Pemon: The Great Flood and Creation of Roraima

Pemon Myth 3: The Great Flood and the Creation of Roraima

This myth continues the story of Makunaima and his brothers after they find a magical tree in the jungle which has all the fruits and crops in the world growing from its branches. It recounts the cause of the great flood, the origin of fish and the creation of Mount Roraima. The text is taken from Maria Manuela de Cora's book "Kuai-Mare: Mitos Aborigenes de Venezuela" (1957, Editorial Oceanida). It was originally collected by the German ethnologist Theodor Koch-Grunberg during his 1911-1912 expedition to the Pemon villages near Roraima.

Not many moons had passed since Makunaima and his brothers had first eaten the fruit from the magic tree Wazacá when Ma'nápe came up with the idea of cutting it down, and just like that he told the others.

But Akuli (agouti), who was very intelligent, told him:
- How can you think such a thing? The Wazacá provides us with its fruits and all of us can eat from it. If you chop it down not only will we all lose out, but it will create a huge flood as well.

Ma'nápe listened to everything, thinking he would ignore it, because he was very stubborn, and then he went to the corner where he kept his enormous axe, hefted it on to his shoulder and walked across the valley and into the jungle towards the tree of life.

Akuli followed behind to see if he could avert the flood. And walking one behind the other they soon arrived at that far place, draped in shadows and heavy with perfume, where the Wazacá tree raised its leafy bulk over the roof of the forest and and high above it.

Ma'nápe approached the tree with determination and tested his axe against its impenetrable bark. The axe bounced off the wood without leaving the tiniest sign it had even grazed it.

So Ma'nápe had another go at the Wazacá but this time he intoned in a powerful voice that reverberated through the whole forest:
- Mazapa-yeg, élupa-yeg, makupa-yeg.

With this spell he invoked the mazapa, mamao and cariaca trees, which have very soft wood, to see if the wood of the Wazacá would soften.

No sooner had he said the magic words when the wood of the Wazacá tree became soft and Ma'nápe's axe bit deep into the trunk and started to cut deeper and deeper.

Akuli, meanwhile, became very afraid and begged Ma'nápe again not to try and cut the tree down; but seeing that Ma'nápe was not listening to him, he began frantically collecting bees wax and fruit husks to try and fill the gashes opening up in the tree trunk and see if he could avert the flood that way.

But Ma'nápe continued even faster in his destruction of the tree of life, with his invocations of soft-wood trees.

He named them all - one by one - and then finally he said:
- Palulu-yeg.

The trunk went really soft and the axe went so far into the Wazacá tree that it opened an enormous gash that left it held together only by a sliver at one end, because with those words Ma'nápe had invoked the wood of the papaya tree, which is extremely soft.

Meanwhile, all the brothers had arrived at the spot where Ma'nápe and Akuli were fighting to achieve their contrary wishes. Just at the moment when it looked like Ma'nápe was going to get his wish, there was a furious shout that was heard above all the sounds of the jungle:
- Waina-yeg!

It was Anzikilán, who had run all the way to save the tree of life.
And with his spell, the Wazacá tree suddenly became very hard again because Anzikilán had invoked the wood of the Waina tree, which grows in the highest mountains and whose trunk is as hard as the rocks that form the Euteurimá Waterfall.

The axe was stopped, it could not advance further, but Ma'nápe, blinded by his obsession and without giving up, shouted out again with all his strength:
- Elupa-yeg, palulu-yeg!

And the tree of life, which had its trunk opened up like a huge, deep cavern, was rapidly torn asunder and crashed to the earth, its wide branches thrown out to the winds; its high crown laden with fruit, shaking, its powerful roots, creaking.

In its fall, the Wazacá tree threw up stones and mud, plants, bushes and lianas, and pushed over the trees Élu'yeg and Yaluwazáluima'yeg, forming the mountains called by those names today.

And from its immense trunk, roots and branches was formed the great mountain Roraima, which rises like a giant from the savannah and silently watches as time, suns, moons and people pass by.

The crown of the Wazacá tree, heavy with its fruits, rolled down to the northern side of the mountain, and that is why there are so many plantain trees over there that nobody planted. They are eaten by the evil Mawari spirits, who have their houses on Mount Roraima and other mountains close by.

If the crown of the tree had fallen towards the south, it would be the Arekuna (Pemon) who could enjoy its fruits.

The noise of the Wazacá tree's fall - which reached the furthest corner of the forest and the savannah like a great sigh - had not yet subsided when a huge spout of water shot out of the trunk and began to flood everything, rapidly sweeping past Makunaima and his brothers and battering them with bright drops of water, as sharp as arrows.

The foaming water carried with it thousands of fish and the brothers watched them and tried to catch them but the current was too strong.

The largest fish disappeared immediately from view, leaving only the small ones lagging behind, so that neither Makunaima or the others could catch the ones they most wanted.

And so it was as Akuli had predicted in those far off times: the Earth and men experienced the great flood.

Translated by Russell Maddicks

Pemon Myth 1: The Legend of Makunaima
Pemon Myth 2: The Tree of Life
Auyan-tepui, Angel Falls and Pemon myths
Canaima: Pemon Spirit of Death

Click here to return to Venezuelan Indian main page

Auyan-tepui, Angel Falls and Pemon Myths

For the Pemon Indians of Venezuela's Gran Sabana region the imposing tepuis - the taple-top mountains which rise dramatically out of the jungle and the savannah - are believed to be the abodes of gods or spirits. The whole landscape, in fact, is represented in their myths and legends, with mountains, waterfalls, rivers and rocks all serving as reminders of the origins of their world and the culture heroes who brought it into being.

Tepui, the name the Pemon give to these mountains, literally means "house of the spirits" or "house of the gods".

Auyan-tepui, or Aiyan-tepuy, from which Angel Falls cascades 979m into the record books, means "Devil Mountain", according to Father Cesareo Armellada's "Diccionario Pemon".

Parekupa-meru, the Pemon name for Angel Falls, comes from the Pemon words kupa meaning "deep water", pare meaning "more", and meru meaning "waterfall". Together they could be translated as "waterfall of very deep water".

Kerepakupai meru is another Pemon name for the falls, recorded more recently, which translates from Pemon as "waterfall of the deepest place".

Roraima is the highest of the tepui's and the most easily climbed. Its name comes from two Pemon words: roroi meaning "blue-green" and ma meaning "great" or "powerful". The pemon also refer to Roraima as "The Mother of all Waters", because it feeds into three major river systems: The Orinoco in Venezuela, the Essequibo in Guyana and the Amazon River in Brazil.

Kukenan, the mountain next to Roraima, is better known to the Pemon as Matawi-tepui, meaning the "the house of the dead". The Pemon believe that the spirits of the dead reside there. The name Kukenan refers to the river which flows from the summit.

Wei-tepui comes from Wei, the Pemon sun god.

From the beach at Canaima camp the three tepuis you can see, from left to right are Nonoy-tepui, meaning "Buzzard Mountain", Kuravaina-tepui, meaning "Deer Mountain", and Topochi-tepui, meaning "Blowpipe Mountain".

One myth says that the deep holes in the top of the tepuis are the cooking pots of Mawarí, the god of rain and thunder.

For the Pemon, the world falls into two camps. The world of the Kamarakoto, the Arekuna and the Taurepan - as the different Pemon groups are known - and that of the Te-pon-kén, the foreigners, the outsiders, the Creoles and tourists who visit their land.
By Russell Maddicks

Pemon Myth 1: The Legend of Makunaima
Pemon Myth 2: The Tree of Life
Pemon Myth 3: The Great Flood and the Creation of Roraima
Canaima: Pemon Spirit of Death
Video of Angel Falls
Return to Venezuelan Indian main page

Canaima: Pemon Spirit of Death

For most people who visit Venezuela, the name Canaima conjures up images of jungle tours, boat trips in dugout canoes up the Rio Carrao and visits to the base camp below Angel Falls, the highest waterfall in the world.

But for the Pemon Indians of the Gran Sabana, Canaima is nothing less than the evil spirit which lurks in wait for them in the dense forest, the poisonous snake in the underbrush, the sharp branch that catches them in the eye.

According to Venezuelan writer Jose Berti, the Pemon, "like most pre-Colombian tribes don't believe in a natural death; and in order to explain their eternal disappearance from this world, they have created a symbolic character, Canaima, who pursues them without rest and who in the end defeats and kills them."

Canaima, the Indians say, can take the form of a jaguar in the forest, or a spirit who passes through their huts at night. Every mishap that ends in cuts and bruises is laid at his door.

"If an Indian suffers from pneumonia, they say that Canaima has blown on his chest, if he has a stomach ache, it is put down to the evil work of Canaima, so that Canaima, or Death, is his implacable and eternal enemy," he adds.

I experienced the Pemon fear of Canaima first hand a number of years ago when I was working in Canaima camp as a tour guide. I had started working there with the idea that I would spend all my time leading tour groups to Angel Falls and the tepuis but my first weeks were spent at the small airstrip fighting the other guides for the few tourists who arrived in air taxis from Ciudad Bolivar.

One morning, the drowsy stupor of the airstrip was broken by shouts that something was happening down at the lagoon.

It seems that an American tourist had gone for a swim in the cold, tea-red waters of the lagoon and had never come back. He was with a young Venezuelan woman and her child and when they lost sight of him they had called the National Guard and the staff at the beach bar to help them look, but nobody could find any trace of him.

She said he was a strong swimmer and had insisted on swimming beyond the area marked out near the beach with small bouys and out towards the Hacha Falls.

Later, somebody said a reward had been offered for anybody who found him. It was feared he had drowned but the National Guard needed proof.

Next day, the rumours of a reward had spread all over the camp. People came down from the base camps to help in the search. As the day wore on it seemed the reward changed with whoever you asked until it reached several thousand dollars, a small fortune for most people marooned out here in the middle of the jungle.

Soon, nearly all the Indians had launched their wooden curiaras (canoes) and fashioned long branches and poles so they could probe the bottom of the lagoon and find the unfortunate US tourist. Some even brought out old diving masks, useless in the dark waters, and dived in again and again to feel with their hands along the deep, murky bottom.

It seemed like everybody had come out to try their luck that day and the day after.

But it was only after they'd all given up, on the third day, that the body was found- just floating on the surface. Again I was at the small airstrip when the word came and we all rushed down to the small church in the camp to see what they'd found.

The Pemon Indians from the village next door had already arrived and were holding cloths or their T-shirts over their mouths and noses so as not to be infected by any vapours from the corpse.

The body had set rigid and the man, who was at least six foot, looked like a large action figure, his legs caught in the action of kicking out against the eddies and swirling currents that had dragged him down. He must have been head first down in the water because his shoulders were enormous and pink, puffed up like a superhero. His face was contorted with the effort of saving his skin. The fish had nibbled away at his ears.

But the strangest thing was his ankle. The Indians were all pointing to some marks on his ankle, like the puncture marks a snake might make, only it would have to be a mighty large snake to make those kind of marks.

"Anaconda bite", one young Indian said. I'd seen small anacondas in the lagoon and on the beach but never anything that could hold a grown man under the water like that.

Like, where's Jennifer Lopez when you need her?

But the older Pemon were shaking their heads: "Canaima", an old man said in a sort of whisper, as if it was a word you shouldn't say out loud. "It was the Canaima who took him down to its lair in the calm waters behind the falls."

And that was it. Case closed. All anybody could talk about was the Canaima. And nobody went swimming, at least for a week, until the tourists started to arrive en masse and we were all too busy to think about the strange case of the big, scary snake in the lagoon.

I guess I'll never know what caused those marks on the dead man's ankles, but for a moment, standing in that church with most of the Pemon village crowded in around me, the idea that he had been drowned by a malignant spirit taking the form of a giant anaconda seemed to make perfect sense.

Russell Maddicks

Pemon Myth 1: The Legend of Makunaima
Pemon Myth 2: The Tree of Life
Pemon Myth 3: The Great Flood and the Creation of Roraima
Auyan-tepui, Angel Falls and Pemon myths

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Yanomami-Sanema: The Origin of Fire

Yanomami Myth 1: The Origin of Fire

This Sanema myth is taken from a report by Daniel de Barandiaran which appeared in the Venezuelan journal Antropologica in January 1968 and was republished in "Mitos de Creacion de la Cuenca del Orinoco" (FUNDEF, 1993).

Long, long ago, Iwarame, the caiman, was a person like all the other animals. All the animals could speak.
There were Sanema-Yanomami Indians as well back then but the people ate their food raw because they did not have the secret of fire.

Iwarame, the caiman, was the only one who had fire. Iwarame, who was also known as Iwa, spent the whole day in the water hunting but he prepared his food in the cave where he slept.
All the other animals knew that Iwarame had fire. They also knew that everything he ate was roasted and when he roasted his food it smelled fantastic.
The other animals thought that Iwarame was the the most powerful of all the animals because he ate his food cooked.
When Iwarame opened his mouth you could see the fire, so the Sanema Indians and many of the animals brought meat to place in front of Iwarame's cave so that when he opened his mouth it would be cooked.
Usually the Indians and the animals could only take away a little of this food as Iwarame would eat a large part of the food that they placed outside his cave and then he would sleep.
When he was asleep he would close his mouth and nobody could see the fire.
When he awoke he would go hunting and would bring back different prey, animals and fish. He would bring it back home and when he wanted to eat it he would open his mouth and that would set light to the wood and over the fire he would roast everything he ate, meat or fish, but only at night and then he would close his mouth so nobody could steal the fire.
One day a young Sanema hunter, who was out hunting with his father, got lost in the jungle and arrived, by chance, at Iwarame's cave. Iwarame was asleep.
As soon as the boy realised he was in the home of the "owner of fire" he was really scared. He looked all over for some cooked food or a burning log but he couldn't find anything except a burnt leaf, which, shaking with fear he took with him as he left the cave.
In the jungle he found his father and he showed him the burnt leaf.
- Father, he said, I found this burnt leaf.
- Where did you find it?
- In the house of Iwarame, the caiman
- Did you find fire?
- No, nor any roast meat. He keeps the fire inside his mouth.
His father thought long and hard about it: How are we going to steal the fire from Iwarame?
His father continued to think of a way to steal the fire from that terrible caiman and one day he organized a big party for all the Sanema and all the animals.
It was going to be a fun party with eating and drinking and it had to be immediately after sunset. Iwarame was invited and he left his house to come to the party.
All the Indians and all the animals had been told they had to make jokes, do tricks and anything else that would make them laugh.
So, they were all falling about laughing. All except Iwarame. He didn't laugh. He kept his big mouth tightly shut.
All the animals showed off their skills, especially the birds, who did swoops and turns in the air.

Jashimo, the purple gallinule (Porphyrio martinica) danced around and jumped from side to side, lifting its tail and shooting out streams of excrement as it cried: Plo, plo, plo.
All the guests fell on the floor laughing and some held their bellies they were laughing so much.
But Iwarame did not even smile. And he did not open his mouth.
Then Hiima, the dog, dancing and doing turns, did a massive shit and threw it at the other animals who were dancing and they all laughed again.
But Iwarame was as serious as before.
Finally, Jiomonikoshwan, the clever green-tailed jacamar, its belly as red as fire, began a very exotic dance and lifted its tail and showed its arse to all the other dancers. When it passed in front of Iwa, it lifted its tail, stuck its arse in his face and then sent a fine stream of shit into his face. This did make Iwa laugh and he let out a thunderous chuckle: ha, ha ha...
The fire then started to leap out of his mouth in bursts of flame, making a "flum, flum" sound.
Immediately, Maipomue, who is a hummingbird with a very long double tail. flew quickly and shot into Iwa's mouth like a bolt of lightning, grabbed the ball of fire in his beak and then flew over the heads of the guests, taking the ball of fire to the heart of the Puloi tree.
Iwa's wife, called Blajeyoma, ran over to the Puloi tree and urinated on the roots of the tree to put out the flame but as it was in the heart of the tree she couldn't.
When the fire came out of the caiman's jaws his tongue shrank and now it's small.
Since then, Iwa the caiman, ashamed by his defeat has left his cave and gone to live in the water. That's where he lives now, sharing his territory with Lalakilpara, the great water snake, who is the true master of the water.
From that time on, the Sanema and the Yanomami go to find fire in the heart of the sacred tree, Puloi, because that is where Maipomue left it.

Translated by Russell Maddicks


Click here to read Yanomami Myth 2: The Origin of Eating the Dead

Video of Sanema Shaman Ritual with Bruce Parry

Click here to return to Venezuelan Indian main page

This Blog

What's it all about?

I lived in Venezuela from 1989 to 2001 and it's an experience I shall never forget, especially trips to the Gran Sabana, the Rio Caura and the Orinoco.
One day, if I win the lottery or get a decent job offer I shall go back there permanently. In the meantime, I try and go back every year to keep up with what's happening.
This Blog is my attempt to put together all the threads from my investigations into the myths and legends of Venezuela's Indigenous peoples.
I also want to cover all the latest news stories about Venezuelan Indians, all the books that deal with the subject and any important features that I come across.
I also hope to publish stories from sources in Spanish that have never been translated into English before.
As much as a diary of my progress towards a published book I want this to be a place where others interested in Venezuela and its indigenous peoples can come together and swap stories and photos of their travels.
So get in touch and let me know how I'm doing.

Russell Maddicks