Watunna - An Orinoco Creation Cycle

One of the finest books ever published on South American indigenous myths, "Watunna", by French-born geologist Marc de Civrieux contains the epic history and creation myths of the So'to (also known as Makiritare, Maquiritare, Dekuana and Yekuana) - a rainforest people of the Upper Caura and nothern bank of the Orinoco rivers.

Civrieux's comprehensive overview of So'to myth was the culmination of nearly 30 years of travel and study among Venezuela's indigenous groups.

Watunna first came out in Spanish in 1970 to great acclaim, although it was 10 years until the US anthropologist David Guss, from Tufts University, published an English version, expanded to include Civrieux's retelling of the "Medatia" myth cycle, which recounts the origins of shamanism.

"Watunna" presents myths explaining the discovery of fire, the origins of evil on Earth, of the night, of sexuality and food, and the story of the first rain, which gave birth to the rivers.

The following is an extract from "Watunna: An Orinoco Myth Cycle"

Seruhe Ianadi
There was Kahuña, the Sky Place. The Kahuhana lived there, just like now. They're good, wise people. And they were in the beginning too. They never died.

There was no sickness, no evil, no war. The whole world was Sky. No one worked. No one looked for food. Food was always there, ready.

There were no animals, no demons, no clouds, no winds. There was just light.

In the highest Sky was Wanadi, just like now. He gave his light to the people, to the Kahuhana.

He lit everything down to the very bottom, down to Nono, the Earth. Because of that light, the people were always happy. They had life. They couldn't die.

There was no separation between Sky and Earth. Sky had no door like it does now. There was no night, like now. Wanadi is like a sun that never sets. It was always day. The Earth was like a part of the Sky.

The Kahuhana had many houses and villages in Kahuña and they were all filled with light. No one lived on the Earth. There was no one there, nothing, just the Earth and nothing else.

Wanadi said: "I want to make people down there."

He sent his messenger, a damodede. He was born here to make houses and good people, like in the Sky Place.

That damodede was Wanadi's spirit. He was the Earth's first Wanadi, made by the other Wanadi who lives in Kahuña. That other Wanadi never came down to the Earth. The one that came was the other's spirit.

Later on, two more damodede came here. They were other forms of Wanadi's spirit.

The first Wanadi to come was called Seruhe Ianadi, the Wise. When he came, he brought knowledge, tobacco, the maraca, and the wiriki. He smoked and he sang and he made the old people.

That was a long time before us, the people of today.

When that spirit was born, he cut his navel-cord and buried the placenta. He didn't know. Now the worms got into the placenta and they started to eat it. The placenta rotted.

As it rotted, it gave birth to a man, a human creature, ugly and evil and all covered with hair like an animal.

It was Kahu.

He has different names. They call him Kahushawa and Odosha too. This man was very evil.

He was jealous of Wanadi. He wanted to be master of the Earth. Because of him, we suffer now. There's hunger, sickness and war. He's the father of all the Odoshankomo. Now, because of him, we die.

When that old Wanadi's placenta rotted, Odosha sprang out of the Earth like a spear.

He said: "This Earth is mine. Now there's going to be war. I'm going to chase Wanadi out of here."

He misled those people who had just been born. He taught them to kill. There was a man fishing. He had lots of fish. Odosha told them: "If you kill him, you'll have lots of fish."

They killed him. Odosha was happy. Then the people were turned into animals as punishment.

Because of Odosha, Seruhe lanadi couldn't do anything on Earth. He went back to the Sky and left the old people as animals with Odosha.

He didn't leave any of Wanadi's people on the Earth though. That was the end of the first people.

The birth of Kahu on that old Earth is a sign to us, the people of today. When a baby is born, we should never bury the placenta. The worms get it. It rots.

Another Odosha will come again, like in the beginning to hurt the baby, to kill it.

Like what happened when Kahu fought against Wanadi for control of the Earth. When a baby is born, we put the placenta in a nest of white ants. It's safe there. The worms can't get it.

That was the story of the old people. That's all.

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Piaroa Myth 1: Buoka and Wajari, the first men

There are about 15,000 Wotuja - better known as Piaroa - living in the Orinoco-Ventuari region of Venezuela's Amazonas and Bolivar states. Their most sacred monument is the dramatic, tabletop mountain known in Spanish as Cerro Autana, a popular destination for adventure tourists. While the majority of Piaroa now wear western clothing and are increasingly part of the cash economy they still hold on to traditional beliefs, including this important myth about the origin of the world and the creation of the first people by the brothers Buoka and Wajari. This myth is taken from Luis Boglar's "Cuentos y Mitos de Los Piaroa" (Montalban, 1977) and appears in "Mitos de Creacion de la Cuenca del Orinoco" (FUNDEF, 1993).

Everything was dark. There was no sun. There was no water. There was no sky. There were no mountains. There were no people. Wajari, the creator of all the elements, the animals and the people had not yet been born.

Suddenly, Buoka appeared next to a beautiful tree that he named Kareru. This tree produced the juice of knowledge.

Enemey Ofoda, a spirit, told Buoka to drink the juice from this tree. Buoka drank it and had visions of what he could do.

Kareru is the first tree. It is the grandfather tree and the father tree. The father of the white-lipped peccaries was born from this tree, as were the fathers of the collared peccaries and the armadillos.

Buoka drank the juice from the tree and he had visions. In these visions he travelled down underground to the sacred places of the white-lipped peccary spirits, the armadillo spirits, and the spirits of the other rainforest animals.

He saw all the animal spirits that live deep underground and he heard the voices of the white-lipped peccaries' musical instruments.

He had these visions after just one sip of the Kareru juice. He also saw images of the other musical instruments and he saw behind the waterfalls. His eyes crossed the sky in his vision and he saw the spirits of the mountains. He saw the birth of the great father of the waters, the Orinoco River, and its exit into the sea. He also saw the mountain of Paria, the Sipapo River and the Upper Cuao. He also saw the sacred places of the mountain animals.

The Kareru tree reproduces the voices of the father of the white-lipped peccaries and the fathers of the collared peccaries and the armadillos. Inside, it also has the voice of the grandfather and the cry of the mountain bear.

The second time that Buoka drank the juice of the Kareru tree, he saw his brother in a vision and he thought he would make it real so his brother would become the great chief of the world.

So Buoka pulled the vision from his right eye. From his right eye Wajari was born. Buoka thought that Wajari's eyes should be clear, like the eyes of a tapir, but Wajari came into the world blind. Nevertheless, Wajari was wise and before being born he had seen and visited many parts of the Earth.

He spoke to Buoka, his creator, like this: "Brother, how can you live without water, earth and sun?"

Then Wajari created water for the whole world. Afterwards, he said to his brother: "With the visions that the Kareru juice gives you and with my thoughts, let's start working to create the natural elements and everything the Piaroa need to live."

So between the two of them they made the sun and the stars, the soil and the waterfalls. Buoka also had visions about the organization of the family, about wives, sons, and grandchildren.

The two brothers said that everything they were creating was necessary for the other indigenous peoples that appeared in Buoka's visions, such as the Baniwa, the Waika and the Yabarana.

Then Wajari created the sun on the earth. He cleaned it, he blew on it and he lifted it up to the sky. But at first the sun's light could not be seen.

Wajari thought the sun must have lost its way. He decided to travel to the sacred sites in the mountains to see if he could find it.

Finally, he found it. He took it in his hands and made such a giant leap that he managed to reach the sky and made the sun burn fiercely.

When Wajari jumped with the sun in his hands there was a clap of thunder. It was the voice of the white-lipped peccary.

Wajari lifted the sun even higher and its rays reached every part of the world and all could see it.

Buoka, who had created the moon, wanted to do the same as his brother. He took the moon in his hands and jumped but he couldn't jump as high as Wajari and he struck the sky and the moon bashed him in the face. So he placed it under the sky and did not make it burn as Wajari had done with the sun.

When Buoka returned to the earth he said that his thoughts were no longer so powerful and he said he did not have any masks for the collared peccaries. And that he would also need the power to stop the Piaroa suffering from illnesses.

Meanwhile, Wajari asked Ku-upa, the lightning - his celestial companion when he rose into the sky - for help in creating people.

Ku-upa agreed to help and Wajari sat in the sky on a bolt of lightning as he fashioned the first people.

While the lightning flashed and its voice, the thunder, rumbled through the heavens, Wajari created all the different parts of the first people, their skin, bones and eyes.

And depending on the part he was creating the thunder was soft or booming.




Translated by Russell Maddicks

Warao Myth 1: The Owner of the Sun

The Warao of Delta Amacuro State have made their homes in the hundreds of distributaries called caños that make up the Orinoco delta and adapted to life in a watery world that changes with the rise and fall of the tides.

Their palafito houses rise up from the river mud on stilts and their name, Warao, means "boat people". Most travel and nearly all trade is done in the curiara canoes that the Warao hollow from a single giant tree trunk and it is said that Warao babies learn to paddle before they learn to walk.

There are over 36,000 Warao in Delta Amacuro, Monagas and Sucre states, according to the 2001 census, and they speak an independent language that was once thought to be linked to Yanomami.

They have a complex tradition of myths, healing rituals and music that survives to this day and Warao women are noted for their excellent weaving skills and the baskets and hammocks they weave from moriche palm fibres.

This myth, which relates how Ya, the Sun, and Guaniku, the Moon, came to light up the sky, is taken from Maria Manuela de Cora's book "Kuai-Mare: Mitos Aborigenes de Venezuela" (1957, Editorial Oceanida).

Long ago, at the beginning of everything, the sun did not light up the rivers or warm the conuco gardens, because a man who lived in the land up above, towards the East, had locked up Ya, the Sun, in a large bag and did not let him rise up over the clouds.

A Warao who lived in one of the branches of the Orinoco discovered the way in which Ya was hidden and decided to send his oldest daughter to the east to see if she could make the man release the sun.

The girl had to walk for a long time through the jungle and had a hard job clearing a path through the forest and crossing the steep riverbanks before she finally arrived at the distant place where the owner of the Sun lived.

When she arrived in front of him she said: "My father wants you to release the Sun from the hiding place you're keeping him in and to put him on the sea above (the sky) so he can shine his light on everybody.

The owner of the Sun pretended not to understand the girl's words, he looked at her warmly and finding her pretty wanted to take her for his wife.

She did not want to give in to his desires but the man rudely forced her to accept him and then sent her away, taking no notice of her father's request.

When the girl got home to the village she told her father everything that had happened and how the owner of the Sun had laughed at his request.

The father, undeterred by this, decided to send his second daughter, to see if she would have more luck than her sister.

The Warao's second daughter also had to cross the jungle and walk a long way, although she took less time than her sister to arrive at the house of the owner of the Sun, who she asked to release Ya and let him pass freely through the clouds.

But the man also ignored the girl's request and made her his wife like the other one, because she was also pretty and had awoken his desire.

Afterwards, he said: "Off you go now to the land below and don't come back and bother me."

Instead of obeying these cruel words as her sister had done, she relied angrily: "How dare you speak to me like that? Are you not going to release the Sun?"

And while she spoke to him, she looked around anxiously to see if she could discover the place where Ya was hidden, until she spied a strange and very large bag tied to the wooden posts of the wall and stared at it intently, suspecting that this was it.

Seeing that the girl was looking at the bag, the man said quickly: "careful! Don't even think about touching that!"

By the tone of his voice the Warao girl knew for sure that the Sun was hidden there and ignoring the man's threats she leapt towards the bag in a single bound and ripped it open with a swipe of her hand.

The bright face of Ya, the Sun, appeared immediately, orange and dazzling, and began to diffuse its heat and the light of its rays over the clouds of the sea above and over the hills and woods of the Earth. Its light reached to the very bottom of the rivers and the realm of the spirits who live beneath the water.

Seeing that his secret had been discovered and he could not contain the power of Ya again, the man pushed it towards the East and hung the ripped bag in the West, which was lit up by the rays of the Sun and became the Moon.

The girl ran home to her hut to tell her father how she had managed to free the Sun from its hiding place.

The Warao was very happy and did nothing more than contemplate the beauty of Ya, shining from the sea above. But when less than half a joyakaba (tide) had passed the Sun disappeared behind the hills, leaving the rivers lit only by the reflection of Guaniku, the moon.

The Warao said to his daughter: "Go again to the East and wait for the Sun to start his trip over the clouds. Just as he is starting out, carefully tie a tortoise behind him, so he travels more slowly.

The girl did what her father had told her and managed to hook Guaku, the tortoise, to the Sun's tail, stopping Ya from racing too much with its slow pace and so making sure the Earth was illuminated for the period of joyakaba and joajua (the tides).

Since then it has done just this every day and it only hides away at night, disappearing little by little over the waters of the rivers to sleep and refresh itself by drinking, because if it didn't it would die of the heat given off by its rays.

Meanwhile, Guaniku follows Ya's path, reflecting the light of the Sun from the West.

Translated by Russell Maddicks

Kariña Myth 1: The Twins and the Origin of Yuca

The Kariña, or True Caribs as they are sometimes called, were once spread throughout the Orinoco and the Caribbean and are still found in Surinam and French Guiana. The main concentration in Venezuela is now in the Mesa de Guanipa in Anzoategui State, but there are smaller communities in Monagas, Sucre and Bolivar states.

Many Kariña live and work in the cities of Ciudad Bolivar and Caracas but return home for tribal traditions such as the Akaatompo dances, which are celebrated every year from 1-3 November. The Akaatompo is like the Mexican Day of the Dead, a time when dead ancestors (añaatos) come to visit the living and speak to family members via mediums. It is also a time for communal dances, such as the Maremare.

This myth recounts the birth of the hero twins, the death of their mother and the origin of yuca and other plant foods. It is taken from Father Cesareo de Armellada´s book: "Literaturas Indigenas de Venezuela" (Monte Avila Editores, 1991).

Translated by Russell Maddicks

Long ago the Sun slept with the Moon and she became pregnant.
So the Sun invited her to give birth in his house.

"How do I get to your house?" the Moon asked him.

He said:
"At the first crossroads along the path that leads to the mountains you must take the path where you find a macaw feather. Further on you will find a feather from the Yuis bird and my house is close by. But you must be very careful. If you take the wrong path you will arrive at the house of Tarunmio, the old cannibal-woman!"

When the day came, the Moon set out to give birth in the Sun's house. More concerned than the mother were the children inside her belly. They bothered her ceaselessly. During the trek they kept saying:
"Look at those pretty flowers mother."
"Look at those ripe fruits."

On one of these occasions the Moon fell over and annoyed by the cheek of her babies she banged her belly to punish them.

They weren't born yet and they were already a nuisance.

When she arrived at the crossroads the Moon could not remember the sign that had been agreed. Frightened, she asked her babies, but they were angry and did not answer.

As might be expected she took the wrong road and ended up at the house of the old cannibal woman Tarunmio, who was cooking when she arrived.

The Moon was tired and hungry and asked if she could stay the night. Tarunmio didn't need to be asked twice. She offered her food, water and a room and then helped her to lie down.

In the middle of the night Tarunmio killed the Moon. She took out the twin babies and then she ate her.

From that night on the only mother the boys knew was the old woman.

In a few days they grew and became strong, because the blood of the gods ran through their veins.

The boys became great hunters. Every day they brought home from the jungle guan birds, agoutis and opossums that the old woman cooked in the night, giving the boys nothing.

The cannibal woman only gave them a white bread that tasted like cassava (flat manioc-flour cakes).

The boys, tired of the same food, asked themselves where the old woman got the cassava from if she didn't grow yuca (manioc). So they decided to watch how she did it.

From an enormous toad the old woman extracted a heavy milk that she threw on the hot flat circular cooking plate (budare) and from which she made the sipiipa (cassava cakes).

Afterwards, she spoke to the toad:

"The day will come when I shall stop getting milk from you for these two. Sometime soon I shall eat them."

Realizing that the old woman was not their mother, but a Tarunmio, the twins decided to kill her.

Also, after returning from hunting guans one day they heard two of the birds who were still alive speaking:

"Those two who hunted us are the sons of the moon...," said one of the birds, before recounting the whole story of what had happened to their mother.

The next afternoon, the twins told the old woman that they were going to burn the ground to prepare it for planting, but to obtain a good harvest they needed her to shout out her chants on top of a platform of sticks they would build.

After two days the ground was cleared and on on the third day the platform of sticks was ready.

When the old woman started to sing the twins set fire to the wood underneath her. The old woman had no time to escape because the flames burnt her up like a dry twig...

That was the origin of the indigenous people's first attempt at sowing, and from where all the fruits and root vegetables first came: ocumo, mapuey, ñame and many others.

Wayuu Myth 4: The Origin of Fire

This myth about the origin of fire is taken from Jose Enrique Finol's book "Mito y Cultura Guajira" (Universidad de Zulia, 1984). It not only relates how the brave and resourceful Junuunay stole fire from the cave of the creator god Maleiwa, but also the origin of the firefly, the scarab beetle and the sikiyu bird. It also signals the best kinds of wood to rub together to make a fire. So if you're ever stuck without a fire in the cold desert night of the Guajira Peninsula, seek out the caujaro tree and get rubbing.

In the beginning people did not have fire. They were imperfect creatures who ate things raw: meat, vegetables, roots and wild fruit. No vegetables were cooked in the fire. They ate no prepared foods. Meat was not smoked, or roasted, it was dried. They hung it in the sun and ate it dry.

Those first people, because of their imperfection, shared their sad fate with the animals. Some lived in tree trunks, some in caves, some in holes; others had huts to shelter in; but they lived without fire to warm them or give them light to stave off the fear that comes in the dead of night.

Maleiwa (the Wayuu creator god) was the only one who possessed fire. He had some burning stones that he jealously guarded in a grotto far from the reach of people. Maleiwa didn't want to give fire to people because they lacked judgement. Instead of making good use of it they could use it in bad ways to set fire to the undergrowth, burn living creatures and hasten calamities. That's why he kept it from them.

But one day, when Maleiwa was standing next to the fire (Octorojoshi) warming his body, a young man named Junuunay came towards him, stiff with cold.

Maleiwa on seeing him was greatly angered.

- What have you come for, trespasser? Don't you know that all access to this place is prohibited? Perhaps you have come to disturb my peace and try my patience?

Junuunay replied, pleadingly:

- No venerable grandfather. I have only come to stand next to you and warm my body. Have mercy on me. I did not mean to offend you. Shelter me from this cold that freezes me, that pricks my skin and works into my bones. As soon as I am warm I will leave.

Junuunay hid his intentions as he said this. The bold young man employed a host of cunning tricks to convince Maleiwa. He made his teeth chatter, he made his pores prick up as if he had goose pimples, he shivered like a machorro lizard and he rubbed his hands together until, finally, Maleiwa felt pity for him and agreed.

But the Great Father didn't take his eyes off him, because he had his doubts about the honesty of this stranger, who inspired admiration rather than disdain.

Both of them began to rub their hands together and warm up their bodies. The flames of that fire were intensely beautiful, giving off a glow that could be seen from afar like the golden glow of the stars, like the skemeche aitu'u, like the burning embers of heaven.

Junuunay's courage grew and tried to speak to Maleiwa in order to distract him, but Maleiwa stayed quiet and took no notice of the stranger's words.

However, a sudden gust of wind made Maleiwa turn his head round and look back to discover the source of the small noise. It sounded as if tiny, cautious steps were passing through the dead leaves.

Junuunay took advantage of this momentary slip by Maleiwa, grabbed two burning embers from the fire and quickly snuck them into a small bag he carried concealed under his arm.

With that he fled, sneaking out into the undergrowth that surrounded the grotto.

The Great Maleiwa, realizing that a robbery had taken place and he had been made a fool of, set off after Junuunay to punish him.

Maleiwa said:

- He tricked me, that rascal. I'm going to punish him, I'll torture him with a life of filth. I'll make him live in a pigsty, in a dungheap, pushing around balls of dung...

And saying that he ran after the thief.

Junuunay made a desparate dash to get away but his steps were so slow and short that he could barely make any headway.

Caught in this difficult predicament he again employed his slippery ability to save himself.

He called on a young hunter called Kenaa to help him, and quickly passed him one of the burning coals to hide.

Kenaa took the precious burning jewel and ran away without being seen. In the sun he was hidden from Maleiwa's view, but he was always discovered at night, when he had to try and hide the light of the burning ember among the trees and bushes.

To punish him, Maleiwa turned him into the firefly, who in the dark winter nights emits a flickering light as he flies by.

Junuunay in desperation found Jimut, the grasshopper and said to him:

- My friend, Maleiwa is chasing me because I have stolen fire from him to give it to the people. Take this last burning ember, flee with it and hide it in a safe place, because whoever possesses this jewel will be the most fortunate person of all, wise and great.

Saying this, Jimut took the burning coal and quickly hid it inside a branch from the Cuajaro tree, then he moved it into an olive tree, and then to a branch from another tree; and so it was spread and multiplied everywhere.

People discovered it later through a child called Serumaa. This child, as he played its games and jumped around the scrub, showed people the wood in which Jimut had deposited fire.

That child could not speak, he only knew how to say: Skii... Skii... Skiii... Fire... Fire... Fire...

People then rushed to find the fire but they couldn't find it and didn't know how to get it. They checked all the trees, the branches and the trunks but could find nothing.

Then they saw Jimut drilling a hole in a branch, and following his example, they drilled and rubbed with their hands two sticks from the Caujaro tree and at the tip a flame appeared, lighting up the heart of the countryside and filling the people's spirits with happiness.

Since that time they have made use of fire. Now people are no longer afraid and no longer have to suffer the harshness of the cold night.

Maleiwa turned the young boy Serumaa into the little bird that jumps from branch to branch crying Ski... Ski... Ski, it's song.

Since then, Serumaa has been called Sikiyuu.

This happened after Maleiwa turned Junuunay into a scarab beetle and condemned him to live in filth for stealing fire.

Since then the scarab beetle has lived off and fed from excrement. And in punishment for his audacity marked on his body are the marks of his theft, that is, the bright marks that the scarabs carry on their legs.

Translated by Russell Maddicks

Wayuu Myth 1: The Way of the Dead Indians

Wayuu Myth 2: Pulowi and the Jewels

Wayuu Myth 3: Kasipoluin the Rainbow

Video of the Wayuu People and Their Native Land

Pemon: The Tree of Life

Pemon Myth 2: The Tree of Life

This creation myth describes a time when the ancestors of the Pemon suffered from great hunger and how the agouti, then a man, discovered a magical tree in the jungle which was laden down with all the fruits and vegetables in the world. The translation is taken from Maria Manuela de Cora's book "Kuai-Mare: Mitos Aborigenes de Venezuela" (1957, Editorial Oceanida). The photograph of three Pemon men with blowpipes is taken from Theodor Koch-Grunberg's 1917 book "Vom Roroima Zum Orinoco".

Many moons ago, the great Caroni valley was called Uek-tá, which means land of the mountains. That was because in the vast plains watered by the rivers Yuruaní, Tiriká and Aichá, arose the mountains Iru-tepui, Aparmán, Apakará, Chimaté and Auyan-tepui, the motionless spirits of the plains that Wei, the Sun, would hide himself behind every night, and from where the breezes came which rustled the Moriche palms that dotted the savannah.

At the edge of the valley was the jungle, closed off by gigantic trees covered with lianas and reverberating with animal sounds. The jungle was far away, but the brown immensity of the plains made it appear closer.

In this land of mountains lived five brothers: Makunaima, who was big and bad, Zigué, which means chigger; Wacalambé, a whirlwind; Anzikilán, a partridge; and Ma'nápe, which means melon seed.

In that far off time there were no conucos (gardens), because people did not know how to grow things and had not learnt to hunt or fish yet. The five brothers were always very hungry and could find no way to sate their hunger.

Close to where they lived, resided a man called Akuli (an agouti). Later on he became a rodent and that is how we know him today.

Back then Akuli was very light and ran all over the place, sometimes passing through the thick vegetation bordering the savannah to enter the jungle.

One day Akuli ventured quite far into the jungle when he saw a huge tree he had never noticed before. It was the marvellous Wazacá tree, which produced several kinds of plantains as well as papaya, cashew, maize and many other fruits and vegetables.

Akuli was filled with awe looking at that tree. It was so big he couldn't see all of its trunk in one look.

He had a taste of all the delicious fruits and vegetables and - in a very happy mood - he marked the place where it grew so he could always find it when he wanted to.

So, every day, as the the valleys of the Aichá and the Kuaná were lit up by the sun, Akuli went off into the jungle, found his marvellous tree and ate the fruit until he could eat no more. The he went home, telling nobody about what he had found.

But one day, Makunaima noticed how well Akuli looked and suspected that something had to be making him so fat.

So he waited until night time, when Akuli returned from one of his forays and slyly said to him:
- Why don't we turn in, brother-in-law? We should do it now as the wind is bringing the breeze from the Moriche palms.
Akuli thought it was a good idea and fell straight into a deep sleep. Makunaima carefully opened his mouth so as not to wake him and saw that he had a bit of fruit stuck between his teeth; a small piece of Wazacá plantain - a long, delicious and magnificent plantain.
Akuli was so fast asleep he didn't notice anything.

At the end of the night as Wei rose again over the mountains, Makunaima called Kali (Guianan squirrel), who was also a man at that time, and told him to follow Akuli and not to let him out of his sight until he discovered where Akuli was getting the fruit.

So Kali went with Akuli into the heart of the forest, pretending not to spy on him, and every now and then he asked him:
- What tree is this? What's this other one called?

But Akuli didn't answer him, and even when they passed in front of the tree with all the fruits - which many parrots and macaws were feasting on - he did not stop as usual, and so Kali never learnt where it was.

Makunaima was furious when he learned of Kali's failure and decided to send his brother Ma'nápe the next day, believing that he was smarter and would discover Akuli's secret.

Ma'nápe agreed to acompany the other two and together they entered the jungle. They went quite far, passing many bushes and trees, but Akuli did not stop at any of them.

At last they stopped in front of the Zaú tree, whose fruit has a very nasty taste, and to play a trick on Ma'nápe, Akuli said to him:
- You can stay here and collect the fruit from this tree. We are going to continue on to see if we can find another one.

Without replying, Ma'nápe stayed where Akuli told him to.
Meanwhile Akuli and his companion carried on walking and eventually arrived at the place where the Wazacá tree stood.

Akuli stopped there and and said:
- This is the tree that has all the different fruits. Look how many there are on the floor. Why don't you eat them?

But Kali said:
- It looks to me like the ones up there are better. I'm going to go up and get some.
- There are also lots of wasps up there and they will sting you, said Akuli, better not to climb up.

But Kali was very stubborn and he climbed as best he could up the enormous trunk until he reached the first branches, bent under the weight of the fruit, which cast shadows on the ground like giant condors with hundreds of heads.

Just as Kali reached out for a large plantain, one of the best fruits, he felt a terrible buzzing around him as a cloud of wasps swarmed all over him and stung him on the eyelids.
Kali fell to the ground dazed and in pain. He said to Kali:
- Oh, friend, that stuff about the bees was right, and for not listening to you look what's happened to me!

And that is why Kali has had swollen eye-lids ever since.


When Makunaima saw Kali with his eyes all swollen he thought something odd must have happened.

He was also angry with Ma'nápe for stupidly staying where they had told him and for not discovering anything. So he said:
- Tomorrow, after sunrise, you will go with them; but when they get ahead of you hide yourself on side of the trail and find out where they are hiding the plantains. Then you can eat them anytime you want as well.

Ma'nápe did as his brother had told him and protected by the branches of a macanillo tree, waited for the other two to return. But Akuli suspected something was up that day and hid the fruits further away, in a more isolated spot than usual.

So when they approached the place where Ma'nápe was lying in wait for them, they were not carrying any fruit in their baskets or their hands, and there was no sign they had eaten anything - not even in their mouths.

Several times Ma'nápe tried the same ruse, but he was always outsmarted by Akuli and Kali, and many suns passed without him finding anything.
Then Makunaima said to him:
- Don't hang back on the path. You have to follow them wherever they go. That's the only way you can catch them out.

Ma'nápe agreed and next time they entered the jungle when they got to the spot where they used to leave him, he said to Akuli:
- This time I shall come with you further.

Akuli tried all his tricks to shake off Ma'nápe, but seeing that he couldn't do it he led him to the tree and showed him all the fruits.

There it was. The world tree.

Thicker and taller than any other tree, it was like a great mountain in the middle of the jungle. The knots in its bark were like rocky gorges embedded in the trunk. So lush was its vegetation that the sunlight stopped when Wei passed over the top of its high canopy.

In the halflight that pentetrated past its branches, wasps, parrots, macaws and many other birds fought over the delicious fruits, which gave off a fragrant aroma and never ran out.

Ma'nápe was struck dumb as he tried to take it all in and then he turned to the others and said angrily:
- How could you come here every day and fill your bellies without telling anybody?
- Don't be angry, said Akuli apologetically. We only wanted to play a trick on you.

But Ma'nápe wasn't listening. He was too busy nibbling away at the fruits that were on the floor and the ones he could reach from the lowest branches.

When he was full he made basket of palm fibres so he could take some to his brother.
- Mind the wasps, Akuli warned, seeing him climb up the tree.

But Ma'nápe said that they would not sting him, and so it was. The wasps let him pick the fruit without attacking him.

When the basket was full, Ma'nápe marched happily back to the valley and told Makunaima everything that had happened and all about the strange tree that produced every kind of fruit.

And Makunaima was happy and the brothers ate and ate until they were full.

Translated by Russell Maddicks

Pemon Myth 1: The Legend of Makunaima
Pemon Myth 3: The Great Flood and the Creation of Roraima
Auyan-tepui, Angel Falls and Pemon myths
Canaima: Pemon Spirit of Death

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Pemon: The Legend of Makunaima

Pemon Myth 1: The Legend of Makunaima

This creation myth describes how the first Pemon, the Sun, found a wife after meeting a water-creature known as Tuenkaron. The text is taken from "Tauron Panton" a book of myths collected by Father Cesareo de Armellada and published in 1989. The photographs are taken from the 1917 edition of German ethnologist Theodor Koch-Grunberg's book "Vom Roroima Zum Orinoco", which - unbelievably - has never been translated into English.

A long time ago Wei, the Sun, was an Indian who spent his time clearing and burning the mountain to make a conuco (jungle garden) to plant ocumo (Xanthosoma sagittifolium, a tuber eaten like cassava).

The Sun ate only ocumo. His face shone brightly.

One day, after work, he went to drink water and bathe himself in a stream. As he got closer he noticed a ripple across a pool of water as if somebody had submerged themselves. And he thought to himself, what could that be?


The next day he returned to the pool, but more quietly this time, and saw a small woman with very long hair that reached down to her feet. She was bathing herself and playing and beating the water with her hair.

When she noticed the Sun was coming she went down into the depths of the pool. But the Sun managed to grab hold of her hair.

"Not me, not me" shouted the creature, who was called Tuenkaron.
And she added: "I will send you a woman to be your companion and wife."

So the Sun released Tuenkaron's hair and let her go.

The next day, the Sun was cleaning his conuco and gathering trees to set fire to them when he saw a white woman that Tuenkaron had sent to him.

"Have you cleared the conuco yet?" asked the woman.

"Not yet. I've only just cleared this this bit you can see and made a few piles," the Sun answered.

"Pull out those ocumos that I roasted from the embers, so we can eat," the Sun said to the woman.

The woman took them from the embers and and said: "Here they are." And they ate them.

Then the Sun said to the woman: "Set fire to the wood I gathered". And she set fire to the piles with a split stick and dry shells.

When she had started a fire she said "it's done".

"Go and fetch water now", said the sun, so the woman went to the stream with her camaza (gourd) and bent down to collect water.

But while she was filling the camaza the ends of her fingers began to go soft and then her arms and then her whole body.

And she ended up in a heap, like a pile of clay.

Because the woman was made of white mud.

As the woman did not return, the Sun went to look for her. When he got to the stream, he found the water in the pool was the colour of mud; it was the woman who had muddied the water as she had dissolved.

The Sun was upset and said: "This is what Tuenkaron sends me, a woman who can't even collect water".

After that he went upstream to to drink water that wasn't muddied. And as it was already getting dark, the Sun went to sleep in his house.

When he awoke the next day, the Sun went back to his conuco to continue clearing it.

While he was working, at midday, just as he was going to eat, Tuenkaron sent another woman who was black, like somebody from that race.

"Have you cleared the conuco yet", the woman asked the Sun.

"Yes and no", he answered, "I've only cleared this little bit you can see."

Then he said: "Go and fetch some water so we can eat together."

The woman went to the stream, fetched water and they ate the ocumo together. After eating the Sun went back to work and said to the woman: "While I carry on making piles, you set fire to the piles I've already made."

The woman took a split stick to start a fire. She knelt down with some embers and blew on them to start a flame but the fire heated up her face and from there she started melting: her arms and then her whole body, until she ended up in a heap like a pile of wild wax.

Because she was made from wax.

The Sun turned round several times to see if she was starting a fire but as he never saw smoke rise from any of the piles he went to see what the woman was doing. And he said to himself: "But I told her to set fire to the piles".

What a surprise he had when he got closer and found the woman melted and turned into a pile of wax.

So the Sun went to the stream and said: "How bad and tricky is Tuenkaron . Well, now I'm going dry up this stream, I'm going to dry up all the water".

But Tuenkaron, without letting herself be seen said: "No don't do that, wait and I'll send you a woman."

But that night the Sun's heart was not calm. That night he went to bed angry.

The next day, the Sun woke up and, as usual, went to work in his conuco. And there leaning over her work was another woman with red skin (like sandstone) and a cooking pot in her hand.

The woman, coming forward, asked him: "Have you cleared the conuco yet?"

But the Sun didn't answer, as if he hadn't heard. He was on his guard after the last deceptions.

"Why don't you answer me?" the woman asked him.

"Because you're all fakes, you all dissolve or melt," the Sun said.

"If it's like that, I'm going back to Tuenkaron," said the woman.

"Well", said the Sun, "let me test you," and he sent her to start a fire, and she did, without melting. And he sent her to fetch water, and she fetched it without dissolving.

Then he sent her to cook ocumo in the pot and the Sun watched as she put it on some rocks and how she made the fire. The Sun watched carefully all her skills and customs.

When it started to get dark the woman said to the Sun: "I came to go back".

"Well, make me dinner and you can go back," answered the Sun.

And when she had done it the woman said: "I'm going, I'm going to come back tomorrow early".

"Yes, come back tomorrow", said the Sun.

The next day, the Sun went to work earlier than usual. The woman also came early.
Again the Sun put the woman to the test: he sent her to fetch water, he sent her to make fire, he sent her to cook food. And seeing that she did not go soft, or melt, or crack he started to like her and he fell for her.

In the afternoon they went to bathe together stream and the Sun saw very well that the woman was of a reddish hue; like the bits of fiery stone that are usually found in the riverbeds. She was not white and she was not black.

The Sun said to the woman: "Let's go to my house". But the woman said; "I didn't tell Tuenkaron."

"So what," answered the Sun.

"There is no way I can do that," said the woman.

"Well, come very early to prepare my food," said the Sun.

"Okay, and I shall also tell Tuenkaron, so I can stay with you," she said.

And sure enough, the next day the woman came very early, she cooked the food, she roasted the ocumo, dug up cassava roots, grated them and made cassava bread. That day she stayed the night and slept with the Sun and since then they have always lived together.

And they had several children, and these were the Makunaima.

Some Indians say the name of the mother was Aromadapuén. And the names of the children were: Meriwarek, the first-born; then Chiwadapuén, a daughter; Arawadapuén, the second daughter; and Arukadarí, the youngest, who is very often called Chiké.

Translated by Russell Maddicks


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
Canaima: Pemon Spirit of Death


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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

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