Tiggak

Tiggak, a renowned sorcerer, faced disdain from his brothers-in-law for his laziness but redeemed himself during a harsh winter by providing seals. His magical prowess saved them from peril at sea, including summoning water and defeating a malicious giant. Through cunning and courage, he overcame deadly challenges and transformed himself and others into bears to journey home. Their transformation symbolized survival and resilience, restoring unity among them.

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


► Themes of the story

Transformation: Tiggak evolves from a neglectful individual to a responsible provider, showcasing personal growth and change.

Cunning and Deception: He uses his wit and magical abilities to overcome challenges, such as defeating a malicious giant and transforming into a bear to ensure survival.

Conflict with Nature: The narrative highlights the struggle against natural forces, including harsh winters and treacherous seas, emphasizing resilience and adaptability.

► From the same Region or People

Learn more about the Inuit peoples


This is an abstract from three somewhat varying copies received from Greenland. In one of the Labrador legends traces of the same tale appear.

Tiggak was a famous angakok and sorcerer. He married a girl who had a number of brothers, and after this he grew neglectful of his duties, and gave up hunting. When the brothers-in-law left home in the morning, they could not persuade him to follow them; sometimes he even slept till the first of the kayakers returned, and then did nothing but keep his wife company, and dawdle the time away till bedtime came round again. This offended the other men, and they let him understand that they were vexed with him. One evening, when one of the brothers had ordered some boiled briskets, he said to Tiggak when they were served up, “Do eat some meat — that is easy work.” Tiggak took a considerable quantity, and did not pay any attention to the brother-in-law’s remarks, but ate away without giving any answer. In the midst of winter, they were one evening awakened by the noise of the wind. A gale from the north set in.

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The brothers left off hunting, and lived solely upon their stored-up provisions; but at last these were brought to an end. One day, when they could not even go out in the kayak, Tiggak was missing. Towards evening they looked about for him, and there was a terrible snow-drift. Late at night they heard a call, and they saw him approaching, and dragging two seals along with him. From that time he rose in their estimation, and was now highly thought of among them. He now had the briskets served up, and addressed the brothers, saying, “Now come and fall to; the meat is boiled and served up, and eating it is easy work.” They all ate, but nobody spoke. Next day the same scene was repeated; and all the winter he continued providing for the others: but in the summer he left off, and let his brothers-in-law undertake this task themselves. Subsequently Tiggak adopted a boy as his son. Once more it was winter, and the sea was covered with ice as far as the eye could see. Tiggak was the only one to roam about upon the ice, looking out for the haze and seeking open holes in the ice, indicating the places to which the sea animals resort in order to breathe. Far off, beyond the outermost islets, he went away for seals. One day the sky was cloudless and the wind down. He had resolved to go out on the ice with the brothers, and he turned to his adopted son saying, “Today thou mayst come with us and try thy hand at seal-catching.” On gaining the remotest islets, Tiggak made an opening in the ice to examine the state of the waters beneath. When he had done he said, “I believe it will come to pass; the sea-weed seems to be drifting landwards: just look.” The brothers then saw that the current, setting towards land, was stronger than usual, and Tiggak said, “We shall have a gale presently; let us make all haste for the shore.” And though they could hardly credit his words, the weather being so calm, they left their seals behind and followed him quickly. Then the snow was seen foaming on the mountain-peaks; and when they had only reached the first row of islets, the storm burst strong and fierce, and broke up the ice. Tiggak took hold of his son’s hand, running as fast as possible, and leapt across the clefts in the ice. At last they came to a very broad one near the land, and all of them jumped over to the opposite side; the son only did not dare to try the leap, but kept running to and fro along the edge of the cleft. At last Tiggak took pity on him and returned to him, the others also following him; but now they all drifted away seawards, and now and then the waves washed over the ice-floe they were standing on, and they grew silent with fear. At last one of them remarked, “It is said that Tiggak is learned in magic art, and we are drifting out to the wild sea.” Tiggak said, “I only know a short song treating of the ocean foam;” and he at once began singing. Having finished, they saw an iceberg close in front of them, and in a short time they came up to it, and soon caught sight of an easy ascent. The iceberg, however, kept constantly driving up and down, so that they had to watch their chance to get over. When they were just on a level with the point where they intended to cross, Tiggak took the lead and jumped over, and managed to get a sure footing on it; and after him the others followed. They were all, however, drifting further out to sea, when one of them again remarked, “We will be sure to perish from thirst unless Tiggak knows some charm that will work.” He answered, “I only know this one little song to get water.” Having finished the incantation, a little spring bubbled forth from the centre of the iceberg. The brothers instantly wanted to drink; but he told them to wait, saying that otherwise it was sure to dry up at once. But when he had tasted it himself, he permitted them to drink; and now it could not change. After having drifted about for a long time, they came in sight of an extensive country; and Tiggak said to his companions, “If any of you is fortunate enough to leap ashore, he must not look towards the sea so long as any of us are behind, otherwise our place of refuge will break up and be annihilated.” When they did jump ashore, one by one, none of them looked round; but when the last had safely landed, Tiggak turned round and exclaimed, “Behold our place of refuge!” and lo! nothing remained of it but a heap of foam. They now determined to go and find out the people of the country; and having crossed an isthmus, they came in sight of many houses, and were shortly afterwards invited into one of them. They relieved themselves of their outer garments, and hanging them up on the boat-pillars [poles for supporting the boat during the winter], went inside. During the meal, a squint-eyed youth with a shaggy head of hair appeared in the doorway, and called out, “The strangers from the east are hereby invited to pay a visit.” And shortly afterwards he returned to repeat the same message. The host now remarked, “Since he presses you so ardently, you will be obliged to go.” And so they entered another house, where a great many people were assembled. On the main ledge a disagreeable giant-like man was sitting, and by his side a similar old woman, gnawing away at a big shoulder-bone. The huge man pulled forth a seal-skin, spread it on the ground, and, in a deep-sounding voice, exclaimed, “Now come on for a wrestling-match!” The brothers commenced whispering to Tiggak that he should take the first turn; but he said, “Not so; you go down first, then I’ll follow.” The other guests were all ordered away, and the old hag fastened the door with the shoulder-blade. One of the brothers now hooked his arm into that of the giant. Unable to vanquish him, however, he was soon obliged to give in to the strong man, who, catching hold of his lower parts, fell over him, and, with a deep groan, he was crushed to death. The giant next called out for a rope, and this being immediately let down through the ceiling, he fastened it round the dead man’s body, and had him hoisted up to the roof of the house, where a sound of knives was presently heard, and whence one cried out, “Here is his eye; let it be kept for our master.” Tiggak meanwhile thought, “In this manner I shall soon lose all my brothers-in-law;” and therefore he whispered to him who was going to stand forward, “Just let me take a turn with him!” They now hooked their arms together, and the giant, taking a pull in good earnest, nearly succeeded in hauling Tiggak’s arm across to him. Fortunately, however, he stopped him. Then pausing a minute, he feigned to have been overcome by his adversary, but suddenly threw him down, and leapt upon him. The brothers now came to his aid, and assisted in putting him to death in the same way as he had treated their brother. Imitating the voice of the other, Tiggak now called out, “A rope, a rope!” which instantly appeared, and was made fast round the neck of the giant; and again he cried, “Haul away!” Once more the sound of knives was heard; but after a while all was silent, and at last one cried out, “Are we not flensing our own master? We’ll make them perish down below!” And presently they commenced pouring water down upon them. They tried to leave the house, but found no means of escape. Suddenly, however, Tiggak remembered that his amulet was sowed up in the lining of his outer jacket, which he had left on the boat-pillars on their arrival, and he called out, “Bring me my coat that lies outside; I want it for a shroud!” Contrary to his anticipations, it was instantly thrown down, and catching hold of it, he loosened something from within the fur-lining, and there was his amulet all right. He put it into his mouth, and, after saying “Revenge us!” he again took it out. Already they heard voices outside crying, “He is falling! — and he too! — and there is another one!” and so on; and after a while the amulet returned, covered with blood. Having well wiped and cleaned it, the owner again threw it out and cried, “All of them!” When the amulet next time returned no sound was heard outside. They now pushed forward, and from a corner of the ledge they found their way out. Not seeing any person alive, they went back to the house where they had been first received, and again set to work at their meal. But the silly-looking youth again appeared in the entry, and said, “I’ll tell you what — Apiak is now doing her very worst: she is cooking the brains, hands, and feet of her son.” Tiggak, however, could not understand him. The youth returned and told the same thing over again; but still Tiggak did not understand him, and let him go. One of the brothers — the same who had made the remark that Tiggak was learned in magic art — now said, “It will be the brains, hands, and feet of the one thou didst kill up yonder, and his mother probably intends to regale thee with a dish made of them. When thou hast been asked to go, thou wilt perceive an oblong dish right in front of the entrance, filled with brains nicely served up. On entering the room thou must quickly take hold of it, and standing erect with thy face turned towards her, and with thine eyes shut, thou shalt eat it all up — if thou eatest it with open eyes, thou wilt go mad and die; and after having tasted it, thou must turn the dish upside down, and put it back in its place. That done, open thine eyes again, and sit down beside the lamp. She will then turn her gaze upon thee, and thou wilt still remain unchanged; and when she takes the dish and turns it round, the contents of it will be all restored, and thou shalt say to her, ‘Now, please, eat something thyself, as I have done.’ While she is eating, with her looks turned upon thee, just see what becomes of her!” When the brother-in-law had thus spoken, the squinting youth again appeared, saying, “The foreigner is invited to follow me!” Tiggak walked up to the house of the old hag, and acted exactly as he had been told; and having eaten, the wicked old woman turned raving mad and died. Tiggak now returned to his brothers-in-law, saying, “I have killed the old hag, but they will go on in this manner if we stay here; so we had better leave the place altogether and make for our home again.” They again crossed the isthmus, and saw a snow-covered hill sloping down to the water’s side. There they stopped, and Tiggak asked the eldest brother, “What kind of amulet didst thou take when thou hadst to make thy choice?” He answered, “A small piece of bear-skin.” Tiggak said, “That is first-rate.” He then asked the second one; and he had the same amulet, and so had all of them: but when he questioned the youngest of them, he answered, “I am not quite sure; but I believe it’s a piece of bear-skin;” whereat Tiggak said, “That’s all right; you will all do very well.” When, however, he asked the son he had adopted, he only answered, “I don’t know indeed.” But Tiggak then said, “We shall leave thee behind if thou wilt not tell.” “But I don’t know it.” “If thou goest on that way, we shall certainly leave thee alone; so pray tell us!” He then said, “When I was able to judge for myself, I got a snow-bunting [Emberiza nivalis] for my amulet;” at which Tiggak became silent, and shook his head. After a while he remarked, “And yet it may do; thou must perch down on us;” and Tiggak let himself slide downhill, right down into the sea, where he disappeared, and again reappeared in the shape of a bear. He shook the water from his ears, and turned to the others, saying, “Now follow me all of you;” and they were all transformed into bears. When the son’s turn came, he had not the courage. However, when the others had long besought him to follow them, he went gliding slowly down; and when he reached the margin of the water, he grew a snow-bunting, and as such was able to fly. Meanwhile all the others were swimming homewards; and when the little snow-bunting got tired, he took a rest between their ears. At length they landed a little to the north of their old homestead; and when they first climbed up the shore, Tiggak shook himself well, and his bear-skin glided off. The rest all did the same. When the son’s turn had come, he shook off the snow-bunting’s skin; and thus all of them marched home, except the one who had been killed.


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A tale about two girls

Two girls playing with bones on a beach wished for husbands—a girl with eagle bones married an eagle, and the other with whale bones married a whale. The eagle girl escaped using bird sinews and a kayaker’s help, while the whale girl endured captivity until her brothers built a swift boat to rescue her. She eluded the pursuing whale, who ultimately turned into whalebone upon reaching the shore.

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


► Themes of the story

Supernatural Beings: The girls’ marriages to an eagle and a whale introduce interactions with supernatural entities, highlighting the mystical elements of the narrative.

Conflict with Nature: The protagonists face challenges posed by natural forces—the eagle and the whale—symbolizing struggles against the natural world.

Family Dynamics: The involvement of the brothers in rescuing their sister underscores the importance of familial bonds and the lengths family members will go to protect one another.

► From the same Region or People

Learn more about the Inuit peoples


The text is constructed from two manuscripts, one from Labrador and the other written down in Greenland, anterior to 1828.

Two little girls were playing with some small bones on the beach; the one with eagle-bones, the other with whale-bones. Suddenly an eagle came soaring through the air above them, and one of the girls said, “I will have an eagle for my husband;” and the other replied, “Thou mayst rejoice that thou hast already got a husband; I will have a whale for mine.” Instantly a whale was seen to spout out at sea. And the eagle took one girl up and flew away with her, and the whale took the other down to the bottom of the sea, having first made her eyes and ears impenetrable, so that the water could not enter. The eagle carried his bride to the top of a steep cliff, and brought her different sorts of little birds for food; but she gathered all the sinews of the birds’ wings, and knotted them together, in order to make a string of them. One day, when the eagle was away, she tried the length of it, and found that it reached down to the level of the sea.

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Another day she saw a kayaker rowing along the shore; and when he came just below, she called out to him to send a boat to rescue her. Soon afterwards the boat appeared, and she went sliding down by her string of sinews, and got back to her parents. But the eagle, who missed his mate, soared above the houses beating his wings; and one of the inhabitants of the place cried out to him, “If thou wantest to show thou hast been married into our family, spread out thy wings;” but when the eagle did so they shot him through the body. The other girl who had been stolen by the whale was secured to the bottom of the sea by a rope; and when he was at home, she had nothing to do but to sit picking the lice [Cyamus ceti, a parasitic crustacean, well known as the “whale louse.”] from off his body. She had two brothers living close by, and both set about building a boat of immense swiftness, in which they intended to deliver their sister; but when the boat was finished it could not match a bird in speed, and was therefore broken to pieces, and another begun. This boat proved a match for a flying bird, but was nevertheless discarded, and they again built a new one, in which they tried to overtake a gull; and on finding that this one even outdid the bird, they started from home to fetch back their sister. On becoming aware of their approach she loosened the cord that held her, and twisting it round the stone, she left with the boat. When the whale on his return drew the cord to get hold of her, and discovered that she was gone, he hurried after her. But when he came quite close to the boat she threw her outer jacket into the water to him. Having snapped at it he let it go, and again pursued her; and when he had got quite close up with them, she flung her inner jacket at him, which again detained the whale: but he soon reached them for the third time. Then she threw her long jacket, and before he could overtake them again they had already landed; but when the whale reached the shore he was transformed into a piece of whalebone.


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Akigsiak

Of this tale six different copies have been received. It seems in a very remarkable way to refer to certain historical facts in regard to the intercourse between the Indians and the Eskimo, and is in some measure analogous to the folk-lore of several other nations, ascribing certain great actions, especially such as the defeating of some monstrous and dreadful animal, to one special hero. The text, however, is here given in an abridged form, the story itself not being very interesting.

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


► Themes of the story

Quest: Akigsiak embarks on a perilous journey, defying his father’s warnings, to explore unknown territories.

Conflict with Nature: He confronts a formidable reptilian creature, symbolizing the challenges humans face against natural forces.

Transformation: Through his encounter and subsequent survival, Akigsiak undergoes a personal transformation, gaining respect and recognition among his people.

► From the same Region or People

Learn more about the Inuit peoples


In days of yore it once happened that some people went far into a firth to fish for salmon, and at the time one of the women was carried off by an inlander, and was taken by him to a very remote place. She belonged to the coast people, but afterwards married the man who carried her off, and they begat a son, who was named Akigsiak.

In his boyhood two of his father’s nephews were his constant playfellows. They often used to box and fight each other, but Akigsiak soon outdid them completely; even in swiftness his friends did not surpass him.

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As his mother belonged to the coast people, while his father was from the interior of the country, he was smaller of growth; but notwithstanding, he was respected and feared by the other inlanders, and had a great reputation for strength and ability in hunting. Akigsiak used to seek intercourse with the coast people in order to gain information concerning his mother’s relatives; and at such a meeting he once told them as follows: “When my father grew older he was incapable of providing for us. One winter we had a great famine, and every day I went out in search of provisions; and meanwhile my father watched me from the tops of the highest mountains, at the same time taking note of any change in the weather, and as soon as the sky darkened he made me a signal that I could hear far and wide, after which I took my way homewards. He also gave me several instructions, and said I might go anywhere excepting to the north, because of a monstrous reptile that was reported to ravage those parts. One day my father gave me the signal; but not even having had a chance of killing any game, I did not obey his call. Afterwards, when I was going to return home, the storm overtook me, and I could hardly see anything on account of the wind and the snow-drifts, and consequently lost my way. Wandering about in this manner, I at length discovered something that appeared to me like two large windows of a house; then I saw that the other parts were like a hill; and finally I saw that this was the terrible reptile against which my father had warned me. I at once took to flight. However, he had already seen me, and pursued me; but whenever he came up I leapt across him, and striking him with my lance, I continued running. At last, however, turning round to look for him, and noticing that he was quite close upon me, I cried aloud with fatigue, and falling to the ground, I lost my senses. I was soon awakened by a cool touch upon my face, and at once remembered the monster reptile. Looking about for him, I beheld him lying close to my feet. With my eyes constantly fixed upon him, I very cautiously crept away; and as he did not even move, I rose to my feet and walked on: but I did not reach my home until the fourth day, and had been given up for lost. On entering the house my father said, ‘Our housemates have got nothing to help thee with.’ But I told him that I had barely escaped from the reptile, and that apparently I had left him dead; and then my father said, ‘The body of the reptile is said to consist of nothing but fat;’ and he added, ‘our house-fellows are almost starving.’ These were now informed of what had happened, and they went out in search of the monster; but many of them died before they reached the spot — some just outside their houses others farther away, till the whole road was covered with dead bodies. But those who reached the reptile flensed away at him, and found him to consist principally of fat, mixed with a little lean flesh. They afterwards had it for food the whole winter.” This was Akigsiak’s report at his first meeting with the coast people.

The next time he told how he had once been away on an excursion with his father, and that on approaching the sea-shore they observed a whale close outside, and a number of coast people standing on the beach. By his father’s orders he ran down and made an old man teach him a magic lay for luring the whale up the river. As soon as the whale had entered the river a crowd of inlanders appeared; but before they had been able to penetrate the skin of the whale with their harpoons, Akigsiak ran off home in order to fetch his weapons. Though he had to round three large bays on his way, he was still in good time to despatch the whale after his return, and then proceeded to give everybody his share of it, not forgetting the old coast man, whom he protected against the inlanders. At the third meeting he went on to tell how, having once heard that some other inlanders had caught an immense fish the shape of a salmon, he hurried down to the river-side and threw his harpoon also into the fish, but that his companions being too few, the other inlanders stationed on the opposite side succeeded in hauling it from them. He then hastened on to a place where the river was somewhat narrower, and in jumping across hurled himself round, head over heels, before he alighted on his feet at the opposite shore. There he soon frightened away the other inlanders, took his share of the fish — which he threw across to his own people on the other side — and then jumped back in the same way he had come. At his fourth meeting with the coast people, Akigsiak told them about a quarrel he once had with an igalilik (viz., “pot-bearer,” certain fabulous inlanders carrying boiling pots on their shoulders), whom he had pushed down a precipice, crushing him to death against the rocks. At last, Akigsiak met with an inorusek (another kind of gigantic inlanders) on the high banks of a river. While they were amusing themselves with throwing stones, the inorusek persuaded him to try to hit a kayaker just passing by below, whom he did not fail to kill on the spot. Akigsiak, repenting himself of his deed, afterwards slew the inorusek, but is said never from this time to have ventured himself among the coast people again, because of the murder he had committed. Only once, they say, did he go to visit a certain coast man, who lived on the banks of a river, in order to try a boxing-match and a race with him. Although he was said to be a smaller man than the other inlanders, he was at all events larger than our people; his back was as broad as that of two others put together, and his height very little less than two people on top of each other.


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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.


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.


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 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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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 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.


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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.


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 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.


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 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.

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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