Katigagse

Katigagse, skeptical of the angakut, often disrupted their conjurations. During one ceremony, he tore down the curtain and fled outside, only to encounter a terrifying flame rushing through the air. Shaken, he returned to the hut, clinging to the rafters until exhaustion overcame him. After the ritual ended, Katigagse was found filthy and humiliated, vowing never to attend another angakok ceremony.

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


► Themes of the story

Supernatural Beings: Katigagse’s encounter with the mysterious flame during the angakok (shaman) ceremony highlights interactions with otherworldly forces.

Cunning and Deception: His initial skepticism and disruptive actions during the ritual suggest themes of trickery and the consequences of deceit.

Divine Punishment: The terrifying experience serves as retribution for his irreverence toward sacred practices, leading to his vow never to attend such ceremonies again.

► From the same Region or People

Learn more about the Inuit peoples


Abridged version of the story.

Katigagse had no faith in the angakut, and sometimes, when attending their conjurations, he tore away the window-curtain, and thereby dispelled all their doings.

But once when an angakok had begun his conjuration, and announced his tornak to be approaching in the shape of a fire, Katigagse tore away the curtain which covered the entrance, and ran outside.

Suddenly he discovered a great flame rushing through the air, which struck him with terror, and made him re-enter the house, and trembling from head to foot cling to the rafters of the hut, from whence fatigue soon made him fall to the ground.

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When the conjuration had been finished, and the fire kept off, Katigagse was missed. At length they brought him forth from underneath the ledge, all covered with filth, in which state he left the house, never to attend angakok service any more.

This and the following tale are only interesting as showing the deeply-seated fear of, and belief in, the angakut.


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The amarok

A mourner seeking excitement after a relative’s death encounters the legendary amarok. Accompanied by another relative, he kills the beast’s young but hides when the furious amarok returns. The creature, holding a reindeer, searches for its offspring and pulls a human-like form from the lake. The mourner collapses lifeless, his soul stolen by the supernatural amarok, which sees all.

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 amarok is a mythical creature from Inuit folklore, representing the mysterious and often dangerous forces beyond human understanding.

Divine Punishment: The mourner’s actions—killing the amarok’s offspring—lead to his demise, suggesting a moral lesson about the consequences of disturbing the natural or supernatural order.

Forbidden Knowledge: The mourner’s pursuit of the amarok, despite warnings, exposes him to hidden dangers, highlighting the peril of seeking out forbidden or unknown realms.

► From the same Region or People

Learn more about the Inuit peoples


Abridged version of the story.

A man who mourned the death of a relative went out in hopes of finding some means of excitement; and being told that an amarok had been heard roaring in the firth of Nook (Godthaab), he could not be kept from going off to encounter the beast. Accompanied by a relative, he went up the country, and finding the young ones of the amarok, the mourner instantly killed the whole. But his companion, getting terribly frightened, betook himself to a cave for refuge, accompanied by the mourner. From their retreat the relative soon saw how the old amarok came running, holding a whole reindeer between its jaws; and having looked in vain for its young ones, it rushed down to the lake, where it appeared to be hauling out something of a human shape.

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At the same moment, turning round to his companion, he saw him falling helpless to the ground. The amarok, from which nothing remains concealed, had discovered him and taken the soul out of his body.


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The gifts from the under-world

An envious old bachelor sought his mother’s advice to improve his luck in hunting and love. She guided him to a stone concealing a path to the underworld, where he obtained a magical piece of whale-skin that boosted his fortune. Sharing misleading instructions with a rival, the rival’s luck soured instead. When the old man returned for more, he was unable to move the stone again.

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


► Themes of the story

Underworld Journey: The protagonist descends into the underworld, seeking supernatural aid to improve his fortunes.

Cunning and Deception: He deceives a rival by providing false information, leading to the rival’s misfortune.

Divine Punishment: Upon attempting to revisit the underworld for additional benefits, he finds himself unable to move the stone, suggesting a supernatural force preventing his greed, thereby serving as a form of punishment for his deceit.

► From the same Region or People

Learn more about the Inuit peoples


Abridged version of the story.

An old bachelor, feeling envious of a younger one because of his better luck in hunting and his finding more favour with women, applied to his mother for counsel and aid.

She pointed out to him a certain spot where he would find a large stone, and moving it aside, an opening would appear leading straight to the under-world, where he would come to a lake; and on seeing two boats, he was to let the first one pass, but was to apply to the second.

Acting upon her advice, he received a piece of matak (whale-skin) from the second boat, by eating which he acquired astonishing good-luck in hunting.

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The young man, noticing this change of fortune, questioned him as to the cause of his recent success, when he imparted to him the information he had gained from his mother, only substituting the first boat for the second. The young man in this way also got a piece of matak, by eating which he only secured the worst luck in his hunting. Meanwhile the old man had consumed his piece, and went to fetch more; but when he came to the spot the second time, he found himself quite unable to move the stone.


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The kidnappers

A group of brothers attempted to abduct a girl, but her mother used a magic chant to summon a sudden gale, causing their demise. Later, an angakok (shaman) reported seeing a shoal of dolphins while kayaking and, understanding their speech, identified them as the transformed brothers.

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


► Themes of the story

Transformation: The brothers are transformed into dolphins after their failed abduction attempt.

Supernatural Beings: The mother’s use of a magic chant to summon a gale demonstrates the influence of supernatural forces.

Divine Punishment: The brothers face a supernatural consequence for their wrongdoing, aligning with the concept of divine retribution.

► From the same Region or People

Learn more about the Inuit peoples


Abridged version of the story.

A band of brothers tried to carry off a girl by force; but her mother, by means of a magic lay, caused them all to perish in a sudden gale. Some time after, an angakok, who had been out kayaking, stated that he had seen a shoal of dolphins; and listening to their speech, he made them out to be those brothers, who had been thus transformed.

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The Anghiak

A sister forbidden to marry by her brothers became pregnant, secretly miscarried, and birthed an anghiak, a vengeful spirit. The creature, using makeshift tools, caused her brothers’ deaths but later repented, retreating north. Discovered by a shaman, it terrified villagers before returning to its mother’s home. When she confessed her actions during a ritual, the anghiak succumbed to pain and died, ending its tragic tale.

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


► Themes of the story

Forbidden Knowledge: The sister’s secret miscarriage and the creation of the anghiak involve hidden actions and their dire consequences.

Divine Punishment: The anghiak’s vengeance upon the brothers and its eventual death following the mother’s confession suggest a form of supernatural retribution.

Family Dynamics: The complex relationships between the sister and her brothers, including their control over her marital prospects and the ensuing tragedy, are central to the narrative.

► From the same Region or People

Learn more about the Inuit peoples


For this tale, only the principal parts have been selected, and are given here in a very fragmentary form.

A company of brothers had a single sister, and would not allow her to marry. Nevertheless, having many suitors, she finally came to be with child; and because of her brothers’ reproaches, she secretly had a miscarriage; but the child got intellect, and became an anghiak. It picked up the skull of a dog, using it as a kayak, and the bone of a man’s arm for a paddle. Every night it used to creep into the house and lie down to suckle its mother’s breasts, but during the day-time it was about pursuing her brothers when they were kayaking, and made them capsize and perish one after another. Having accomplished its revenge, it repented its deeds, and fled to the north, where it slipped down in the doorway of a house in which a conjuration was going on. The angakok (by means of his second-sight) at once observed its approach; and when the people of the house had got a light, and went to look for it, they were all frightened to death.

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It then became still more powerful, but went back again to its mother’s abode, and found a refuge in a heap of rubbish. It now happened that the angakok of the place was about to perform a conjuration for the purpose of finding out what had caused the brothers’ destruction. The sister, on being examined, first denied, but finally she confessed her sin, saying, “What I brought forth was no real child.” No sooner had she pronounced these words than the anghiak felt a pain in its head, and while she continued her tale, it lost its senses and died.


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Nakasungnak

Nakasungnak, a stubborn and daring man, settled among northern seafarers and faced numerous challenges. Ignoring warnings, he killed a deadly ice-covered bear by leaping into its mouth armed only with a knife but emerged injured. Despite surviving, he repeatedly dismissed advice, failing to catch magical birds, fish, and ultimately falling victim to swarming giant gnats. His defiance ultimately led to his demise, leaving only a skeleton behind.

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


► Themes of the story

Divine Punishment: Nakasungnak’s repeated defiance of warnings and his reckless actions lead to severe consequences, culminating in his demise.

Tragic Flaw: His obstinacy and hubris drive him to undertake perilous challenges, ultimately resulting in his downfall.

Conflict with Nature: Nakasungnak’s confrontations with formidable natural creatures, such as the ice-covered bear and giant gnats, highlight the perils of underestimating the natural world’s dangers.

► From the same Region or People

Learn more about the Inuit peoples


For this tale, only the principal parts have been selected, and are given here in a very fragmentary form.

Nakasungnak travelled far up north, and settled down with some people who used boats, but no kayaks. He was very presumptuous and obstinate. His new place-fellows told him that before long the ice-covered bear would make its appearance, that it was very dangerous, and for mere men a deed impracticable to slay it. But Nakasungnak, nothing heeding, set out to encounter the terrible animal; and on discovering it, he ran in upon it only armed with a knife. He instantly disappeared down its open mouth. The bear was then seen to totter, and soon after fell down dead. On approaching it, they observed a knife sticking out between its ribs; and when the hole was widened Nakasungnak jumped out of it; but his hair, as well as the skin of his face, had come off, and shivering with cold and ague, he ran away to the house.

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In the meantime, the bear’s flesh served them for food the greater part of the winter. Afterwards they told Nakasungnak how to behave when they were going to catch the birds that could speak, and the little fishes with both eyes on one side. The swarms of birds and fishes appeared; but Nakasungnak would not follow the advice they gave him, and consequently got none. Lastly, they told him that gnats were soon expected, the size of sea-fowls, and with stings like the point of an arrow; and when the swarms were approaching, and seen to come on like broken clouds from the south, the people had to retreat to their tents and close them with all care. Nakasungnak, however, again disregarded their warnings, and took no notice of what they had said. When the clouds appeared, and all the others sped into their tents, he remained outside. When all was over, and they went out to look for Nakasungnak, they found only a skeleton lying beneath the boat.


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The angakok from Kakortok

An angakok from Kakortok, seeking a better land, traveled with his children to Ilulissat. His daughter, Kakamak, secretly married and later birthed and killed a child. Haunted by the child’s ghost (anghiak), Kakamak’s family faced repeated tragedies, including the deaths of her sons. The ghost’s presence caused despair, leading the family to resettle multiple times, only to face further misfortune, including the murder of Kakamak’s brother.

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


► Themes of the story

Divine Punishment: Kakamak’s act of infanticide leads to the haunting by her child’s ghost, resulting in a series of misfortunes for her family.

Supernatural Beings: The presence of the anghiak (the ghost of the killed child) influences the events, causing despair and tragedy.

Family Dynamics: The story delves into complex relationships within Kakamak’s family, including her secret marriage, conflicts with her sister-in-law, and the impact of her actions on her family’s fate.

► From the same Region or People

Learn more about the Inuit peoples


A tale from South Greenland

An angakok, who used to have his winter station a little north of Kakortok (Julianehaab), took a fancy to go and discover a nice and delightful country; and starting for his journey, he came to Nook (Godthaab). He had a daughter called Kakamak, and a son besides. From Nook they went farther on to Pisugfik, and met another angakok, named Kajuernek, who was the only person that had been far to the north. On being questioned concerning these parts, he answered, “Indeed all the country northwards is very fine, but no other part of it can be compared with Ilulissat” (Jakobshavn). On hearing this, the Southlander at once started, and after a long journey at length landed on the coast at Ilulissat, when the earth was already frozen, in consequence of which they had great trouble in getting their house built.

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Being hardly able to manage the frozen turf, they made their house very small. During their stay at this place, a fine young man courted Kakamak, without the knowledge of her parents. Her brother’s wife was a very modest and timid person; but Kakamak, on the contrary, was proud and presumptuous, and often abused her sister-in-law, who, however, did not mind her scolding, and her parents likewise let her have her own way, and never interfered. But one day another woman of the place told Kakamak’s mother that her daughter was secretly married to the young man: the mother told it to her husband when they had gone to rest in the evening. On this the angakok at once had his boat put out, and everything prepared for departing; and when so far ready, he ordered his daughter into the boat. People thought that he was only going on some excursion, but in reality he was quite resolved on going back to the south. The young man now stepped forward, saying, “Kakamak is mine, and I want her;” but her father replied, “No man shall ever have my daughter; and if any one should dare to take her by force, I shall be sure to fetch her back.” So saying, he pushed from land; and travelling on incessantly, they at length came to a little island called Alangok, where, for the first time, they pitched their tent. In this place Kakamak secretly gave birth to a child, which she afterwards killed. Proceeding further, they came to a place just opposite Nook, where they built their house for the coming winter.

In his excursions here the angakok used to meet with a little manly kayaker, to whom he proposed to marry Kakamak. The other answered, “I am willing enough, but the women are always telling me that I am dark-skinned.” The angakok did not mind that the least, but led him home to his daughter, saying, “Thou art a vain and frivolous girl, and thou hast great need of a good provider and husband, and such a one I have brought thee now.” Kakamak made no reply to this, but did not reject him, and so he became her husband. One day he returned, bringing home three seals; but when he went to sit down beside her, without offering her any tobacco, she pushed him away, so that he fell down on the floor; rising quickly, he took his seat on the side ledge. Kakamak was exceedingly fond of snuff; and when he came to know of her inclination, he sometimes brought his goods to Nook to barter them for tobacco. Subsequently Kakamak got a son, whereat the grandfather rejoiced extremely; but one day, when the little one was running about and playing on the floor, he suddenly gave a loud shriek, the blood gushed out of his mouth and nostrils, and he was soon dead. They had another son, who died about the same age, and in the same manner; and when the same misfortune befell a third, the angakok tried a conjuration. Not being able to find out anything about it, he said, “Perhaps we are too near akin: let Kajuernek be called;” and they at once started with a boat for him. In the evening, when the conjuration was performed, he said, “When the children died the sister-in-law of Kakamak always reproached her as being guilty of a crime, and having an anghiak (ghost of a child) who had killed the children.” The sister-in-law did not utter a word in reply. Continuing his conjurations, he farther pronounced, “I see a kayak approaching from the north; it has the shape of a dog’s head; it draws nigh; now it is in the doorway, but it cannot get through the inner entrance.” The angakok now asked, “Who was thy sack?” (pok, in the angakok language the same as mother.) All listening in silence, they heard an infant’s voice replying, “Kakamak.” — “Where is thy home?” — “I was born on the island of Alangok; it is I who have caused the death of all my younger brothers.” Kajuernek ordered the anghiak to pass the threshold. It was very long in doing so; but having at length entered, he pursued it, hoping to get it destroyed. It was now seen also by the other angakok, but slipped away through a hole near one of the roof-beams. Kajuernek said, “It is difficult to get it, because it has already killed several individuals.” The conjurations having terminated, they found Kakamak sitting coiled up in the farthest corner of the ledge all tears. Seeing her thus, the sister-in-law, mindful of all the bad language she had to put up with from Kakamak, took to rebuking and scolding her in turn. The following day Kajuernek tried to catch hold of the anghiak, but in vain; it made its escape through a small opening just as the day before, in consequence of which he was obliged to give it up. Kakamak now grew meek and more submissive; but her father, being greatly depressed in spirits, determined to leave for another place; and choosing Niakungunak, they went to settle there along with another family, consisting of many brothers. Towards winter they all joined company, went out deer-hunting, and killed a great many animals with bows and arrows; but his son having the greatest luck in shooting, the others got envious and killed him out of jealousy. The angakok took the loss of his son so much to heart, that he at once returned to Nook, where he remained till the day of his death.


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The witchcraft of Kulange

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

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


► Themes of the story

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

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

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

► From the same Region or People

Learn more about the Inuit peoples


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

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


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A lamentable story

An old man, angered by children playing near his seal hunt, cursed a mountain cleft to close, trapping the children inside. The girls, carrying infants, tried to soothe their cries of thirst, but the mothers’ efforts to provide water failed. Though the mothers could see the trapped children, they were unable to save them, leading to a tragic end as all perished from starvation.

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


► Themes of the story

Divine Punishment: The old man’s curse acts as a supernatural retribution, causing the mountain cleft to close and entomb the children.

Tragic Flaw: The old man’s inability to control his anger results in a hasty curse, leading to unintended and fatal consequences for the innocent children.

Loss and Renewal: The community experiences profound grief due to the loss of the children, prompting reflection on the repercussions of unchecked emotions and the importance of restraint.

► From the same Region or People

Learn more about the Inuit peoples


From one of the older manuscripts.

An old man had taken up his position on the ice watching the breathing-holes of the seals, in order to spear them as they appeared. Meanwhile some little girls were playing on shore in a cleft between some rocks, as usual, carrying their little baby sisters and brothers in the amowts (hoods) at their backs. Just as the old man was in the act of spearing a seal, the children happened to give a shout, and the terrified seal at once dived to the bottom. On this the old man got into a great passion, and cried out aloud, “Shut up, mountain-cleft!” and accordingly it closed upon all the playing children, who were not able to escape, but were now buried in a cavern, wide at the bottom, and narrow towards the top.

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The babies soon began to cry for thirst, and the girls put their fingers into their mouths to suck at, trying to hush them by telling them, “When mother has finished soling the boots, she will come and suckle thee.” At length the mothers came to the spot, and poured water down in the cleft. The water trickled along the walls, and they licked it up, and the mothers could very well see the children, but as it was impossible to get at them, all of them were starved.


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The Lords of the Forest

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

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


► Themes of the story

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

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

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

► From the same Region or People

Learn more about Maya people


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

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

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

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

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

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

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

Since then he has never been seen by human eyes.


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