Folklore
Folklore in Guyana, like much of the Caribbean, is heavily influenced by the West African, Indian, and Indigenous peoples who shaped the nation’s history. Many of their spiritual beliefs and traditions were woven into the myths, legends, and stories that have been passed down through generations. Some figures in Guyanese folklore may even be based on ancient deities worshipped by early tribes. There has also been a blending of ideas from the Amerindians and the European settlers, creating even more complex and fascinating mythologies.
While tales of encounters with mysterious beings and spirits are less common today, especially with the advent of electricity and urbanization, these rich characters have not been forgotten. They continue to live in the collective consciousness of the people and perhaps still haunt the forests and rural areas of Guyana.
Papa Bois
Papa Bois, also known as Maître Bois, is the guardian of the forest, the protector of the trees, and the master of the animals. He is a prominent figure in the folklore of Guyana, as well as in Trinidad, St. Lucia, and Grenada, and is often described as the husband of Mama D’Leau.
Papa Bois is typically portrayed as a strong African man with one leg ending in a cloven hoof, a beard made of leaves, two small horns on his head, and a muscular build despite his advanced age. His body is covered in hair from head to hoof, and he is known to move faster than the creatures of the forest. He is a being of both human and animal qualities.
Hunters know to be alert when they hear the sound of a horn, for it is Papa Bois warning the animals of their presence. It is also said that if a wandering deer leads you deeper into the forest, you should not follow it, as it is likely Papa Bois in disguise, trying to mislead you.
For the most part, however, Papa Bois is a peaceful and protective figure who only acts in defense of his forest domain. If you encounter him, there is no need to be afraid. Like any wise and fatherly figure, he values respect and courtesy. Simply greet him with a respectful bow and say, “Bon jour, vieux Papa” (Good day, old father), and continue on your way.
Douen
If you’ve never encountered a strange child trying to lure you into the forest when you were young, then you were probably baptised or christened early in life. Lucky you.
Douens are the spirits of young children who died before receiving Christian rites like baptism or christening. Because of this, they wander around communities and befriend other children who haven’t undergone these rituals, with the intent of luring them away.
Young children, whose minds are more open to the unseen, are often oblivious to the douen’s oddities, such as its nudity, and happily play with this new “friend.” The douen’s large, wide-brimmed hat might make the otherwise naked child appear more trustworthy, though it’s hard to recall how children think.
The lack of clothing doesn’t faze young ones, but perhaps the douen’s backward-facing feet should be a hint that something isn’t right. Unfortunately, children are rarely so observant. Douens, aware of this, use their skills as master mimics—much like lyrebirds—replicating the voices of parents to lure the child into the wilderness, never to be seen or heard from again.
So, be sure to prepare your young ones for this encounter, should it ever come.
La Diablesse
Translated as “female devil,” La Diablesse is a seductive and dangerous figure in Guyanese folklore, known for luring men into peril. Recognized for her beauty and as a symbol of demonic temptation, the story of La Diablesse is well-known among those who hold traditional tales close to their hearts. Dressed in flowing skirts with a striking womanly figure, La Diablesse appears on secluded paths, visible only to men who stray from their course, entranced by her beauty.
She is said to emerge on nights when the full moon casts its light, waiting along lonely byways where men are most likely to pass. According to 19th-century writer and traveler Lafcadio Hearn, “Mostly, she haunts the mountain roads, winding from plantation to plantation, from village to village. But near the larger towns, she sometimes appears: she has been seen at midday on the highway overlooking the Cemetery of the Anchorage, behind the cathedral of St. Pierre.”
Mama D’leau
Much like her husband Papa Bois, Mama D’Leau is deeply connected to nature, particularly rivers and their inhabitants. Like La Diablesse, she is known for her deceptive beauty, which hides a monstrous nature. The transformation happens when Mama D’Leau is angered—her calm and alluring appearance gives way to a terrifying creature. Her upper body becomes scaly, and she grows snake-like appendages, including hair made of living snakes, which she untangles with a golden comb.
Soucouyant
Tales of bloodsuckers preying in the night go back throughout almost all of human history. From vampires to incubi and succubi, most cultures have detailed folklores about mysterious creatures draining one’s life essence while they sleep.
A soucouyant is a version of a succubi, a female blood-sucking demon. In Caribbean and Creole mythos she is known by the variant names: soucriant, loogaroo or lougarou, Ole-Higue or Ole Haig, and Asema.
Most stories tell of a wizened old woman who typically lives by herself. In this form she is generally unassuming though still subject to speculation, as there are many tells that could give away her true identity.
At night, she sheds her restrictive outer skin and becomes a ball of fire. She can then travel through the village and enter homes through even the smallest of apertures, like a keyhole or a cracked window. Once inside, she carefully extracts blood from the homes’ sleeping occupants. Her preference is for the blood of babies and small children but anyone can be targeted.
Once her jaunt is over she goes back home, making sure to get there by sunrise as she cannot risk being seen in her true form. Soucouyants are agents of the devil and each has a jar that is supposed to be filled up in order to be released from their contracts. However, the devil is an unfair boss, regularly lessening the amount of collected blood in the jar, thus ensnaring the soucouyant in a cycle of always needing to collect more.
It is said that soucouyants in their human forms are practitioners of obeah and can be relied on for spiritual guidance in those matters.
There are many ways of “outing” an old woman who might be a soucouyant. A popular method is to scatter rice grains somewhere along her path. If she stoops to gather every single one of them, then you can be sure she’s basically a furnace. Another effective stunt is to place a broom or a mop upside down (with the handle on the floor) by your doorway. A soucouyant cannot enter the home if this is set up and you can tell by their reluctance to step further into the house.
Placing salt by all entry points is also a great way to deter a soucouyant from getting inside.
The Silk Cotton Tree
You might wonder how a tree can become a figure of folklore, but for centuries, the mighty silk cotton tree (also known as the ceiba, kapok, or jumbie tree) has held a mystical place in the stories of various Caribbean cultures.
For the island’s first peoples, the Amerindians, the silk cotton tree was considered a sacred place, home to spirits that they revered. When Africans were brought to the island, they too developed a deep respect for the tree, often refusing to cut it down for timber. This reverence has continued into modern times, with some workers and engineers still refusing to remove the tree, even if it complicates their plans or construction projects.
Disturbing the spirits within the tree is a matter of great fear for many who grew up hearing about the tree’s vengeful nature. According to the folklore, if you dare to chop down or harm any part of a silk cotton tree, you will face immediate death—no second chances, no mercy—just a swift and fatal consequence.
Beyond this terrifying fate, it’s wise to simply avoid the tree altogether. Other folklore figures, such as La Diablesse, are said to be linked to the tree, luring unsuspecting men into the forest before causing their demise. The spirits within the tree are best left undisturbed, as they clearly value their privacy—just like anyone else would.
