam, broke her teeth, went to the blacksmith to forge new ones; IK asks the flying geese-swans to take him on their wings and carry him home; the front ones: the middle ones will take you; those: the back ones; the back ones: the crooked goose will take you; he brought IK home]: Levchenko 1928, No. 466: 302-303; Ukrainians(Poltava) [in her old age, a childless woman asks her husband to cut down a log and put it in her cradle; the log turns into a boy named Telesik (Russian: Телепен); he asks his father to make him a golden boat, a silver oar, and will fish; every day the mother brings food, calls T. with a song, and tells him not to respond to someone else's voice; the Snake overheard, sang twice, her voice was rough; she went to the blacksmith, who forged her a thin voice; T. swam up, she grabbed it, brought it home, and told her daughter Olenka to bake it; T. asks to be shown how to climb into the oven, O. roasted it, and climbs up the sycamore; the Snake ate her daughter, T. shouts this to her from the sycamore; she gnaws at the trunk; she tells the blacksmith to forge her good teeth; many geese fly past, only the last gosling is picked up by T., who brings it home]: Pankeev 1992: 331-336; Ukrainians (Poltava, Gadyach, ca. 1878) [A childless old man and woman dream of a child, she asks him to make a wooden carriage, puts a "little village" in it, treats it like a child, sings, the next morning the "little village" turns into a boy named Telesik. He asks his grandfather to make a golden boat to catch fish. Telesik catches fish, his mother calls him to the shore with a song, takes the catch, brings him dinner. A snake tries to lure the boy, sings like his mother, but he does not recognize the voice and does not come to her shore. The snake asks the blacksmith to reforge her thick voice into a thin one, the boy takes her singing for his mother's, the snake brings him to her hut, tells her daughter to roast him, flies off to visit. He does not lie down on the shovel, says that he does not know how, Olenka shows how to sit, he puts her in the oven, climbs onto a sycamore. The snake returns, eats his daughter: "I will lie down, I will lie down, having had my fill of Telesikov's melancholy!", sees the boy, gnaws the tree, breaks a tooth, the blacksmith puts in new ones. The boy asks the geese-swans to carry him away, the first and middle groups of birds say that he will be the last to take him. The last goose that strayed takes him, puts him on the roof of his parents' house. He hears his parents dividing pies, asks which one he will get, they bring him into the house, feed him, rejoice. The proverb "they live, chew bread, carry goods with the Postol, carry water with a yoke. And I was there, drinking honey and wine: it flowed down my beard, but nothing went into my mouth!"]: Rudchenko 1870, No. 15: 38-43; Ukrainians (Poltava, Romensky district) [Ivashko's son goes fishing, his mother brings him dinner, calls him with a song, the snake hears it and calls Ivashko, grabs him and carries him to her hut, asks her daughter Olenka to light the stove and roast the boy, he asks to show how to sit on a shovel, puts it in the stove itself, the snake eats it "I'll roll, I'll fall down, Having had my fill of Ivashchenko's meat," Ivashko replies. The snake gnaws at a sycamore, the boy asks the migratory geese to carry him, the last group of birds picks up the boy. He hears his parents remembering him and asks to treat him to a pie. They bring their son into the house and treat the geese. [A proverb (This is a fairy tale for you, and a bun for me)]: Gnedich 1916, No. 1480: 10-12; Ukrainians(Ekaterinoslavskaya, Mariupolsky district, Olginskoye village) [grandfather and grandmother, son Ivasik; grandfather made him a boat; I. is swimming, catching fish; mother comes and calls: she brought food; I. swam up; the witch heard, calling with the same words; I. swam up, she carried him away in a sack; she fell asleep on the way; I. ran away, putting stones in his place; the witch came to her daughter Olenka, began to shake out the sack, stones were pouring out; she went to the blacksmith to forge a thin voice for her; I. ​​swam up, the witch brought it to Olenka, told her to bake it, while she herself went to call guests; I. pretends that he does not know how to sit on a shovel; O. shows, he pushed her into the oven, climbed the oak; the witch returned, took out the meat, she and the guests ate; the witch rolls on the grass: I roll, I lie, having eaten Ivan's meat; notices I.; gnaws on oak, broke a tooth, ordered the blacksmith to forge a new one; I. asks the geese to take him home; they answer that those flying behind will take him; only the third flock carried him to the hut; the parents washed and fed I., gave the geese millet and water, they flew south; I. did not fish anymore]: Dragomanov 1876, No. 32: 353-355; Belarusians [the woman tells the grandfather to cut down a stump, make a cradle and swing it in the forest; the stump became a boy; asks to make him a shuttle on the river to catch fish; when the mother brings him food, she sings a song (Ivanka, sonny, golden shuttle, silver oar); the snake found out, told her daughter Alenka to light the stove, went to call I.; he hears a voice that is not his mother's; the snake told the blacksmith to forge her tongue to make it thinner - it did not help; she threatens the blacksmith, he made the tongue really thin; I. swam up, the snake dragged him into a sack, brought him home, told A. to roast him, went to call the guests; I. pretends that she does not know how to sit in the oven, A. began to show, he roasted her himself; the guests ate A., roll on the bones; I. onto the roof, asked the geese to throw off a feather each, they threw it off, he flew with them; he got tired, sat down on the oak; the snake is already there, brought an axe from the blacksmith, began to chop; the oak is ready to fall, the hare - fart! the clearing is overgrown; the snake chops again, the axe broke; the snake ran for another, chops again; ducks are flying, I. asks to drop a feather, they dropped it, I. flew away with the ducks, returned home]: Romanov 1887, No. 49: 268-269.

Caucasus – Asia Minor. Kalmyks [old man Begde looks for someone to finish eating a bull’s rib; a 15-headed mus eats the rib, brings it home to B., tells his three daughters to cook it for his return; B. says that only he can kill himself, asks for a knife, cuts his bonds, kills and cooks the mus’s daughters, hides in a hole, digs another by the hearth; the mus eats the daughters; B. replies that he is sitting in a hole by the hearth; the mus gets stuck in it, B. kills him by pouring hot shulun on him]: Vatagin 1964: 129-130; Dargins [father sends a boy with bulls to a watering hole, tells him not to look around; he looks back, sees an apple tree, climbs for the apples, the witch’s daughter tells her mother about it, she carries the boy away in a sack; leaves a sack near the forest to collect brushwood; the shepherds find him, release the boy, put a stone in the sack, the witch brings the stone home; the same thing the next day, the shepherds put an evil dog in the sack; on the third day the witch walks home without stopping; while sharpening her teeth, the boy says from the cauldron "zilpipipi"; the witch's daughter likes it, she moves the lid, the boy pushes her into the cauldron instead of himself, hides under the roof; the witch eats the daughter, asks the boy how he got in, he answers that he did it on a hot crowbar; the witch burns]: Osmanov 1963: 112-114; Avars [three brothers got lost, came to a house where there is a kart (khart) with three daughters; the youngest fool-Chilbik answers the kart each time that he is not sleeping, sends the kart to bring water in a sieve, puts the daughters of the kart in the place of the brothers; at night she cuts off the heads of her daughters; Ch. puts on the dress of one of the daughters, answers the kart with her head, boils the legs and heads of her daughters; the kart eats it; finds in a bundle not Ch.'s head, but his daughter's; running away (the same thing every time), Ch. crosses a bridge of ash, K. cannot catch up with Ch.; the ruler orders Ch. to bring the kart's 1) tsakh (blanket?); Ch. pricks the sleeping kart from the roof, she thinks there are fleas in the tsakh, she throws it away; 2) a cauldron (Ch. throws stones from the roof, splashes of fat fly into the kart, she throws out the cauldron); 3) a golden goat (Ch. pricks it with a stick, the goat bleats, the kart throws it away); 4) the kart itself; Ch. meets the kart in the guise of a beggar, she asks her to make a strong chest; she climbs into it, it falls apart; the next one is strong, Ch. closes the kart in it, brings it; Ch. climbs a tree, the nukers open the chest, the kart swallows everyone; Ch. throws sacks of flour at her from the tree, the kart bursts, the swallowed people and animals come out; the ruler's daughter is gone; Ch. cuts the kart's finger, a girl comes out, Ch. marries her]: Saidov, Dalgat 1965: 301-310 (=Atayev 1972, no. 76: 97-102, =Khalilov, Osmanov 1989: 138-141); Georgians [the witch takes the boy away, tells her daughter to cook him; the boy himself pushes the witch's daughter into the cauldron; hides in the attic; the witch asks to tell her how to get in there; the boy deceives the witch, she dies]: Kurdovanidze 2000, no. 327C: 35; Armenians[the bear forced the boy down from the tree, put him in a sack, brought him home, told his mother to kill the boy, cook him, ate his mother, thinking that she was a boy, put a millstone around her neck, jumped and died]: Gullakyan 1983: 202.

Iran - Central Asia. Persians : Osmanov 1987 [a boy about the size of a vershok (hence his name Vershok) climbed a date palm and asked him to throw dates to him; he threw only green ones; div shook the palm, V. knocked it down, div carried him in a bag; while he sat down to rest, V. ran away; the same next time (he put thorns in the bag); the third time div brought V. home in his fist; told his mother to cook it; V. himself pushed it into the cauldron and cooked it; hid in a niche, having climbed up a pile of thorns; told div that he was eating his mother; div: how did he climb up? Up the thorns; div climbed, V. set fire to the thorns, div burned up; V. took possession of everything]: 316-318; Yagnobians [Shomiltykak asks the reaper for a sickle to help him reap; he sends to his wife for a sickle; Sh. tells her that the king demands the girls; she does not give them, he shouts about this to her husband, he orders him to give them to her, Sh. takes the girl away; promises to cure the bald shepherd, buries him in the ground up to his neck, kills him, leads away the herd; plants an apricot seed, threatens to crush it if it does not grow, the apricot grows in a few days, Sh. climbs on it; the old woman asks him to throw the fruits down to her, asks to give them into her hands, grabs Sh., carries him away in a sack; the reapers offer her bread to eat, Sh. runs away, leaving stones in the sack; the old woman's daughter lowers the contents of the sack into the cauldron, it breaks; the old woman catches Sh. again in the same way, does not stop eating the bread, brings Sh. home; while he sleeps, Sh. crawls out, cuts off the heads of the old woman's daughters, throws one into the cauldron, hides at the top of the plane tree; the old woman eats the meat, discovers her dead daughters; asks how Sh. climbed up; he says that he hit himself in the butt with a hot iron; she does so, burns, dies]: Andreev, Peshchereva 1957, No. 33: 167-169; pashai [an orphan boy said that when the mulberry tree grows and the fruits on it ripen, he will eat; it grows, he climbs the tree; a cannibal came, asked him to throw down the fruits, said that they are bad, he threw down a branch, she grabbed him, brought him home, told her daughter to boil them; the boy asked the cannibal's daughter to give him her dress, dressed up like her, threw her into boiling water; the cannibal did not understand that her daughter had been replaced; the imaginary daughter says that she does not want human flesh, she will eat chicken; asks the cannibal to give her her long hair; ties her up, runs away; the cannibal sees that she has boiled her daughter, cries; the boy killed her with a stick]: Morgenstierne 1944, no. 21: 127-129.

Baltoscandia. Scandinavians: Poetic Edda 1963 (The Second Lay of Gudrun, The Greenlandic Lay of Atli, Atli's Greenlandic Speeches) [King Atli dreams that he will be killed by his wife Gudrun and will eat the "shoots" he planted in the courtyard, as well as the hearts of "falcons" and the meat of "puppies" (i.e. his sons); he tells Gudrun about what he saw; invites her brothers, Gunnar and Högni, to visit him; A.'s warriors take them captive; cut out the heart from H.'s chest, present it to Gunnar on a platter; leave Gunnar in a ditch in which snakes crawl; A. returns home; Gudrun meets him with the words: "King, receive into your chambers from Gudrun the little animals that have gone into the twilight!"; the feast begins; Gudrun addresses A.: “With honey you have eaten the hearts of your sons – bloody meat, you who distribute swords! Now digest the corpse food that you have eaten with beer, and then vomit it up! You will not call to them, you will not take on your lap Eithil and Erp, cheerful from beer; you will not see how they fasten the darts to the shafts, how they cut their manes, how they ride!”; the drunken A. does not resist her; she kills him in bed (in “Atli’s Greenlandic Speeches” this is done by the son of the deceased H.) and sets fire to the house]: 131-132, 137-152; Younger Edda 1970 (“The Language of Poetry”) [Gunnar and Högni incite their brother Gottorm to kill Sigurd, the husband of their sister Gudrun; after Sigurd’s death, Gudrun becomes the wife of King Atli; they have children; Atli takes Gunnar and Hogni captive; orders Hogni's heart to be cut out; orders Gunnar to be thrown into a snake pit; a harp is secretly given to him {probably Gudrun}; his hands are tied, he strikes the strings with his toes and plays so that all the snakes, except one viper, fall asleep; the viper bites through the cartilage under his breastbone, sticks its head through the hole and hangs on his liver until he dies; Gudrun kills both of her sons by Atli; orders cups to be made from their skulls, set in gold and silver; during the funeral feast for Gunnar and Hogni, gives Atli mead in these cups; the mead is mixed with the blood of their sons; Gudrun orders the boys' hearts to be roasted for the king to eat; when this is done, she tells him everything; those present at the feast fall asleep, drunk; Gudrun and Högni's son attack Atli, kill him, set fire to the chamber; all the people inside are burned; Gudrun throws herself into the sea to drown herself, but is carried across the fjord to the land ruled by King Jonacre; she becomes his wife]: 76-77; Jarho 1934 (The Völsunga Saga, compiled in Norway around the middle of the 13th century by an Icelander; among the sources is a manuscript of the Edda) [King Atli offers Gudrun vira for her brothers, whom he has killed; H. pretends to submit to his authority; offers to hold a funeral feast; A. agrees; while the feast is in progress, H. kills the sons she bore to A.; when A. asks where the boys are, H. replies: "I can tell you and make your heart glad. You have done us a great wrong, you have killed my brothers; and now listen to my words: you have lost your sons - and here are their skulls turned into cups, and you yourself drank their blood mixed with wine; and then I took their hearts and roasted them on a spit,and you ate them”; towards evening A. gets drunk and falls asleep; G. and her brother’s son Hogni kill him; G. orders the chamber to be burned; A.’s warriors do not want to suffer burns, so they kill themselves]: 231-235;Swedes [a witch catches a boy in a sack; sometimes he is picking fruit on a tree and she makes him come down; the first time he escapes on the way, then she brings him home and tells her daughter to cook him; he persuades the witch's daughter to let him out by promising to comb her hair or otherwise help her, kills her and cooks her; the witch eats her own daughter]: Liungman 1961, no. 327C: 65; Norwegians [a woman has a plump son, his name is Buttercup (BC); a witch comes with her head under her arm, mother tells BC to hide; replies that BC has gone away; the witch says she has a small silver knife for him; BC jumps out, the witch asks him to get the small knife from her sack, takes it away; on the way she asks how far it is to Storing; BC replies that it is only half a mile; the witch goes to bed, CM cuts a hole in the sack, returns to her mother; the same for the second time (silver spoon); the third time (silver fork) the witch comes straight home; goes to call the guests, tells her daughter to cook the spoils; she does not know how to begin; CM advises her to lie down on a cutting board, cuts off the girl's head, puts her to bed, cooks the meat, climbs onto the roof, taking a spruce root and a stone; when the guests are feasting, CM shouts that they are eating broth from the witch's daughter, throws a stone and a root on them, everyone perishes, he takes the gold and silver]: Dasent 1970: 124-129; Western Sami : Læstadius 2002 [the children of Pättja Pådnje disappear one after another; they are caught by the stallo in its traps; PP puts on an old fur coat, climbs into the trap as if he were caught; S. brings the catch home, hangs it over the fire to thaw, goes outside to cut a trough to put the meat in; his three sons watch him work; meanwhile PP has hidden the adze; S. sends his sons one by one for the adze, they find nothing, the youngest notices that the catch has opened its eyes; S. goes himself, PP kills him with the adze, cuts it up, boils it, puts on his clothes, feeds his wife lutag ("bug"); she asks why the meat tastes like S., PP replies that he cut his finger; chops off her head]: 242-244; Simonsen 2014 (Sweden) [Stallo catches children coming to fetch water in a net; one man lies down in the net, pretends to be dead, S. brings him in, leaves him to thaw, himself and his three sons go out to make a trough for the meat; the man killed the returning people one by one with an axe; put on S.'s clothes, cooked his meat, gave it to his wife, asked where the money was hidden, threw her flute, with which she drew blood from people, into the fire; she snatched the flute, but inhaled the heat and died]: 114-119; Eastern Sami (Babin dialect) [children slide down a hill, a Bear puts a sack under it; carries it, leaves it on a tree, goes to relieve himself; the children cut the sack, put stones in it, and left a one-eyed girl; the Bear's wife pours the contents into a cauldron, the stones break the cauldron; the girl is hired as a cook; she cooked the bear cubs, runs home; the bears eat the bear cubs]: Zaikov 1997, No. 8: 192-193; Karelians[the old people have a son and a dog named Zolotoy Tooth; the old woman Syuyotar enters the hut and asks the mistress where her son is; she replies that he went into the forest with his father; S. says that she wanted to give him a gold knife; the boy jumps out from behind the stove; S. tells her to take the knife from the bag, carries the boy away in the bag; while she was resting, the boy put stones in there, and returned home; the same twice more (a gold ladle; a gold watch); the fourth time he brings him home; S. tells her daughter to roast the boy; he says that he doesn’t know how to sit on a shovel, the girl shows him, he puts it in the stove; he puts on her clothes; when S. enters, he kills her by throwing stones at her]: Yevseyev 1981: 263-264; Estonians [a stepmother has two children of her own; she stabbed her younger stepson to death, gave him to her husband to eat; his sister buried the bones under a willow; a harp grew on the willow, began to play and sing about what had happened (mother killed, father ate, sister buried the bones); father heard, the bones were dug up, the murderer was punished]: Löwis of Menar 1927, no. 55: 185-187; Estonians (Lääne-Nigula) [a fox stole a lamb, brought it home and is eating it; a wolf came out to the smell of meat; demands his share; the fox says that it is inconvenient for her to give scraps to such an important animal; let him come tomorrow and get everything; when the wolf came out of the den tomorrow, the fox ran in, grabbed one of the wolf cubs, skinned it and brought it home; the wolf was pleased; when he returned, the other wolf cubs said that the red uncle had taken one; the wolf ran to the fox, but she disappeared]: Kippar 1997: 17-18; Setu [a husband and wife have a son about 12 years old and a daughter older than him; the husband went to work, told his wife to send some meat; she cooked a chicken, it was not enough for him; wanted to kill a sheep, but took pity; decided to kill her son; told her to bend over a chest, it contained sweet apples, slammed the lid, cutting off the boy's head, cooked the meat; the husband came, ate; the sister realized that it was her brother, collected the bones in a handkerchief; the boy's soul flew to the city as a sparrow, began to sing on the roof of a jeweler; the jeweler's daughter heard, the jeweler gave the bird a silver ornament; the same on the roof of a spinning wheel maker, he gave a spinning wheel; to the blacksmith, he gave a hammer; the bird began to sing near his father's house; the father went out, the bird killed him with a hammer, became a boy again; the boy gave his sister an ornament and a spinning wheel]: Sandra 2004: 232-233; Setu [approximately the same, but the stepmother kills]: Säärits 2022: 413-415; Estonians [a stepmother has two children of her own; she stabbed her younger stepson to death, gave him to her husband to eat; his sister buried the bones under a willow tree; a harp grew on the willow, began to play and sing about what had happened (the mother killed, the father ate, the sister buried the bones); the father heard, the bones were dug up, the murderer was punished]: Löwis of Menar 1927, no. 55: 185-187; Livs [a stepmother (or, during a famine, the biological mother) kills a boy stepson, cooks a meal from his flesh, sends it to the father; the boy's bones turn into a cuckoo {probably the cuckoo tells about what happened}]: Loorits 1926, no. 7: 89; Latvians: Antselan 1962 (Brukne Bauskogo u.) [A man's wife dies, leaving him with two children, a brother and a sister. The man takes another wife, who does not like the children. When the father is harrowing the field, the stepmother kills the children, boils them and brings them to her husband for dinner. The husband eats them and scatters the bones across the field. A magpie flies in, collects the bones, takes them to a nest under the eaves, and hatches two lapwings from the bones. The lapwings fly to the field where the father is harrowing and chirp: "The stepmother killed us, chivik, chivik! The stepmother cooked us, chivik! chivik! She took us to the field, chivik! chivik! The father ate the children, chivik! chivik! He scattered the bones, chivik! chivik! The magpie collected them, chivik! chivik! "She led us out under the eaves, chivik! chivik!.."]: 86; Arijs, Medne 1977, #720 [The stepmother kills her little brother. The stepmother hates her stepson and stepdaughter. When her little brother bends over the chest to pick up an apple, she cuts off his head with the lid and then ties it to his body with a kerchief. The sister touches her little brother and his head falls off. The stepmother boils her little brother and gives him to his father to eat. The sister collects the bones, ties them in a silk scarf and puts them in a nest in a hollow. A little bird appears there and sings: "The stepmother killed me, my father ate me, my sister collected my bones, put them in a nest, the lapwing hatched me." For her beautiful singing, the shoemaker gives the bird shoes, the goldsmith a watch, and the miller a millstone. A bird throws shoes to her sister, a watch to her father, and drops a millstone on her stepmother, killing her. The bird turns into a human]: 314-315; Brivzemniaks 1887, No. 129 (Livland) [a wife died, her husband took another woman, a stepmother wants to get rid of her stepson and stepdaughter; sent her stepdaughter to fetch water in a sieve; killed and boiled her stepson, told her stepdaughter to take dinner to her father; he ate it all, the sister put her brother's bones in a titmouse's nest; the titmouse hatched them, the hatched bird flew off to the city, began to sing: my stepmother killed me, my father ate me, my sister collected the bones; the gentlemen ask her to sing some more, the bird orders them to give her a golden wreath and a marten hat for this; began to sing at the mill, received a millstone; flew home, gave her sister a golden wreath, her father a marten hat, dropped a millstone on her stepmother and killed her]: 267-269; Lithuanians: Kerbelyte 2014, No. 58 [variant 161; Lipnikelis's (from the word "linden") parents let him go fishing in a boat on the lake; bringing porridge, the mother sings a song, L. swims up; laume sings in a low voice; then asks the blacksmith to make her a thin voice; L. swam up, laume grabbed her, brought her home, tells her daughter to roast her; L. asks to show how to sit in the oven, he baked her himself, hung her braid on a hook; laume and her guests ate laume's daughter; L. shouts to her about this from the oak tree, she sees her daughter's braid; laume gnaws on the oak; only the third flock of geese picked up L. and brought her home], 60 [the old people sewed a sack, put various things in it, including soot; a girl named Chernushka appeared; the old woman was advised to dig a cellar and pour young sap into it: let Ch. sit until it turns white; mother came, told her to stick her finger out – it was still black; laume came, said in a low voice; the next time she said in a high voice, Ch. stuck her finger out, laume brought it to her place, fattened it up, told her daughter to roast it; the fox advised her to ask the witch’s daughter to sit in the cart so that she could be taken for a ride; she sat down, the fox cut off her head; the witches ate the meat, Ch. shouted from the birch tree that they had eaten the witch’s daughter; laume found her daughter’s head in the bed, began to chop down the birch tree; while they were resting, the fox blunted the axes; took Ch. to her parents]: 131-134, 136-138; Lyobite 1965 [approximately the same in Kerbelit 2014, No. 59: 134-136; an orphan boy inherits horses, bulls, and dogs; after feeding them, he rides down the hill on a sled, singing a song; limes make a big sled, also ride and sing; they make a sack, catch the boy along with the sled, and bring him home to roast; the boy cuts the sack with a knife, puts a sleeping lime in his place; they roast it; the boy runs, climbs a tree, the limes begin to chop it down; the fox offers to sharpen their axes, blunts them; the limes gnaw the trunk with their teeth; the boy calls his animals; the horses, bulls, and dogs come running, tear the limes, pound them into powder; since then the snow sparkles in the sun - this is the glitter of lime fat]: 111-114.

Volga - Perm. Udmurts [a man carved a son out of wood, he plows in the field, a witch carried him away; the witch's daughter told him to sit in the oven, he roasted her himself, the witch ate her; he asked the witch to show him how to climb into the oven, burned her]: Klabukov 1948, No. 30: 80-81; Komi (Lower Vychegda dialect) [a mother goes to the fair; the eldest daughter asks to bring her a golden dress, the middle one - a pearl dress, the youngest - a falcon-Pipiristi; the mother brings everything; the older sisters spy on the youngest; they see that he arrives, flying in through the window; pins are stuck on the windowsill; P. is wounded; says that he is flying away to the ends of the earth and seas; the girl goes off in search; the old woman stays with her; She reports that P. is with a witch, married to her daughter; the witch's daughter comes when the girl is combing her hair with a golden comb; she gives him away for a night with her husband; gets her husband drunk, the girl cannot wake him up; in the morning it seems to P. that in a dream he was with his first wife; the next time (golden?) spinning wheel (same); the third time a golden broom; P. ties himself a bladder and pours vodka into it; they are reunited with the girl, and he tied the witch's daughter to the tail of a horse and lets her go; the witch herself does not know about this, comes with gifts for her daughter; finds her bone and takes it to serve as a rake; another bone - a poker; the skull - a mirror; thinks that these are the bones of a girl; P. tied her to the tail of a horse too; he is happy with his wife]: Rédei 1978, no. 32: 111-119.

Southern Siberia - Mongolia. Tubalars [ Dyelbegen came to a boy named Pashparak (Little Finger), asked to search in his head, P. searches, fell asleep, Dyelbegen carried him in a sack, P. ran away on the way, put rotten wood in the sack, Dyelbegen's children found them; the second time Dyelbegen carried P. home, asked what kind of fire he would boil on; On the branches of an iron tree growing at the base of the sky ; Dyelbegen went after them; P. promised Dyelbegen's children to make bows if they freed him; cut off the heads of the sleeping men, boiled them, Dyelbegen ate them; P. dug an exit to the street, D. answers either from the yurt or from the outside; poured boiling water on him]: Baskakov 1965: 25-27; Teleuts [the boy Tardanak was in the ploughland; seven-headed Elbegen told him to get into the sack, carried him, lay down, fell asleep, T. climbed out, filled the sack with grass, returned to his place; it turned out that E. had brought some grass for his children; E. put T. back in the sack, brought him to his place, went off to get firewood; T. promises two of E.'s children to make an arrow each; they untied the sack; T. cut off their heads, put them on the bed, boiled the bodies, dug a tunnel from the yurt to the street; E. returned, started calling the children, found the heads; T. answers sometimes from the house, sometimes from the street; when E. found the tunnel, T. tipped the cauldron over it, E. boiled]: Tokmashev 2013: 346-348; Shors [Mashmoruk lives alone, Chelbegen with three children; Ch. asks M. to come and look in his head, put it in the sack, brought it to the children; poured it out - there was only dry rotten wood in the sack; the next time – the same thing, but Ch. did not want to rest (so that M. would not run away along the road, but apparently he stopped anyway); at home there was only ice in the sack; the third time he brought M.; Ch. left, M. asked the children to show him their father’s sword, ordered them to lie down to find out which of them was handsome, cut their throats, chopped the meat, began to cook, covered their heads with a blanket; Ch. began to eat, called the children – no answer; Ch. found the heads, began to call M., who was in the basement; Ch. down, and M. up at that time; this several times; M. called out to Ch., poured boiling water in his face; advised him to rub himself against cedar bark; the skin came off; M. went beyond the river; Ch.: how did you cross? M.: collected a full hem of stones and made a bridge from dry hogweed; Ch. drowned]: Arbachakova 2010, No. 6: 227-231; Tuvans : Samdan 1994, No. 18 [a kid's seven biological mothers have disappeared; an old woman named Chylbyga comes along ; he pretends to be dead; she brings him to her house, leaves him to roast over the fire; her children eat his feces and urine, believing it to be fat; he promises them the best if they free him; kills him, roasts their liver and kidneys, digs a hole with two exits; Ch. eats the children's liver and kidneys; rushes first to one exit, then to the other; asks how to kill him; Hit with an axe; he jumps out, she hits herself in the crotch, dying, asks not to cut her little finger; he cut it, there are seven native mothers, he freed them]: 361-364; Taube 1978, No. 56 [earlier in time, when the Milk Lake was a puddle, and Mount Sümber was a hillock, old people had a son, Döng Sööshük; his father told him to mount a white ox and bring the calves; D. did not find the calves, and when he returned, there was no trace left of the yurt; his ox fell, it began to burn its fat; Chylbyga appeared, put him in a sack, carried it to her children; he cut a hole, hid behind a hummock; seeing that the sack was empty, Ch. screamed so loudly that D. came out of hiding; she hung it in the chimney, went for firewood; D. promised her seven children to play with them if they would free him; he slaughtered them all, put the heads in the bed, boiled the meat, collected the blood in an empty stomach, and hid behind the yurt; Ch. found the meat boiled, began to call the children, discovered the heads; D. ran, spilled the blood on the ice; Ch. began to lick it so that it would not spill into the water, her tongue froze, D. cut her throat; cut open her stomach, and his parents and all the cattle came out alive]: 273-276; South Altai Tuvans [old man Daptamal, old woman Byurshukbey, they have a boy Ottukbay, a girl Gestikbey and seven goats; dzhelbege comes in succession, swallows the goats, children, and the old woman; drags the old man, who several times leaves a stone and turf in his place; She holds him by the hands, brings him to the children, leaves him to smoke, goes off to get a spit; the children eat his feces and urine; he promises them something better if they untie his hands; kills and boils seven yellow dzhelbegyats, puts their heads on the bed; digs a passage from the house to the outside; when the dzhelbegy throws itself into the hole, D. scalds it with boiling water; finds three live goats, a live wife and children in its stomach]: Taube 1994, no. 30: 238-240; Khakass [Chelbigen takes seven goats from the old woman Tardan, then carries her away in a sack; falls asleep on the way, she leaves stones in the sack, runs away; at home Ch. pours the stones into the cauldron, they break through the bottom; the next time T. leaves bark in the sack; the third time Ch. carries it home, goes off to beat animals; T. asks Ch.'s children to free her, promises to prepare salamat for them; defecates; the children take the filth for salamat, eat it; T. cuts off their heads, covers them with a blanket, boils the liver; Ch. devours it; chases with T.; she pours the blood of Ch.'s children onto the ice three times, Ch. licks it, his tongue freezes; T. chops off the tongue twice, chops off Ch.'s head the third time; laughs, her liver bursts, she dies]: Katanov 1907, no. 437: 446-449 (= 1963, no. 437: 135-136, Torokova, Sychenko 2014, no. 17: 337-341); darkhats[a mongoose caught and brought home a lonely boy named Tekten; sent him into the forest for firewood to roast him; T. hid, answered the mongoose that he was defecating in the pantry, sitting on the chimney, on the roof; the mongoose breaks down the pantry, the roof, does not find T., orders his seven boys to find and kill T., leaves himself; T. kills and boils the mongoose fresh, puts the intestines with their blood in his bosom, runs away across the ice of the sea; having eaten the fat of the children, the mongoose finds their heads, chases after T.; he slipped, the blood from the intestines spread, the mongoose licks it, taking it for T.'s blood, his tongue froze; he asks to chop between the ice and the tongue, T. chops off his head]: Sanjeev 1931, No. 2: 36; Baikal Buryats : Barannikova et al. 1993, No. 23 (Bayandaevsky district, Irkutsk region) [old man Kherkhen slaughtered a bull, couldn't finish the rib, offers it to a crow (she only wants the eyes), a magpie (the contents of the stomach), and a 7-headed mangadhai; he eats the bull, takes Kh. to his place, tells his seven sons to cook it; Kh. persuaded them to untie it (he would make toys for them), killed it, boiled it, put the heads in as if they were sleeping, filled the stomachs with blood, put needles in the meat, put the testicles in the ashes; mangadhai came, pricked himself on the needles, the testicles burst in his eyes, he thinks that this is punishment for not sharing with the fire, with his sons; found the heads, began to look for H., who dug a passage, answers sometimes from outside the house, sometimes from inside; runs, throwing stomachs with blood on the ice; mangadhai starts licking the blood each time, his tongue freezes, H. cuts off the head; thus he cut off 7 heads]: 277-281; ​​Khangalov 1960, No. 117 (balaganskie) [ Tenekhon slaughters a bull, calls a raven, a magpie to eat the meat; they answer that they will peck at the eyes, tripe; T. drives them away; calls the seven-headed mangathai; he eats it all, is not full, carries T. in a sack to his place; hangs it over the fire, leaves it under the supervision of his seven sons; T. urinates, they think that lard is dripping, they drink; T. promises each of them an arrow and a bow, they release him from the sack; he cuts off their heads while they are sleeping, cooks the meat, puts the heads on the bed, hangs the stomachs with blood around his neck, digs a passage under the wall of the dwelling; m. eats the flesh of his sons; calls T., hears his voice sometimes in the street, sometimes in the house; T. runs away across the ice of the yellow sea, pours blood on the ice, m. licks it, his tongue freezes; T. cuts off seven heads in turn, burns the body, scatters the ashes]: 304-308; Eliasov 1973, No. 23 (balaganskie) [the old woman Kherkhen stabbed a bull; the magpie, the crow, the shepherd want to eat something other than what she offers them; the seven-headed mangathai eats everything, takes H. to his place, tells the children to cook it; she promises to make them arrows if they release her; she kills, cooks, mangathai eats her children; H. digs a passage, hides from Mangathai, sometimes in the yurt, sometimes outside it, runs away on the ice, throwing away wineskins with blood; Mangathai licks them, her tongue freezes, she cuts off one by one all seven heads, burns the corpse], 31 [the same as (23), but the hero is a man Tenekhon ]: 166-170, 223-227; Mongols(Eastern Khalkha) [old woman Tochikhan killed a bull, didn’t finish eating the rib, goes and asks who will finish it; the magpie and crow can’t, Mangat eats it, T. carries away; she puts a tree or a stone in her place, he catches up with her every time, brings her home; leaves it for the children to fry; she defecates, they eat, think it’s fat; she asks them to give her a knife, frees herself, kills, boils the children; M. eats her children; T. runs away on the ice, M. slips, crashes]: Amsterdam 1940, no. 2: 36-38; Mongols [a fox brought the property of a deceased lama; gave a crow a rosary: ​​read on a tree, you will be full; boots to a wolf: put them on, you will go to the rams, you will be mistaken for a man; musical cymbals to a bear; a crow got caught on the branches with a rosary, hanged itself; the wolf was killed; the bear got scared by the noise and ran away; the fox found a bundle of treats, smeared her eye with blood, told the tiger that she had eaten her eye; the tiger asked to pluck out one of his eyes, the fox gave him something sweet to eat, the tiger liked it; he asked to pluck out the second one, the fox gave him one to eat, the tiger didn’t like it; the fox: that means my second one is bitter too, I won’t pluck it out; he leads the tiger to spend the night on the edge of a cliff, asks him to move, the tiger fell, grabbed a caragana tree with his teeth; the fox: is that you, father? the tiger wants to answer, releases his grip, falls, breaks; the fox sends the old men to take the tiger away, takes on the task of looking after the child, boils him, puts his head on it as if the child were sleeping, feeds the old men; the old man rushed to chop down the fox, she dodged, he killed his wife; he also killed a bull; out of grief he killed himself; The fox ate her fill of lard, told the seven wolves that lard falls from the sky, if you put your tail in the water, the tails froze; The fox demands that the magpie throw off her cubs, otherwise she will gnaw through the poplar; when the last one remains, the wolf explains that the fox will not be able to gnaw through the poplar; The fox went to look for a goose, saw a bull who drank water for a month and did not drink for a month; began to wait for his scrotum to fall off, died of hunger]: Potanin 1883, No. 168: 552-554.

Western Siberia. Nenets (Yugor Peninsula) [an old woman has two sons, the eldest is Verabuk ; the fish are gone, V. goes to look for what's wrong; comes across a stump as tall as himself; puts his sovik (outerwear) on it, can't take it off; kicks the stump with his right foot, it sticks; and so on with all his limbs and head; an old giant comes to the trap for prey; V. says that his sled rolls by itself; sends it down the slope, the giant believes him; V. invites the giant to get into the sled, promises to push; runs away himself; the giant catches up with him, takes him on the sled, V. runs away again, the giant doesn't notice]: Tereshchenko 1949: 144-146; Enets (Madu dialect) [old man Dia met a giant, who carried him home in a sack to cook; D. cuts the sack with a knife, runs away; the giant found him by smell, tied him up, brought him home in a sack, went for firewood; D. cut the ropes with a file, climbed out of the sack, killed the giant's old woman, put her in the sack, and ran away; the giant returned, boiled the old woman; then he realized that D. had deceived him]: Sorokina, Bolina 2005, no. 81: 292; Eastern Khanty : Kulemzin, Lukina 1978, no. 98 (born Agan) [a woman does not tell her nephew to shoot at the wood grouse; he shoots, misses, tries to take the arrow, and sticks to the ground; Iron-nose-stove-nose-woman carries him home in a basket, nails him to the wall, and goes for a cauldron; the young man tells the cannibal's son and daughter to let him go, promises to make spoons, kills him, boils him, and climbs the tree himself; [the cannibal chops down a tree, lies down to rest, the young man asks her to open her mouth, promises to jump into it, sprinkles sand in her eyes, runs away]: 89; Lukina 1990, No. 33 (born Trom'egan) [(from a series of stories about Imi-khity , or Alvali ); the grandmother does not tell her grandson to go behind the hut; he goes, comes to Menk-iki's house ; he nails him to the wall with nails, goes for the cauldron; the grandson asks M.'s children to let him go, promises to make a ladle and a trough to eat his meat and fat; kills them, boils them, hides in an aspen tree, taking sacks of ash and a red-hot ice pick; M. returns, sees the children's meat, chops down the aspen, sits down to rest; animals and birds come to defecate around the aspen tree, the clearing becomes overgrown; the same again; the grandson asks M. to open his mouth to jump into it; throws ashes and an ice pick; burns the corpse, the ashes turn into mosquitoes], 34 (p. Vakh) [(reprinted from Shatilov 1982: 79-81); Alvali hit a teal with an arrow; cannot pull the arrow out of its body; hits with a bow, the bow sticks; etc., until the head sticks; the teal was a trap of Sevs-iki; he brings A. home; the latter asks him to fatten him up first, then sends him to bring a bigger cauldron; A. persuades his daughters to let him go, promises to make spoons to sip his soup; kills both of them, cooks them, impales the meat on sticks along the path; climbs a tree, having poured sand into his shoes; S. eats the meat; vomits up the axes, chops down the tree, the axes break; he is left alone; A. asks S. to open his mouth to jump in; pours sand, kills him with an axe, burns him, the ashes turn into mosquitoes]: 132-133, 134-136; Soldatova 2008, No. 16 (b. Vakh, 2008) [Alva's grandmother does not allow him to hunt on that side, his father and grandfather never returned from there; A. goes, shoots at a duck, it does not move, he takes the arrow that hits the duck, sticks to it with his hands and feet; Savs-Iki brought A. to him, puts him on a rope, tells his daughters to fatten him up, he himself went for a large cauldron; SI's daughters pierced A.'s cheeks, they swelled up; A. offers to make spoons for SI's daughters, they untie him, he kills them with an axe, boils them, climbs a tree, leaving two crows in the canopy; SI decided that his daughters were in the canopy, ate the meat, found earrings in the cauldron, was going to chop down the tree on which A.; he offers to jump into his mouth - let SI spread his eyes and mouth with sticks; A. covered SI's eyes and mouth with garbage, chopped him into pieces, burned him, midges and mosquitoes appeared]: 124-125; Mansi : Kuzakova 1994 [Ekva-pygris' lives with his grandmother, she does not allow him to shoot arrows behind the house, he shoots them, Por-ne carries them away in a bucket, he runs away along the way; the next time he carries them away in a stone cauldron; while she goes for firewood, E. asks her children to untie him, kills him, cooks him, P. ate them]: 128-129; Kupriyanova 1960 [ Ekva-pygris' lives with her grandmother; she does not allow him to shoot arrows behind the house; he shoots them, Por-ne carries them away in a bucket, he runs away along the way; the next time he carries them away in a stone cauldron; he tells the children to guard the prey; E. asks them to untie him, cuts off their heads, cooks the meat, puts it in cups; hides in a larch; P. eats meat]: 128-129; Popova 2001, No. 7[Grandmother does not tell Ekva Pygris to go towards the north wind; he goes, sees a boat, shoots ducks, the boat takes him to the old woman Kirp Nëlp ; carries him in a birch bark body, he cuts a hole with a knife, runs away; everything is repeated, KN carries him in an iron body, he drills a hole, falls out like a needle; the third time - a copper body, EP's knife broke, KN brings it to his two grandchildren, goes to make birch bark ladles; EP promises KN's grandchildren to make wooden ones, they let him out; he asks to put the heads on a log to try on, chops them off, cooks the meat, climbs a larch; ties the mice in the corner so that they squeak like children; KN eats the grandchildren; the Fox offers KN to help chop down a tree, smashes the axe on a stone; the same with the Deer; EP suggests KN to open his mouth to jump in; throws a hot ice pick; KN dies]: 59-69; Rombandeyeva 2005, #25 [Ekva-Pygris' lives with his grandmother, shoots an arrow, goes to look for it; the woman suggests that he climb into her birch bark truck, promises to look for his arrow herself, carries him away, he drills a hole along the way, gets out; the next day the same with the iron truck; on the third day he cannot drill a hole in the stone one; the woman brings him to her home, tells her son and daughter to watch, goes to get firewood; E. asks them to free him, will make them a shopyr schonakh (a small ladle) to drink his blood; chops off their heads, cooks the meat, climbs a larch tree; the woman eats her children; begins to chop down the larch tree, the Hare suggests chopping it for her, dulls the axe on a stone; the same with the Fox; Wolverine; E. asks her to open her mouth, throws hot ashes he took with him, then a red-hot crowbar; she dies, E. returns to her grandmother]: 237-245.

Eastern Siberia. Dolgany [Lyybyra is sailing in a boat, runs into a stone, the oar, hand, leg, etc. stick; Angaa Mongus carries it off in his pocket; L. runs away while he sits down to relieve himself, his wife swallows a needle and thread in anticipation of dinner, but finds nothing, A. rips open her belly, finds only a needle, starts crying; comes back, brings L., hangs him on a hook, leaves; L. relieves himself, A.'s children decide that it is fat dripping; L. promises to make them spoons, they free him, he chops off their heads, cooks the meat; A. ate the children; L. answers A. either from behind the wall or from the chimney; tells him to climb under the hearth with his backside, not his head, sticks a red-hot poker up his backside; [he died, L. returned home]: Efremov 2000, No. 12: 223-227; Sym Evenks [Murivul kills a bird, eats it, defecates; kale says, You didn't kill me ; M. shoots at him, the arrow sticks; hits, sticks successively with hands, feet, head; the cannibal puts him in a bag, carries him; stops; M. fills the bag with stones, clings to a branch; at home the cannibal's wife finds only stones in the bag; the cannibal rips open her belly, thinking that she alone swallowed the food; there is only a thimble in it; he treats his wife, returns to M., brings home; leaves with his wife; M. asks the cannibal's children to let him go, promises to make a bow; kills, cooks; their parents eat them instead of M.; he hides under the bed, pierces both of them with an awl, they die]: Vasilevich 1936, no. 46: 62-64; Western Evenks (Chunya River, west in 1925) [The bear set a sticky trap; Tanya swam along the river, hit the trap with an oar, then with a pole, with his fist, it stuck; The bear carried it in a bag, T. put stones in it, ran away; The bear's children found the stones; The bear set a trap again, brought T. to the children, went for fish; T. told the children to give him a knife to make spoons so that they could eat it; killed, boiled the cubs, ran away; The bear ate the cubs; did not catch up with T., his legs got cramped, the bears became club-footed]: Osharov 1936a: 57-59; Western Evenks (Angara) [a shaman scared and shot a hazel grouse; skinned it, fried it and eaten it, it continued to talk; the shaman vomited feces, the shaman said that the man did not kill him; the shaman shoots, stamps his foot, his leg and arm stuck, he froze; Namannyya came, dragged the catch home, the sled got caught on a tree (and the shaman's body apparently fell off the sled); the wife says that there is nothing, she swallowed a ring {what kind?}; N. thinks that she ate the catch, ripped open its belly; then sewed it up, it came back to life; N. found it, brought it frozen; it came back to life and vomited feces, N. went to eat it on the river with sand; N. cooked N.'s son, left his head in bed; N. and his wife ate the son; the wife says that she feels the flesh of her son; the shaman pricks N.'s legs at night; he hits himself on the legs, his legs and arms are broken; the shaman left]: Petrova 1936, No. 11: 156-157; Baikal Evenks (Pribaikalye) [little man Tegelchiken meets Mangi, throws meat into his mouth; the meat runs out, M. puts T. in a bag, carries him home to eat, stops; T. suggests searching his head, puts him to sleep, puts stones in his bag, hides; M.'s wife and children find only stones in the bag; M. returns, puts T. in the bag again, brings it home; he orders him to cook it in a new dish, carved from a tree growing behind ten mountains and rivers; M. and his wife go off to make dishes, tie T. to the middle pole in the tent; M. promises to make bows for the children if they untie him and give him their father's knife; kills the children, boils their meat, puts their heads on the bed; M. and his wife eat their children; they find their heads, chase T.; he throws vials with the children's blood onto the ice; M. and his wife lick it, their tongues freeze to the ice, T. cuts off their heads]: Voskoboinikov 1967, no. 12: 39-43; Yakuts : Ergis 1964, no. 39 (Olenek) [Charchakhaan wants to pick a tree mushroom from a larch (it serves as a medicine); his hand, second hand, legs, forehead stick; Angaa Mogus carries it away, Ch. cuts a hole in his bag, runs away, puts bark under his fur coat; AM finds him, kicks him, thinks that bones are cracking, brings him to the children, leaves himself; Ch. promises to make them a spoon, orders to give them a sharp sword, cuts off their heads, puts them on the bed, cooks the meat, digs a passage outside; AM sensed that this was the meat of his blood relatives, wanted to catch Ch., cannot stick his head into the passage; Ch. suggests climbing backwards, pierces with a red-hot pick; he orders to make oars from his two hands, a boat from his back bones, a tibia to make a pillar in a booth, a cauldron from his skull, cups from his eye sockets]: 118-120 (including the Yakut text, both texts together pp. 108-120); 1967, No. 79 [a poor man (var.: old woman) Chaarchahan slaughtered a bull; his children die from accidents; he invited Alaa Mogus to visit'a; he ate it all, took the owner to feed him to his children; on the way Ch. falls out of the bag; AM's wife does not find Ch., AM kills her, suspecting that she ate the treat, but there was no Ch. in her stomach; AM brings Ch. a second time, leaves, ordering the children to slaughter and cook Ch.; he himself prepares dinner from AM's children, digs an underground passage; AM tries the meat of his children, calls Ch., who responds in the street; AM jumps out there, and Ch. responds from the house; AM climbs into the underground passage, Ch. kills him, takes his children out of his stomach]: 176; Khudyakov 1890, No. 9 (Verkhoyansk) [near Charchakhan, people are Hairy Throat, Wood-Leafy Chest, Stinking Side, Bubble Head; he has a lousy bull up to the cloud, a faded bull up to the sky; the bull was killed; Leafy Chest lifted his sternum, broke his chest and died; Hairy Throat wanted to swallow part of a lung, scraped his throat, died; Grassy Leg went for water, put the water on the ice, began to jump, legs, arms, everything broke, died; Grassy Pants began to make a fire, burned; Bubble Head scratched his head in sadness, it burst, died; Ch. goes to three Eduns; the first eats little, the second stopped altogether, the third goes with Ch., eats everything, carries him away in a bag; while he went off to relieve himself, Ch. cut the bag and ran away; the Edun's wife, out of joy that he brought meat, swallowed a thimble and a needle; the Edun thinks that she ate the meat, gutted her, inside there is only a thimble and a needle; [the edun found Ch., who stuffed bark under his clothes, the edun stepped on it, there was a cracking sound, the edun took it home, went for fish; Ch. promises the edun's children to make a knife, they Ch. released, he killed them, cooked them, put their heads on the bed, dug a passage outside; the edun eats his children; he looks for Ch., who answers sometimes from the house, sometimes from outside; the edun stuck his head in the hole, got stuck, Ch. cut off his head]: 232-239; Baikal Evenks (Baikal region) [the little man Tegelchiken meets Mangi , throws meat into his mouth; the meat runs out, M. puts T. in a bag, carries it home to eat, stops; T. suggests searching in his head, puts him to sleep, puts stones in the bag, hides; M.'s wife and children find only stones in the bag; M. returns, puts T. in the bag again, brings it home; he orders it to be cooked in a new vessel, carved from a tree growing beyond ten mountains and rivers; M. and his wife go off to make the vessel, tie T. to the middle pole in the tent; M. promises to make bows for the children if they untie him and give him his father's knife; he kills the children, cooks their meat, puts their heads on the bed; M. and his wife eat their children; they find their heads and chase T.; he throws bladders with the children's blood onto the ice; M. and his wife lick it, their tongues freeze to the ice, T. chops off their heads]: Voskoboinikov 1967, No. 12: 39-43.

Amur - Sakhalin. Udege [seven bald men eat people; their mother hides a girl who has come; the girl finds the remains of the eaten girls; finds wings, flies away; the seven pursue her in the form of kites; she descends, turns into seven worms; they - too; she turns into a multitude of mosquitoes; the bald men turn into kites again, peck mosquitoes, cannot peck the girl; she comes to a house where wooden idols make faces at her; she is afraid, the owner comes in, takes the girl as a wife, burns the idols; they have two children; she orders three pillars to be erected for her, one with an iron core; the bald men eat one child, the woman climbs the pillar with the second; they gnaw the pillars, the iron one remains; she asks the Crow to fly down to call her husband; she refuses, it will be better to peck eyes; the Crow flies, the husband gives him the right to peck meat alone; kills the bald men with arrows; [she prepares their meat, sends it to her mother; when she finds out that she ate it, she hangs herself]: Nikolaeva et al. 2003, No. 10: 69-72.

NE Asia. Tundra Yukaghirs [old man Tyartekhan puts tree bark under his clothes; the cannibal grabs it, it creaks, the cannibal thinks he is skinny; brings it to the children, tells them to cook it; Tyartekhan asks them to give him a knife to make them a bow; kills them, cooks them, digs a passage to the outside; the cannibal eats the flesh of his children; gets tired of chasing Tyartekhan as he runs along the underground passage from the house to the outside and back; Tyartekhan kills him with a spear]: Sangi 1989: 428-429.

Arctic. Asian Eskimos [The Creator sends animals to get the sun from the Great Turngarak; Raven agrees, but the Creator rejects him, fearing that he will forget everything after seeing the filth; the Hare is sent; an old man makes sleds near the dugout; the Hare asks to see his hatchet, chops off the old man's head; in the house the old man's children shout, I'll eat the head, I'll eat the leg , etc.; the Hare kicks the sun-ball out of the dugout, it becomes light; putting a hare fur coat on the old man's body, he throws him into the dugout; the old man's children devour him; the wife gets the penis, she recognizes her husband's penis; (informant: this is a Chukchi fairy tale)]: Bogoras 1913, No. 11: 431.

Subarctic. Upper Tanana [in winter Tsa-o-sha (Tsaosha, "clever beaver") meets Marten; he pretends to have elk meat in his sack, although it contains the ends of larch branches; talking to Ts, he tries to hook his testicles under the snow; but Ts jumped up and the hook only tore off the end of his clothing; Ts runs away from Marten and advises him to take off his clothing (i.e. his skin) to make it easier to run; Marten begins to freeze, asks to make a fire; Ts suggests that he climb into a hollow tree trunk, makes a fire, Marten dies of the heat, Ts impales his meat on sticks and roasts it; Marten's wife tells the children that their father roasted a man for them; one of the children recognizes their father's hand; when the wife ate her husband's penis, she says that the meat is large, dies; C. killed both of Kunica's sons and moved on]: McKennan 1959: 182-183.

Northwest Coast. Uvikino [the cannibal Azi caught children and adolescents, carried them in her basket; the girl with the broken tooth had a knife with her, she made a hole, the children climbed out, ran away, but the eldest girl was unable to climb out; in A.'s house she sees an old woman rooted to the ground; she explains that she ended up there when she was a girl; grew into the ground when she ate tallow; tells her not to eat the first portion of tallow that A. offers (then she can eat the tallow); gave her a basket in which the girl discreetly hid the fat given to her; when A. went to collect clams, the old woman told her to put a shell on each finger, point her fingers at A.; she died of horror; the old woman ordered A.'s breasts to be boiled and hidden in the back room; A.'s sons, returning from hunting, ate them, thinking that they were eating a girl; when the girl told them about it, they fell down, she cut their throats; the old woman told them to take a small box with fat; in the village the girls opened it, it had an inexhaustible supply of fat, everyone ate their fill]: Hilton, Rath 1982: 69-85.

Coast - Plateau. Shuswap [Grizzly and Beaver live in the same house, each has two sons; digging roots, each searches in the other's head, hinting that each one's lice resemble their owner in appearance; offended Grizzly kills Beaver, brings home the cut off breasts; the eldest Beaver sees her roasting them; Grizzly advises her children to feed the Beavers well and drown them in the lake; her children themselves eat too much, the Beavers drown them; leave the roasted body of the eldest on the trail; Lark tells Grizzly that she is eating her son; the Beavers hide on a rock above the river; Grizzly climbs after them; they push the ladder away, Grizzly falls into the river, dies]: Teit 1909a, #21, 62 [Grizzly is the eldest, Beaver is the youngest of Woodpecker's wives]: 681-683, 753; Thompson [a man marries Grizzly and a Black Bear; each gives birth to three or four sons; jealous Grizzly asks her husband to help her carry some dug up roots; says he has a lot of insects in his head, kills them by biting him in the neck; calls Black Bear to look for her husband, kills them in the same way; Black Bear's youngest son notices Grizzly roasting their father's genitals first, then their mother's breasts; Grizzly tells her children to drown Black Bear's sons, who drown them themselves; Lark tells her she is eating her roasted child; Black Bear Cubs run away, climb a tree; ask Grizzly to open his mouth; throw into it not his younger brother, but an old branch with ants; the Bears' grandfather takes them across the river in a boat; tells Grizzly to sit on the bottom of the boat to plug the hole; fish eat out her insides; Coyote finds her corpse, roasts the meat]: Teit 1898, No. XXII: 69-71; Thompson; Hanna, Henry 1996 [Grizzly marries (Black) Bear; they have four children; Grizzly searches his wife's head, kills her; tells his children to bake Bear Cubs; they kill them themselves, bake the youngest, leave him where Grizzly eats; he realizes he has eaten his son; chases the Cubs; quarrels with Squirrel, grabs her on the back, leaving white marks; the Cubs' grandfather takes them across a river; while taking Grizzly across, makes a hole in the boat; water creatures grab Grizzly through the hole, eat him; Monster sits by the river, biting women on the back of the head; one of the Bear brothers turns into a salmon, allows himself to be harpooned, bites through the line, carries off the spear; Monster goes home; the brothers return the spear to him; survive the flood]: 67-71; Hill-Tout 1899 [Woodpecker marries Grizzly and Black Bear, loves only the latter, each has three sons; Grizzly tells his sons to feed Bear's sons a thin decoction; they will become weak from it, they must be drowned, the youngest must be roasted for her; Bear tells her sons to feed Grizzly's sons a thick decoction to make them heavy; Grizzly takes Bear to dig roots, offers to take out lice, bites off her head; meets Woodpecker, kills him in the same way; Grizzly's sons drown, Bear's sons roast the corpse of the youngest for his mother; the little bird tells her that she ate her son; when Grizzly catches up, the brothers climb a tree, throw wood dust in her eyes, wasps and ants on her chest, run away; While Woodchuck teases Grizzly, Woodchuck's brother takes the brothers across the river; while taking Grizzly across, he places her on a hole in the bottom of the boat, tells the fish to bite her, they rip out her insides, she dies; the younger brother Sqaktktquaclt (S.) turns into a hummingbird, flies into the back of a moose, flies out of his mouth, the moose dies; S. drinks up the lake, kills beavers with a stick; the two older ones come to a man who is ready to cut open his wife's belly to extract the child; each wife gives birth to a girl, she grows up, the man marries her, kills her to extract the girl, etc.; S. helps give birth to a boy, the woman will continue to give birth; Coyote boasts that he eats human flesh, S. offers him to regurgitate it, closes his eyes, but peeks; Coyote regurgitates grass, the young man turns him into a coyote; two women keep salmon behind a dam; S. throws a wooden bowl into the water, it destroys the dam; his brother opens the women's five boxes, releasing their weapons into the world - wind, smoke, wasps, mosquitoes; the women turn into two rocks; the brothers enter the house, the eldest finds a piece of wood in the bed, throws it into the fire; a trace of a human figure remains in the ashes; the owner enters, looks for his wife, cries, seeing the trace; S. carves two women out of poplar and alder, brings them to life; one is white, the other is red-skinned; S. gives them to the owner of the house; a one-legged cannibal pierces the shadows of those passing by along the shore with a harpoon, passers-by die; S. turns into a trout, allows himself to be harpooned, carries away the harpoon; turns the one-legged man into a blue jay (he grabbed him by the hair, the jay now has a crest); his wife - into a partridge (mountain grouse); S. lies down in the basket, takes red and white clay into his mouth,the eagle carries away the basket, throws it down, takes the clay for blood and brains, brings it to S.'s chicks; S. seizes the chicks, climbs down from a cliff onto them, puts their skins on his brothers, turns himself into a dog, placing stone knives under his skin, comes to a village where all the animals are dogs; defeats everyone, revives them, turns those people into ants, the dog-animals into ordinary animals; a seal overturns boats with tornadoes, S. turns him into a seal]: 195-216; Teit 1898, No. XXII [a man marries a Grizzly and a Black Bear; each gives birth to three or four sons; the jealous Grizzly asks her husband to help her carry the roots she has dug up; says that there are many insects in his head, kills him by biting his neck; calls the Black Bear to look for a husband, kills him in the same way; Black Bear's youngest son notices Grizzly roasting first their father's genitals, then their mother's breasts; Grizzly tells his children to drown Black Bear's sons, who drown them themselves; Lark tells her that she is eating her roasted child; Black Bear Cubs run away, climb a tree; ask Grizzly to open his mouth; throw not their youngest brother into it, but an old branch with ants; Cubs' grandfather takes them across the river in a boat; tells Grizzly to sit on the bottom of the boat to plug the hole; fish eat her insides; Coyote finds her corpse, roasts the meat]: 69-71;lillooet [four brothers and a sister live by a river; on the eve of the salmon run they built a dam and went hunting; the sister stayed behind; when she caught a salmon and was about to eat, someone called her and she fell asleep; a grizzly woman came in, ate the salmon; the same the next day (two salmon); the third (three salmon); the brothers sense that something is wrong with their sister; they returned; the eldest followed the grizzly to her home; she lived with her sister, a black bear; the young man married them; the black bear is a better cook, the grizzly is jealous; each gave birth to 4 daughters; (further the same as in text #22 of the Thompson Indians: the grizzly asks her husband to help carry the dug up roots; says that there are a lot of insects in his head, kills them by biting his neck; calls the black bear to look for her husband, kills her in the same way; the black bear's youngest daughter notices that the grizzly first fries their father's genitals, then their mother's breasts; the grizzly tells his children to drown the black bear's sons, they drown them themselves; the lark tells her: look at the claws (of her child, whom she eats?); the black bear cubs run away, climb a tree; ask the grizzly to open her mouth; they throw into it not their younger sister, but an old branch with ants; the black bear cubs' grandfather transports them across the river in a boat; tells the grizzly to sit on the bottom of the boat to plug the hole; the fish eat her out entrails; coyote finds her corpse, roasts the meat]: Teit 1912b, no. 19: 321-323; Cowlitz [Thunder tells his brother-in-law Mountain Lion to kill Grizzly; it is Thunder's wife, Mountain Lion kills her, gives Thunder her udders to eat , he cries; asks Mountain Lion's brother Mink to bring his toy ; it is White Agate and Blue Stone; the two stones fight each other, Mink brings them, they smash Thunder's house to dust; servants turn into birds, Thunder himself into Thunderbird]: Adamson 1934, no. 19: 209-211; Clackamas [Black Bear and Grizzly both have five sons; Grizzly asks to search her head; there are frogs, Grizzly eats them; searches Bear's head, bites her, devours her; brings home the stove; the youngest cub notices them; Grizzly's sons are killed and boiled by the cubs; one body is left standing with a smiling mouth; Grizzly eats his children; chases the Cubs; Crane extends his leg across the river, warns not to step on his kneecap; Cubs cross, Grizzly scolds Crane, steps on his knee; he removes his leg, she drowns; crows peck at her vagina, she comes back to life; paints her face with vaginal blood; goes and asks various trees what she looks like; determines what their properties will be based on their answers]: Jacobs 1958, no. 15: 141-156; kalapuya [Grizzly Bear and Brown Bear each have five daughters; Bear tells her people that Grizzly wants to kill her; if her basket falls, she is dead; Grizzly bites Bear's neck while searching her head; eats her; Bear's children fight Grizzly's children, kill them, roast them; tell five rotten things to swim in the water; run away; Grizzly thinks it is her children that are swimming, eats the roasted ones; a fly tells her that she has eaten her children; Crane stretches her leg across a river; Bear cubs cross it like a bridge; Crane tells Grizzly not to step on his knee; she steps on it, he removes his leg, she falls in the water]: Jacobs 1945, no. 7: 115-119; takelma [Grizzly Bear and Black Bear are sisters, each with two daughters; [both are gathering nuts, Grizzly offers Bear to take insects from her, bites her each time more and more; she tells her daughters to drown Grizzly's daughters when Grizzly kills her; Bear's daughters drown and roast Grizzly's daughters, run away; Grizzly eats the liver of his daughters; Crane stretches his leg across the river, turns it into a boat or a bridge, Bear's daughters cross to the other bank; Grizzly scratches Crane's leg, he pushes her into the water, she drowns]: Sapir 1909, No. 13: 117-123; kus [Grizzly and Black Bear are Puma's wives; Grizzly asks Bear to take lice from her; she herself undertakes to take them from her, bites her, eats her; Bear's children follow and throw Grizzly's children into a boiling cauldron; they run away; Grizzly eats his children; gives chase; Uncle of Bear's children puts his leg across the river; the children cross, Grizzly he pushes into the water, kills with a spear]: Jacobs 1940, no. 13: 152-155; Klamath [cannibals kill hero, play with his heart; Deer, Antelope, Wolf, Eagles, Dove steal heart, revive hero; body parts are devoured by Shrimp and other spirits living in the lake]: 56-58; Curtis 1976(13) [all the fish in Crater Lake are children of the monster Lau ; he sends his daughter to Marten; she and Marten's wife both spit beads; Marten kills L.'s daughter, throws parts of her body into the lake, crying, Here falls Marten's leg , etc.; L.'s children devour their sister's flesh; when Marten throws away her head, he shouts so to them; runs home, does not pick up objects on the trail, any of which can devour him; L. sends his one-eyed daughter, she wrestles with Marten, throws him several times into the lake, covering the surface with ice, but he breaks the ice with a knife; finally, he pierces and carries off Marten's heart, L.'s people play with it; Marten's younger brother Laska asks Kamukamts to put it in his shoulder, they carry off the heart; the one-eyed one pursues them, K. throws a rope (tump-line), it turns into a river; L.'s people stop pursuing; they die, finding themselves on dry land, now there are no fish in the lake]: Clark 1953: 212-213; modoc[Morka is a chief and a good hunter, married to Kleshch; his younger brother Laska never gets a deer; the old man tells Minka to fight him, carries him away, having taken the form of a horned animal, is going to cut him into pieces and throw them from a cliff to his children; Minka cuts him up, throws the pieces with the words, Here falls Minka's shoulder , etc.; the head falls last; the monster's children scatter knives, blankets, beads on the path; if Minka picks them up, he will die; he picks up the last knife, but manages to throw it away; returns home; the monster's daughter comes, spits out the beads; Minka's wife spits out more beautiful beads, fights with her all night; by morning the monster's daughter overcomes, carries away the sleeping Minka, also having become a horned animal; is going to throw pieces of his body into the lake to her sisters; The mink cuts it into pieces and throws them into the lake (the episode is similar to the first)]: Curtin 1912: 294-299.

Plains. Sarsi [An old man comes to ten women, says he has killed a deer, sends them for meat, let the children stay with him; one leaves her child outside the tipi unnoticed; The old man cuts off the children's heads, puts them in bed as if the children were asleep, cooks the meat; the women return without finding the deer, The old man says he is cooking it; leaves; they find the heads, give chase; The old man hides in a hole, appears like a fly, comes up unrecognized, pokes a stick into the hole, there is blood on the end, the women believe he has killed the killer of their children]: Dzana-gu 1921, no. 8: 10; Blackfoot [An old man comes to two old women; they ask him to get meat; he leaves, rubs his bottom in the snow, so that traces of blood remain in the snow; tells the women to go get the carcass of the animal, meanwhile boils their two babies, puts their heads back in the cradles as if the children were sleeping; as he leaves, he shouts that the women have eaten their own children; they chase the Old Man; disguised, he tells them that he has driven the Old Man into a hole; pretends to fight with him, scratches his face, asks the women to go down into the hole and pull out the supposedly dead Old Man; suffocates the women with smoke]: Josselin de Jong 1914: 27-28; Wissler, Duvall 1908, no. 17: 33-34; Gros Ventre [Nix'a ⁿ t sees berries reflected in the water, dives in, then sees them on a tree, collects them, throws them into the hole of the Bear Women's tipi; then as among the Arapaho; the Bear Women eat their children, send the girl for brushwood; N. volunteers to go himself, brings brushwood, blocks the exit from the tipi with it; runs away, shouting to the Bears that they are eating their children]: Kroeber 1907b: 70; Arapaho : Dorsey, Kroeber 1903, No. 49 [Naha ⁿ çan saw plums reflected in the water, began to dive, then saw plums on a tree; threw plums into the Bear's tipi; she went to gather plums, at which time he cut off the heads of her children, cooked the meat, said that they were wolf cubs; one of the older children said that it looked like a little sister; N. ran away, shouted from afar that the Bear was eating her children; lured the Bears into the hole, changing his appearance, suffocated them with smoke; after cooking and eating the bear meat, he fell asleep; at this time coyotes and wolves carried off the meat], 50 [as in (49); Naha ⁿ çan brought plums to the women who were nursing the children; sent them out to get plums, cooked the children, ran away; these women were the She-Bears; N. filled his eye with clay, became One-Eyed Sioux]: 101-103, 103-105; Dakota(santi?) [a man (the Winnebago call him The Crazy Man) sees plums in the water, dives in, ties stones to his body, nearly drowns, swims up, sees plums on a tree; throws plums into a tipi where two Bears live; they have one older boy, the rest are babies; the man sends the Bears and the boy to the plums; cuts off the babies' heads, puts them in cradles as if they were sleeping, bakes the meat, tells the Bears that he has killed and baked two coyotes; the boy notices that the meat looks, smells, then tastes, then the bones resemble his little sister; the man goes away, singing that the Bears ate their babies; they chase him, he asks the Badger (or Grizzly) to dig a hole, says how ugly the digger's backside is, he quits his work, but the hole is already made; the man comes out at the other end, smears himself with lime, covering one eye (that is why the Arapaho call this trickster White Man), and the Sioux at Pine Ridge call him a spider; he approaches the Bears, climbs into the hole to catch their offender, screams, scratches himself, crawls out, saying that he has killed the villain; offers to pull him out to the Bears; strikes a fire; replies that flint birds, then smoky birds, then fire birds, then hot birds, flew by; bakes the meat of the dead Bears; the women tell this story to their children when they are capricious and angry (become cross); one cannot be cross like bears]: Meeker 1915: 84; (cf. Omaha [Ictinike sees the reflection of fruit on a wild plum tree in a river; dives; after the fourth try, notices fruit on the tree; having gathered the fruit, brings it to the house of two women; calls himself their relative and gives them the plums; promises to watch over the baby in the cradle while the women go for plums; kills the baby, cuts up and cooks the flesh, places the head in the cradle as if the baby were sleeping; runs away, returns in a changed form; promises the women to catch up with I. and let them give him an axe; having killed the mice, tells the women that he has caught up with and killed the villain, shows the bloody axe; the myth explains why the plums have a grayish down {apparently, like the Ioway}]: Dorsey 1890: 562-563); Ioway [ Ishji 'nki sees the reflection of plums hanging on a tree in a river; dives, but there is only sand at the bottom; then looks up; gives plums to four women, having attached them to his penis and thrust it into the hole of the tipi; they go to gather plums, and E. boils their baby, which he has promised to look after; feeds them its flesh - supposedly he has made raccoon soup; goes away, returns in disguise; kills mice, shows women a bloody club, says he has killed E.]: Skinner 1925, no. 29: 488-489; Kiowa [ Sendeh to Turkey: Go to my wife, tell her to boil yourself; Turkey to Coyote's wife: Your husband tells you to boil your youngest son for him ; S. eats the son; when he finds out, regurgitates what he has eaten, cries]: Parsons 1929a, no. 24: 44-45; Kiowa-Apache[Coyote sends Turkey to his wife, tells her to cook him; Turkey says her husband told her to lie with him, Turkey, and told her to kill and cook their youngest child for Coyote; Coyote eats the child, thinking he is eating Turkey; learns the truth; fails to hurt Turkey with sunflower-stalk arrows; injures his leg while kicking a stump he mistook for Turkey]: McAllister 1949, no. 18: 65-66; Wichita [Moose carries Chief Mountain Lion to his cave; Mountain Lion pushes him down; Moose's children, the Vultures, think it is their father's kill that is falling, devour it; Mountain Lion returns home; see motif B27]: Dorsey 1904a, no. 34: 229-233.

California. Yurok [Puma has two wives - Black Bear and Grizzly (Brown Bear), they are sisters; Black has a boy and a girl, Grizzly has a girl; leaving with Grizzly to collect acorns, Black Bear warns the children that if she does not return, then Grizzly killed her; the mother did not return, Grizzly said that she was delayed somewhere; Black Bear's children invited the girl Grizzly to climb into a toy house in the sand, brought it down, cooked the meat as if it were venison, gave it to Grizzly, shouted that she was eating, ran away; climbed a tree, Grizzly began to undermine it, they climbed to another, ran to the river, asked an old man to help them cross, he stretched his legs across the river like a bridge; when Grizzly went, the old man removed his leg, Grizzly drowned; Black Bear's children go to live with their aunt]: Sapir 1928, no. 10: 259-260; Shasta [(my copy has the beginning missing); Coyote kills Raccoon; Raccoon's eldest son sees his father's face in the bundle Coyote brings; Raccoon's sons kill Coyote's sons, bake them, run away; Coyote thinks he is eating raccoons, recognizes his youngest son; Raccoons climb a tree, the youngest falls into Coyote's mouth; the rest reach the sky, turn into the Pleiades; the star behind them is the pursuer-Coyote]: Curtis 1976(13): 202-203; kato [Bear and Doe are Blue Jay's elder and younger wives; both go for clover, Bear suggests that they search Doe's head; throws sand into Doe's hair, cracking it and making a distinctive sound; kills her; boy and girl fawns find mother's eyes in a basket of clover; roast cubs in an empty log, give their meat to mother, saying they are skunks; She-bear drowns when Crane removes her neck]: Goddard 1909, No. 17: 221-222; lassik [like kato; Hawk's two wives; She-bear brings and puts Doe's head in the fire; girl fawns hear eyes pop; mother's hair tells them to run]: Goddard 1906, No. 2: 135-136; help: Barrett 1933, #87 [The Falcon brings his Doe-wife better game, and his mother Bear worse; the Bear chases him; his grandfather the Tree opens the trunk, he hides in it; the Bear calls the Doe to gather clover; asks her to look in her hair; there are snakes there; then she herself looks for the Doe, bites off her head; feeds her two sons with her flesh; the Lark says that they are eating the mother; they strangle the Bear's two daughters in the steam room (they staged a fanning contest and they died of the heat); run away; the eldest brother spits, creating a pond behind (this three times); the Crane stretches his neck out to them like a bridge; when the Bear steps on it, he shakes her off into the water; throws a hot stone into her mouth, she dies]: 327-331; Oswalt 1964, #5 (kashaya) [The She-Bear and the Doe are widows; they go to gather nuts; the She-Bear asks the Doe to show her neck; she bites and kills her; she gives the eldest of her fawn brothers some of her mother's meat; the Crow warns him not to eat it; the fawns invite the bear cubs to play; first they will climb up the mountain, and the bear cubs will smoke them out; when they cry out that it is enough, that is enough; then let the bear cubs climb up; the bear cubs do so, and the fawns suffocate them to death with smoke; the fawns run; Uncle Heron stretches his neck across the river, the fawns cross to the other bank; the She-Bear is carried out to sea by the river]: 57-65; vintu [the Grizzly Woman and the Doe gather clover together; the Grizzly offers the Doe to search in her head, kills her; later tells his daughter that the little Deer boys have grown up and should be eaten; they kill Grizzly's daughter, feed the She-Bear with her meat, and run away; the old man (bird?) stretches his leg across the stream; the She-Bear falls into the water; the old man throws a hot stone into her mouth; she dies]: DuBois, Demetracopoulou 1931, no. 36: 352-354; maidu [The Doe warns her daughters that if Grizzly kills her, they should go to their grandmother, the Crane; while collecting greenery, Grizzly suggests that the Doe search inside her head, bites through her neck; tells the Deer that their mother is ill and will come later; the Deer and Grizzly's daughters play, locking each other in a smoky cave; The fawns smoke Grizzly's daughters to death, bake them, put the meat pieces and heads with limbs separately; they order all objects to be silent, forget about the pine needle, run away; Grizzly eats the meat of the daughters, discovers the heads; the needle shows Grizzly the way, the fawns climb a rock, throw a hot stone into Grizzly's mouth, come to Zhuravlikha; having woken up, Grizzly asks Zhuravlikha to stretch her leg across the river; in the middle of the river Zhuravlikha throws Grizzly into the water (allegedly, she scratched her leg with her claws; the Water Beetle women ate Grizzly; the Milky Way is Zhuravlikha's leg stretched across the river, and at the same time the river itself; two stars are the Fawns, in front of them their mother, further on the playing daughters of Grizzly; the Horned Owl looks at a rock jutting out into the heavenly river]: Beck et al. 2001: 83-86; Nisenan[A she-bear and a doe went to pick clover; the she-bear said she saw a louse on the doe's head, the doe bent down, the she-bear gouged out her eyes and put them in her basket; the doe's children noticed their mother's eyes in the basket; they lured the cubs into a cave, lit a fire at the entrance, they baked themselves; the she-bear ate them, set off in pursuit of the fawns; they climbed a cliff, threw down a hot stone, the she-bear died; they threw stones in different directions, acorns and berries appeared; the elder brother made a hole in the sky with an arrow, put up a ladder; the younger was afraid to climb; then the elder gave him a pipe to smoke so that the ground would not be visible; both climbed into the sky, saw their mother by the pond, recognized her by her empty eye sockets; the elder brother was a deer, the younger was a woodpecker (Sphyrapicus varins); brothers did not like their blind mother, they rode on a wheel, fell into a pond, drowned]: Powell 1877: 341-343; salinan [(poor recording; in particular the informant, the author, or both call the Bear in the masculine gender, he; it is not certain that this is not the She-Bear); the Bear searches in the head of the Doe; she asks why he does not bite off lice, he answers that he does not eat toads; when the Doe searches in the Bear's head, he kills her; takes a boy ("elf") from her womb; he grows up in a cave, finds his grandmother Rainbow; she does not tell him to fight Thunder; he runs away from Thunder, kills and bakes two bear cubs; gives them to the Bear to eat, Ovsyanka screams that the Bear eats his children]: Mason 1918: 116.

Great Basin. Southern Ute : Givön 2013, no. 19 []: 167-172; Lowie 1924, no. 31 [Coyote sees berries reflected in water, dives, then notices berries on tree; shows them to Mother Bear, sends her out to pick berries, volunteers to look after baby; kills, eats baby, leaves some meat for mother, disguises remains as sleeping baby; calls out from distance that Mother Bear is eating her son; hides in hole; changes shape to appear as if eyes are watering]: 55-56; Southern Ute [Wolf to Turkey: Go to my wife and tell her to cook you and leave me some; Turkey to Wolf's Wife: Cook your son]: Lowie 1924, #26: 52 uncompahgre ute [Coyote came upon Sage Hen chicks, peed in their eyes, they complained to their mother; she suddenly flew up in front of Coyote, he fell into a stream; he climbed out, hung his clothes up to dry; saw berries reflected, tried to get them out of the water, then saw them on a tree; came to Bear, she asked him to look after her baby, she also ran for berries; Coyote cut off its head, cooked it, put the head in the cradle with a log; told Bear he had killed a deer; walked away, shouted that she was eating her baby; hid in a hole, came out on the other side, covered one eye with resin, returned unrecognized to Bear, made a fire near the hole, pointed to a cloud in the distance, this, he said, was smoke from another exit, which meant Coyote could not be caught; so twice, the second time he killed Bear, striking with a pogamoggan]: Smith 1992: 21-23.

Great Southwest. Yavapai [Raven tells children to climb tree, burns them and tree; feeds meat to wife; guest tells her truth; she tries to hit Raven, he flies away]: Griffin 1933a: 394-395; Tiwa (Taos) [Coyote tells Bear couple that there are lots of ripe berries nearby; promises to look after youngest cub while they and their older children gather berries; kills cub, cooks meat; feeds it to Bears, saying he has killed deer; goes off to urinate, runs away, stands under rock as if holding it or world will fall; asks Bears to hold, runs away]: Parsons 1940a, no. 76: 138-139; Zuñi[people live in Itiwana; Cloud Swallower (hereinafter Cloud Swallower, PO), similar to an elk, swallowed all the clouds in the east, drought came; the Ahaiyute twins lived with their grandmother on Corn Mountain; she does not tell them to go to the east, they go; the gopher leads them to his hole, dug it under PO, under his heart, gnawed the wool in this place, he woke up, the gopher said that he needed wool for a nest; the brothers shot the heart with a bow; PO began to dig the ground with his horn but fell dead before he caught up with the brothers; they threw his heart into the sky, it became the morning star; the liver - the evening star; the lungs - the Seven Stars (Big Dipper); the intestines - the Milky Way; returned to their grandmother; she does not tell them to go south, where the owls are; they went; the owls sit without blinking, in the corner a boy-owl and a girl-owl; the younger A. threw salt into the fireplace, it flew apart, got into the owls' eyes; the A. told the Owls to become owls, to kill not people, but rabbits; grandmother: in the SW in Noponikwi there is an old giant Hakisuto with a horn on his forehead, don't go there; the A. let's go; H. pushes passers-by off a cliff with his foot, and his daughters at the foot devour them; H. pretends to have a cramp, tries to push the A. three times, they jump back; the fourth time the younger A. throws H. off himself; his daughters ate him; seeing the horn, they realized that it was their father; the A. killed them; grandmother: in the north a woman and her granddaughter are killing people; there are two sisters there; at night the younger one lay down with the older A., ​​and the older one with the younger one, having tied red bandages on their heads; the younger A. changed their bandages for his white ones; their father came in and killed not A., but the daughters; the A. returned home; grandmother: to the west 8 girls with their mother (further: with their grandmother), they have teeth in their vaginas; the A. took with them 6 more young men with their grandfather; they ordered wooden penises to be made - one of oak, the other of hickory; they lay down with the 8 girls, their grandfather with their grandmother, at night they broke all the vaginal teeth with wooden penises; when the brothers left, Coyote came, got together with all those sleeping, put a hair from his mustache in each of them, blew there; that is why the women have pubic hair, and their genitals smell of coyote; grandmother: a dangerous girl lives in the Place of the Snake; the A. got together with her and killed her; the same with the girl in the Place of the Badger; in the Place where the Hopi are; where the Navajo are; when the A.s went back, these girls pursued them, dead heads rolled behind the A.s; the A.s hid among the dancers in the Hopi kiva, dressed as Hopis; the same with the Navajos; the dead woman followed them all the time; the A.s asked the sunflowers to cover them; under the wings of the bluebirds, the pursuer finds them; in the house of the Knife Society; White Bear gives a knife to scalp her; the A.s come out of the kiva, kill the pursuer with a club and arrow, scalp her, tell her to count the stars to the last one; then the story of how the scalp dance came about]: Benedict 1935: 51-56; Jicarilla[The Enemy-Killer (E-K) hears about monsters; each time his mother asks him not to go; he goes, wins; a giant elk lives in the east; a woman gave birth to him by masturbating with an elk horn when women separated from men; the Elk paralyzes victims with his gaze, kills; E-Killer puts on four sets of hot clothes according to the number of directions and colors, each time the heat neutralizes the Elk's gaze; Gopher digs passages in four directions; asks the Elk to allow him to gnaw the wool from his chest to make a nest for the cubs; E-Killer receives a rainbow bow from the Rainbow, lightning arrows from Thunder; shoots at the Elk from below, sends four arrows in four directions; the Elk runs each time, plows the dug passages with his horn; at the end of each spiders have placed flints; the Elk is exhausted, dies; UV takes his right horn, fills his stomach with blood, lets himself be seized by a huge Eagle; the Eagle throws the victim onto the rocks; seeing the blood, thinks that it is broken; the chicks tell their father that the prey is moving and scaring them; the father does not believe, flies away; UV asks the chicks how their mother will arrive - with a quiet rain; the father - with hail; kills both parents with a horn, turns the chicks into ordinary eagles; the old woman Bat lowers him from the cliff in a basket, tells her not to open her eyes; UV gives her the feathers of the Eagles, tells her not to go to the plants and to the little birds; she goes, the feathers stick to the plants and the little birds (this is their down); the Bat gets a black skin; UV returns to his mother; Boiling-Water-Pusher pushes passers-by off the path into a hot spring, where his daughters devour them; UV pretends to pass, pushes the monster himself, the daughters eat him; UV comes down to them; their father used them to lure men; these girls are the only ones with vaginas, they are vaginas; they want to copulate; UV gives them a potion made of sour berries to swallow; it brings them to orgasm, their vaginal teeth, with which they devoured their father's victims, fall out; vaginas are hanging on the wall everywhere, the girls guard them; UV takes the largest and the smallest, brings them to their mother, who gives them to two girls; the surrounding people suggest placing the vaginas on their heads, then on their chests, on their arms, on their knees, on their feet; when the vaginas are placed between their legs, everyone, including UV, decides that this is how it will be; four Vagina girls come and tell UV that they are suffering without him; he refuses them; they reply that people will have venereal diseases, and that those who touch menstrual blood will become ill; UV is going to destroy the Rolling Stones]: Opler 1938, No. 9: 57-77; Jicarilla [Coyote to Turkey: Let her boil you; Turkey: Boil your youngest son]: Goddard 1911, No. 38: 233; Navajo[cannibal's children devour father]: Haile 1938 [hero turns children into owls and a hawk]: 125; Klah 1960 [throws into river; hero kills cannibal's children, turns two into a crocodile and a turtle]: 15; Matthews 1994 [monster lies on cliff by path, kicks passersby into abyss; hero kills it with knife, but body does not fall; then cuts hair, which has grown into rock like roots; hears monster's children tearing at fallen body, crying out which body part will go to whom to eat; hero sees how filthy and ugly monster's children are, tells them to be Paiute Indians]: 122-123; O'Bryan 1956: 94-95.

Mesoamerica. Tzeltal [Opossum pretends to crush his testicles with a stone, gives Puma fruit disguised as testicles; Puma agrees to crush his, dies, Opossum calls two more, they eat Puma's meat; invites two Pumas, they realize they have eaten their older brother; Opossums hide in a tree by a body of water, Pumas see a reflection, try to drink water, are barely alive; Opossums run, hide under a stone; Pumas do not recognize them, agree to hold the stone for a while; Opossums run away; Pumas jump out, the stone does not fall; Opossum muddies a river, tells a man it is deep, offers to carry him to the other bank; at this time another man takes his wife away; the man and wife return, find the river shallow]: Stross 1977: 19-23.

Guiana. Warrau : Wilbert 1970, no. 2 [husband becomes angry, hangs his hammock in the rain; cuts off his wife's head, roasts the heart and liver, gives them to her brother and father; escapes, transforms himself into a cockerel], 38 [wife's two younger brothers tie up her husband, put him in the rain; he tells his wife to weave a basket, roasts her alive in it; invites her brothers to look at the meat; they kill him], 54 [husband tells his wife that the rain makes him sleepy; her brothers help her tie him up, leave him in his hammock in the rain; he cuts off his wife's head, roasts the meat, gives the liver to her brothers; transforms himself into a cockerel]: 105, 142-143; caliña : Magaña 1983, no. 2 [a man tells his wife he would like to sleep in the rain; this is a joke, but his wife's brothers tie him to a tree for the night; he takes his wife into the forest, asks her to help him weave a meat basket, roasts her alive in the basket, gives the meat to her mother; she eats her with her daughter's brothers; he finds her jewelry under the meat; the brothers pursue the husband, one cuts off his leg; the younger brother turns into a palm tree; Tamoussi agrees to make the one-legged man his messenger; he turns into the constellation Epiietmbo ], 4 [as in (2); having lost his leg, the man jumps to the sky; Tamoussi leaves him hanging there as punishment for his crime], 5 [as in (2); his brothers cut off his leg and leave him in a boat; he ponders what to turn into; does not want to be a tree (will be cut down), a fish (will be caught), an animal (will be killed and eaten), etc.; decides to become the constellation Epietembo ], 6 [as in (5); rejects being transformed into water (will be drunk), a wild boar (will be killed and eaten), a tree (will be cut down and burned); turns into the constellation E.]: 23-25, 25-26, 26-28, 28-29; 1988a, nos. 1-7, 25, 36, 37, 49, 142, 157: 11-18, 34-35, 51, 54-55, 76-77, 247-248, 273; Penar in Magaña, Jara 1982 [man to wife: It's raining, I'll sleep well ; wife tells brothers he wants to sleep in the rain; they tie him up in a hammock, leave him in the hammock overnight; while hunting, he ties his wife up in a basket, roasts her alive on a grill; feeds her meat to his mother-in-law; brothers catch up with him, cut off his leg; he rejects opportunities to transform himself into various constellations, becomes Orion]: 119; camaracoto [previously killed]: Simpson 1940: 581-583; lokono : Magaña 1983, no. 7 [a man tells his wife he would like to sleep in the rain; this is a joke, but his wife's brothers tie him to a tree overnight; he takes his wife into the forest, asks her to help him weave a basket for fish, roasts his wife alive in the basket, gives the meat to her mother; under the meat she finds her daughter's arms and legs; brothers pursue husband, find his camps (all traces of old camps in the forest were left by him); cut off his leg; he turns into the constellation mabukouli ]: 29-30; lokono : Magaña 1988a, no. 11: 37 and Roth 1915, no. 207 [killed, roasted, her mother's liver]: 261; palikur[wife and her brother expose her tied up husband to mosquito bites overnight; husband kills wife, roasts her, gives liver to brother; brother learns what he has eaten, cuts off husband's shin as he climbs tree; husband shoots into sky, climbs up arrow chain, turns into Orion]: Nimuendaju 1926: 90; oyana : Magaña 1987, no. 2 [man takes wife into forest, kills and roasts her; gives meat to mother-in-law as game; she recognizes daughter by cotton anklet; wife's brothers pursue husband; he rises to sky, becomes Moon; remains of wife are visible on him], 4 [people leave blind man in tree, wife abandons him; bird lowers him, restores sight; he roasts wife, gives meat to mother-in-law; rises to sky, turns into Moon; moonspots – his wife], 21 [wife leaves blind husband in tree; he comes down, goes to some voice; valek bird explains that these are toads; they make a man see; he takes wife into the forest, kills, roasts, gives meat to mother-in-law; her brothers chase him; playing the flute, he makes a passage under the river; one of the pursuers climbs there, meets snakes, wasps, scorpion; returns, sticks out leg, passage closes, cutting off leg; he turns into a turtle], 61 [woman leaves blind husband in tree; bird restores his sight; he takes wife into the forest, kills, roasts, gives meat to mother-in-law; her brothers chase him, he hides in underground hole; they enter there, but stop pursuing; he turns into Moon]: 34, 38, 47; oyampi [two went to destroy the nest of a harpy eagle; Ulukauli climbed a tree; said that the chick looked like the pubis of the sister of the one who remained below; he threw away the ladder; an eagle flew in, wanted to eat U., but the chick did not allow it; various birds fly past, but refuse to pick up U.; the chief of the caciques (trupials) came to the rescue; orders to hit him on the head; cries, tears turn into a liana, U. climbed down it; gave an armadillo, made a hole for it, U. suggests to his wife's brothers to pull the armadillo out by the tail; they stuck and the armadillo dragged them underground; ordered his wife to make a fire, made a basket (supposedly for a tapir), put his wife in the basket and roasted her alive; ordered the children to take the meat to their grandmother - especially the liver; himself told his mother-in-law that her daughter would soon return; put a log in his hammock; from the fat of his wife he created caracara birds, from the heart - concon écurent; [Europeans descended from U.]: Grenand 1982, no. 38: 244-252.

Bolivia – Guaporé. Guarazu [husband suspects wife of infidelity; takes her into the forest, burns her at the stake, brings the cut-out genitals to mother-in-law under the guise of animal meat; then tells her the truth]: Riester 1977, no. 51: 305.

Southern Amazonia. Kayabi [killed, hand brought to her mother]: Grünberg 1970: 162-163; Iranshe [men take sacred flutes, go to clear a plot for a vegetable garden; one sends his son for chicha; follows, hears him tell the mother that the men are waiting at the plot (it is forbidden to talk about this with the women); the father tells his comrades that they can eat his son; he is thrown alive into the fire; the meat is eaten; the father brings his wife a roasted hand disguised as agouti meat; the mother recognizes her son's hand; leads the women to meet the men; they see the flutes, kill the men with bows, go upriver; a rock appears at the place where they were camped]: Pereira 1985, no. 33: 157-159.

Eastern Brazil. Apinaye [a huge eagle settled in a jatoba palm tree, the people fled, a couple of old people and their grandchildren Kenkutá and Akréti remained, the eagle ate their parents; the grandfather is surprised how easily A. catches up with and kills other birds; the brothers remain to live in a hut by the river, the grandfather brings food there, makes clubs for them; the tapir they kill is called a rat by the brothers; the grandfather builds a hut at the foot of the jatoba, A. lures the eagle out, hides in the hut; K., less nimbly, does the same; the eagle is exhausted, the brothers finish it off with clubs; the grandfather plucks it, blows its feathers in the wind, they turn into various birds; another huge bird Kukád lives on a cliff, cuts off people's heads with its beak; the grandfather builds a hut there, A. lures the bird out, hides; K. does not make it in time, the bird cuts off his head; A. leaves K.'s head on a branch, can no longer lure the bird out, goes off to look for people, meets the Serieme people, the black arara people, the monkey people, each group tells what it is doing; A. finds fellow tribesmen, gets married, brings meat (rhea ostriches) to his father-in-law and mother-in-law; calls his wife for honey, offers to put her hand in a hollow, her hand gets stuck, A. kills his wife, roasts her meat, brings it to the village; the brother of the dead woman guesses what he was given, finds his sister's head and bones; people push A. into the hot coals; his ashes turn into a nest of earth termites]: Wilbert 1978, no. 172: 451-454; krakho [the wife refuses to wait for her husband to get honey from the hollow of a fallen tree, greedily eats the honey; the angry husband kills her with an axe, fries the meat, brings it to his mother-in-law under the guise of anteater meat; others also eat it, only the eldest brother recognizes his sister's meat; the brothers ask the murdered woman's husband to get honey from a tree, kill her with arrows, burn the body]: Wilbert 1978, No. 148: 353-354.

Chaco. Chamacoco : Wilbert, Simoneau 1987a, #101 [The Maned Wolf (MW; the exact species identity is unknown: Chrysocyon branchyrus or one of the species belonging to the families Cerdocyon, Dusicyon or Lycalopex) is a good gatherer, fisherman and hunter; the Jaguar (MW calls him "big brother") returns empty-handed - the game runs away when it sees him; the Jaguar found a place with a lot of tubers of aquatic plants and decided to lure MW there; MW's wife saw the Jaguar carrying the tubers and sent her husband; the Jaguar lured MW deeper, hit him and drowned him, took his bag with tubers; told MW's four sons that their father had gone home before him; they started playing with the Jaguar's sons and noticed their father's bag; lured the children of the Jaguar to hunt guinea pigs by setting fire to their burrows; the children of the Jaguar were caught in a ring of fire and died; at home they mixed the meat of the guinea pigs with the meat of the children of the Jaguar and gave it to him to eat; told their servant-Rabbit to tell the Jaguar when he had finished eating whose meat he had eaten; he chases her, she turns into a rabbit; a mark remains on his back - a trace of a spear thrown by the Jaguar; the Jaguar set fire to the thicket, but the Rabbit girl ran away], 102 [The Maned Wolf (MW) collects more honey and finds better tubers than the Jaguar; the Jaguar tried in vain to scare him, and MW scared him; he screamed, but said that a horsefly had bitten him on the penis; while collecting tubers of aquatic plants, the Jaguar drowned MW; The sons of GW noticed their father's sandals on Jaguar's feet; imitating the tracks of a peccary, they called Jaguar's children to hunt; they set fire to the vegetation and they burned up; the children of GW mixed their meat with peccary meat and gave it to Jaguar to eat; they asked the Rabbit Woman to tell Jaguar what he had eaten; he chased her, but she ran away], 103 [The Jaguar and the Maned Wolf (MW) are friends, both have two sons; Jaguar brings small tubers, and MW brings large ones; Jaguar lured MW to bend down for a tuber (there was only a piece of wood) and killed him; the sons of MW noticed their father's basket at Jaguar's; they imitated the tracks of wild pigs, brought Jaguar's sons there, set fire to the vegetation and they died; their meat was mixed with peccary meat; they asked Jaguar's servant Hare to give him this meat and then tell him what he had eaten; Jaguar threw a spear and since then there is a bald spot on Hare's back; Hare became a hare; (the end is confusing: in particular, adult GV successfully scares Jaguar, but is not scared himself)]: 403-410, 411-415, 416-419; Toba: Wilbert, Simoneau 1982b, no. 184 [a woman's husband is sleeping outside, she is in the house; 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 having sex with it; the lovers climb different trees, but are unable to 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 that the water she drank is pouring out of her vagina; J. follows; the woman sings, Tapir whistles in response, they copulate; Tapir's penis enters her from vagina to mouth; J. 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; J. climbs a tree with his two sons, from there they fly away to the sky, turning into stars; J. also turns into a bird], 31 (pilaga) [as in (30)], 159 [Lesogó Lesogó found his wife with a tapir; killed her, brought pieces of meat to her parents; he himself ascended to the sky; the fox gave him a red neckerchief]: 48-50, 51-52, 232; mataco[The fawns make a chain of arrows, run to heaven]: Calífano 1974 [The deer marries the daughter of the jaguar; deceives his father-in-law, but in the end he kills him; brings his daughter a piece of his meat; she recognizes her husband; the two sons of the deer lure the children of the jaguar into dry grass, set fire to them, they die; give the meat to the jaguar disguised as wild boar; they report this, run, make a chain of arrows, climb to heaven; the jaguar climbs after them, the chain breaks, he is killed]: 49; Wilbert, Simoneau 1982a, no. 2 [Metraux 1939: 16; The deer marries the daughter of the jaguar; the jaguar mother-in-law kills her son-in-law, brings her daughter a piece of his meat; she recognizes her husband; the two sons of the deer kill the children of the jaguar, feed him their meat; running away, they shout about it; he chases them, they shoot into the sky, making a chain of arrows; they rise into the sky, turn into the Pleiades; their mother climbs up after them, turns into the Southern Cross (in the note it is said that this is about the stars near the Pleiades, appearing in the morning in mid-September; i.e. this is not the Southern Cross)], 3 [the Deer has three sons; he went for honey, disappeared; the boys are crying; the eldest came to the Jaguar's house, found his father's head in the Jaguar's bag, recognized him by the paint on his face; the Jaguar lies that he and the Deer were hunting wild boars, the Deer has not yet arrived; the fawns offer the two sons of the Jaguar to set fire to the thickets to drive out the frogs (the Jaguar's children ate them); they set fire from all sides, the Jaguar's fawns burn; the fawns turn their bodies into the bodies of wild boars, give them to the Jaguar; shout that he eats his children; shoot into the sky, climb up a chain of arrows; when Jaguar climbs, the elder one breaks the chain, Jaguar falls on sharp stakes; the fawns turn into the constellation Gemini (large, small and large red stars)], 4 [The Jaguar woman quarrels with the Puma woman, kills her; the children of the murdered woman call the children of the killer to hunt, set fire to the grass, they die; the corpse of one is wrapped in a goat skin, given to the mother to eat; they make a chain of arrows, rise to the sky, become a constellation; when Jaguar woman climbs, they break the chain, Jaguar woman crashes]: 38-39, 40-42, 43-44.