I22F. Pounding trees. .15.19.24.27.-.29.34.-.36.41.43.48.53.55.61.-.64.67.69.70.72.

The character must pass small objects (trees, logs, blades) that constantly collide and move apart, fall and rise.

{There were no scissors in America before Columbus. In 19th-20th century records, "scissors" apparently replaced moving blades or logs.}

French (Upper Brittany) [blades rising and falling], Kiwai [poles], Vanuatu (Shepherd Islands) [palm trees], Java [scissors], Greeks [rising and falling sword], Ukrainians (Hutsuls) [sabres], Abkhaz [sabres], Adyghe [swords], Dagur [scissors], Mansi [trees], Sym Evenks [split(?) pine], Far Eastern Evenks [scissors], Koyukon [two knives like scissors], Tanana [rising and falling trap], Atna [trees], Upper Tanana [rising and falling tree], Beaver [trees], Cowlitz [rising and falling log], Twana [split(?) stump], Kutenay [trees on the sides of the path], Vintu [split pine], misquito [trees], bribri [scissors], kuna [scissors], sicuani [scissors], candoshi [scissors], barasana [scissors], tikuna [logs], mundurucu [trees], shipaya [trees], chiriguano [scissors], paresi [blades], kraho [something like an arrow moving up and down], mataco [crossed sticks, thorny trunk, logs], toba [poles].

Western Europe. French (Upper Brittany) [a prince of heroic stature and strength, and with him a small but brave soldier; across the river a castle, and in front of it rise and fall either the sails of a mill or razors ; the soldier puts the prince on his back, goes around the obstacle; in the castle there is a woman, and up the stairs a sleeping giant; the prince stabs him three times with his sword, but the giant thinks that fleas are biting; seeing people, threatens to burn them with his breath; then wants to swallow the prince, but the soldier hits him with his magic knife, and he is cut into small pieces; {further about their adventures in America; thanks to the little soldier, the prince becomes king}]: Sébillot 1882b, no. 17: 172-179.

Melanesia. Kiwai [a sick woman tells how her soul got to the world of the dead Adiri; two posts on the edge of the path keep colliding and moving apart ; they let her pass; the dead have all their fruits and food blue, red and white; the woman's dead husband told her to return to the living; another man also got to Adiri by going between the crushing posts; the first dead Sído gave him a girl; if he had got together with her, he would have forgotten about home; but he was thinking of returning and S. sent him back]: Landtman 1927: 289-290; Shepherd Islands [Sina and Saliaumbea (S.) met, decided to live together; S. built a hut with two rooms; Sina wanted to sleep together, but S. stayed in his room; his penis was wrapped around his waist several times; at night S. sent the penis to Sina, but she pushed him away, and in the morning asked what it was; took S. to the seashore, took the penis by the tip and began to cut off pieces until the penis was short enough; the cut pieces turned into holothurians; Sina gave birth to an older son Karisupuna, a younger Tafaki and a daughter Leiouaoua; one day S. returned home when only the children were there; L. left excrement at the entrance; S. beat the children; when Sina returned, the children were crying; they said that their father called their mother tuarerere (fruit bat? see below) and showed her wings hidden under the roof; Sina put on her wings, flew up to a tree branch; the branch broke; so with 10 branches; S. hears a crack like thunder; finally, she flew away, telling her sons: if you hear fruit bats (large bats) in the banana grove, do not go hunting them; pinch your sister to make her cry, tell your father that you cannot go out now; when S. went himself, Sina and her sisters pounced on him, they tore out all his flesh piece by piece, leaving only bones and skin; Sina returned to the children, and they buried their father's remains; everyone goes to the funeral ceremony, and K. sits in the hut; the door is curtained with 10 mats; Nyutawroa, Neutawtorua ... pass by in succession and so on 10 to Nyutawangafuru; each takes a mat; when the last one takes off the last, K. agrees to go, but it is too late; but the brothers are bathing, ask their sister how they look; L.: If you were not my brothers, I would become your wife; then the same L. in relation to the brothers; the brothers leave their sister, go to a festival where Leysamori must choose a husband; "If we do not return with everyone, it means we have been killed"; Leysamori sends a servant Fitivarevare to the brothers; she sees in the water the reflection of the brothers sitting on a tree; dives; finally, they throw her a fruit with traces of their nails; F. notices the tracks, sees the brothers, leads them to the festival; the pole is covered with ants; whoever climbs up will become Leysamori's husband; none of the chiefs can climb up; T. climbed up, threw off the fruit, Leysamori calls him her husband; the chiefs disperse; the brothers' sister sees that the brothers are not with them; thinks they are killed; turns into a pandanus flower; the brothers appear; the sister: it is too late; the brothers go to Vayloa; Leysamori is the wife of both, but they are jealous of her for each other; now the groom is chosen by Leysapay, who lives in the sky; K. wants to try, but none of the ancestors knows how to rise; ancestor in the 12th generation: if you blow into a horn from a shell so that it splits, and then make the shell whole - you will rise; K. glued it with his urine; leaving, K. takes out his brother's eyes and hides them in the house; T. remains blind; on the way there are crushing rocks; K. pretends to run between them; the rocks collide, and when they part, K. ran; the same with two poisonous bushes on the sides of the path; with two coconut palms as high as the sky; with two wild boars; tuarerere are swimming in the pond; K. asks one to let him sail in his boat; the others rush to eat him, but the owner of the boat does not allow it; then he grabs a tree and it grows; K. successively calls on the 4 winds, but only the north one bent the tree up to the sky; K. jumped through the hole, it closed behind him; there in the village is K.'s mother Sina; she is surprised that her son made it; K. marries Leisapai; Sina lowers them down on a rope, placing them on a mat tied to it; T.'s eyes have dried out during this time; he changed them with a caranx fish; therefore the eyes of this fish are not allowed to be eaten; Leisamori and Leisapai quarrel, Leisamori wants to be the main one; then Leisapai pulls the rope and returns to the sky; now Karisupunga and Tafaki are two stones, and a third is nearby; this is their ancestor who helped them climb into heaven]: Guiart 1962: 118-121.

Malaysia – Indonesia. Java : Kratz 1973, no. 9 [a half-man (vertical) goes to the Sun to ask it to give him a full body; the Sun replies that a cloud is more powerful than he is, let him address it; the cloud sends him to the wind, he to the mountain, to the porcupine that is digging a hole, to the dog of which the porcupine is afraid, to the man of whom the dog is afraid; the man says that he must ask the Lord; the Half meets a hadji who has sat on a stone all his life and rubbed it; he asks to know where in paradise a place has been prepared for him and how many houris he is entitled to; he meets a repentant robber, who asks to know what place in hell has been prepared for him; he drives the Half away from a man senselessly chopping bamboo; the Half wants to pick a pomegranate, but all the pomegranates praise themselves in turn, the Half cannot choose, leaves; two ponds are full, and between them is dry, fish jump from one extreme pond to the other, not noticing the dry one; the Lord shows a place in paradise prepared for the repentant, a place in hell for the hajji; at the entrance there are scissors that cut the one entering hell into pieces ; two ponds are the rich who do not notice the poor; the one cutting bamboo is engaged in useless work; pomegranates are people serving the rulers; tells to walk without looking around on a long bridge; Half reaches the earth, gains a full body; tells the robber and the hajji about what the Lord showed him]: 57-66; Raats 1970: 87.

Balkans. Greeks (Lemnos) [when princess Kyra Florou combs her hair, beads fall from her hair, flowers from her lips; when she cries, a storm begins; dying, the queen tells her son not to leave his sister; an old woman advises her to find a groom; tells her brother that it must be the son of the king of Rhodope; a monk tells the guardian animals of the three gates to throw a sheep each; to ask the rising and falling sword to stop for a moment; not to answer the king's question who he is; the king finds a portrait of KF, promises to send ships for her; her brother warns that at sea her sister will turn into an eel, swim away; KF is placed in a glass box; the old woman forces herself to accompany her, throws KF into the sea, is replaced by her ugly daughter; the prince is forced to marry her, but her brother is put in chains; a year later he asks to be allowed to walk along the seashore; the eel-sister wraps herself around his neck, orders him to kill her, cook her, give her to the king to eat, bury the bones, a rose bush grows, the old woman orders it to be cut down, the trunk must be preserved; coming to the monk, the brother hits the trunk with an axe, the sister is reborn; she combs her hair, beads fall; with this money the young man builds a new monastery, gives gifts to the king; at the feast KF appears to the king and his son; wedding; the old woman is chopped into pieces, scattered across the field, put in the horse's saddlebag; the old woman's daughter is sent to the kitchen]: Paton 1901, No. 21: 203-207.

Central Europe. Ukrainians (Hutsulshchyna) [the tsar grew old; he dreamed that there was living water that turned old men into eighteen-year-olds; the elder brothers went in search, went on a spree; the youngest ended up in the wooded mountains; the old man in the hut; "If the soul is pure, then let the doors open, and if impure, then let it scatter like poppy seeds"; the doors opened; the old man: there had been no pure soul for 300 years; he seated the prince on a dove and sent him to his brother, who was 600 years old; he sent the same to his brother, who was 900 years old; he sends to the princess, she is sleeping, the prince drew water, lay down with the princess and left a note of who he was and when he came; at the entrance there were sabers that stop for only half a minute ; when the prince jumped out, they cut off the heel of his boot ; A 900-year-old grandfather went to bed and told the prince to collect all the dust in a pile; he did it; the grandfather gave the dust: it will be of great benefit; the same with a 600- and 300-year-old; they want to hang the prince's brothers, because they owe a lot, and have nothing to pay with; the prince offered to pay, but did not have enough money, they want to hang him too; he spilled some of the dust - it turned out to be money; while the youngest was sleeping, the elders took the living water and everything else, and urinated in the youngest's flask; they brought the water to the father, he became younger; the youngest came - the king's eyes only stung from that "water"; the princess's son grew up, he wants to know who his father is; she found a note; the princess sent a letter to send her the child's father; the eldest prince came; the boy: he does not walk on carpets, but along the edge; they beat him and kicked him out; the same with the middle one; the brothers had to admit that they stole water from the younger one; the younger one walks on the carpets, shows a mark on his heel from a sabre; a wedding; the narrator drank vodka there]: Zinchuk 2006a, No. 4: 15-24.

Caucasus – Asia Minor. Abkhazians [Sharuan, taking Sasrykva and other Narts as his companions, goes to get a girl who feeds only on the bone marrow of animals; one of her brothers was with the sun, another with the moon, the third with the wind in the clouds; S. rides between the guard sabers moving towards each other ; the groom touched the girl’s breast, she followed him; the brothers set off in pursuit, S. shot them, the girl ordered him to revive]: Inal-ipa 1977: 30; Adyghe [Thagolej, the god of fertility, says that he has grown old, gives the Narts millet, one grain of which is enough to cook a cauldron of paste; the Narts hide the seeds in a copper barn; Emynyzh, with the body of a dragon and the face of a giant, smashed the barn and carried off the seeds; Sataney tells who the thief is and how to get to E. (from sunrise across the sky to sunset); Arykshu went first, did not return; Sosruko was next; Sataney explains that E. settled in the west to devour the sun; at the gates of E.'s fortress, huge swords come together and move apart ; S. cuts them with the sword of the Nart blacksmith Tlepsh; the girl kidnapped by E. tells that E. went to plough on the top of the mountain, taking with him a bag of seeds; S. jumps up the mountain, grabs the bag, but E. on a three-legged horse easily catches up with him and takes the bag away; the girl asks E. to tell where his soul is; he answers that it is in the door frame; S. takes the bag away again, E. takes it away again; the girl gilded the frame; E. says that the soul is in the wood; the same episodes again; E. confesses that his soul is in a three-legged horse, the son of the mare Tozh, she is from the old woman's herd; S. goes to her, calling down a frost so that during his absence E. would not have time to finish plowing; along the way he helps a wolf, a falcon, and a fish; he broke through the tigers, eagles, and dogs that attacked him; he fell to the old woman's chest; she orders him to graze her herd for three days; the wolf, the falcon, and the fish gather the scattered horses; S. receives as a reward a foal that the mare Tozh gave birth to in the sea; the foal asks to let him go to his mother so that he can drink her milk and become stronger than his brother; S. carries away the sack, E. cannot catch up with him, S.'s foal tells his brother to throw E. off, he throws him into the abyss, E. is smashed; S. returned the seeds to the sleds, and gave the girl the sled to Kuitsuk]: Lipkin 1951: 59-75.

Southern Siberia – Mongolia. Dagur : Bender, Su Huana 1984 [a boy and his older sister were left orphans; when the boy became a young man, his sister was carried off by Sujani Mergen; the old man tells him to look for her in the west; the young man comes to the old woman with her breasts thrown over her back; she says that she is his aunt and his name is now Kuchuni Mergen ("strong hunter"); he gives him his milk to drink, KM becomes strong; he pours water from a well into a stone basin; a fiery-red horse drinks, carrying KM; he jumps through the Scissors of Heaven, which sometimes converge, sometimes diverge, only the horse's tail is slightly cut ; ditto – Straw Cutter of Heaven ; the horse teaches how to wrap his head in deer skin, to take venison with him; A cloud of crows rushes at KM, but cannot peck through the skin, remain to peck at the venison thrown to them by him; KM hacks SM to death, but the horse orders seven hairs on his right foot to be destroyed, otherwise he will be reborn; KM kills two of SM's wives, frees his sister; she orders SM's third wife to be killed, she is preparing to give birth; KM kills the woman in labor and the newborn monster]: 56-68; Stuart et al. 1994 [an official dies, leaving his wife and son a horse named Gold; a boy wins games with his neighbor's son; a neighbor invites him, like his father, to pasture the herds on the South and North Mountains (the horse teaches him to tame two wild horses); to marry the daughter of the monster Yelendengeir; on the way of a flock of crows, the horse teaches him to throw them meat; jumps through moving scissors , only the tip of his tail is cut off ; teaches him to shoot at the middle head of a monster; teaches to tie him to a poplar - in it is the life of the monster's wife; her upper eyelids hang down on her face, the lower ones - to her breasts; in order to see, she props them up with sticks; the daughter of monsters helps the young man; when he drops the comb, you can take chopsticks; the mother sleeps when there is white smoke from her nostrils, she does not sleep when there is black; the young man and his wife run, the mother sends two swords after them, they will return, moistened with blood; the girl cuts off her finger, smears the swords with blood; the demoness rushes in pursuit herself; the horse fights with her at the bottom of the lake: if a black fog rises, the horse has won, if red - the demoness; the fog rose black and red; the horse comes out, says that he will die; it is necessary to cut off his legs, put them up as pillars, his skin on them; in the morning there is a big house on this place; in the house a black dog is chasing a yellow one, the young man kills the yellow one; the young man and his wife go out into the yard - there is a live horse; they return to the young man's mother, wedding]: 129-130.

Western Siberia. Northern Mansi : Lukina 1990, No. 105 [see motif A4, B3A; Taryg-pesh-nimalya-sov (aka Mir-susne-khum, "a man observing the world") travels, procuring wives for himself; his aunt says that his wife (whom he does not yet know) was stolen by Paraparsekh; he teaches to order the one-eyed to answer that they graze sheep - blue not P., but T.; the same for the one-armed - whose cows they graze; the one-legged - whose end; each time he blows on their eyes, hands, legs, they recover, find their lost limbs; galloping on horseback through 30 converging and diverging aspen trees, he is caught, hangs on an aspen ; his aunt frees him; in the sky he takes the daughters of the Moon and the Sun; where the sky hangs, a rock with a hole; covered with an iron overhang; T. jumps through it like a pike, but the old man catches him in an iron net; tries to kill, but only beats himself and his wife, T. escapes; flies as a goose to the southern edge; the Southern old woman killed and cooked two teals, T. ate them; she threw the bones into a lake with living water, the teals flew away; T. receives the daughter of the Southern old man and old woman; migratory geese and ducks are her dowry; putting on the skins of T. - a goose, she - a swan, they flew into our world through a rock with a hole; T. returned home, went to bed with six wives], 106 [approximately the same]: 258-272, 272-290.

Eastern Siberia. Sym Evenks (Chirombu) [father, then eldest, middle son left, did not return; youngest went, saw bloody antlers of Epkachan (yearling deer); asks mother for father's blacksmith tools, forges iron bow and arrow; killed E., broke pine tree, which moves and moves apart , and in the middle is a woman; woman suggests jumping where on the ground as if awls; young man suggests her to jump first, but then overtakes her; ditto - to run (first from behind, then overtakes); whoever urinates farthest (young man); place where hair is combed; woman began to comb the young man, broke wooden, bone combs, broke a tooth in the iron one, it jumped into her chest, killed; young man burned body of E.; the boy's mother tore out her lung out of joy and died]: Vasilevich 1936, No. 43: 52-53; Far Eastern Evenks (Upper Aldan-Zeya) [a boy lives with his mother, a Bear carried him off; he asks the Bears to move apart to clean himself before they eat him; he runs away; but his mother has already died; he goes to look for the girl Torganey; the old woman gives him a riding reindeer; the reindeer tells him to turn into mice to overcome the thicket; then the scissors move together and move apart ; the reindeer tells them to make iron boots, the boy and the reindeer pass by; they jump over a place strewn with needle points; they fly over a fire like birds; they pass a place where axes are chopping; they swim across the sea like fish; in a beautiful house an ugly woman replies that she is T.; the young man sleeps with her, she has bark under her clothes, he is pricked; the real one beats the worker, gives the young man difficult tasks for sleeping with the worker (to guard animals, birches, bears; she herself tells the animals not to run away, the birches not to beat, the bears not to eat the young man); orders to kill the young man's riding deer, to wash herself in his blood; after this she becomes the young man's wife]: Vasilevich 1966, No. 14: 260-263.

Subarctic. Koyukon [a young man lives with his grandmother; he floats down a river in a boat; two knives block it, move like scissors ; the boat slips through; the young man floats to a village, he is offered a wrestling competition; he participates, then runs away, swims back; he is pursued by a fire man; the young man asks his grandmother to bite a dog's ear; the spirits are afraid of the dog's howl; the fire man disappears with a clap of thunder]: Jetté 1909: 349-351; tanana [Wolverine blocks the river with a trap that rises and falls ; Noah shoots an arrow, the fall of the trap slows down, N. floats in a boat; pretends to be dead; R. brings him to his doy; N. makes R. forget where he put his meat cleaver; kills R. and his family with it; one girl escapes by climbing into a tree; wolverines are descended from her]: Rooth 1971: 219-220; atna [The Lynx came to the Bear; he has two daughters; he insistently calls Lynx his son-in-law; Lynx asks where to get material for arrows; 1) shafts; the Bear sends some trees into the forest to knock down trees; Lynx jumps between the converging trees , brings back hard wood; 2) feathers for arrows; on such and such a cliff; there are two eaglets in the nest, their parents have flown away to hunt people; the older eaglet promises to tell his parents about Lynx, who kills him; tells the younger one to say that he fell asleep and fell out of the nest; An eagle flew in, the lynx killed him with an arrow; then the eagle, the same; each of them brought half a man; The lynx told the eaglet to feed on partridges and rabbits from now on; brought feathers; 3) a bowstring; there lies a deer (moose) as big as a mountain; The lynx asks the mouse to gnaw off the wool from the place where the heart is; she gnaws it, tells the deer that her children are freezing; The deer allows it; The lynx pierces him in this place with an arrow, brings sinews; 4) glue for securing the bowstring; The bear sends the lynx to where the resin boils on the fir; he brings it without getting burned; The bear suggests hunting bears (they are his daughters), gives arrows with tips made of bark, but the lynx uses his own, kills the bear's daughters; he pursues the lynx, the lynx hides in the middle of the lake; The Bear is great Frog drinks it; Lynx asks Sandpiper to make a hole in Frog's belly, water spills out; Bear digs a drain for the waters into the lower lake, but Lynx slips through, Bear cannot catch him]: Tansy 1982: 8-14; Upper Tanana [men live without women; Raven rows down river in a boat; slips under an uprooted tree that rises and falls over the stream; reaches the country where the vaginas live; they fly like geese; having shot as many as he needs, Raven returns home; selects handsome youths, places vaginas on their erect penises; tears off penises, turning the youths into women]: McKennan 1959: 191-192; beaver [see motif K27; father-in-law tells Tumashala to bring resin for arrows; she is among the crushed trees , T. takes the resin, wearing stone gloves]: Goddard 1916: 235-237.

Coast – Plateau. Cowlitz [see motif K27; Eagle, Blue Jay and their people are sailing to another village, come upon an unfamiliar shore; on the way back the boat twice passes under a log which rises and falls ; it barely brushes the stern]: Adamson 1934: 183–184; Twana [see motif A5; one of two sisters has a baby, Moon; while the sisters dig roots, their mother rocks the boy on a swing; two women substitute a piece of driftwood for him; the mother sends birds and animals to find him; only Blue Jay can squeeze through the opening and closing stump (Jay’s head is flattened) ; finds Moon, who returns]: Adamson 1934: 374–378; Kutenay [see motif J25 for the full text; wood for a bow must be obtained by following a trail; the cedars on its sides strike one another ; Ya.uk ^u e'ka ^. m inserts a spear between them, the cedars stand still forever, Ya. commands them to be cedars and to grow everywhere]: Boas 1918: 109.

California. Vintu [see motif K27; a split pine tree stands before the Sun's house ; first his dogs, then Tulcheherris himself , rush through, the gap slamming shut behind them]: Curtin 1898: 134-135.

Honduras - Panama. Miskito [see motif H12; the path to the world of the dead passes between two pine trees; they constantly collide and separate; the soul of a woman passes between them ; her living husband walks around the pine trees; the soul follows a bridge of human hair; it sails in a boat rowed by four toads; the soul is met by a woman with gigantic breasts]: Conzemius 1932: 159; bribri [ a scissors-type trap (not at the edge of our world)]: Bozzoli, Cubero Venegas 1987: 21, 31; Bozzoli, Cubero Venegas, Constenla Umaña 1983: 47; Bozzoli, Murillo Chaverri 1984, no. 10 [God ( Sibë ) punished a hunter who killed too many tapirs; set a trap, the rope cut the hunter in half, the head and front part brought home the meat; the hunter stepped onto the bridge, it collapsed, the one who fell turned into a manatee], 13 [the manatee was a man, killed tapirs; the wife walked under the rope above the path, and in front of him the rope was now rising, now falling; he took a step, was cut ; did not die]: 11-12, 15; kuna : Keeler 1960 [the soul goes to a fork; to the left is the road of flowers, to the right is the road of thorns; Piler, who "behaved badly" in relation to his sister, mother, aunt, took the left road, but got caught in thorns; eagles tore him, snakes bit him, scissors cut him ; stopped in front of the city of God, must suffer for a long time; the wicked go this way; the righteous go the road of thorns, must be able to tame snakes, etc.; in the city of God they are brought before the judge Olowikpalele; he either assigns a punishment or lets them pass immediately; in heaven the souls travel in the boat of the Sun]: 238-241; Nordenskiöld 1938 [the souls pass into the world of the dead between moving scissors ]: 445.

Llanos. Sicuani [a married man dreams of another woman, has intercourse with her; then meets her in reality, with her a newborn child; he descends with her under the water to her father; hunts with her brothers, they do not allow him to shoot the tapir himself, it is dangerous; in order to make the killed animals light, cotton must be shoved up their backsides; together with fish and snakes, the man comes to see their mother - a water woman; in one place below, scissors open and close , and above there is a stinging wasp; the fish die, cut by the scissors; the man and his companions take the dead out of this trap, give them away; the man brings the water wife and son to his mother; the former wife gets angry, the new one leaves; the man comes to people again, on the fourth day he dies; the water inhabitants took his soul to themselves]: Wilbert, Simoneau 1992, No. 119: 413-418.

Western Amazonia. Kandoshi [a god tells a young man in a dream that a woman will come to him, not to be afraid if she is cold to the touch; she comes, he hides her under a pile of wood, does not tell her mother to chop wood there; she chops, wounds the woman, with her three children, they disappear; three Vultures offer to carry the young man to heaven if he kills his mother for food with them; he kills the mother with a spear, they gnaw the corpse, but are unable to lift the young man; a Hummingbird places her on his back, lifts her, something like scissors rushes past , which open and close, only the Hummingbird's tail is cut off; the Hummingbird tells the man to answer that he himself has ascended to heaven; the young man's wife carries manioc, the rope breaks, her sisters go ahead; the husband seizes his wife; she is afraid that her father will kill him; the father makes thunder; throws the youth into the fire, throws a stone at him, spews fire, the youth jumps back; the father-in-law recognizes him as son-in-law; they go together to kill people ima tanga]: Page 1975: 55-62.

NW Amazonia. Barasana : Torres Laborde 1969 [see motif J16; Warimi asked Watsóa Wehéro to throw him a huansoco fruit; he made a ladder, offered to climb it, threw the ladder away, W. could not descend; in winter the Herons came, gave him feathers, taught him to fly; on the way there was a trap like scissors ; W. thrust a log into it, everyone flew through safely; there was a fire in the area, W. made it rain, everyone flew through; ducks and other birds flew with them; they flew to Romi-Kumu; she fed everyone; suspects that someone is with the birds, since more was eaten than usual; holds a dabukuri festival; the birds returned back, but W. remained with RK; she took him to the house of her father Rimáhinó (Venom Snake); RK woke him up by touching him with a red-hot shard; V. became a flea, R. took it off his back, put it in his mouth; V. jumped out through R.'s nose when R. sneezed, took the poison away; flew as a bird to his grandmother, Meni's wife; began to cook poison, tried it, lost consciousness; at this time snakes stole it, became poisonous; V. killed the man-eating eagle Ramé with an air gun; his blood turned into various types of reeds; his feathers were taken for dance costumes, he taught many songs]: 31-45; tikuna [the wife died, the husband grieves, one day he sees her in the forest, she tells him to close his eyes, when he opens them, he finds himself in heaven; on the way to the house ta-ë' the turtledove cries out who has come; T. tells the dead to greet the new one, they lead him to themselves; before reaching the turtledove, two horizontal logs move in different directions ; the soul asks that "grandfather open his mouth"; if sinful, the logs move quickly, not allowing passage; the tree from which the logs are made is not used for fuel; in T.'s house there are two animals with the body of a tapir and the head of a dolphin, one of them licks the soul, cleansing it of sins; if a sinner, they tear it apart; having seen the soul, these animals swim across the heavenly river and return; if in addition to the roar a clap of thunder is heard, it means they tore the soul apart; in the house there is a nest of hornets, they bite the one who looked at the genitals of a person of the opposite sex]: Nimuendaju 1952: 110.

Central Amazonia. Mundurucu [trees, no details {possibly like Shipai}]: Ehrenreich 1905: 50.

Eastern Amazonia. Hispaya [Aruβiatá is irresponsible and inept, his brother Kuñaríma is clever and cautious; in the forest two trees continually collide and move apart ; A. tried to rush through, was crushed; K. collected his blood, blew on it, revived it; he himself rushed between the trees, tearing them out; brought them to Marushawa]: Nimuendaju 1920: 1021.

Bolivia – Guaporé. Chiriguano : Cipolletti 1978 [ pounding rocks ; scissors ; also alternately rising and dying flames and a boiling cauldron]: 55; Nordenskiöld 1938 [ scissors cutting up the souls of the dead]: 445.

Southern Amazonia. Paresi [the elder brother dies; his soul leads the younger one to the world of the dead; they pass between two moving sharp plates which stop for a moment (the souls of those who have committed incest are cut); the man remains in the world of the dead]: Pereira 1986, no. 21: 308-311.

Eastern Brazil. Craho [an old man takes his wife's young brother (or sister's husband) to see something amazing; a huge spider's web swings from side to side; a young man slips through the hole like a midge; they see opossums, whoever eats them will grow old; yams, whoever eats them will become a woman; the young man flies over a swamp as a bird; fire shoots out of a tree trunk every now and then; the young man slips through as a hummingbird; something like an arrow moves up and down ; the young man slips through again as a hummingbird; both men return home]: Wilbert 1978, no. 161: 401-406.

Chaco. Mataco : Calífano 1976: 30 [to reach the place where Ajatáj is located, the shaman turns into a hummingbird, flies to a huge tree in the middle of a pond, which sometimes sinks in and out of the water ; to avoid falling, the shaman turns into wax, sticks; when the tree goes under water, becomes a calabash so that the fish do not swallow him; flies to another tree with different branches (algarroba, palo santo, etc.); then two crossed sticks block the way, they must be passed by, turning into smoke; then a moving thorny card ón (cardo, thistle?), the shamans jump through small holes like birds, reach the goal], 31 [on the path of Ajatáj, the shamans fly to a tree moving like a tornado in the middle of a pond, sit on its branches; when they fly away, the tree thunders; to another tree in the middle of a pond, it rises and sinks , those who fall into the water are eaten by fish; further to a thorny plant, they slip through as midges; to a place where there is clay, they crawl as eels; then into the forest, into A.'s house, the shaman enters as a deer, A. greets]; Metraux 1939 [ logs ]: 96; toba [while traveling, the Sun learns a lot, shamans try to get this knowledge; near the Sun there is a slippery track, the Sun fries, boils, eats those who slip; a good shaman turns into wax, sticks to the track, does not slip; further there are shifting and diverging pillars, beams ; a good shaman flies between them, turning into a hummingbird; further a net, a good shaman becomes an eel, slips into the cells, a young one can get entangled with his thumb; the house of the Sun is surrounded by cacti; the shaman in the form of a hummingbird flies in through the window, in the form of a rodent digs a tunnel; the Sun welcomes those who penetrate to him well, cools down so as not to burn them; inspects the traps; if no one is caught, he weakens, because he feeds on shamans; those shamans whose souls are eaten by the Sun die]: Metraux 1935c: 135.