The two friends rescued by the benevolent Ingnersuit

Two widowed mothers had sons who were close friends and kayakers. After one son repeatedly attempted to harm the other during solo hunting trips, the victim retaliated, killing his friend. However, he soon faced trouble as his kayak sank, prompting intervention by his underworld guardian spirits. Taken to a mysterious house, he encountered his revived friend. Both realized they were shamans and reconciled, ending their hostility.

Source:
Tales and Traditions of the Eskimo
by Henry Rink
[William Blackwood and Sons]
Edinburgh and London, 1875

► Themes of the story

Trickster: The tale involves deception and cunning, particularly when one friend attempts to harm the other during their hunting trips.

Supernatural Beings: The intervention of underworld guardian spirits (Ingnersuit) who rescue the protagonist introduces elements of the supernatural.

Revenge and Justice: The narrative explores themes of retaliation and the subsequent reconciliation between the two friends, highlighting aspects of revenge and the restoration of order.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

One widow lived all alone with her son at a winter station; and a little more to the south another widow, also with an only son, had her residence. The young men were fast friends, and used to go out kayaking and perform their several tasks in company. But one morning the one who was to the north seeing the clear bright sky and a light breeze from the east, resolved on going to the hunting-place by himself, without waiting his friend’s arrival. After he had been on the hunting-ground for some time, he suddenly heard a noise from the sunny side of the bay, and, turning round, he saw his friend with gloomy looks and hand uplifted, about to throw his harpoon at him.

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Having no other choice, he kept his look steadily fixed on him; and the moment the harpoon came flying towards him, he upset himself, kayak and all, so that the weapon touched the edge of the kayak, and fell splashing into the water beside him, after which he again rose by means of his paddle. The other now proceeded to coil up his harpoon-line; and without further reference to the matter, the friends as usual remained together, catching their seals, and speaking pleasantly to each other on the way home. Still he kept an eye upon his companion, but did not find anything to rouse his suspicion. Another time he again left home without waiting the arrival of his friend, and the same thing happened. After a third similar attempt, however, he resolved to revenge himself. He did so in the following way: As soon as he rose above water after having capsized his kayak as before, he aimed his harpoon at his friend, who, however, averted the danger by likewise upsetting himself; but before he was able to get his kayak righted, the other was by his side and kept him from rising by running the point of his own kayak right across the one that lay bottom upwards. After having killed his friend in this manner, he rowed towards land; but before he reached the first islets, he noticed the water coming fast into his kayak. He pulled as quickly as possible, but all in vain, and was only kept above water by means of the bladder. He then happily remembered that he was himself an angakok, and that he had several tornaks (guardian spirits) among the ingnersuit (under-world people). No sooner had he called them than he saw three kayakers coming straight towards him. Two of the strangers put their paddles, one from each side, into the sinking kayak to hold it up; and, at the same time, the third mended the kayak as well as possible, by filling the leak with blubber, and hastened to give the drowning man his dry breeches to put on. He was now again placed in his kayak, to which they made fast their seals, all strung together in a long row; and they told him to tug them along, that he might get warm. He rowed in front, and they closely followed him with the greatest speed. They came to a high island, with only one house; there they landed, and at once entered. When they had seated themselves, he saw the master of the house, a man so very old that his wrinkled skin was hanging, and almost hiding his eyes; but the old man pushed it aside a little, and then looked at the newcomers. Presently some one called out that two kayakers were approaching, tugging seals along with them. Those whose business it was to bring them up to the house soon returned with hauling-thongs, ornamented with fittings of bright walrus-bone; and then followed the seal-hunters themselves. On entering the house, they accosted their brothers, and reproached them, saying, “Why were ye not quicker in giving him your assistance before he got to be so cold?” but they answered, “He did not call for our aid till then.” They now ordered the women to bring some dry meat. After the meal, the old man moved aside the wrinkled skin from off his eyes, gave a look out of the window, and said, “Go and call our other relatives;” upon which the youngest immediately went away, and after some time came back covered with sweat. The stranger on seeing him reflected, “Where can he have been, since no house seems to be near?” and soon after five other brothers, much like his hosts, and also accompanied by an old man, entered the house. There was also another man, who turned out to be his former friend and companion, whom he had killed in his kayak. He sat down right opposite, and hardly dared to look up. When they had had their meal, the eldest brother brought out a skin, spread it on the floor, and first tried a wrestling-match with his own brothers, and afterwards with the visitors; but no one was able to hold his own against him. The master of the house now challenged the other old man, who, however, had to give in to him. Having thus been vanquished and put to shame, the strangers prepared to leave their hosts; these reproved them sharply for their former behaviour, and told them henceforth to give up quarrelling, and be friends again. When the rest had all withdrawn, the stranger who had been saved remained five days longer; but on the sixth he left. On passing his usual hunting-place, he encountered his friend, who had been restored to life in the same manner as himself, and they spoke to each other. It so happened that they were both angakut, and that each of them had his tornaks among the ingnersuit. From this time they were quite reconciled.

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The witchcraft of Kulange

Kulange, a wanderer aiding kayakers, discovers his friend performing witchcraft with grave-plundered items—a morsel of flesh and a bladder. Persuaded, Kulange tests their dark powers to sabotage a hunter’s luck and later curses his daughter-in-law during a feud. Her suffering leads to a shaman’s intervention, Kulange’s confession, and the disposal of the cursed objects. Justice is served when the friend is executed for his malevolence.

Source:
Tales and Traditions of the Eskimo
by Henry Rink
[William Blackwood and Sons]
Edinburgh and London, 1875

► Themes of the story

Trickster: Kulange engages in deceitful practices, using witchcraft to alter others’ fortunes.

Forbidden Knowledge: The narrative explores the use of grave-plundered items for witchcraft, delving into hidden or prohibited practices.

Divine Punishment: The tale concludes with the execution of Kulange’s friend, suggesting retribution for engaging in malevolent witchcraft.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

It was Kulange’s (pron. Koolanghee’s) business to bring up and down the fishing implements, tools, and arms of the kayakers. Having no kayak of his own, he only roamed about the country. He had but one friend; and on a certain day he saw his friend engaged in opening a new grave and cutting a piece out of the dead body. He had taken a morsel of flesh and the bladder. He approached silently, and after having watched his proceeding, he asked him what he was about. The friend turned round, explaining to him, “I want it to work some witchcraft.” But having thus been taken by surprise, he got ashamed and wished to make it over to Kulange, saying that he might use it advantageously any time he wanted to injure some great hunter.

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He informed him that he ought to dry the morsel of dead man’s flesh, and put it beneath the point of the hunter’s harpoon, and that in this manner he might in less than a moment turn a clever hunter into a very poor one. The bladder he was likewise to dry, and if ever he happened to get an enemy, he was to blow it up, and, while the other was asleep, press the air out upon him. At length Kulange accepted the gift, and after making the grave up anew, they both departed. Meanwhile Kulange put by the things, intending to try them on the first occasion. About the beginning of winter one of his house-fellows had a particularly good hunt, and consequently got quite rich. Kulange at once determined whether he could put an end to his great good luck; with this view he put a bit of the flesh beneath the point of his harpoon, while the owner was sleeping, after which he sneaked silently away to his couch. On the return of the kayakers the following evening, it happened that only he on whose harpoon the bit of flesh had been concealed, was unsuccessful; and this continued from day to day until one day Kulange again took it away and cleaned the point well where it had been deposited. No sooner had this been done, than the kayaker returned tugging a large seal after him like all the rest, and he had the same good luck ever afterwards. Kulange now thought that he had sufficiently tested the magic power of the flesh, and he only awaited an opportunity to make somebody angry with him in order to try the effect of the bladder. It so happened that his daughter-in-law got offended with him, and in her wrath called him “the nasty Kulange.” The next day it blew a gale from the south, and he went out to fill the bladder with air. When she was asleep in the evening, he went up beside her and let the air out upon her. At dawn she awoke with a swelling in her side, and later in the day she was swollen all over. Her husband instantly rowed away to fetch an angakok from a neighbouring place. He came back with him, and after having practised his incantations for some time in the darkened room, he knew enough to tell that the misdeed had been done by Kulange, who immediately confessed his guilt, saying, “I certainly did it, and here are the implements given me by my friend.” Having heard the whole state of the case, the bewitching objects were sunk deep in the sea; but the wicked friend was put to death.

Navaranak or Javraganak

This apparently historical tradition has been given in two separate narratives, the original copies not agreeing sufficiently to admit of their being combined into one, although they have evidently sprung from the same source. The variants of this tale exemplify in a very remarkable manner how the narrators have practised their habit of localising events. The first copy is one from North Greenland, where the inlanders are meant to represent the fabulous inhabitants of the interior of Greenland; the second is one from Labrador, in which the native Indians of that country are plainly alluded to; and it is very remarkable that a third record of the same events has been received from South Greenland, in which the inlanders are represented as being identical with the ancient Scandinavian settlers in those parts of the country.

Source:
Tales and Traditions of the Eskimo
by Henry Rink
[William Blackwood and Sons]
Edinburgh and London, 1875

► Themes of the story

Trickster: Navaranak embodies the trickster archetype by deceitfully manipulating both groups, inciting hostility through her cunning and falsehoods.

Revenge and Justice: Following the inlanders’ attack, the coastal people seek retribution, culminating in a violent confrontation to avenge their slain kin.

Conflict with Authority: Navaranak’s actions challenge the existing harmony and social order between the two communities, resulting in chaos and upheaval.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

The inlanders and the coast-people in the beginning were friends. A servant-maid called Navaranak used to be sent out by the inlanders to the coast-people in order to fetch back matak (edible whale-skin), and in exchange brought them reindeer-tallow; but after a time she grew weary of this work, and resolved to free herself by making them enemies. For this purpose she told the inlanders that the coast-people were going to attack them, and to the coasters she asserted that the inlanders were making ready to invade them. At length she provoked the inlanders to such a degree that they resolved upon attacking the coast-people.

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They chose a time when they were well aware that the men had all gone out hunting; and, accompanied by Navaranak, fell upon the helpless women and children. In their fright some of the mothers killed their own children, but one woman who was pregnant fled down beneath the ledge; and when Navaranak was sent back by the inlanders to find her out, she promised her all she possessed not to betray her. Some also escaped by hiding themselves among the rocks, but all the rest were killed. When the men returned, those who were left alive ran down and told them what had happened; and on coming up from the beach to their houses and beholding all their dead, the men were almost desperate. When the time came for flensing and cutting up the whale, Navaranak did not arrive as usual; she seemed to have disappeared altogether. When summer had again come round, the men prepared a great many arrows, and set out for the interior to take revenge on the inlanders. On their way they called out, as was their wont, “Navaranak, come on; we have got matak for thee!” but no one appeared. Again they went on a good distance, and then repeatedly called out, “Navaranak,” &c. And this time she answered the summons, and went up to them. On noticing their arrows, she was about to take flight. Reassuring her, however, they told her she had no need to do that. When she had ventured quite close to them, they asked her where her countrymen were to be found, and she said, “Further away in the interior of the country!” but now they made her fast to a rope, and dragged her along with them until she perished. At length they arrived at a very large lake, where the tents of the inlanders were pitched all around, and they saw people going out and in. But they waited till all had entered the tents, and then they made their attack. Arrows came flying from both sides; but those of the inlanders soon grew fewer in number, and the coast-people remained all unwounded. When they had done with the men, they went inside, killing women and children; and having thus satisfied their revenge, returned to their homes.

On the island of Okak, in Labrador, this tale is told as follows:

At Kivalek, on the island of Okak, there once lived a great many people, among whom was an Indian woman named Javraganak. From her childhood she had been living with the coast-people, whose servant she was; but nevertheless she had always remained a stranger among them. One day when she was hungry, and longed for one of her Indian dishes, she said, “At Pangma my countrymen have plenty of tongues;” upon which an old man sneeringly replied, “I daresay thou hast many brothers and relatives away there; thou hadst better make them come over here,” — and at night she wandered away to give them warning. In those times hares were very abundant, and sometimes you might even hear them run about on the house-tops. One night when Javraganak had come with a great number of her countrymen, those within heard a murmuring sound outside, and the old man said, “Well, if that is not the hares again! They are very lively, it seems.” Besides him there was not a man at home; they were all out hunting. And so it happened that all the inhabitants were put to death by Javraganak’s Indian countrymen. Many of them sought refuge in a cave, where some were suffocated and others murdered. On their return the men found their wives and children all killed; but shortly afterwards they set out to kill the murderers. Among these men was an angakok, who made a road for them right through a mountain, and the countrymen of Javraganak were all destroyed. She, however, was not to be found, having gone to hide herself; but the men had great trust in their angakok. At last a man happened to call out, “How I wish that Javraganak would serve me again!” upon which she immediately appeared, looking very comfortable. But they soon all fell upon her, wound a cord around her body, and dragged her along the ground till she died. And in this way she was paid back for what she had done to them.

Igimarasugsuk

This somewhat trifling but still curious story is well known to every child in Greenland; and one tale has also been got from Labrador, and is undoubtedly another reading of the same original, though much abridged and altered.

Source:
Tales and Traditions of the Eskimo
by Henry Rink
[William Blackwood and Sons]
Edinburgh and London, 1875

► Themes of the story

Cunning and Deception: The wife employs clever tactics to deceive Igimarasugsuk, feigning compliance while plotting her escape.

Conflict with Authority: The wife challenges her husband’s tyrannical and murderous behavior, ultimately defying his control.

Trickster: Although traditionally associated with mischievous figures, the wife’s cunning behavior aligns with this theme as she uses wit to overcome danger.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

It was said of Igimarasugsuk that he always lost his wives in a very short time, and always as quickly married again; but nobody knew that he always killed and ate his wives, as well as his little children. At last he married a girl who had a younger brother, and many relatives besides. Entering the house on his return from a reindeer-hunt, he one day said to his brother-in-law: “Pray go and fetch me my axe — thou wilt find it lying underneath the boat-pillars” (viz., pillars upon which the boat is laid during the winter); and at the same time Igimarasugsuk got up and followed him.

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On hearing the shrieks of her brother, the wife of Igimarasugsuk peeped out, and beheld him pursuing the former, and shortly after striking him on the head, so that he fell down dead on the spot. After this he ordered his wife to dress and boil some parts of the body of her brother. Igimarasugsuk now commenced eating, and offered a piece of an arm to his wife, insisting upon her eating with him; but she only feigned to do so, and concealed her portion under the ashes of the fire. Then the husband exclaimed, “I actually think thou art crying!” “No,” she said; “I am only a little shy.” After having devoured his brother-in-law, the husband now began to fatten his wife; and to this end ordered her to eat nothing but reindeer-tallow, and only drink as much as a small shell would hold. At last she grew so fat that she was not able to move about at all. One day he went away, after having securely shut the entrance to the summer-tent, fastening it with strong cords. When he had been gone a considerable time she took her knife, let herself fall down from the bench, and rolled herself as far as to the entry. By great efforts she crossed the threshold, and was now in the fore-room, where she cut the strings fastening the outer curtain. She then rolled herself down to a muddy pool and drank a great deal of water; after which she felt less heavy, and was able to get up and walk back. She re-entered the tent, stuffed out her jacket, put it on the bench with its back turned outward; and fastening the entrance well, she went away. But being convinced that her husband would shortly pursue her, she took her way down to a very large piece of drift-wood that had been hauled ashore, and she then worked a spell upon it, singing thus: “kissugssuak pingerssuak, ia-ha-ha, arape, kupe, sipe, sipe sisaria.” And forthwith the timber opened midways, and she entered it, again singing, “kissugssuak… arape, mame, mamesisaria.” Then it closed around her, leaving her in darkness. In the meantime she heard her husband coming on towards the spot. He had entered the tent, and seeing the stuffed jacket, he thrust his lance into it; but on discovering what it really was, he ran out, and following the footprints of his wife all the way to the timber, he stopped there, and she plainly heard him say: “Oh what a pity I waited so long in killing her! oh poor miserable me!” Then she heard him turn away and return several times; but every trace ending at the large timber, he at last went away, and she again sang kissugssuak, &c., and instantly the drift-wood opening, she crept out and ran farther on. But lest he should overtake and discover her, she hid herself in a fox-hole. Every trace again ending here, she heard him digging the very earth with his hands; but he soon grew tired, and went away, returning and again going away as before, bemoaning himself in the same manner: “Oh what a pity, poor miserable man that I am!” &c. Perceiving him to be gone, she again set off on her journey. Still, however, fearing him, she next took refuge behind some bushes. Again she heard him come and repeat his old lament: “What a pity I put off eating her so long!” and again going away, he immediately returned, saying, “Here every trace of her ends.” Proceeding on her way, she now had a faint hope of reaching some inhabited place ere he could get up with her again. At length she caught sight of some people gathering berries in the country; but on perceiving her they were on the point of taking fright, when she cried out, “I am the wife of Igimarasugsuk.” They now approached her, and taking hold of her hands, brought her to their home. Having arrived there she said: “Igimarasugsuk, who has the habit of eating his wives, has also eaten his brother-in-law; and if he really wants to get hold of me too, he will be sure to come and fetch me; and as he is very fond of entertainment, ye had better treat him civilly and politely.” Soon after, he arrived; but she hid herself behind a skin curtain. The rest rose up and went out to welcome him, saying: “We trust thy people at home are quite well.” “Yes, they are very well indeed,” he answered. When he had entered they served a meal before him, and afterwards offered him a drum, saying, “Now let us have a little of thy performance.” He took hold of the drum, but soon returned it to one of the others, saying, “Ye ought rather to entertain me;” and the other man, seizing the drum, began to sing: “Igimarasugsuk — the cruel man — who ate his wives.”… At these words Igimarasugsuk blushed all over his face and down his throat; but when the singer continued, “and she was forced to eat of her own brother’s arm,” the wife came forward, saying, “No, indeed, I did not; I concealed my share beneath the ashes.” They now caught hold of him, and the wife killed him with a lance, saying, “Dost thou remember thrusting thy lance into my stuffed jacket?”

Domingo’s Cat

A poor man, Domingo, faced starvation but vowed never to part with his beloved cat. The cat, determined to help, unearthed treasures and presented them to the king, who arranged for Domingo to marry his daughter, believing him wealthy. The cat secured a castle by tricking a giant, ensuring Domingo’s happiness. With his mission complete, the cat vanished to aid another in need.

Source
Tales of Giants from Brazil
by Elsie Spicer Eells
Dodd, Mead and Co. – New York, 1918

► Themes of the story

Trickster: The cat uses cunning and wit to outsmart others, particularly the giant, to improve his master’s fortunes.

Quest: The cat embarks on a journey to secure wealth and status for Domingo, achieving his goal through various adventures.

Sacred Objects: The treasures (silver, gold, diamonds) unearthed by the cat serve as powerful artifacts that change Domingo’s destiny.

► From the same Region or People

South America
- Brazil

Learn more about Brazilian peoples

Once upon a time there was a man who was very poor. He was so poor that he had to sell one thing after another to get food to keep from starving. After a while there was nothing left except the cat. He was very fond of his cat, and he said, “O, Cat, let come what will, I’ll never part with you. I would rather starve.”

The cat replied, “O good master Domingo, rest in peace. You will never starve as long as you have me. I am going out into the world to make a fortune for us both.”

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The cat went out into the jungle and dug and dug. Every time he dug he turned up silver pieces. The cat took a number of these home to his master so that he could purchase food. The rest of the pieces of silver the cat carried to the king.

The next day the cat dug up pieces of gold and carried them to the king. The next day he carried pieces of diamonds.

“Where do you get these rich gifts? Who is sending me such wonderful presents?” asked the king.

The cat replied, “It is my master, Domingo.”

Now the king had a beautiful daughter. He thought that this man Domingo must be the richest man in the whole kingdom. He decided that his daughter should marry him at once. He made arrangements for the wedding through the cat.

“I haven’t any clothes to wear at the wedding,” said Domingo when the cat told him that he was to marry the daughter of the king.

“Never mind about that. Just leave it to me,” replied the cat.

The cat went to the king and said, “O King, there has been a terrible fire in the tailor shop where they were making the wedding garments of my master, Domingo. The tailor and all of his assistants were burned to death, and the entire outfit of my master Domingo was destroyed. Hasn’t your majesty something which you could lend him to wear at the wedding?” The king sent the richest garments which his wardrobe afforded. Domingo was clothed in state ready for the wedding.

“I have no palace to which to take my bride,” said Domingo to the cat.

“Never mind. I’ll see about it at once,” replied the cat.

The cat went into the forest to the great castle where the giant dwelt. He marched straight up to the big giant and said, “O Giant, I wish to borrow your castle for my master Domingo. Will you not be so kind as to lend it to me a little while?”

The giant was very much insulted. “No, indeed, I’ll not lend my castle to you or your master Domingo or anybody else,” he shouted in his most terrible voice.

“Very well, then,” replied the cat. He changed the giant to a piece of bacon in the twinkling of an eye and devoured him on the spot.

The palace of the giant was a very wonderful palace. There was one room decked with silver, and one room decked with gold, and one room decked with diamonds. A beautiful river flowed by the garden gate.

As Domingo and his bride sailed down the river to the garden gate in the royal barge, they saw the cat sitting in the window singing. After that they never saw him again. He disappeared in the jungle and went to make some other poor man rich. Perhaps he will come your way some day. Who knows? “Quem sabe?” they say in Brazil.

Juan T’ul

Juan T’ul, a clever rabbit, repeatedly tricks Ocelot in a tale of mischief and revenge. After angering a neighbor and escaping punishment, Juan deceives Ocelot into enduring castration, holding up the sky, and getting stuck on a magical vine. In their final encounter, Juan sets Ocelot ablaze after luring him into carrying hay. The cunning rabbit survives unscathed, outsmarting his foes at every turn.

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: Juan T’ul embodies the archetypal trickster, using his wit to deceive others, particularly Ocelot, leading to various humorous and cunning escapades.

Revenge and Justice: A cycle of retribution unfolds as characters seek to avenge wrongdoings, illustrating the consequences of actions and the pursuit of justice.

Trials and Tribulations: Both Juan and Ocelot face a series of challenges and obstacles, reflecting the enduring struggle and resilience required to navigate adversities.

► From the same Region or People

Central America
- Maya Lore

Learn more about Maya people

Juan T’ul (John Rabbit) was very fond of watermelons. A neighbor of his had a very fine patch at which he used to regale himself. The owner of the patch suspected that it was Juan T’ul who used to steal the fruit. Accordingly he lay in wait, and pounced down on him, just as Juan was preparing to grab a particularly fine watermelon. Juan managed to wriggle free, but he was thoroughly incensed with the man, and determined at the first opportunity to get his own back. A few days later he presented himself at the house of the neighbor, requesting the loan of a lighted log, with which to start his fire. By means of a trick he violated the daughters of the man.

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Some time later the man learnt of what had happened, and determined to have his revenge on the rabbit. An opportunity was not long in presenting itself, and he managed to catch Juan T’ul. He shut him up in a cage, informing him that he was going to castrate him. Juan was left in the cage, while the man went off to heat up a piece of iron for the operation. A few minutes later the ocelot loped up.

“Hello, Juan,” he cried. “What are you doing here?”

“I’m just waiting for a cup of hot chocolate this man is preparing for me,” replied Juan. “Will you take my place? I’d like very much to drink the chocolate, for I know what good chocolate he makes, but I’ve got an important engagement in a few minutes, and I really can’t wait.”

Just at that moment the man, who was heating the iron inside the house, called out to Juan, “Sorry to keep you waiting, Juan, but it isn’t hot enough yet, but don’t worry, it will be just right in a few minutes.”

Juan turned to the ocelot and said, “There, do you see what a considerate man he is. He won’t bring out the chocolate till he is sure it is just perfect. Just open the door and take my place and tell the man you are waiting for the chocolate in my place, as I have an important engagement.” Now if there was one thing the ocelot enjoyed it was a good cup of hot chocolate; so unbarring the door of the cage, he let Juan out and took his place. Juan hopped off without waiting to see what would happen. A few minutes later the iron was red-hot, and the man sent out his son to bring in Juan T’ul. When the son saw that Juan had disappeared and that his place had been taken by the ocelot, he told his father. The man was still in such a towering rage that he was determined to have revenge on someone, even if it could not be Juan.

“Bring him in, whoever it is,” he cried. “I’ll teach him to try and play his tricks on me.”

The ocelot was brought in, and the man, taking the hot iron, castrated him. The ocelot was sent on his way with a parting kick. Ocelot walked off, feeling very sorry for himself. As he was slinking along, an owl hooted at him, mocking him with the words, “What have you done with your testicles?” Ocelot swore a mighty oath to be revenged on Juan T’ul, but Juan always took good care to be out of his way. Ocelot was always on the lookout for Juan, and one day he met him in a cave. Juan T’ul had no time to escape, but as soon as he saw Ocelot coming toward him, he reached up with his front paws, and began to push against the roof of the cave. Ocelot came forward, crying out, “Now I’ve caught you at last! You are going to die this time.”

“But you can’t kill me at present,” replied Juan. “Don’t you see that I am holding up the roof of the world? If I let go now, the sky will fall down, and the whole world will be destroyed.”

Ocelot was very much impressed, for he was very simple, and debated with himself as to what he should do to Juan without causing the sky to fall on top of them. After a minute or two, Juan piped up, “Ocelot, be a good fellow, will you? Take my place for a minute. I must relieve myself, and, as you know, if I let go for a single second, the roof of the world will come down on us.”

Ocelot agreed to take his place for a minute or two. As soon as the exchange had been made, Juan hopped off as fast as he could. Ocelot called after him, asking him where he was going. Juan with a chuckle replied, “I’ve fooled you again. Now you will have to hold up the world till you can find someone else to take your place.”

After he had been holding up the roof for some time, Ocelot began to feel tired. At last when he could hold no longer, he let go one paw with great trepidation. Nothing happened. Then very gently he began to ease off the pressure he was exerting with the other paw. Nothing happened. The sky did not fall down as he had expected, and it gradually dawned on him that Juan had again got the better of him.

Some time later Ocelot ran into Juan T’ul again. This time Juan was amusing himself by swinging on a long elastic-like liana (stakami). As he swung on it, the liana would shoot up into the sky every time he said, “Shrink!” Every time he cried, “Stretch!” the liana would bring him back to earth. When the ocelot saw Juan, he gave a cry of triumph, for he thought that at last he had him in his power.

“This is great fun,” cried Juan. “Why don’t you have a shot at it?”

“I will,” replied Ocelot, “as soon as I have finished with you.” “Well, in that case you won’t be able to,” answered Juan, “for if I once let go, the liana will shoot up into the air, and you won’t be able to reach it again. Have some fun with it first of all, and then you can do what you like with me.”

Ocelot thought this was a good idea. Next time Juan T’ul swung earthward, Ocelot caught hold of the liana, and crying, “Shrink, shrink!” was carried high up into the air. Meanwhile Juan had hopped off as quick as he could. When Ocelot tried to come down to earth again, he could not remember the word to make the liana stretch. He thought and thought, but it was of no avail. In the end he had to let himself drop from where he was high up in the air, and falling to earth, was badly bruised.

The next time Ocelot fell in with Juan, he found him busily engaged in collecting hay.

“Hello,” said Juan. “I’ve got a fine offer for this hay in the village. Why don’t you help me? And we will divide the profits. I am small and can’t carry much at a time, but you have a big strong back, and could carry a heavy load.” Ocelot agreed, and as soon as they had cut a good quantity of hay, Juan piled it on Ocelot’s back, tying it securely with a strong cord. Then before Ocelot realized what was happening, he set fire to the dry grass. The grass blazed up, and Ocelot was burnt to death. After that Juan T’ul lived in peace.

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

Central America
- Maya Lore

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.

► Continue reading…

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.

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

Central America
- Maya Lore

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.

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

Central America
- Maya Lore

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.

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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

Central America
- Maya Lore

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.

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“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.