Juan and Rosalie

Juan, living with his grandmother, dreamt of a mysterious girl who visited nightly but vanished at dawn. When he revealed her identity by lighting a lamp, she fled forever. Grieving, Juan embarked on a quest, aided by magical gifts from animals and guidance from wind giants. With their help, he reached her island palace. Completing impossible tasks with the girl’s secret assistance, he finally won her hand, securing a happy ending.

Source
Ethnology of the Mayas of
Southern and Central British Honduras
by John Eric Thompson
Field Museum of Natural History
Anthropological Series, Pub.274, Vol.17.2
Chicago, 1930


► Themes of the story

Magic and Enchantment: Throughout his journey, Juan receives magical gifts from animals, aiding him in his pursuit.

Trials and Tribulations: Juan faces and overcomes various challenges, including completing seemingly impossible tasks, to win Rosalie’s hand.

Guardian Figures: The animals and the old lady he encounters act as guides and helpers, providing him with the means and knowledge to continue his journey.

► From the same Region or People

Learn more about Maya people


Juan lived with his grandmother (chichi). Every night he dreamt a beautiful girl slept beside him. One morning he awoke and found that he had not been dreaming, but in fact there was a beautiful girl there; but she rushed away as soon as he awoke.

Next night the girl again came to his side, disappearing, however, before daylight. Juan could never see her features properly, so that day he told his grandmother all that had happened.

“Well, why not light a light tonight, and then you will be able to see her,” she replied.

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Accordingly, next night when the girl was fast asleep by his side, Juan got up and lit a light. But the girl woke up and rushed out of the hut, crying to Juan that now he would never see her again.

Nevertheless Juan had seen her face, but he was overwhelmed with grief.

Next morning the grandmother called him. “Juan, Juan, come and eat, the tortillas are all nice and hot in the calabash.”

“0 go to the devil, you’ve lost me my girl. I don’t want your beastly tortillas,” replied Juan.

Then, in answer to her questions, Juan explained how badly her advice about the light had resulted. He decided to set forth in search of the girl. After he had been walking some time, he espied a tiger and a lion, who were quarreling over the division of a deer they had killed. Juan was frightened and climbed up into a tree. The lion and the tiger saw him, and called to him to climb down and arbitrate between them. Juan would only do so after they had promised not to do him any harm. The tiger and the lion were very pleased with Juan’s decision, and gave him not only a piece of the deer, but also each of them pulled out one of his claws and presented it to Juan. Now these claws contained magic, for with the tiger’s claw he could turn himself into a tiger and with the lion’s claw into a lion.

Juan thanked his new friends and continued on his journey. Soon he met a hawk. “Juan,” cried the hawk, “give me a piece of that meat you are carrying.”

“All right,” replied Juan. Then the hawk pulled out a toenail and gave it to Juan. This toenail also was magical, for with it Juan could turn himself into a hawk. A little later Juan met an ant who also asked him for some of the meat. Juan gave him a piece, whereupon the ant told him to take one of his legs, but to take care not to tear out his entrails as he removed the leg. Nevertheless Juan pulled too hard and tore open the ant’s stomach. He traveled a bit farther until he arrived at a hut in which was an old lady. He inquired of the old lady if she had seen the girl he was seeking. The old lady said that she had not, but she would ask her eldest son. She hid Juan under four large barrels, and then proceeded to call her eldest son by whistling on her flute. “Pi piri pi piri pipi,” sung the flute, and shortly her eldest son arrived with much noise, for he was one of the wind giants.

“I smell ripe chicosapote,” he cried. Now chicosapote is the smell human beings have. The old lady denied that there was any human hidden there, but the wind god insisted so much that the old lady took a stick and soundly thrashed him for disrespect. Later when he was eating, she asked him if he had seen anything of the girl. Her grandson replied that he knew nothing of the girl, and wanted to know why his grandmother wanted to know. Then the old lady explained that he had been quite right, there was a man hidden away, and if he would promise not to eat him, she would bring him out. The wind god promised, and Juan was brought forth and described the girl. Then the old lady summoned her second grandson with her flute. He did not know anything about the girl either. The youngest was summoned. He said he knew where the girl lived and promised to show Juan if he was given plenty to eat on the journey, for it was a journey of two or three days, and as he was a giant, his appetite was immense.

Juan was busy for some time getting food ready for the journey, but at last all was prepared, and they set forth. After two days’ traveling they reached the edge of a big lake, in the center of which was an island in which the girl lived in a large palace. Juan took the wind god’s shoe, a hair from his head, and his handkerchief. The shoe served as a boat, the hair as the mast, and the handkerchief as the sail. In this Juan sailed across the lake. When he arrived at the palace, he espied the girl sitting at an upper window. With the ant’s leg he turned himself into an ant and proceeded to crawl up the wall of the building and into the girl’s room. As soon as he was safely in the room, he turned back into a man once again and started to talk to the girl. Later he sought out the girl’s father and asked for work. The father told him he would set him four tasks to do. If he completed them, he could have the girl. The first task was to clear a piece of forest and sow it with watermelons, harvest it, and bring him the fruit within twenty-four hours. Juan was very disheartened, as he realized the task was impossible. He told the girl of his trouble, but she told him not to worry, just to think of her, and she would do the work. Next day the girl, whose name was Rosalie, brought Juan the watermelons, and he took them to her father. The next task he was set was to make another milpa in which this time tobacco was to be planted, and within twenty-four hours fresh cigars made from the plants that were sown were to be brought by Juan to the girl’s father. That night, while he slept, Rosalie did the work, with the result that next day the cigars were all ready to be taken to her father. The next task was to bring plantains sown, grown, and harvested in the same miraculous way. Again Rosalie did the work while Juan slept. The next and final task was to prepare a dish of young corn in the same miraculous fashion. Once more Rosalie succeeded, with the result that next day Juan was able to take the dish to his taskmaster and claim his reward, Rosalie, for the fulfilment of the four tasks that had been set him. This was granted him. And in the usual way they lived happily ever after.


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The Deer-Folk

A young man encounters a magical doe who transforms into a woman and becomes his wife. She leads him to visit her family, revealed to be deer who betray and attack him. Using magical seeds and the help of a hummingbird, his grandmother’s dogs, and a tortoise, the young man evades danger. The dogs ultimately rescue him, defeating the treacherous deer and the doe-woman.

Source
Ethnology of the Mayas of
Southern and Central British Honduras
by John Eric Thompson
Field Museum of Natural History
Anthropological Series, Pub.274, Vol.17.2
Chicago, 1930


► Themes of the story

Cunning and Deception: The doe-woman’s betrayal and the deer’s attack on the young man underscore themes of deceit.

Trials and Tribulations: The young man’s challenges in evading the attacking deer and seeking help reflect a series of trials he must overcome.

Guardian Figures: The grandmother’s protective role and her magical dogs serve as guardian figures aiding the protagonist.

► From the same Region or People

Learn more about Maya people


Once upon a time there was a young fellow who lived with his grandmother. One day he started out to work, and when he reached his milpa he saw a beautiful doe standing in the middle of it; but as he looked at it, it turned into a girl.

The young fellow had been thinking of getting a wife for some time, and as the girl was pretty, he decided to ask her to come and live with him. This he did, and the girl consented.

When they arrived at the hut, the girl would not enter. The boy went in and told his grandmother (chichi) of his discovery.

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Meanwhile the girl was hungry, so turning herself into a doe she made a good meal of grass and shrubs. When the boy called her in to eat, she had turned back into a girl once again. However, she was not hungry any longer and would not eat the tortillas and frijoles that had been prepared.

After they had been living together some time, the girl suggested that they should visit her relations. Now, her relations were all deer. They decided to make the visit, but before they left, the grandmother gave her grandson three seeds. One was the seed of the cotton tree (yastse), the second of the gourd tree (was), and the third of the quebracho (tsintok). She also set out a calabash of chicha. If that overflowed or turned into wine, it would mean that the boy was in danger, and she would loose the three magic dogs she had, and they would rush to the aid of the boy.

They set out and walked a very long way until they came to a lake. This they crossed and found themselves in a broad savanna, the home of the deer. Then the girl turned back into a doe and summoned her deer relatives, and urged them to attack the boy. On realizing his danger, the boy called out to his grandmother for aid, and remembering the three seeds, he threw down one, the cotton-tree seed. Immediately a huge cotton tree sprang up, into the highest branch of which he climbed. Meanwhile the grandmother paid no attention to his call for help, for she was drunk. Then the deer began to saw down -the tree by rubbing their antlers against it. Crick, crick, crick, went their antlers, as they slowly rubbed down the trunk. The boy was frightened. At last the trunk was almost sawn through; then just as it was about to fall, the boy threw down the calabash seed, and immediately a large calabash tree sprung up beneath him. The enraged deer started to saw this down too. Along came a humming- bird. The boy called it to help him. “What can I do to help you, young man?” Then the boy asked him to go and wake up his grandmother. The humming-bird sped off to her house. When he arrived there, she was lying in a drunken stupor. He called her, but she would not wake up. Then approaching close, he hovered in front of her face and darting in thrust his tongue up the old lady’s nostril. She gave a terrific sneeze, and the humming-bird was blown out through the door and far across the tops of the trees. However, he had done his work well; the grandmother was awakened. Immediately she realized what had happened. The gourd had overflowed with blood, and the floor of the hut was covered with it. She released the three dogs, who rushed off to the boy’s rescue.

Meanwhile the deer had sawn through the gourd tree with their antlers, and were engaged in sawing through the trunk of the quebracho, which had sprung up from the last seed. After a while, however, the deer moved off to rest awhile. Then a tortoise came by, and in response to the boy’s appeal for help, he turned the tree into stone by urinating at its base. When the deer discovered this, they were furious, and set to work with renewed vigor. Just as they were sawing through the last few inches, the dogs arrived, and rushing on the deer slew them all including the traitorous deer- woman. Thus the boy was saved.


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The Lords of the Forest

A lazy man neglects offerings to the forest lords, leading to poor harvests and a weakening fever. Warned by a sorcerer-priest, he repents and recovers but later lapses again. Enraged, the forest lords abduct his son, raising him in the wild. As an adult, the son defies their command by marrying. On his wedding night, the lords reclaim him, and he vanishes forever.

Source
Ethnology of the Mayas of
Southern and Central British Honduras
by John Eric Thompson
Field Museum of Natural History
Anthropological Series, Pub.274, Vol.17.2
Chicago, 1930


► Themes of the story

Divine Punishment: The man’s neglect of offerings leads to his illness and the abduction of his son by the forest lords, reflecting retribution from higher powers for transgressions.

Family Dynamics: The abduction of the man’s son and his eventual return, coupled with the condition imposed by the forest lords, highlight complex familial relationships and obligations.

Conflict with Authority: The son’s decision to marry, defying the forest lords’ command, illustrates a challenge to oppressive powers and the repercussions of such defiance.

► From the same Region or People

Learn more about Maya people


Once upon a time there was a man who was too lazy and ignorant to make his offering to the lords of the forest that he might have a good harvest of corn.

As a result his crops were always poor, and eventually the lords of the forest visited on him a wind (weakening fever).

Greatly alarmed, he called in the local Hmen (sorcerer- priest), who told him that his visitation was a result of his neglect of the lords of the forest, and he would only recover if he promised to amend, and make his offerings in future.

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The man promised, and accordingly rapidly recovered. However, a few years later he again began to neglect his annual offerings in the milpa. Then the lords of the forest were indeed filled with wrath, and awaiting an opportunity they stole his young son, and, taking him to their home in the depth of the forest, they brought him up among themselves.

When the boy had become a young man, they sent him back to the human world, on condition that he should never have relations with a human woman. But after a while the young man married a girl.

On their marriage night he had just shut the door of the hut when he heard a series of long low whistles. Now every one knows that that is the way the lords of the forest let human beings know of their presence, but the boy, as he had been away from human beings most of his life, did not know this.

Accordingly he stepped out of the hut to see what was the matter. The lords of the forest immediately seized him and carried him away with them.

Since then he has never been seen by human eyes.


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The Ninth Heaven

A man was carried to the ninth heaven from a forest, discovered by diviners using a sacred crystal. Villagers used a cotton cord to pull him back, but he began growing wings. Blood and ashes rained down, terrifying everyone. Fearing he caused the calamity, the villagers burned him in a large fire to end their fears.

Source
Ethnology of the Mayas of
Southern and Central British Honduras
by John Eric Thompson
Field Museum of Natural History
Anthropological Series, Pub.274, Vol.17.2
Chicago, 1930


► Themes of the story

Journey to the Otherworld: The man’s ascent to the ninth heaven represents a voyage to a realm beyond the earthly experience.

Divine Intervention: The man’s sudden transportation to the ninth heaven suggests the influence of supernatural forces in mortal affairs.

Forbidden Knowledge: The villagers’ use of a sacred crystal to locate the man indicates the pursuit of hidden or restricted truths.

► From the same Region or People

Learn more about Maya people


A man, sitting on a stone in the forest, was suddenly carried up into the sky, right to the ninth heaven. Brujos (Sayam or Kini winik) found out where he was by means of a sastun (a ball of rock- crystal or jade used for divination purposes). All the women of the village made a long cord by twisting cotton (holkuts), and threw it up into the sky. They pulled the man down to earth again from the ninth heaven with it. When he reached earth, the man had already begun to grow wings. It began to rain blood and ashes, and the people were very frightened. They thought the man they had rescued from the sky was the cause, so they made a large fire and burnt him.

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Yum Chac and the Milpa

When Cocom, a newcomer from Peten, began farming in Socotz, he neglected offerings to the lords of the milpa due to his lack of knowledge. His crops suffered until he dreamt of a naked man who revealed the lords’ anger. Guided by a sorcerer, Cocom performed a primicia offering, which appeased the lords and brought rain, saving his harvest.

Source
Ethnology of the Mayas of
Southern and Central British Honduras
by John Eric Thompson
Field Museum of Natural History
Anthropological Series, Pub.274, Vol.17.2
Chicago, 1930


► Themes of the story

Divine Intervention: The lords of the milpa directly influence Cocom’s crop growth and rainfall.

Sacrifice: Cocom’s offering (primicia) to the lords serves as a form of sacrifice to appease them.

Conflict with Nature: Cocom faces a struggle against natural forces, specifically the lack of rain affecting his crops.

► From the same Region or People

Learn more about Maya people


When Cocom first arrived at Socotz from the Peten, he had no knowledge of how to make a primicia, for the Peteneros are a godless lot. Accordingly he set about the making of his milpa without making any offering to the lords of the milpa.

Consequently, the maize on his milpa grew to a certain height, but no higher. It rained all around, but on Cocom’s milpa no rain fell. Cocom could not understand this, for he knew nothing of the lords of the forest. One night he dreamt he came home from his milpa through a downpour of rain. Entering his hut, he saw a naked man lying in his hammock.

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Cocom started to talk to him, pointing out how wet he was and how hard it was raining. “Yes, it is raining,” replied the naked man, “but not on your milpa. The lords of the milpa have sent flames to keep the rain off your milpa. Yum Tsak does the work after God, and he must eat, but you have given him nothing to show your gratitude and assuage his hunger.” Cocom woke from his dream, but such was his fright that for two days he could eat nothing. He consulted a sorcerer, telling him of his strange dream. The sorcerer thereupon advised him to have a primicia made to propitiate the lords of the milpa. He did so, and almost immediately rain fell, converting his crop from a failure into a good return.


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The Magic Flight

A young man seeks fortune but falls for Rosalie, a giant’s magical daughter. To win her, he completes impossible tasks with Rosalie’s help, angering the giant and his wife. They flee, using magic to escape relentless pursuits. Though separated after seven years by his lost memory, Rosalie uses wit and persistence to restore his love, reuniting them in triumph.

Source
Ethnology of the Mayas of
Southern and Central British Honduras
by John Eric Thompson
Field Museum of Natural History
Anthropological Series, Pub.274, Vol.17.2
Chicago, 1930


► Themes of the story

Quest: The protagonist embarks on a journey to earn money and win Rosalie’s hand, facing numerous challenges set by the giant.

Cunning and Deception: Rosalie uses her wit and magical abilities to help the protagonist complete the impossible tasks and outsmart her father.

Love and Betrayal: The love between the protagonist and Rosalie drives the plot, leading to their eventual reunion after overcoming obstacles and a period of separation.

► From the same Region or People

Learn more about Maya people


Once upon a time a young man started out from home to earn some money. After traveling some time, he came to a hut where there lived a giant with his three daughters. The young man was very attracted by the youngest daughter, and determined to stay there if he could. Accordingly he asked permission of the giant. The giant consented on condition that the young man completed certain tasks that he would set him. “I have always,” said the giant, “had a keen desire to take my bath immediately on getting out of bed instead of having to go all the way down to the lake. Tonight you will bring the lake up to the hut, so that when I get up in the morning I can sit on my bed and dangle my feet in its water. Here is a basket in which you can fetch the water.”

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The young man was entirely nonplussed, but he decided to consult his sweetheart, the giant’s youngest daughter, whose name was Rosalie. Rosalie told him to go to sleep and not to worry, that she would see to the transfer of the lake. That night when the rest of the household slept, Rosalie went down to the lake, and with her skirt she swept up the water to her father’s bedside.

When the giant awoke, he was very surprised to find the water lapping the leg posts of his bed. Taking a large pot, he threw it into a very deep river, and bid his daughter’s suitor bring it forth. The young man dived in many times, but failed to locate the pot at such a great depth. Then Rosalie came to his rescue. They arranged to go together that night, and Rosalie would dive in. The boy was to call her name when she was at the bottom, otherwise she would be unable to rise again to the surface. This they did, and the following morning the giant found the pot once more in the house.

The next task that the giant set the young man was to make a milpa of a hundred mecates, clear the forest, burn, sow, and at midnight of the same day bring him a load of corn on the cob from the same milpa. The young man set to work at daybreak, but by sunset he had achieved practically nothing. Then Rosalie stretched out her skirt, and promptly all the forest was felled. By magic too she dried the bush, burnt it, sowed the corn, caused it to grow, and gathered the young maize cobs, so that her lover was able at midnight to take the cobs to her father. The giant was now thoroughly annoyed, and consulted with his wife how they could get the best of the presumptuous youth. They decided to give him a trial of horsemanship.

They arranged that the woman should turn herself into a mare, the giant would become the saddle and stirrups, and Rosalie should be turned into the bridle. Rosalie, however, overheard this conversation and warned her lover, bidding him not to spare the mare and the saddle, but to treat carefully the bridle.

Next morning the giant bid the young man go out into the savanna, where he would find a mare already saddled. He was to mount her and bring her back to the house. Meanwhile the giant and his wife and Rosalie took a short cut through the forest, and by the time the young man arrived they had already converted themselves into the mare and its saddle. The boy, who had armed himself with a good stout cudgel, jumped onto the mare’s back and before the mare had a chance to buck, he began to belabor her as hard as he could. The mare, or the old lady, whichever one cares to call her, was so benumbed by the shower of blows that the youth rained on her that she was quite incapable of making any attempt to throw her rider. After a few minutes she sank exhausted to the ground.

The boy returned to the hut, where a little later he was joined by the exhausted and belabored giant and his wife.

The boy had now completed his four tasks, but the giant, going back on his bargain, told him that there were yet other tasks to perform. That night Rosalie and her lover decided to run away, as the giant and his wife would still be suffering from the effects of the thrashing they had received. When all were asleep, Rosalie took a needle, a grain of salt, and a grain of saskab (white earth), and spitting on the floor, stole softly out of the house to meet her lover outside.

At daybreak the giant called to Rosalie to get up. “It’s all right, Tata, I’m getting up, I’m dressing my hair,” replied the spittle, which Rosalie had spat on the floor. The spittle spoke with the voice of Rosalie, so the giant suspected nothing. A little later the giant again called to Rosalie to know if she were not yet dressed. Again the spittle replied that she was dressing her hair. The old lady, however, was suspicious and, going into Rosalie’s room, discovered the trick that had been played on them. By this time the spittle was almost dry and could only reply to her in a whisper.

Then the giant set out in pursuit of the fleeing couple. As the giant was rapidly overtaking them, Rosalie turned herself into an orange tree, and the youth disguised himself as an old man. When the giant reached the spot, he asked the old man if he had seen the fleeing couple.

“No,” replied the youth in his disguise of old man, “but refresh yourself by eating some of these oranges.” The giant did so, and promptly lost all desire to pursue farther the fleeing couple, as the oranges were magical. He returned to his hut and explained to his wife that he was unable to overtake them.

“You are an old fool,” answered the old lady. “The orange tree was Rosalie.” For she, too, was gifted with magical powers.

Again the giant set out in pursuit. When the giant was once more on the point of overtaking them, Rosalie turned the horse on which they were riding into a church, her lover into the sacristan and herself into an image of the Virgin. When the giant reached the spot, he asked the sacristan if he had seen anything of the missing pair. “Hush!” replied the youth in his guise of sacristan, “you must not talk here, the priest is just going to sing mass. Come in and see the beautiful Virgin we have inside.”

The giant then went inside to view the statue of the Virgin, with the result that he lost all interest in the pursuit, and returning once again to his hut, explained to his wife how after seeing the beautiful Virgin he had no further desire to capture his daughter and her abductor.

“You double fool,” cried the old lady, “the Virgin was Rosalie. You are too half-witted to be of any use. I’ll catch them.” Thereupon the old lady set out to overtake them. Rosalie and the youth travelled as fast as they could, but the old lady went faster and gradually overtook them. When she was almost within reaching distance, Rosalie cried out to her lover, “We can’t fool her, we’ll have to use the needle.”

Stooping down, she planted the needle in the ground, and immediately an enormous thicket grew up. For the moment they were out of danger. As the old lady laboriously cut her way through the thicket, the lovers fled on. At last the old lady got clear of the thicket. Once more she set forth in pursuit, gradually overtaking the couple. When once more her mother had nearly reached them, Rosalie threw down the grain of saskab. Immediately a great mountain reared itself aloft. Once more the lovers fled away, as the old lady pantingly toiled toward its summit, then slowly down the far side.

At last she was clear of the mountain and once more catching up on the fleeing lovers. Just as she was on the point of reaching them, Rosalie threw down the grain of salt, and immediately an enormous sea was formed behind them. Rosalie became a sardine, her lover a shark, and the horse a crocodile. The old lady waded into the water, trying to catch the sardine, but the shark drove her off.

“All right,” cried the old lady, trembling with vexation and disappointment, “I bid you remain here in the water seven years.”

At the end of the seven years they were able to come out of the sea, and they returned to the town where dwelt the parents of the youth. Rosalie, however, could not enter the town because she had not been baptized. Accordingly, she sent her lover into the town, bidding him return with half a bottle of holy water, and on no account was he to embrace his grandparents; for in that case he would straight away forget his Rosalie.

The young man reached his home and greeted his grandparents, but he would not permit them to embrace him, much to their consternation. Feeling tired, he resolved to rest awhile before returning to Rosalie with the holy water. Soon he was fast asleep, whereupon his grandmother, bending over him, softly kissed him. Consequently when he awoke, he had no longer any recollection of Rosalie.

For days Rosalie waited outside the town for the return of her lover. At last one morning, seeing a small boy playing on the edge of the town, she summoned him, and persuaded him to fetch her some holy water. The boy did so, upon which Rosalie bathed herself in it and entered the town. There she heard that her lover was on the point of marrying another girl at the behest of his grandparents.

Rosalie proceeded to the home of her former lover, but he failed to recognize her. However, she succeeded in having the marriage postponed three days. Then she prepared a great feast, to which she invited all the elders of the town as well as her former lover. In the center of the table she placed two dolls she had made. One was in the image of her lover, the other had her features.

The guests arrived and sat down to the feast. In the middle of the festival Rosalie suddenly pulled out a lash, and proceeded to lash the doll in the form of her former lover.

“Don’t you remember how you had to fetch the water with the empty basket,” she cried, and “whang” sung the lash. But as the lash struck the doll, the man cried out with pain. Again Rosalie addressed the doll.

“Don’t you remember the pot at the bottom of the river, and how I brought” it up for you?”

Again the whip sung through the air as it descended on the doll’s back. Again the young man gave a shriek of pain. Still the memory of his former love for Rosalie was lost.

“Don’t you remember the milpa you had to make, and the corn on the cob I prepared for you?” Rosalie asked the doll.

“Whang,” sung the whip, as once more it descended on the doll’s back. Once more the youth cried out in agony as he felt the blow that had been given the doll in his likeness. Rosalie then asked the doll if it remembered the seven years in the sea. The whip fell once more on the doll’s back. Again the youth cried out with pain; then the memory of the past returned to him, and forgetting his bride to be, with a cry of joy he threw himself into Rosalie’s arms.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

The Three Wind Gods and Their Mother

A lost man stumbled upon the home of three wind gods, unaware of their identity. Their mother welcomed him, hiding him in a large urn when her giant sons returned. Despite sensing human presence, the wind gods were assured no one was there. Once they slept, their mother freed the man and safely sent him on his way, sparing his life.

Source
Ethnology of the Mayas of
Southern and Central British Honduras
by John Eric Thompson
Field Museum of Natural History
Anthropological Series, Pub.274, Vol.17.2
Chicago, 1930


► Themes of the story

Cunning and Deception: The mother employs cleverness to conceal the man from her sons, ensuring his safety.

Guardian Figures: The mother acts as a protector, safeguarding the man from potential harm by her wind god sons.

Conflict with Nature: The man’s encounter with the wind gods symbolizes a direct interaction with natural forces.

► From the same Region or People

Learn more about Maya people


A man was lost in the forest. After wandering for some time, he arrived at the home of the three wind gods, but he did not know that they lived there. Their mother welcomed him, and prepared him food.

Later when her three sons were due back, she hid the man in a large pottery urn. When the three wind gods arrived, there was a regular whirlwind. Everything was blown about the hut, the hammocks swung frantically, and there was general confusion.

Gradually the place calmed down once more.

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“We smell chicosapote (sapodilla),” cried the three sons, for they were giants, and that was the term all giants use to describe human flesh. Their mother, however, assured them that no human was around. After they had eaten, they got into their hammocks. When at last they slept, their mother helped the man out of the urn in which he was hidden, and sent him on his way.


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The Wind God

A farmer struggled to burn his milpa until he offered copal incense. Once the fire was set, a massive man in a large hat appeared, descending from the hills. Entering the flames, he spread the fire across the milpa with his arms. This figure was the wind god, embodying the elemental force that completed the ritual.

Source
Ethnology of the Mayas of
Southern and Central British Honduras
by John Eric Thompson
Field Museum of Natural History
Anthropological Series, Pub.274, Vol.17.2
Chicago, 1930


► Themes of the story

Divine Intervention: The appearance of the wind god directly influences the farmer’s efforts.

Conflict with Nature: The farmer’s initial struggle to burn his milpa represents a challenge against natural elements.

Ritual and Initiation: The act of offering incense signifies a ceremonial rite to gain divine favor.

► From the same Region or People

Learn more about Maya people


A man one day set fire to his milpa, but it would not burn, because he had not burnt any copal incense (pom). He obtained some and offered it in the milpa. He then set fire to the dry brush.

Presently he saw a huge thick-set man in a large hat descending from the hill behind the milpa. He walked into the midst of the flames, and catching up the fire in his arms, he threw it here and there so that all the milpa was soon burnt.

He was the wind god.

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The Source of Sickness in Socotz

The village of Socotz once thrived peacefully until an enraged sorcerer sought revenge by burying nine black wax dolls to curse the land. Though another sorcerer uncovered seven, two dolls remained hidden, becoming harbingers of evil winds at dawn. The villagers, in fury, killed the sorcerer, but the curse persisted. To this day, the two evil winds bring sickness to Socotz.

Source
Ethnology of the Mayas of
Southern and Central British Honduras
by John Eric Thompson
Field Museum of Natural History
Anthropological Series, Pub.274, Vol.17.2
Chicago, 1930


► Themes of the story

Divine Punishment: The villagers suffer from a curse due to the sorcerer’s actions.

Revenge and Justice: The villagers retaliate against the sorcerer for cursing them.

Conflict with Nature: The villagers face illness brought by evil winds, representing a struggle against natural forces.

► From the same Region or People

Learn more about Maya people


Formerly the people of Socotz lived happily and free from those numerous maladies caused by evil winds. These good times came to an end when a certain sorcerer became enraged with the inhabitants of the village and plotted their destruction. In order to accomplish this, he made nine dolls of black wax (qes), which he buried under the ground, one close to each of the gullies that meander through the village. Luckily for the future of the community another sorcerer divined the wickedness that was contemplated. With the help of some of his friends he searched for and found seven out of the nine dolls. Search as they would, they could not find the remaining two images.

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Feverishly they searched all through the night, but in vain. They knew that at dawn the two dolls, if not found and destroyed, would come to life, and start their evil tricks. When the sun had risen, and the evil was past remedy, they informed the elders of the village of the danger that threatened the community. The infuriated villagers sought out the evil sorcerer, and, dragging him and his family into the neighboring woods, murdered the lot. But the evil had been done, and to this day Socotz suffers from the two evil winds caused by the two wax images that escaped. These two evil winds are the source of much of the sickness in Socotz.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page

Tradition of a Flood

According to legend, stone boats found in forests are remnants of the P’us, tiny folk who thrived with the help of a magical, inexhaustible chest. Neglecting to worship God, they faced a divine flood. Anticipating the deluge, they crafted stone boats, believing them impervious to decay. Tragically, stone does not float, and the P’us perished, leaving their vessels scattered across the woods.

Source
Ethnology of the Mayas of
Southern and Central British Honduras
by John Eric Thompson
Field Museum of Natural History
Anthropological Series, Pub.274, Vol.17.2
Chicago, 1930


► Themes of the story

Creation: This story ties to the theme of creation as it reflects an ancient understanding of how divine forces interact with and shape the mortal world. The flood serves as a transformative event that resets or alters the balance of existence, a recurring motif in many creation myths.

Origin of Things: The story provides a cultural explanation for phenomena or beliefs, such as why reverence to divine powers is necessary or why humanity might fear the consequences of neglecting sacred duties. This aligns with myths that aim to explain traditions or natural events.

Divine Intervention: The flood is a direct act of divine will, sent as punishment for the P’us’ failure to worship God. This showcases how gods or higher powers influence human (or, in this case, non-human) affairs, asserting their control over creation and morality.

► From the same Region or People

Learn more about Maya people


Often when hunting in the forest one comes upon old rubbing stones that have no legs. They are not really rubbing stones, although our people often take them home and use them as such. They are the boats of the tiny folk — the P’us.

Long ago these little people lived very happily, for they possessed a magic chest, from which issued an inexhaustible supply of everything that they needed. On account of this they forgot to worship God. God sent a flood to destroy them. They knew beforehand that there was going to be a big flood, but they did not know when it would come.

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Accordingly they made themselves little stone boats, so that they would not rot in the wet season, as might have happened if they had made them of wood.

When the flood came, they got into their stone boats, but they were all drowned as the stone would not float. There they lie to this day in the woods, often near holes in the ground where they sank when the big flood swept everyone away.


Running and expanding this site requires resources: from maintaining our digital platform to sourcing and curating new content. With your help, we can grow our collection, improve accessibility, and bring these incredible narratives to an even wider audience. Your sponsorship enables us to keep the world’s stories alive and thriving. ♦ Visit our Support page