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.


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The Ants and the Milpa

An old man directed his three sons to marry and make milpa (fields). The lazy youngest son, T’up, relied on ants to clear, burn, and plant his milpa after they stole his food. While his hardworking brothers failed due to misunderstanding their tasks, T’up’s immense milpa impressed his skeptical father-in-law. Ultimately, T’up triumphed, was celebrated, and his brothers were expelled for their failure.

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: T’up uses his wit to persuade the ants to do his work, showcasing cleverness in achieving his goals.

Trickster: T’up embodies the trickster archetype by outsmarting others to succeed, despite his laziness.

Family Dynamics: The relationships between T’up, his brothers, and their father-in-law highlight familial expectations and judgments based on work ethic and success.

► From the same Region or People

Learn more about Maya people


There was once an old man with three sons. When they grew up, he told them it was time they got married. Accordingly the eldest took food and, obtaining his father’s blessing, set forth in search of a wife. After a while he met a man who had three grown-up daughters. He married the eldest.

Later the second son arrived and married the second daughter. Lastly the youngest son asked his father for his blessing and, preparing food for the journey, set out too in search of a bride. He fell in with his two elder brothers, and soon married the youngest daughter of the old man.

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Now T’up (the youngest boy) was very lazy, as his father-in-law soon found out. T’up was always being scolded for being so lazy, and his mother-in-law was always upbraiding her youngest daughter for having such an idle husband.

When the time came to make milpa, the old man called his three sons-in-law together, and told them to go out the next day and make holche. Next morning the three brothers started out to work. They carried tortillas and posol to last them for three days, but T’up only carried a little, for his mother-in-law would not waste corn on so worthless a son-in-law. The two elder sons started to work at one place, but T’up went farther on until he was some way beyond where his brothers had decided to work. He sat down to rest and went fast asleep. Later, when he woke it was quite late in the afternoon, so he decided not to do any work except collect some guano palm leaves to make himself a shelter. After he had eaten some of his tortillas and drunk some of the posol, he went to sleep again.

Next morning when he woke all his tortillas and posol had disappeared. Looking around, he espied a large ant (Spanish sampopo, Maya sai) which was carrying off the last piece of tortilla. He realized then that while he slept the ants had robbed him of his food. He seized the ant and threatened to kill it unless it would lead him to its nest. The ant consented. On arriving at the nest, T’up knocked three times, and the lord of the nest appeared (he was considered to be a snake; see p. 109). “What do you want?” he asked.

“Your people have stolen all my tortillas and posol,” replied T’up. “Either you must return it to me or you must do my work.”

The lord of the nest considered for a few moments, and then agreed to do the work. So T’up instructed him where to make the milpa, and said its size was to be a square league, and returned to his shelter to sleep while the forest was being cleared. All the ants turned out to work that night, and with their huge numbers and powerful jaws they had cut down all the trees and bush at the end of three days.

T’up returned to his father-in-law’s hut. On the way he passed his two brothers, but instead of clearing the forest for the milpa they were busily engaged in making holes in the larger tree-trunks, for they had misunderstood what their father-in-law had said. Whereas he had told them to make holche, that is, cut down swathes in the forest for milpa, they thought he had told them to make hoolche, that is, make holes in the tree-trunks.

When T’up arrived home, his father called out, “Here comes Idle- bones, the last to go and the first to return. Don’t give him anything to eat.” But his wife managed to get some maize, and made him tortillas. Later the other two brothers arrived, and the old man ordered chickens to be cooked for them, as they had worked hard.

Later when he judged the milpas to be dry, the old man sent the three brothers to burn the dry felled bush. The elder brothers were given large supplies of posol and honey, but poor T’up, as he was so lazy, was only given a little of each. The two elder boys collected all the loose rubbish and burnt it, but the column of smoke that rose up to the sky was miserably thin. T’up took his honey and posol to the ants’ nest, and gave it to the lord of the nest on condition he burnt the milpa. Accordingly T’up rested all day, while the ants hurried about their task of burning the milpa. The dense columns of smoke that resulted were so huge that even the sun was hidden. But the old man thought that the smoke of T’up’s milpa was caused by the burning of the milpa of the other two brothers; so when T’up returned he again scolded him.

When all was ready for sowing, the elder brothers took three mules laden with maize seed; T’up took only a quart. The elder brothers sowed a little of the maize in the forest, but most of it they left in the store hut, and the rest they hid in one of the tree-trunks they had hollowed out. T’up took his seed to the ants, but they said it was not enough, for the fire had spread far beyond the cleared area, and the extent to be sown was enormous. T’up then showed them a storehouse where they could get more seed, and when they had started to work, as usual, T’up went to sleep. On the return of the brothers, T’up received his usual contemptuous welcome, while the elder brothers were feasted.

When the corn was in ear, the old man sent his three sons-in-law to their milpas to prepare the young corn in the pib. The elder made a small hole in the ground, into which they put the few small yellow ears that had just managed to survive in the shade of the forest. T’up again summoned the lord of the ants’ nest to his assistance. They brought fifteen loads, made the pib, heated it, and put in the food while T’up slept.

On the following day the old man and his wife, his three daughters and their husbands set out with four mules to bring in the young corn and to eat the pibil. When they arrived at the milpa of the two elder brothers, the father-in-law was very angry, for there was no clearing visible and no corn except the few miserable plants that were growing in the shade of the forest, and they resembled grass rather than corn. Then he espied the heap of rotting corn in the hollow tree. “Well, where is the pib?” cried the old man. When the tiny pib had been uncovered and a mere handful of tamales shown him, the old man was still more furious, and refusing even to speak to the two elder boys, he sneeringly bid T’up show them his milpa. They started off again, T’up leading the way, until they struck the path the ants had made from their nest to the milpa. This path gradually widened as they advanced until it became a wide highway. “Where does this fine road go?” asked the old man, and T’up replied, “To my milpa.” Eventually they reached a huge milpa, the end of which was lost to view in the distance, and T’up indicated that this was his milpa. But the old man, knowing full well T’up’s indolent habits, was incredulous. They ascended a small hill at the edge of the milpa when his mother-in-law inquired where the pib was, thinking thereby to discover if this huge milpa was really the work of her youngest daughter’s husband. “You are standing on it,” replied T’up. “This hill is the pib.” Then the old man said, “You’ve worked enough, let your two brothers uncover the pib.” While they were doing this, the mother-in-law started out to find the extent of the milpa, but it was so immense she got lost. Then T’up summoned his friends, the ants, who, on being informed of the loss of the old lady, began to search through the milpa until they located her. After they had all eaten, the mules were loaded, and they started off home. That night chickens were killed in honor of T’up. As for the other two brothers, they were ordered out of the house, and bidden never to return.


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The Life of Christ (an Indian Version)

A young man, traveling with twelve others, experienced rejection, miraculous generosity, and hostility in various towns. His miracles caused fields to transform into forests, water, and stones. Accused of sorcery, he was captured, killed, and buried, only to rise again. He punished his betrayer and ascended to heaven, instructing a cock to signal his departure. The man was revealed to be Jesus.

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

Hero’s Journey: The protagonist embarks on a transformative adventure, performing miracles and facing challenges, leading to his death and resurrection.

Sacrifice: The protagonist is captured, killed, and buried, symbolizing the ultimate sacrifice for a greater cause.

Resurrection: After being executed and buried, the protagonist rises from the dead, demonstrating the theme of returning from death.

► From the same Region or People

Learn more about Maya people


Once there was a young man who went to travel with twelve other men. He arrived in the town and asked for lodging, but the owners of the house only permitted him to sleep in the henhouse. He did not want to sleep there, so he found another man who gave him lodging and who gave him a large mat on which he and the other twelve could sleep. He told the man’s wife to grind corn on the metate, giving her a fistful of maize. The woman did so, and with the handful of maize made sufficient tortillas for all of them. He went away at dawn after leaving money on the mat. The man went on and saw some men sowing. He asked them what they were sowing, but they did not reply.

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Then he told them that trees would come up in the milpa, and it was so. There sprang up trees over a milpa, which it took three days to cross. He saw some more men sowing, who again refused to tell him what they were doing. To these he said that they were sowing water, and a great expanse of water sprang up. Yet other sowers he caused to sow stones. Passing farther on, he again met some sowers, and these he caused to sow cohune palms. Then he passed on and crossed over a river. As he was crossing the river, he stepped on some fresh-water snails. The twelve men who were coming along could not find him, and questioned the fresh-water snails. The snails replied, “Don’t you see that he has trampled on us and turned us over?”

He came to a town where the people cursed him, saying that he was a witch doctor. Then he prepared a big feast, but the chief of the town wanted to kill him because of his sorcery in causing the milpas to grow trees, stones, water, and cohune palms. The man hid himself inside a harp at his feast. All the twelve young men were drunk. The chief did not know the man by sight and he asked the man’s servant to point him out. The servant said, “You will know him because he is the only one who does not eat.”

The chief and his soldiers looked in at the window and noted which one did not eat. They caught him and tied him and left him lying down. Then they called in a blind man and placed a machete in his hand and guided him over to where the sorcerer lay bound, and, placing the point of the machete against the sorcerer’s ribs, they bid the blind man drive it in. He did so, and the blood of the sorcerer, gushing out onto the eyes of the blind man, restored his sight. They took the body of the sorcerer and buried it and made a feast. After the feast they took the bones of the chickens they had eaten and threw them on the spot where the dead man had been buried. The bones instantly became a live turkey and a live cock. They told the birds to crow if the dead man came to life again. At midnight the dead sorcerer came to life again and told the turkey and the cock not to crow. Then he took the servant who had betrayed him and placed him in a big house under the earth and said to him, “You are to be the lord of the earthquakes. You will shake the earth three times.”

The man returned to the house and told the cock that he was going up to heaven at midnight, saying, “If you see me or even a bit of me or even my foot, you can crow and wake up the sleepers.” Then the man went up into heaven. The man’s name was Jesus.


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The Drought

A dispute between the sun and clouds caused a severe drought, as the sun refused clouds permission to cross the heavens. Amid famine, a boy, Vicente, encountered a divine messenger who instructed him to lead a special procession to bring rain. Following the ritual, rain returned, and Vicente ascended to heaven as the patron of rain. The sun reconciled with the clouds, acknowledging their power.

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

Conflict with Nature: The initial dispute between the sun and the clouds leads to a severe drought, highlighting humanity’s vulnerability to natural forces.

Divine Intervention: A divine messenger guides Vicente to perform a ritual procession, resulting in the return of rain, demonstrating the influence of higher powers in human affairs.

Sacrifice: Vicente’s willingness to be carried in the procession symbolizes a form of personal sacrifice for the greater good, leading to the restoration of balance.

► From the same Region or People

Learn more about Maya people


The sun and the clouds were having a dispute. The clouds maintained that they caused the rain when they formed themselves. The sun denied that they caused the rain, as without his permission they could not cross his face. The sun was so annoyed that he refused permission to the clouds to cross the heavens. As a result there was a terrible drought, and the people began to die of famine. They made processions with the saints, but still there was no rain. There was a small boy, Vicente, who lived with his grandmother. He was very disobedient, and his grandmother decided to thrash him, so Vicente ran away to the top of a high hill to avoid the thrashing.

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He stayed there all day, and when night came, he was afraid to go home. Shortly after sunset a small boy appeared to him, and asked him what he was doing there. Vicente explained that his grandmother wanted to thrash him and that he had fled to the top of the hill to avoid her. The boy said he was the messenger of Mam and told Vicente to tell his grandmother to inform the people that it was useless to make processions like those they had been making. The people must make a new procession and carry Vicente instead of the saint, and then Mam would send the rain. Vicente returned home, and his grandmother was so pleased to see him once again that she forgave him. Vicente began to repeat what the messenger of the Mam had told him. “The people in the village are fools. They will never get rain if they continue to make processions with the saint. They must carry me if they want rain.” The old lady was vexed with him. “How can you cause the rain?” she said. “You aren’t God.”

Someone overheard the conversation, and told the alcalde of the village. The alcalde summoned Vicente to his presence, and asked him if it was true that he could cause rain. Vicente told him what the messenger of the Mam had said to him. The alcalde was impressed, and arranged for a new procession next day, when Vicente would be carried on the litter. Next day Vicente was placed on the litter in the church, and everyone in the village brought a few flowers, till Vicente was entirely buried in their mass. At midday they heard thunder at each of the four corners of the world, and there came a heavy wind, and the sky was full of clouds. The rain poured down unceasingly, until at last they made the procession to stop the rain. When the procession was finished, and they were returning to the church, Vicente and all the flowers that surrounded him were carried up to heaven, where he became the patron of rain.

The sun made his peace with the clouds. “I now see,” he said, “that I am not so powerful as you. In a few minutes your clouds covered the sky, and made it so that I could not see anything. You will be my elder brother.” This is the reason why it always becomes cool when it rains, as the sun cannot shine down on the earth.


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The Foolish Wife and the Tabai

A man, frustrated by his wife’s laziness, left her cotton to spin while he was away. Instead, she wasted time, burned the cotton, and discovered gold under their fire. Misunderstanding instructions, she foolishly carried their door into the forest while following her husband. After an encounter with tabais, they escaped with wealth stolen from the tree, despite her blunders. Their misadventures reflect humor and luck amidst folly.

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

Trickster: The tale features the tabai, a cunning figure who plays a role in the unfolding events.

Cunning and Deception: The wife attempts to deceive her husband about the cotton and later uses cunning to deal with the tabai.

Conflict with Nature: The couple’s journey into the forest and their interactions with the tabai highlight a struggle against natural and supernatural elements.

► From the same Region or People

Learn more about Maya people


A man had a wife who was always wasting her time, and visiting her neighbors, and consequently did not attend to her work. He was going away on a long journey, and to keep her busy during his absence gave her some cotton to spin. While he was away, his wife did nothing but waste her time. The day before her husband was to return, she realized that the cotton had not been spun. She threw it into the fire saying, “Fire, spin this cotton for me.”

But the fire only burnt it up. Then she took a machete and began to dig in the ground under the fire. She found a heap of gold which the tabai had placed there.

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The tabai was standing at the back of the house. As there was no wood in the house, she called him, and giving him money told him to go out and cut her some wood. A few minutes after the tabai had gone off her husband arrived. He asked her what she had done with the cotton, and she replied that she had sold it, showing the money she had found. Her husband said that that was not enough, and then she explained that she had given the rest to a man to cut wood.

“I’ll go after him, and get the money back. You stay here and mind the door,” said the husband.

He went away to find the man. After a while the woman said to herself, “I want to see what he is doing, but he told me to mind the door. Oh, I know what I’ll do. I’ll take the door along with me, and in that way I can look after it all right.”

After a while she overtook her husband.

“Why are you carrying that door on your back?” he asked her.

“Well, you told me to look after it, and I thought the best way was to bring it along with me.”

“You are a silly woman,” replied the husband. “When I told you to mind the door, I meant you to see that no one came into the hut to steal anything. Now you have taken away the door, and anyone can go in.”

They wandered through the forest in search of the man until nightfall. When it was dark, they climbed up into a big ceiba tree, and placed the door across the boughs. Soon the tabais, the owners of the ceiba tree, arrived and began to make music. The woman heard the noise and began to dance. Her husband told her not to be so foolish, as the tabais would hear her and come up and kill them. His foolish wife took no notice of what he said until at last the door fell out of the tree onto the heads of the tabais below. They all ran away except one. The man and his wife climbed down from the tree, and the woman called out to the tabai that had remained, “Come here. I have something good for you to eat. Open your mouth,” she said to him. The tabai did so, and the woman thrust a knife into his mouth and cut off his tongue. The tabai ran off. Then the man and his wife went into the ceiba tree, and taking all the clothes and money they wanted, went off home.


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A Sorcery Story

A man discovered his wife was a sorceress who transformed into a mule every Friday. One night, he witnessed her remove her head to transform and rubbed ashes on the severed neck. Unable to reattach her head, she remained a mule, eventually turning into an owl with her head. This explains the owl’s human-like cries and laughter in folklore.

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 wife deceives her husband by secretly transforming into a mule.

Forbidden Knowledge: The husband’s discovery of his wife’s secret sorcery practices.

Illusion vs. Reality: The wife’s outward appearance as a human contrasts with her hidden supernatural activities.

► From the same Region or People

Learn more about Maya people


A man had a wife who was a sorceress and used to turn herself into a mule. Every Friday she would sit up late spinning cotton, and she used to put a fire under her husband’s hammock so that he wouldn’t wake up with the cold.

The man suspected his wife, so one Friday he kept awake. At midnight his wife put away the cotton she was spinning, and throwing herself on the ground, after first having taken off her head and placed it on the ground, she turned into a mule; then she went off with a number of other mules. The man took some ashes and rubbed them on the severed neck of her head.

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Just before dawn the mules returned. The woman threw herself onto the ground and changed back into human shape, but she could not fix her head on again because of the ashes. Accordingly she changed back into a mule again and, carrying the head, she followed the man wherever he went. He tried to shake her off, but could not. One day he went into a very thick part of the forest, and there succeeded in losing the mule and her head. The mule and head turned into an owl (buh). That is why the owl hoots, cries, and laughs like a woman.


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The Xtabai

A young man arranged to meet his sweetheart but encountered a xtabai disguised as her. Realizing its true nature when he felt its hollow, bark-like back, he prayed, causing the xtabai to transform into rotten wood, which he burned. Tragically, the real girl fell ill at the same moment and passed away three days later, leaving the man devastated.

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 Xtabai deceives the young man by taking the form of his beloved.

Love and Betrayal: The young man’s love leads him into a perilous situation, resulting in the loss of his true love.

Tragic Love: The story concludes with the untimely death of the young man’s beloved, adding a layer of sorrow to the narrative.

► From the same Region or People

Learn more about Maya people


A young man had arranged to meet his sweetheart in the forest on the edge of the village. When he arrived at the tryst, he saw what he thought was his sweetheart, but it was a xtabai in her form. He advanced to meet her, but the xtabai walked backwards so as not to show her hollow back, which was like the rough bark of a tree. The youth at last overtook her, and embraced her. He felt her back to be hollow and rough and realized it was not the girl, but a xtabai. He began to pray, and the xtabai turned into a heap of rotten wood. The man made a fire and burned the rotten wood, and so destroyed the xtabai. The girl whom he had gone to visit and whom the xtabai had impersonated took sick at that same moment, and three days later died.

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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 Lord of the Bees and the Tabai

A man ventures into the forest with a deceitful friend to gather honey, facing betrayal and blindness after trading his eyes for food and water. Abandoned, he gains restored sight from the Lord of the Bees and stumbles upon a magical ceiba tree. After acquiring wealth, he lures his treacherous friend to the tree, where the man is discovered by tabais and meets a fatal end.

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 protagonist’s compadre deceives him, leading to his blindness and abandonment.

Revenge and Justice: The protagonist’s deceitful compadre meets a fatal end, serving as retribution for his earlier betrayal.

Moral Lessons: The tale imparts lessons about the consequences of greed, betrayal, and the virtues of resilience and seeking help from unexpected sources.

► From the same Region or People

Learn more about Maya people


A man once wanted to go out into the forest and get some honey from a hive of wild bees. He asked his compadre to go with him, but the compadre said he had no food, but agreed to go when the first man said he would take food for both of them. At midday the man was feeling hungry and suggested to his friend who had the food that they should eat, but the other said no. Later the man was very hungry and again asked for food, but his friend refused. A bit later he was famished, and again demanded food. The first man agreed to give it to him on condition that he was allowed to take out one of his eyes. The man was so hungry that he agreed and his friend, taking out one of his eyes, gave him food.

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Later he became very thirsty and asked for water. His friend would only give him water if he was allowed to take out the other eye. The man finally agreed and lost his second eye in return for the water. His friend told him to wait there for him, and went away, returning no more. The man waited and waited, and eventually, realizing that his friend would not return, he started to stumble along through the forest. At last he reached a tree, where, from the noise of the humming of the angry bees, he knew that men had recently been there and destroyed the hive to get at the honey. There he waited resting on a fallen treetrunk. After nightfall the Lord of the Bees arrived. He called out to the bees, “I will cure all those who have broken wings or legs, who have been crushed or who have lost their eyes.”

All the wounded bees came to him, and he cured them. The man heard all this and, groping his way to the Lord of the Bees, asked him to cure his sight too. The Lord of the Bees agreed and restored to him his sight. However, although he could now see again, he was still lost in the forest. Next night he climbed a tree close to a big ceiba tree. In the night he heard the voices of the tabais talking among themselves inside the ceiba. Now the tabais are always seeking mischief, and they were planning among themselves what damage they could do to mankind. One was saying how he was going to the village to spy at the people in their huts. Another was going to cause a man to make love to his comadre. Listening, the man learned how to open the ceiba, and after the tabais had gone away he went inside and found money, clothes, and other riches. He took some and went home. Some of the material he sent as a present to his bad compadre, who had gouged out his eyes. His bad friend asked him where he had got such fine stuff, and asked the man to take him to the ceiba. The man agreed, and taking his bad friend to the place left him there. Just before night the bad compadre climbed up into a tree, and listening he learned from the tabais the secret of how to get into the ceiba. When they had gone, he entered the ceiba and took all the material he wanted. Unfortunately for him he forgot how to get out, and so he hid inside. The tabais came back from their errands of evil.

“It is very hot inside and there is a sweet smell,” said the youngest tabai.

They looked around and found the man and beat him till he died.

* * *

Another version of the same story omits any mention of the bees. The tabais are three in number, and they tell what evil they have done during the day. The first says, “I have destroyed a fine milpa. If the owner only knew he could restore the corn by strewing it with ceiba leaves.”

The second says, “I have dammed a river, so the people in the village will suffer thirst. If they only knew, there is one stone that is the key-stone. Removing that the water will flow again.”

The third says, “I caused a man to take out the eyes of his compadre. If the sufferer only knew he could get back his sight by rubbing the sockets with the leaves of the ceiba.”

Next morning the man takes ceiba leaves and regains his sight. The rest of the story is the same as in the version given above except that the man undoes the work of the tabais by restoring the milpa and river. No name survives in San Antonio at the present time for the Lord of the Bees. However, in Yucatan they are worshipped under the name Ucananxuxob.


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How the Jaguar Got His Spots

A jaguar cub, dismissing his mother’s warning about men, sought to challenge a man’s strength. Encountering a woodcutter, the cub fell into a clever trap when the man tricked him into wedging his paw in a tree. After receiving a harsh beating, the cub’s bruised and bloodied body turned black, explaining the jaguar’s spotted coat in this cautionary tale.

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

Origin of Things: The tale explains the jaguar’s spotted appearance as a result of the cub’s encounter with the man.

Trickster: The man employs cunning to trap and defeat the overconfident jaguar cub.

Conflict with Nature: The tale depicts an interaction where human cleverness overcomes animal strength.

► From the same Region or People

Learn more about Maya people


Once there was a jaguar cub, and his mother told him to be very careful of men as they were very dangerous. The cub did not believe her and wanted to test his strength against that of man. One day, wandering through the forest, he came to a place where a man was splitting wood. “You are a man, aren’t you?” the young jaguar said to him. “I have come to test my strength against yours.” The man agreed and told the young jaguar to put his paw in the tree trunk where it was wedged open by his axe. The jaguar did so whereupon the man pulled out his axe and the wood coming together imprisoned the cub’s paw in its vise-like grip. Then the man gave the cub a thorough thrashing and let him go. The jaguar cub’s body was covered with black bruises and blood, and since then its skin has always been of this color.

► Continue reading…

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

How the Giants Were Worsted

In Salana, wisdom flourished as mothers entrusted infants to the mystical Santa Chich. Villagers traded in lowland forests, facing three man-eating giants along the route. An old man from Santiago outwitted the giants using cunning and a stick, thwarting their brujeria tricks and killing them. Though imprisoned by Zicnic, the mountain’s owner, the old man escaped using his own mystical powers, returning safely to his village.

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

Trickster: The old man uses his wit and cunning to outsmart the giants.

Cunning and Deception: The narrative centers on the use of cleverness to overcome adversaries.

Conflict with Authority: The old man challenges and escapes from Zicnic, the authoritative figure who imprisons him.

► From the same Region or People

Learn more about Maya people


Around Salana the people used to be very wise, as when they were five days old their mothers used to take them to the side of a mountain and leave them there some time to be suckled by the Santa Chich (the wife of Mam). The people used to go down from the mountains into the forests of the lowlands to trade goods, but there were three giants, who lived on the road, and used to levy tribute and kill the people, and eat them by the riverside.

An old man from the village, which is called Santiago, went that way. On the way he killed a vulture. When he got to where the giants lived, they stopped him and demanded food.

► Continue reading…

“I have no tortillas,” he told them, “but here is meat,” giving them the vulture which he had already cooked. Now these giants had their own star, and they could only do brujeria when it came above the horizon. Later the star appeared, and they asked the old man if he could do any brujeria. The old man said no, whereupon the giants told him that if he could not do as they did he would be killed. The first giant then went behind a hill and jumped over it. In the air he turned into a stone, but just before he reached the ground the old man hit him with a stick he carried, and the stone turned back into a giant again. The second giant also threw himself over the hill, turning into a jaguar, but again the old man nullified the trick by hitting him with his stick. The same happened with the third giant, who turned himself into a goat-like monster.

“You are no good,” cried the old man. “You cannot do brujeria,” and he killed them. When Zicnic, the owner of the mountain where the giants had lived, heard about this, he sent a messenger to have the old man imprisoned. They put him in a big cement house, and were going to kill him at midnight, but the old man with his brujeria escaped and went back to his village.


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