The magical trees

In ancient times, Chipewyan parents would leave their children at home, using medicine to summon large trees to feed the fire. As the medicine weakened, the branches sometimes harmed the children. On one occasion, a returning mother found her baby’s belly torn and the tree covered in blood. Enraged, she beat the tree, and since then, trees no longer come by themselves.

Source:
Chipewyan Tales
by Robert Harry Lowie
The American Museum of Natural History – Anthropological Papers
Volume X, Part 3
New York, 1912

► Themes of the story

Magic and Enchantment: The trees, animated through medicinal practices, exhibit supernatural characteristics by moving and feeding the fire autonomously.

Conflict with Nature: The unintended consequences of the trees harming children highlight a struggle between humans and the natural elements they’ve attempted to control.

Divine Punishment: The injury inflicted upon the children can be interpreted as a form of retribution for humans overstepping natural boundaries through their medicinal practices.

► From the same Region or People

North America
- Sub-Arctic Region
  - Chipewyan Lore

Learn more about the Chipewyan people

Long ago men and women going off together would sometimes leave their little ones alone at home with a small fire and, by medicine, could send in large trees to feed the fire. But when the medicine got weak, the branches would sometimes hurt the children. Once a woman, returning home, found a baby’s belly torn and the tree covered with blood. She was furious, and began beating the tree. Since then the trees can no more be made to come in by themselves.

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The Owl-Woman

A man marries a young girl undergoing traditional training, marked by wearing a large-hooded robe. While relocating their camp, the girl is enchanted by an owl’s nest, climbs a tree, and transforms into an owl herself. Her mother attempts to deceive the son-in-law by wearing the girl’s robe, but he uncovers the truth. Efforts to retrieve his wife fail, emphasizing the cultural belief that adolescent girls should avoid looking upward to prevent such enchantments.

Source:
Tahltan Tales
by James A. Teit
The American Folklore Society
Journal of American Folklore
Vol.32, No.124, pp.198-250
April-June, 1917
Vol.34, No.133, pp.223-253
July-September, 1921
Vol.34, No.134, pp.335-356
October-December, 1921

► Themes of the story

Magic and Enchantment: The story imparts a lesson on the cultural expectations and taboos for adolescent girls.

Family Dynamics: The interactions between the girl, her mother, and her husband highlight complex familial relationships.

Cunning and Deception: The mother’s attempt to deceive her son-in-law by disguising herself as her daughter showcases themes of deceit.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tahltan Lore

Learn more about Tahltan people

Once a man married a young girl who had not finished her training, and still wore the robe with large hood used by girls at this period. Her mother lived with them. The man was a good hunter, and always brought home plenty of meat. He brought home the paunch of a caribou for his wife to eat, for, being adolescent, she did not eat meat. That evening he said to his wife and mother-in-law, “We will move camp tomorrow. You women will carry everything over there; and I shall go hunting, and join you at night.” The following morning the women started with their loads, and on their way passed a tree where the owl lived. The mother said, “Oh, there is an owl’s nest in this tree!” The girl looked up, and at once had a strong desire to go there. The owl’s influence had come over her. She said, “I will climb up to see it.” While she was doing so, she began to hoot, and went into the nest, where she disappeared.

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When her mother called her, she looked down, and said, “I shall eat you.” Her mother noticed that her daughter’s face already looked like that of an owl. Her clothes had dropped off on her way up the tree. Her mother now picked them up and put them on, intending to deceive her son-in-law. She hid her face with the hood. The man came home. He mistook the old woman for his wife, and asked her where her mother was. The woman answered, “She has gone out.” The man gave her a paunch to cook and eat. As the old woman had very few teeth, she put charcoal in her mouth along with the food to make a crunching-noise. She thought the sound was exactly like that of some one chewing: so she said to her son-in-law, “Don’t you think I chew well? Listen to me.” He was made suspicious by this question, and thought the sound was different from that of some one chewing. He pulled back the hood, and discovered that she was his mother-in-law. He asked her where his wife was; and she answered, “On a big tree. She has turned into an owl.” Her husband went to the tree and called his wife. She flew down repeatedly close to her husband’s head, saying, “I shall take my husband’s hair.” He tried to catch her, but in vain. The owl took the girl because she looked up. An adolescent girl should only look along the ground.

Wolverine-Man

In this tale, a hunter, adhering to traditional customs of preparation, encounters Wolverine-man, a mythical figure who teaches him a transformative hunting method involving a unique trap called “Never-lasting-over-night.” The trap ensures abundant success, enabling the hunter to achieve wealth and fame by sharing the innovation. Interwoven with moral lessons and mystical elements, the story reflects the cultural significance of skill, preparation, and respect for nature’s rules.

Source:
Tlingit Myths and Texts
by John R. Swanton
[Smithsonian Institution]
Bureau of American Ethnology
Bulletin 39
Washington, 1909

► Themes of the story

Magic and Enchantment: The hunter’s encounter with Wolverine-man introduces him to a supernatural being who imparts mystical knowledge, particularly the creation of the “Never-lasting-over-night” trap, which ensures hunting success.

Moral Lessons: The story emphasizes the importance of adhering to traditional customs and respecting the guidance of mystical beings. The hunter’s success is attributed to his compliance with the rituals and teachings provided by Wolverine-man.

Transformation: Through his experiences and the knowledge gained from Wolverine-man, the hunter undergoes a transformation from an ordinary individual to a renowned and wealthy figure within his community, highlighting personal growth and the acquisition of wisdom.

► From the same Region or People

North America
- Sub-Arctic Region
  - Tlingit Lore

Learn more about the Tlingit people

Myth recorded in English at Sitka, Alaska
January-April 1904

There were people living in a certain town on the mainland. In olden times the people did not use guns. They hunted with bows and arrows, and horn spears, and it was very hard work to use them. So, when they were going hunting, they had to fast and wash their heads in urine. That is why in all of these stories — which I am telling you just as they were told in the olden times — food was very scarce and hard to get. Success depended on what things were used and how people prepared themselves.

One day a certain man at this place began preparing himself by washing his head in urine, and the following morning he dressed and started up the valley carrying his horn spear. At the head of this valley he saw a flock of mountain sheep, but he could not get at them, so he camped over night. In the morning he saw that a wolverine (nusk) was among these sheep killing them off.

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Next evening he reached the top of the mountain and started into the brush to camp, but came to a house with the door wide open for him. On the inside hung pieces of fat from all kinds of animals the wolverine had killed. He wanted to go in very much, but instead he sat down in the brush near by and waited.

Presently a man came along carrying a pack. This was Wolverine-man (Nu’sgu-qa). He said, “My trader, you are here. Why don’t you step inside?” Then they entered, and Wolverine-man took off his clothes and began wringing them out just like a human being. Then he heated some hot rocks, took his half basket, chopped up the bones of a ground hog and put these into it along with the cooking stones. Then he said to the man, “Give me that kandala’x. Give me that kaxa’kaok.” These were his own words which he was teaching to this man, and they mean, “Give me my dish. Give me my little spoon.” So, when one went up to the top of this mountain in olden times he called his dishes and spoons by those names.

Then Wolverine-man placed the food before his guest, but, when the latter was about to take some, Wolverine-man said something that sounded strange to him. He said, “There he is picking it up. There he is going to eat it.” It sounded strange. Then he kept on talking: “He is getting closer to the small bones. He is getting closer to the small bones. He is getting closer to the small brother of the big bone. He is getting closer to the small brother of the big bone.” He did not want the man to eat the small bones at the joint [the knee-pan or the ankle and wrist bones] and it was from Wolverine-man that people learned not to eat these. He said, “I am not saying this to you because I hate you. If anybody swallows these, the weather is not clear on top of the mountain. It is always foggy, and one can kill nothing. This is why I am telling you.” Meanwhile the people in the camps hunted every day for this man but in vain.

By and by Wolverine-man said to him, “Go around to the other side of the mountain and sit down where the ground-hogs’ places are.” He went there every day, but always came home without anything. Wolverine-man, however, brought him a great load every time. Finally Wolverine-man told him to go and cut off two small limbs with his ax. People generally carried a stone ax when off hunting. With these he made a trap for him and named it Never-lasting-over-night (Lanka’kixe). It was so named because it was certain to catch.

When they went up next day, Wolverine-man said, “I am going this way. Do not set your trap until you see a large ground hog going into a hole. Set it there.” Soon after he left Wolverine-man he saw a big ground hog going into its hole. He set up his trap there, stood near, and watched. Soon he heard the crack of his trap falling.

He set it up many times, and each time he caught one. He killed four that day. That is why the trap is called Never-lasting-over-night. From that time on he increased the size of his catch every day, while Wolverine-man did not catch much. When he got home with all his ground hogs Wolverine-man lay down by the fire and began singing, “What I would have killed has all gone over to a lazy man’s side.”

Next morning, when they again started off to hunt, Wolverine-man, instead of continuing on his usual route, came back to see what his companion was doing. Then he climbed into a tree to watch him, began to play around in the tree, and afterwards suddenly fell down. He wanted to deceive the trapper. This tree is a small bushy one called sax, and it is Wolverine-man’s wife with which he had really been cohabiting. The man, however, observed what he was doing, and returned home at once, upon which Wolverine-man became so ashamed that he lay down and covered himself with ashes.

After that Wolverine-man told his guest to lie down and cover himself up. Then he took his urinal full of urine, with two white rocks in it, to another place. He was going to bathe to purify himself from his wife. After he had purified himself, he came home, put grease into the fire and began to motion toward his face and to blow with his mouth. Then he took a wooden comb and began to comb his hair. The man had covered his head with the blanket but was watching through a hole.

Now the man arose and said to Wolverine-man, “I am going home to my children.” Then Wolverine-man told him not to say where he had been but to keep him in remembrance by means of the trap. He had stayed with Wolverine-man more than a month, and, when he went down, he had a big pack of skins.

Then he began to distribute these to all his friends, telling them that he had discovered a place where there were lots of things, and that he had a trap which never failed to kill ground hogs and other animals if set on the mountain over night. When he explained to the people how to set up this trap, a man named Coward (Qatxa’n) said, “I will go along with you.” This time they did not go way up to the place where Wolverine-man had helped him but into one of the lower valleys where there were many ground hogs. There they constructed a house out of dry sticks and began trapping. Coward had understood him to say that he caught ground hogs by whittling up sticks near the hole. That was what he was doing every day, until finally his companion said, “What do you do by the holes that you do not catch anything?” He said, “Why, I have already cut up two big sticks by the holes.” Then the other answered, “That is not right. You have to cut and make a trap with which to trap the ground hog.”

After that this man thought he would do the same thing to the tree he had seen Wolverine-man do, but he fell to the ground and was barely able to crawl home. When he thought he had enough skim, he started to pack up and return. The trap was very valuable at that time because it was new, and anyone borrowing it paid a great deal. So he became wealthy by means of it. He went to every other town to let people know about it. They would invite him to a place, feast him, and ask him for it. He became very wealthy.

The deserted woman and her foster-daughter

A woman and her foster-daughter, abandoned by a seal-hunter, struggle for survival in an empty village. Using magic, the woman summons sea creatures for food, saving them from starvation. Their fortunes improve until the magic fails after they share provisions with a visiting relative. Rescued by this kind man, they join him at his home, where they live out their days in safety and comfort.

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

► Themes of the story

Conflict with Nature: The woman and her foster-daughter struggle to survive in the harsh Arctic environment after being abandoned, relying on their resourcefulness and the natural world to sustain themselves.

Magic and Enchantment: The woman uses magic to summon sea creatures for food, demonstrating the influence of supernatural elements in their survival.

Community and Isolation: The protagonists experience profound isolation after being deserted by their community, highlighting the challenges and resilience required to endure solitude.

► From the same Region or People

North America
- Arctic Region
  - Inuit/Eskimo Lore

Learn more about the Inuit peoples

A woman, who had no brothers or sisters, lived with a little foster-daughter at the house of a great seal-hunter. The daughter was very docile, and always obeyed at the least word. Once, during spring, all the people belonging to the place went away fishing. The chief hunter only lingered behind, harbouring wicked intentions.

One calm morning he went outside the house and re-entered, saying, “Pack up your things; we must be ready to start.” They now made all speed, and the lonely woman was not the least busy among them — she worked away as she never did before.

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When she had put her own poor bundles into the boat she hurried up for her ledge-cover; but when she came outside again, she observed the foster-daughter still standing on shore watching their master closely; and when she herself came down he leaped into the boat, and shoving off, called out to them, “Ye only eat our food; we won’t take you along.” So saying, their housemates turned their backs upon them, and got under way. The poor creatures, whose scanty belongings had all been put into the boat excepting the ledge-cover, on seeing the boat depart, faced each other in blank despair, and then burst into tears. However, when the boat was out of sight, the widow wiped her eyes, and said, “Never mind, my dear; we must just do without them.” But the child was not so easily consoled. When at length she stopped crying, her mother said, “Let us go and find out a house to make our home.” They went through all the deserted huts, but everywhere the walls were bare and the hangings removed, till at length they came into one without windows, where the skins still hung on the walls, and the old one said, “Here, in the southern corner, we’ll take up our quarters.” She at once proceeded to make a room of suitable size, dividing it from the rest of the house with the skins. This done, she continued, “Let us now go outside and try to find something to eat at the flensing-place.” She took the child by her hand, and they soon found some small bits of blubber and skin, which they greedily devoured, having had no food the whole day. After this meal they lay down to rest, but were unable to sleep because of the cold. The next day, after a similar search, they found the entrails of an entire seal. After this, however, they found nothing more, and had only the entrails to live upon.

It was just when the herds of seals are passing along the coast that their stock of entrails was exhausted. One morning, having taken a small morsel, they noticed that there was only a bit left for their supper at night. Then the widow said to her daughter, “Child, thou art more strong and active than I: thou must go and dig a hole over yonder beneath the window-ledge.” The daughter obeyed at once, and began to dig up the loose earth. When she had finished, the mother repeated, “Thou art more brisk and active than I: run away and fill the hole with water.” The daughter continued fetching water from the sea, and before evening the hole was filled. That evening they took their last bit of food, and went to rest, but without being able to sleep. In the early morning the mother said, “I shall probably not succeed; still I think I will try to procure something (by magic).” The daughter did not like the idea, nor did she believe in it; but the mother rejoined, “When I commence my incantation, as I repeat it again and again, thou must listen attentively.” She soon began, and as she went through it, warned her daughter to attend well. The child listened, and presently heard a splash: on which she exclaimed, “Mother dear, there is something moving in the water.” When the old woman told her to see what it was, she ran off to look, and seeing a little frog-fish, called out, “Ah, mother, it is a frog-fish!” The mother told her to kill it with the old grindstone (probably an amulet). The little girl obeyed, and the fish was boiled and cut in two, putting aside one-half for their evening meal. Next morning the mother repeated her incantation, and they got a nepisak-fish (Cyclopterus lumpus); the next day, in the same way, an eider-duck — and so on the following days, a firth-seal, a saddleback-seal, a small dolphin, a white whale, and at last a narwal. When she had done flensing the captured animals, the following day large quantities of different kinds of provisions were heaped up outside the house. Towards evening they went to the top of a rock sloping south to cut the flesh in thin slices for drying. While there engaged the daughter exclaimed, “I almost think I see a kayak coming in;” and in this she was quite right. The lonely woman had one relative, a very aged man; and this poor fellow, having lately heard of the manner in which she had been abandoned and left in an empty house, now came to see if she had not starved to death, bringing with him a frog-fish as a gift in case she was still alive. When he saw the flensing-place all red with blood he could not believe his own eyes, but thought it all a delusion. And when he observed the two women standing on the rock and slicing large pieces of flesh for drying, and when they afterwards came running down to receive him, he accosted them, “Here am I, expecting to find you starved to death: I actually came to bury you.” She answered him, “Silly old thing thou art! just get thee out of thy kayak, and partake of our good fare here.” The poor old man went ashore, but tasted nothing till he had pulled his kayak properly up on the beach. The women had meanwhile boiled him a nice dish. He took his fill for once; and when he wanted to start they stuffed his kayak with such a supply that it was almost ready to sink. On leaving he said, “As it is, there is no fear of your starving to death; when all your provisions are ready prepared I shall come to fetch you off.” When he was gone they went to rest, and the morning after she again made ready to practise her art. However, she chanted and invoked, and chanted again, and the daughter watched and listened as usual, but neither breathing nor splashing was heard. The reason was that they had taken offence at her having made the gifts over to other people; and from that time upwards she never succeeded in calling forth anything. When her magic spell had wholly lost its effect, and she had finished drying her stock of flesh, her poor old relative came and fetched her off to his own homestead, and there she remained the rest of her days with him.

How the Giantess Guimara Became Small

Prince D. Joaõ, separated from his companions while hunting, discovers a giant’s land and becomes a servant in the royal palace. The giant’s daughter, Guimara, falls for him, aiding him in magical feats to outwit her father. When they escape, Guimara’s enchantments save them repeatedly. Reaching D. Joaõ’s kingdom, she shrinks to human size after he briefly forgets her, becoming queen but losing her powers.

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

► Themes of the story

Forbidden Love: The romance between Prince D. Joaõ and Guimara defies her father’s expectations.

Magic and Enchantment: Guimara uses her magical abilities to assist D. Joaõ in various feats.

Conflict with Authority: Their relationship and actions challenge the giant king’s authority.

► From the same Region or People

South America
- Brazil

Learn more about Brazilian peoples

Once upon a time a prince called D. Joaõ went hunting with a number of companions. In the deep forest he became separated from his comrades and soon found himself lost. He wandered about for a long time, and at last he spied what looked like a mountain range in the distance. He journeyed toward it as fast as he could travel, and when he got near to it he was surprised to find out that it was really a high wall. It was the great wall which bounds the land of the giants. The ruler of the country was an enormous giant whose head reached almost to the clouds.

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The giant’s wife was nearly as enormous as he was, and their only child was as tall as her mother. Her name was Guimara.

When the giant saw D. Joaõ he called out, “O, little man, what are you doing down there?” D. Joaõ narrated his adventures to the giant, and the giant said, “Your story of your wanderings interests me. It is not often that little men like you pass this way. If you like you may live in my palace and be my servant.” D. Joaõ accepted the giant’s offer and stayed at the palace.

The giant’s daughter Guimara was very much pleased with D. Joaõ. He was the first little man she had ever seen. She fell deeply in love with him. Her father, however, was very much disgusted at her lack of good taste. He preferred to have a giant for a son-in-law. Accordingly he thought of a plot to get D. Joaõ into trouble.

The next day he sent for D. Joaõ to appear before him. “O little man,” he said to him, “they tell me that you are very proud of yourself and that you are boasting among my servants that you are able to tear down my palace in a single night and set it up again as quickly as you tore it down.”

“I never have made any such boast, your majesty,” replied D. Joaõ.

He went to Guimara and told her about it. “I am an enchantress,” said Guimara. “Leave it to me and we will surprise my father.”

The very next night Guimara and D. Joaõ tore down the giant’s palace and set it up again exactly as it was before. The giant was greatly surprised. He suspected that his daughter had meddled with the affair.

The next day he sent for D. Joaõ and said to him, “O little man, they tell me that you say that in a single night you are able to change the Isle of Wild Beasts into a beautiful garden full of all sorts of flowers and with a silvery fountain in the centre.”

“I never said any such thing, your majesty,” replied D. Joaõ.

He told Guimara about it and she said that it would be great fun to escape from her room that night and make over the Isle of the Wild Beasts into a lovely garden.

Accordingly Guimara worked hard all night long helping D. Joaõ to make the Isle of the Wild Beasts over into a garden full of all sorts of beautiful flowers and with a silvery fountain in the centre. The king was greatly surprised to see the garden in the morning and he was very angry at Guimara and D. Joaõ.

Guimara was so frightened at her father’s terrible wrath that she decided to run away with D. Joaõ. She counselled him to procure the best horse from her father’s stable for them to ride.

At midnight Guimara crept out of her room and ran to the place where D. Joaõ was waiting for her with the horse, which travelled one hundred leagues at each step. They mounted the horse and rode away.

Early the next morning the princess Guimara was missed from the royal palace. Soon it was discovered that D. Joaõ was gone too, and also the best horse from the stables. The giant talked over the matter with his wife. She told him to take another horse which could travel a hundred leagues a step and go after them as fast as he could. The giant followed his wife’s advice, and soon he had nearly caught up with the fugitives, for they had grown tired and had stopped to rest.

Guimara spied her father coming and turned herself into a little river. She turned D. Joaõ into an old negro, the horse into a tree, the saddle into a bed of onions, and the musket they carried into a butterfly.

When the giant came to the river he called out to the old negro who was taking a bath, “O, my old negro, have you seen anything of a little man accompanied by a handsome young woman?”

The old negro did not say a single word to him, but dived into the water. When he came out he called the giant’s attention to the bed of onions. “I planted these onions,” he said. “Aren’t they a good crop?”

The bed of onions smelled so strong that the giant did not like to stay near them. The butterfly flew at the giant’s eyes and almost into them. He was disgusted and went home to talk it over with his wife.

“How silly you were,” said the giant’s wife. “Don’t you see that Guimara had changed herself into a river and had changed D. Joaõ into an old negro, the horse into a tree, the saddle into a bed of onions, and the musket into a butterfly? Hurry after them at once.”

The giant again went in pursuit, promising his wife that next time he would not let Guimara play any tricks on him. The next time that Guimara saw her father coming she thought of a new plan. She changed herself into a church. She turned D. Joaõ into a padre, the horse into a bell, the saddle into an altar and the musket into a mass-book.

When the giant approached the church he was completely deceived. “O, holy padre,” he said to the priest, “have you seen anything of a little man, accompanied by a handsome young woman, passing this way?”

The padre went on with his mass and said:

“I am a hermit padre
Devoted to the Immaculate;
I do not hear what you say.
Dominus vobiscum.”

The giant could get no other response from him. At last he gave up in despair and went home to talk things over with his wife.

“Of all stupid fools you are the most stupid of all,” said his wife when she had heard the tale. “Don’t you see that Guimara has changed herself into a church, D. Joaõ into a priest, the horse into a bell, the saddle into the altar, and the musket into the mass-book? Hurry after them again as fast as you can. I am going with you, myself, this time, to see that Guimara does not play any more tricks on you.”

This time the fugitives had travelled far when Guimara’s parents overtook them. They had almost reached D. Joaõ’s own kingdom. Guimara threw a handful of dust into her parents’ eyes, and it became so dark that they could not see. Guimara and D. Joaõ escaped safely into his own kingdom.

When they had started out on the journey, Guimara had said, “O, D. Joaõ, whatever happens, don’t forget me for one single minute. Think of me all the time.” He had promised and he had remembered her every instant on the journey. However, when they reached his own kingdom, he was so happy to see home once more after all his adventures that he thought he had never before been so happy in all his life. After one has been living in Giantland it is very pleasant to get home where things are a few sizes smaller and a bit more convenient. Then, too, it was very pleasant for him to see all his friends again. He was so happy at being home that, just for one little minute, he forgot all about Guimara.

When D. Joaõ remembered Guimara he turned around to look at her. When he saw her he could hardly believe his eyes. Instead of being a tall, tall giantess with her head up in the clouds, she reached just to D. Joaõ’s own shoulder. D. Joaõ was so surprised that he had to sit down in a chair and be fanned. He couldn’t say a single word for eighteen minutes and a half–his breath had been so completely taken away.

“It is a good thing that you happened to think of me just as soon as you did,” remarked Guimara. “I was getting smaller and smaller. If you had neglected to think of me for another minute I should have faded away entirely and you would have never known what had become of me.”

When Guimara became small she lost her power as an enchantress entirely. Her lovely eyes were always a trifle sad because D. Joaõ had forgotten her that one little minute. She never went back to Giantland but reigned as queen of D. Joaõ’s kingdom for many years.

Juan and Rosalie

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

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

► Themes of the story

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

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

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

► From the same Region or People

Central America
- Maya Lore

Learn more about Maya people

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

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

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

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

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

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

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

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

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

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

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

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

Adventure of Sidi Mahomet

Mouley Mahomet summoned the saint Sidi Adjille, promising safety through symbolic pledges. Upon arriving in Morocco, Sidi Adjille requested only that his mule’s feed-bag be filled with wheat. Despite emptying all the Sultan’s granaries and silos, the task remained unfulfilled. Angered, the Sultan ordered his execution, but as Sidi Adjille prayed and washed, he miraculously vanished, evading capture and returning to his home in Tagountaft.

Source
Moorish Literature
   romantic ballads, tales of the Berbers,
   stories of the Kabyles, folk-lore,
   and national traditions
The Colonial Press,
   London, New York, 1901

► Themes of the story

Conflict with Authority: The saint challenges the Sultan’s authority through his actions, leading to a confrontation.

Sacred Objects: The Sultan’s chaplet and “dalil” serve as symbolic pledges of safety, emphasizing their spiritual significance.

Magic and Enchantment: The saint’s miraculous vanishing act underscores elements of the supernatural.

► From the same Region or People

North Africa
- Berber Lore

Learn more about the Berber peoples

Translated by Réne Basset
and Chauncey C. Starkweather

One day Mouley Mahomet summoned Sidi Adjille to come to Morocco, or he would put him in prison. The saint refused to go to the city until the prince had sent him his chaplit and his “dalil” as pledges of safety. Then he started on the way and arrived at Morocco, where he neither ate nor drank until three days had passed. The Sultan said to him: “What do you want at my palace? I will give it to you, whatever it may be.”

Sidi Adjille answered, “I ask of you only one thing, that is, to fill with wheat the feed-bag of my mule.”

The prince called the guardian, and said to him, “Fill the feed-bag of his mule.”

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The guardian went and opened the door of the first granary and put wheat in the feed-bag until the first granary was entirely empty. He opened another granary, which was soon equally exhausted, then a third, and so on in this fashion until all the granaries of the King were emptied. Then he wanted to open the silos, but their guardian went and spoke to the Sultan, together with the guardian of the granaries.

“Lord,” they said, “the royal granaries are all empty, and yet we have not been able to fill the feed-bag of the saint’s mule.”

The donkey-drivers came from Fas and from all countries, bringing wheat on mules and camels. The people asked them,

“Why do you bring this wheat?”

“It is the wheat of Sidi Mahomet Adjille that we are taking.” The news came to the King, who said to the saint, “Why do you act so, now that the royal granaries are empty?” Then he called together the members of his council and wanted to have Sidi Mahomet’s head cut off. “Go out,” he said to him.

“Wait till I make my ablutions” [for prayer], answered the saint.

The people of the makhzen who surrounded him watched him among them, waiting until he had finished his ablutions, to take him to the council of the King and cut off his head. When Sidi Mahomet had finished washing, he lifted his eyes to heaven, got into the tub where was washing, and vanished completely from sight. When the guardians saw that he was no longer there, they went vainly to continue the search at his house at Tagountaft.

The Fairy Frog

Hanina, a dutiful son, follows his dying father’s advice to buy the first item offered in the market—a mysterious silver casket. Inside, he finds a frog that grows enormous, consuming all his resources. Yet, the frog grants wishes, teaches Hanina great wisdom, and summons woodland creatures to gift treasures. Revealed as a fairy, the frog vanishes, leaving Hanina and his wife wealthy, wise, and generous.

Source
Jewish Fairy Tales and Legends
by Gertrude Landa (“Aunt Naomi”)
Bloch Publishing Co., New York, 1919

► Themes of the story

Magic and Enchantment: The frog’s ability to grant wishes and summon woodland creatures.

Trials and Tribulations: Hanina’s challenges in caring for the ever-growing frog.

Sacred Objects: The mysterious silver casket containing the enchanted frog.

► From the same Region or People

West Asia
- Jewish Lore

Learn more about Jewish mythology

Once upon a time there lived a man of learning and wealth who had an only son, named Hanina. To this son, who was grown up and married, he sent a messenger asking that he should immediately come to his father. Hanina obeyed, and found both his father and mother lying ill.

“Know, my son,” said the old man, “we are about to die. Grieve not, for it has been so ordained. We have been companions through life, and we are to be privileged to leave this world together. You will mourn for us the customary seven days.

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They will end on the eve of the festival of the Passover. On that day go forth into the market place and purchase the first thing offered to thee, no matter what it is, or what the cost that may be demanded. It will in due course bring thee good fortune. Hearken unto my words, my son, and all will be well.”

Hanina promised obedience to this strange injunction of his father, and events fell out in accordance with the old man’s prediction. The aged couple died on the same day, were buried together and after the week of mourning, on the day preceding the Passover festival, Hanina made his way to the market place wondering what adventure was in store for him.

He had scarcely entered the market place, where all manner of wares were displayed, when an old man approached him, carrying a silver casket of curious design.

“Purchase this, my son,” he said, “and it will bring thee good fortune.”

“What does it contain?” asked Hanina.

“That I may not inform thee,” was the reply. “Indeed I cannot, for I know not. Only the purchaser can open it at the feast which begins the Passover.”

Naturally, Hanina was impressed by these words. Matters were shaping just as his father foretold.

“What is the price?” he asked.

“A thousand gold pieces.”

That was an enormous sum, nearly the whole that he possessed, but Hanina, remembering his vow, paid the money and took the casket home. It was placed upon the table that night when the Passover festival began. On being opened it was found to contain a smaller casket. This was opened and out sprang a frog.

Hanina’s wife was sorely disappointed, but she gave food to the frog which devoured everything greedily. So much did the creature eat that when the Passover had ended, in eight days it had grown to an enormous size. Hanina built a cabinet for his strange possession, but it continued to grow and soon required a special shed.

Hanina was seriously puzzled, for the frog ate so ravenously that he and his wife had little food for themselves. But they made no complaint, although their hardships increased daily. They were compelled to dispose of almost everything they possessed to keep the frog supplied with food, and at last they were left in a state of abject poverty. Then only did the courage of Hanina’s wife give way and she began to cry.

To her astonishment, the frog, which was now bigger than a man, spoke to her.

“Listen to me, wife of the faithful Hanina,” it said. “Ye have treated me well. Therefore, ask of me what ye will, and I shall carry out your wishes.”

“Give us food,” sobbed the woman.

“It is there,” said the frog, and at that very moment there was a knock at the door and a huge basket of food was delivered.

Hanina had not yet spoken, and the frog asked him to name his desire.

“A frog that speaks and performs wonders must be wise and learned,” said Hanina. “I wish that thou shouldst teach me the lore of men.”

The frog agreed, and his method of teaching was exceedingly strange. He wrote out the Law and the seventy known languages on strips of paper. These he ordered Hanina to swallow. Hanina did so and became acquainted with everything, even the language of the beasts and the birds. All men regarded him as the most learned sage of his time.

One day the frog spoke again.

“The day has arrived,” he said, “when I must repay you for all the kindness you have shown me. Your reward shall be great. Come with me to the woods and you shall see marvels performed.”

Hanina and his wife followed the giant frog to the woods very early one morning, and a comical figure it presented as it hobbled along. Arrived at the woods, the frog cried out, in its croaking voice:

“Come to me all ye inhabitants of the trees, the caves and streams, and do my bidding. Bring precious stones from the depths of the earth and roots and herbs.”

Then began the queerest procession. Hundreds upon hundreds of birds came twittering through the trees; thousands upon thousands of insects came crawling from holes in the ground; and all the animals in the woods, from the tiniest to the monsters, came in answer to the call of the frog. Each group brought some gift and laid it at the feet of Hanina and his wife who stood in some alarm. Soon a great pile of precious stones and herbs was heaped before them.

“All these belong to you,” said the frog, pointing to the jewels. “Of equal worth are the herbs and the roots with which ye can cure all diseases. Because ye obeyed the wishes of the dying and did not question me, ye are now rewarded.”

Hanina and his wife thanked the frog and then the former said: “May we not know who thou art?”

“Yes,” replied the frog. “I am the fairy son of Adam, gifted with the power of assuming any form. Farewell.”

With these words, the frog began to grow smaller and smaller until it was the size of an ordinary frog. Then it hopped into a stream and disappeared and all the denizens of the woods returned to their haunts.

Hanina and his wife made their way home with their treasures. They became famous for their wealth, their wisdom and their charity, and lived in happiness with all peoples for many, many years.

The Adventures of Juan

Juan, a lazy and unlucky boy, encounters a magic tree that offers him wondrous gifts in exchange for sparing it: a silver-producing goat, a fish-catching net, a bottomless rice pot, and a magic stick. Despite being repeatedly tricked by a cunning friend, Juan uses the stick to recover his treasures. He becomes rich, powerful, and eventually marries a princess, living happily ever after.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916

► Themes of the story

Trickster: Juan’s cunning friend repeatedly deceives him, showcasing the classic trickster archetype.

Magic and Enchantment: The story features magical elements, such as a tree that grants enchanted items—a silver-producing goat, a fish-catching net, a bottomless rice pot, and a magic stick.

Transformation through Love: Juan’s journey leads him to personal growth, ultimately resulting in his marriage to a princess and a happy life, indicating a transformation influenced by love.

► From the same Region or People

Southeast Asia
- Philippines
  - Tagalog Lore

Learn more about Philippines peoples

Juan was always getting into trouble. He was a lazy boy, and more than that, he did not have good sense. When he tried to do things, he made such dreadful mistakes that he might better not have tried. His family grew very impatient with him, scolding and beating him whenever he did anything wrong. One day his mother, who was almost discouraged with him, gave him a bolo and sent him to the forest, for she thought he could at least cut firewood. Juan walked leisurely along, contemplating some means of escape. At last he came to a tree that seemed easy to cut, and then he drew his long knife and prepared to work.

► Continue reading…

Now it happened that this was a magic tree and it said to Juan:

“If you do not cut me I will give you a goat that shakes silver from its whiskers.”

This pleased Juan wonderfully, both because he was curious to see the goat, and because he would not have to chop the wood. He agreed at once to spare the tree, whereupon the bark separated and a goat stepped out. Juan commanded it to shake its whiskers, and when the money began to drop he was so delighted that he took the animal and started home to show his treasure to his mother.

On the way he met a friend who was more cunning than Juan, and when he heard of the boy’s rich goat he decided to rob him. Knowing Juan’s fondness for tuba , he persuaded him to drink, and while he was drunk, the friend substituted another goat for the magic one. As soon as he was sober again, Juan hastened home with the goat and told his people of the wonderful tree, but when he commanded the animal to shake its whiskers, no money fell out. The family, believing it to be another of Juan’s tricks, beat and scolded the poor boy.

He went back to the tree and threatened to cut it down for lying to him, but the tree said:

“No, do not cut me down and I will give you a net which you may cast on dry ground, or even in the tree tops, and it will return full of fish.”

So Juan spared the tree and started home with his precious net, but on the way he met the same friend who again persuaded him to drink tuba. While he was drunk, the friend replaced the magic net with a common one, so that when Juan reached home and tried to show his power, he was again the subject of ridicule.

Once more Juan went to his tree, this time determined to cut it down. But the offer of a magic pot, always full of rice and spoons which provided whatever he wished to eat with his rice, dissuaded him, and he started home happier than ever. Before reaching home, however, he met with the same fate as before, and his folks, who were becoming tired of his pranks, beat him harder than ever.

Thoroughly angered, Juan sought the tree a fourth time and was on the point of cutting it down when once more it arrested his attention. After some discussion, he consented to accept a stick to which he had only to say, “Boombye, Boomba,” and it would beat and kill anything he wished.

When he met his friend on this trip, he was asked what he had and he replied:

“Oh, it is only a stick, but if I say ‘Boombye, Boomba’ it will beat you to death.”

At the sound of the magic words the stick leaped from his hands and began beating his friend until he cried:

“Oh, stop it and I will give back everything that I stole from you.” Juan ordered the stick to stop, and then he compelled the man to lead the goat and to carry the net and the jar and spoons to his home.

There Juan commanded the goat, and it shook its whiskers until his mother and brothers had all the silver they could carry. Then they ate from the magic jar and spoons until they were filled. And this time Juan was not scolded. After they had finished Juan said:

“You have beaten me and scolded me all my life, and now you are glad to accept my good things. I am going to show you something else: ‘Boombye, Boomba’.” Immediately the stick leaped out and beat them all until they begged for mercy and promised that Juan should ever after be head of the house.

From that time Juan was rich and powerful, but he never went anywhere without his stick. One night, when some thieves came to his house, he would have been robbed and killed had it not been for the magic words “Boombye, Boomba,” which caused the death of all the robbers.

Some time after this he married a beautiful princess, and because of the kindness of the magic tree they always lived happily.

Lumawig on Earth

This tale recounts the adventures of Lumawig, the Great Spirit, who descended to help two sisters gathering beans. Demonstrating divine powers, he filled baskets with a single bean pod, grew livestock instantly, and provided for a wedding feast. Lumawig’s interactions, including outwitting his brother-in-law, showcased his might. Eventually, he returned to the sky, leaving his wife in a mystical journey that led her to a new life with a widower.

Source
Philippine Folk Tales
compiled and annotated by
Mabel Cook Cole
A.C. McClurg & Co., Chicago, 1916

► Themes of the story

Divine Intervention: Lumawig, the Great Spirit, descends from the sky to assist two sisters, demonstrating his divine powers by filling baskets with beans and instantly growing livestock.

Magic and Enchantment: Lumawig’s abilities to perform miraculous feats, such as filling baskets from a single bean pod and causing animals to grow instantly, highlight elements of magic and enchantment.

Sacred Objects: The use of specific items, like the bean pod that fills baskets and the materials for the wedding feast, can be seen as sacred objects imbued with mystical significance through Lumawig’s actions.

► From the same Region or People

Southeast Asia
- Philippines
  - Igorot Lore

Learn more about Philippines peoples

One day when Lumawig, the Great Spirit, looked down from his place in the sky he saw two sisters gathering beans. And he decided to go down to visit them. When he arrived at the place he asked them what they were doing. The younger, whose name was Fukan, answered: “We are gathering beans, but it takes a long time to get enough, for my sister wants to go bathing all the time.” Then Lumawig said to the older sister: “Hand me a single pod of the beans.” And when she had given it to him, he shelled it into the basket and immediately the basket was full. The younger sister laughed at this, and Lumawig said to her: “Give me another pod and another basket.”

► Continue reading…

She did so, and when he had shelled the pod, that basket was full also. Then he said to the younger sister: “Go home and get three more baskets.”

She went home, but when she asked for three more baskets her mother said that the beans were few and she could not need so many. Then Fukan told her of the young man who could fill a basket from one pod of beans, and the father, who heard her story, said:

“Go bring the young man here, for I think he must be a god.”

So Fukan took the three baskets back to Lumawig, and when he had filled them as he did the other two, he helped the girls carry them to the house. As they reached their home, he stopped outside to cool himself, but the father called to him and he went up into the house and asked for some water. The father brought him a cocoanut shell full, and before drinking Lumawig looked at it and said:

“If I stay here with you, I shall become very strong.”

The next morning Lumawig asked to see their chickens, and when they opened the chicken-coop out came a hen and many little chicks. “Are these all of your chickens?” asked Lumawig; and the father assured him that they were all. He then bade them bring rice meal that he might feed them, and as the chickens ate they all grew rapidly till they were cocks and hens.

Next Lumawig asked how many pigs they had, and the father replied that they had one with some little ones. Then Lumawig bade them fill a pail with sweet potato leaves and he fed the pigs. And as they ate they also grew to full size.

The father was so pleased with all these things that he offered his elder daughter to Lumawig for a wife. But the Great Spirit said he preferred to marry the younger; so that was arranged. Now when his brother-in-law learned that Lumawig desired a feast at his wedding, he was very angry and said:

“Where would you get food for your wedding feast? There is no rice, nor beef, nor pork, nor chicken,”

But Lumawig only answered, “I shall provide our wedding feast.”

In the morning they all set out for Lanao, for Lumawig did not care to stay any longer in the house with his brother-in-law. As soon as they arrived he sent out for some tree trunks, but the trees that the people brought in were so small that Lumawig himself went to the forest and cut two large pine trees which he hurled to Lanao.

When the people had built a fire of the trees he commanded them to bring ten kettles filled with water. Soon the water was boiling hot and the brother-in-law laughed and said:

“Where is your rice? You have the boiling water, but you do not seem to think of the rice.”

In answer to this Lumawig took a small basket of rice and passed it over five kettles and they were full. Then he called “Yishtjau,” and some deer came running out of the forest. These were not what he wanted, however, so he called again and some pigs came. He told the people that they were each to catch one and for his brother-in-law he selected the largest and best.

They all set out in pursuit of the pigs and the others quickly caught theirs, but though the brother-in-law chased his until he was very tired and hot he could not catch it Lumawig laughed at him and said:

“You chase that pig until he is thin and still you cannot catch it, though all the others have theirs.”

Thereupon he grasped the hind legs of the pig and lifted it. All the people laughed and the brother-in-law said:

“Of course you can catch it, because I chased it until it was tired.”

Lumawig then handed it to him and said, “Here, you carry it.” But no sooner had the brother-in-law put it over his shoulder than it cut loose and ran away.

“Why did you let it go?” asked Lumawig. “Do you care nothing for it, even after I caught it for you? Catch it again and bring it here.”

So the brother-in-law started out again, and he chased it up stream and down, but he could not catch it. Finally Lumawig reached down and picked up the pig and carried it to the place where the others were cooking.

After they had all eaten and drunk and made their offerings to the spirits, Lumawig said:

“Come, let us go to the mountain to consult the omen concerning the northern tribes.”

So they consulted the omen, but it was not favorable, and they were starting home when the brother-in-law asked Lumawig to create some water, as the people were hot and thirsty.

“Why do you not create water, Lumawig?” he repeated as Lumawig paid no attention to him. “You care nothing that the people are thirsty and in need of drink.”

Then they quarreled and were very angry and Lumawig said to the people, “Let us sit down and rest.”

While they rested, Lumawig struck the rock with his spear and water came out. The brother-in-law jumped up to get a drink first, but Lumawig held him back and said he must be the last to drink. So they all drank, and when they had finished, the brother-in-law stepped up, but Lumawig gave him a push which sent him into the rock and water came from his body.

“You must stay there,” said Lumawig, “because you have troubled me a great deal.” And they went home, leaving him in the rock.

Some time after this Lumawig decided to go back to the sky to live, but before he went he took care that his wife should have a home. He made a coffin of wood and placed her in it with a dog at her feet and a cock at her head. And as he set it floating on the water, he told it not to stop until it reached Tinglayen. Then, if the foot end struck first, the dog should bark; and if the head end was the first to strike, the cock should crow. So it floated away, and on and on, until it came to Tinglayen.

Now a widower was sharpening his ax on the bank of the river, and when he saw the coffin stop, he went to fish it out of the water. On shore he started to open it, but Fugan cried out, “Do not drive a wedge, for I am here,” So the widower opened it carefully and took Fugan up to the town, and then as he had no wife of his own, he married her.