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31-473: The term cadejo is thought to have derived from the Spanish word cadena , meaning " chain "; the cadejo is at times represented as dragging a chain behind him. There is a fairly large member of the weasel family, the tayra , which is called a cadejo and is cited as a possible source of the legend. In Guatemala, El Salvador, Honduras, Costa Rica, and Nicaragua, the dog-like creature is known as El Cadejo . It

62-492: A quick link , carabiner , shackle , or clevis . The load can be transferred from a chain to another object by a chain stopper . Uses for chains include: Several methods are available to connect chain ends to each other or to other objects, and to apply a load to a chain away from the ends. These methods are usually specific to the type of chain, and must be of the correct size. The metal link chain has been in use since at least 225 BC. The prevalent modern symbolism

93-456: A content-based series of categories on the line of the Aarne–Thompson folktale index, provoked a search for a broader new synthesis. In an early attempt at defining some basic questions operative in examining folk tales, Friedrich Ranke  [ de ] in 1925 characterised the folk legend as "a popular narrative with an objectively untrue imaginary content", a dismissive position that

124-421: A legend is simply a longstanding rumour . Gordon Allport credited the staying-power of some rumours to the persistent cultural state-of-mind that they embody and capsulise; thus " Urban legends " are a feature of rumour. When Willian Hugh Jansen suggested that legends that disappear quickly were "short-term legends" and the persistent ones be termed "long-term legends", the distinction between legend and rumour

155-499: A modern genre of folklore that is rooted in local popular culture , usually comprising fictional stories that are often presented as true, with macabre or humorous elements. These legends can be used for entertainment purposes, as well as semi-serious explanations for seemingly-mysterious events, such as disappearances and strange objects. The term "urban legend," as generally used by folklorists, has appeared in print since at least 1968. Jan Harold Brunvand , professor of English at

186-461: A more narrative-based or mythological form over time, an example being the oral traditions of the African Great Lakes . Hippolyte Delehaye distinguished legend from myth : "The legend , on the other hand, has, of necessity, some historical or topographical connection. It refers imaginary events to some real personage, or it localizes romantic stories in some definite spot." From

217-444: A passing victim. It has a distinctive smell of concentrated urine and burning sulfur . It rattles with a jerking motion, contracting its pharynx . Its gaze freezes anyone who makes eye contact. Its skin and short hair, similar to those of a pig, glitter in the pitch dark. There are three types of black cadejos: The first is the devil himself in the form of a large, wounded dog with hoofed feet that are bound with red-hot chains. It

248-483: A series of vitae or instructive biographical narratives, tied to the liturgical calendar of the Roman Catholic Church . They are presented as lives of the saints, but the profusion of miraculous happenings and above all their uncritical context are characteristics of hagiography . The Legenda was intended to inspire extemporized homilies and sermons appropriate to the saint of the day. Urban legends are

279-406: A strong man (bearing in mind that most men in those regions only carry a machete for protection). Once dead, it will completely rot in a matter of seconds, leaving behind a stain of evil, on which grass and moss will never grow again. This cadejo will never bite its victim. Instead, he kicks and pecks them with his snout. After this happens, people say "Lo jugó el cadejo" which means "he\she

310-634: Is oppression , due to the use for a mechanical restriction of the liberty of a human or animal. Chains can also symbolize interconnectivity or interdependence . Unicode , in versions 6.x, contains the U+1F517 🔗 LINK SYMBOL , which may show chain link(s). It may also denote a hyperlink . Legend A legend is a genre of folklore that consists of a narrative featuring human actions, believed or perceived to have taken place in human history. Narratives in this genre may demonstrate human values , and possess certain qualities that give

341-464: Is a loanword from Old French that entered English usage c.  1340 . The Old French noun legende derives from the Medieval Latin legenda . In its early English-language usage, the word indicated a narrative of an event. The word legendary was originally a noun (introduced in the 1510s) meaning a collection or corpus of legends. This word changed to legendry , and legendary became

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372-426: Is a mysterious evil dog. It kills and savagely tears through its victim. First, it demoralizes him with a series of sounds and other signs that it is nearby. Then, after the victim is scared, it leaps and will kill him if the white cadejo is not near. The third and least powerful type of black cadejo is the offspring of a normal dog and the "regular" cadejo. It is a mortal hybrid and can (with difficulty) be killed by

403-401: Is missing and that there is not enough wood for his fire, he puts a curse on the road that leads to the boys' village. Voices bother the boys and when they turn their backs on the voices they get turned into creatures: a white cadejo and a black one. After going back to their village in their cursed form they get kicked out and have no choice but to wander. In the early 20th century, Juan Carlos

434-512: Is said that not even the white cadejo can completely stop him. Unlike the regular black cadejo, it is not likely to pursue and attack a passing person, as it is a scout - the eyes of evil. Instead, anyone who spots him will have a sad event. In the short story "Leyenda del Cadejo" ("Legend of the Cadejo") by Nobel Prize laureate Miguel Ángel Asturias , this variety of cadejo terrorizes a young abbess and robs her of her braid. The second type of cadejo

465-563: Is said to look like a dog, has deer-like hooves, and moves like a deer. The white cadejos are benevolent and eat bell-like flowers that only grow on volcanoes. The white cadejo protects people, including drunks, vagabonds, and people with grudges from all evil footsteps, even La Siguanaba , and bad choices, which are sometimes caused by the cruel black cadejo. The black cadejo is malevolent and lures people to make bad choices. The black cadejo has glowing purple eyes and eats newborn babies. The book Los perros mágicos de los volcanes (Magic Dogs of

496-491: The cantina . As an adult, Loarca felt the protecting spirit helped him break his own alcohol habit . Since the 1970s, El cadejo has appeared in his paintings. Loarca states the dog has been a companion and guide, and has grown old with him. The cadejo is seen in places like Copán and Tegucigalpa in Honduras. The Salvadoran writer Manlio Argueta wrote a children's book describing the folklore of El cadejo called Magic Dogs of

527-483: The fairy tale as "poetic, legend historic." Early scholars such as Karl Wehrhan  [ de ] Friedrich Ranke and Will Erich Peuckert followed Grimm's example in focussing solely on the literary narrative, an approach that was enriched particularly after the 1960s, by addressing questions of performance and the anthropological and psychological insights provided in considering legends' social context. Questions of categorising legends, in hopes of compiling

558-618: The talking animal formula of Aesop identifies his brief stories as fables and not legends. The parable of the Prodigal Son would be a legend if it were told as having actually happened to a specific son of a historical father. If it included a donkey that gave sage advice to the Prodigal Son it would be a fable. Legend may be transmitted orally, passed on person-to-person, or, in the original sense, through written text. Jacobus de Voragine 's Legenda Aurea or "The Golden Legend" comprises

589-569: The Volcanoes), by Manlio Argueta , describes the cadejos as mythical dog-like creatures that figure prominently in the folklore of El Salvador. They mysteriously appear at night and lovingly protect the villagers who live on the slopes of the volcanoes from danger. In Guatemala and El Salvador, the legend of El Cadejo revolves around La Siguanaba and El Cipitio legends. The evil cadejo ranges in size, according to different tales in various regions. It lurks in graveyards and dark alleys, waiting to attack

620-688: The Volcanoes: Los Perros Mágicos De Los Volcanes (1990). The bilingual Spanish-English edition was translated by Stacey Ross and illustrated by Elly Simmons. Link chain A chain is a serial assembly of connected pieces, called links, typically made of metal, with an overall character similar to that of a rope in that it is flexible and curved in compression but linear , rigid, and load-bearing in tension . A chain may consist of two or more links. Chains can be classified by their design, which can be dictated by their use: Two distinct chains can be connected using

651-462: The adjectival form. By 1613, English-speaking Protestants began to use the word when they wished to imply that an event (especially the story of any saint not acknowledged in John Foxe 's Actes and Monuments ) was fictitious. Thus, legend gained its modern connotations of "undocumented" and " spurious ", which distinguish it from the meaning of chronicle . In 1866, Jacob Grimm described

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682-401: The dog, but he could never reach him. One day, when he arrived, the white dog did not move, and when he approached the dog, it did not make a single sound. But then Juan touched his paw, and all of a sudden it opened its eyes. Juan was scared; the dog said, 'You do not need my help anymore'. Frightened, Juan exclaimed, 'What help'? And the dog said, in pain, 'I am a dog sent from above. My mission

713-465: The main characters and do not necessarily have supernatural origins, and sometimes in that they have some sort of historical basis whereas myths generally do not. The Brothers Grimm defined legend as " folktale historically grounded". A by-product of the "concern with human beings" is the long list of legendary creatures , leaving no "resolute doubt" that legends are "historically grounded." A modern folklorist 's professional definition of legend

744-463: The moment a legend is retold as fiction, its authentic legendary qualities begin to fade and recede: in The Legend of Sleepy Hollow , Washington Irving transformed a local Hudson River Valley legend into a literary anecdote with "Gothic" overtones , which actually tended to diminish its character as genuine legend. Stories that exceed the boundaries of " realism " are called " fables ". For example,

775-401: The tale verisimilitude . Legend, for its active and passive participants, may include miracles . Legends may be transformed over time to keep them fresh and vital. Many legends operate within the realm of uncertainty, never being entirely believed by the participants, but also never being resolutely doubted. Legends are sometimes distinguished from myths in that they concern human beings as

806-478: Was a guardian who lived in a thatched house near Los Arcos, in the country fields near La Aurora in Guatemala . He worked near Parroquia Vieja and arrived at his house at midnight. His wife and small children almost always spent the whole day alone, in the middle of the fields. Juan found a white dog when he arrived home one day. When the dog saw him coming, it shook, turned, and disappeared. Juan always tried to follow

837-501: Was effectively obliterated, Tangherlini concluded. In a narrow Christian sense, legenda ("things to be read [on a certain day, in church]") were hagiographical accounts, often collected in a legendary. Because saints' lives are often included in many miracle stories, legend , in a wider sense, came to refer to any story that is set in a historical context, but that contains supernatural , divine or fantastic elements. History preserved orally through many generations often takes on

868-482: Was handled by the cadejo" . The victim goes mad. This term is sometimes applied to people who are born with a mental illness. A fairly popular version of the legend in El Salvador talks about two brothers who walk into the house of a black magician. During a storm, he asks the boys to help him with some logs for a fire. Both boys slack on the job but eat the man's food. Once he finds out that the little bit of food he had

899-402: Was proposed by Timothy R. Tangherlini in 1990: Legend, typically, is a short (mono-) episodic, traditional, highly ecotypified historicized narrative performed in a conversational mode, reflecting on a psychological level a symbolic representation of folk belief and collective experiences and serving as a reaffirmation of commonly held values of the group to whose tradition it belongs. Legend

930-510: Was subsequently largely abandoned. Compared to the highly structured folktale, legend is comparatively amorphous, Helmut de Boor noted in 1928. The narrative content of legend is in realistic mode, rather than the wry irony of folktale; Wilhelm Heiske remarked on the similarity of motifs in legend and folktale and concluded that, in spite of its realistic mode , legend is not more historical than folktale. In Einleitung in der Geschichtswissenschaft (1928), Ernst Bernheim asserted that

961-446: Was to protect you from any danger. But you have shown me you do not need my help anymore.' Right after that, the white dog died. Juan buried him, and every time he came home, he remembered the white dog. The cadejo is a primary motif in the paintings of Guatemalan-born artist Carlos Loarca, who was born in 1937. As a child, Loarca was told the legend and believed that the cadejo protected his father, as he always came home unscathed from

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