The social anthropologist Antony Henman, in his book: "O GUARANÁ; sua cultura, propriedades, formas de preparação e uso. "( Guaraná, it's cultivation, properties, methods of preparation and use), São Paulo, Global, 1983. 77p. describes:
Long time ago, they tell, there were three siblings: Ocumáató, Icuamã and Onhiámuáçabê.
Onhiámuáçabê owned Noçoquem, an enchanted place where she had planted a chestnut-tree.
Once, a little snake, while talking to other animals, said that Onhiámuáçabê
would end up being its spouse.
When passing her, the little snake touched her, lightly, on one of her legs.
This was already sufficient for the young woman to get pregnant, beacause in those days, for this to happen to a woman, it was sufficient if a man, animal or tree who wished her as spouse only looked at her.
The day of the birth of the child arrived.
The boy, however, continued asking Onhiámuáçabê, his mother, to give him the same fruits his uncles ate.
This is when the Aoutis, when it went to Noçoquem, saw on the ground below the chestnut-tree, the ashes of a fire, where the chestnuts had been roasted. The Agoutis ran off and went and told the brothers of the young woman what had happened. One of them said that perhaps the Agoutis was mistaken, the other said this couldn't be true.
And, finally, they decided to send the little Squirrel Monkey to watch the chestnut tree, to see if somebody showed up around there.
The boy, who had eaten a lot of chestnuts and longed for them more and more, as he already knew the way to Noçoquem, went back there the following day.
After she noticed her son was missing, the woman was already on her way to get him, when she heared him shouting.
First, she took out his left eye and planted it. However, the plant that grew from this left eye was no good; it was the one of the false guaraná.
Next, she collected al the parts of her son's body. She chewed and chewed the leaves of a magical plant, washed with her saliva and the juices of this plant the body of her son and buried it.
After a few days, the Thrush, when hearing a sound from the grave, ran off to to warn Onhiámuáçabê.
Days later, the Thrush went to warn her that he had heared a sound from the boy's grave.
Days later, the Thrush went to warn her again that he had heard, again, a sound from the inside of the grave.
(Every time an animal came out of the grave of the boy and was expelled, the guaraná plant grew and grew).
After another few days, the Thrush heared yet another sound from the grave and warned Onhiámuáçabê.
The woman went on and washed everything, everything slowly, the feet, the belly, the arms, the chest, the head with the juices of the leaves of the magical plant which she had chewed. While she was busy doing this to her son, her brothers arrived and forced her to stop washing her sons body. (This is the reason why the Maués do not shed their skin like the snake)".
According to Henman, because of the close resemblance to the the indigenous narrative structure, reciting forms and way of thinking, it is not surprising that this version found little or no acceptance with the "civilised" population of the Maué's region.
That is why at a certain point, a re-interpretation of the myth from the point of view of the caboclos, or poor Portuguese-speaking
inhabitants of the interior of the lower Amazon, was introduced. It is characterized by the inclusion of spirits like Juruparí (Devil) and Tupã (God), who do not exist in the cosmos of the Saterê-Mawé.
This romanticised version was originally published by J.M. da Silva Coutinho over 100 years ago, in 1866:
"In a primitive village, there was a couple noted for their virtues.
A refuge for the unhappy was their hut, it was like a fountain where one would seek consolation.
From such good parents came an even better son. At the age of six, the boy already performed miracles and earned the adoration of all. Abundant rain showers came and revitalised the dried out plants, if he called for this blessing.
Like a guardian angel, he settled disputes and preserved the unity of the people; many a sick person was cured simply by the touch of his hand; an aureole of endless happiness seemed to encircle him, and this was passed on to to anyone near him.
So much bliss caused the envy of the bad angel (Jurupari), who vowed to anihilate his rival. For a long time, the vigilance of the people prevented him from realising such a dark project; but one day, by misfortune, the good boy, without anyone noticing, climbed in a tree to pick it's fruits. Jurupari seized his chance and, after transforming himself into a snake, threw himself at the neck of the boy, killing him instantly.
As soon as they noticed his absence the word about it went out, causing the whole tribe to take action. They frantically searched everywhere until they finally found the body of the child with eyes still open and appearing very serene to anyone watching him.
But this illusion was short lived; after a final scintillation, the truth was like a lightining bolt striking the tribe. Hope vanished from all hearts and there was nothing more to look forward to, the reason for all happiness being dead. It was an enormous punishment, condemning the people to eternal disgrace.
Then, there was an electrical flash that stopped the lamentations, followed by a profound silence. The boy's mother then spoke to the stupefied Indians: Tupã, always good, came to comfort us with this great adversity and stop the pain we are suffering. My son will rise from the dead in the form of a tree which will provide us with food and will preserve our unity while curing all illnesses of our bodies. But for this, it is necessary for his eyes to be planted. I cannot do this. You do this, as Tupã orders. Such words made a great impression.
Nobody could bring himself to take out the boy's eyes, so it was necessary to let faith decide, the elders ruled. The earth in which the eyes were planted was irrigated with the tears of every one and at that place, the dignitaries of the village kept watch. After a few days, the guaraná plant sprouted."