The Curupira is a spirit of the Tupi tradition of Brazil.
Reversed feet lay false trails for forest wrongdoers.
Curupira is the oldest written attested forest protector of the Tupi, recognisable by feet turned backwards and brightly glowing red hair. With false trails and imitated animal whistles he leads hunters and forest wrongdoers astray and punishes the overexploitation of the forest.
The earliest attestation is a letter by the Jesuit José de Anchieta from 1560, one of the earliest documented folk beliefs of the Americas. The early Jesuits described the Curupira as a feared being; under European influence he increasingly transformed into a cunning, at times clumsy trickster figure.
Type: Forest protective spirit and lord of animals with a usage taboo
Origin: Tupi-Guarani-speaking area of Brazil, partly Paraguay and the Guianas
Texts: Letter of José de Anchieta from 1560, Câmara Cascudo
Period: 1560 to the present
Appearance: small stature, feet turned backwards, brightly glowing red hair
The Curupira is the oldest written attested Tupi forest spirit: the earliest attestation is a letter by the Jesuit José de Anchieta of 30 May 1560 from São Vicente, one of the earliest documented folk beliefs of the Americas.
The Tupi-Guarani-speaking area of Brazil, partly also Paraguay and the Guianas.
Good sources: Anchieta’s Cartas with the earliest attestation from 1560, as well as the standard works of Câmara Cascudo on Brazilian folclore.
Tupi: The etymology is interpreted differently, among others from curumim, boy, and pira, body or skin, thus the image of a child’s body, or as covered with wounds.
Appearance
The Curupira is a small-statured forest dweller with feet turned backwards and brightly glowing red hair. The reversed feet are the iconic motif: they create false trails. The red hair became a fixed visual sign, possibly through blending with the Caipora.
Effect
The Curupira punishes overexploitation, unnecessary logging, poaching and the killing of pregnant animals, but spares subsistence hunting and respectful use. He confuses intruders through his tracks and through imitated whistles.
The most important aspects of the forest protector at a glance.
Hunters, loggers and forest wrongdoers: whoever overexploits the forest falls onto his false trails.
Small-statured forest dweller with feet turned backwards and brightly glowing red hair.
Misdirection through false trails and imitated whistles; punishment of overexploitation, sparing of subsistence hunting.
Ask for permission to hunt, take only what is needed and appease him with gifts; as a trickster he can be delayed with riddles and tasks.
The Peruvian Chullachaqui with the uneven foot, the Slavic Leshy and the Caribbean Douen.
The oldest attestation is a letter by the Jesuit José de Anchieta of 30 May 1560 from São Vicente, one of the earliest documented folk beliefs of the Americas. The etymology is interpreted from Tupi, among others as curumim, boy, and pira, body or skin, thus the image of a child’s body, or as covered with wounds.
The early Jesuits described the Curupira as a feared being who could leave behind cruelly scarred corpses. Under European influence he increasingly transformed into a cunning, at times clumsy trickster figure who could be delayed with riddles and tasks. In one variant, the Curupira patches the hunter with wax; if the hunter then eats something hot, he melts away, a cautionary motif of the tradition.
The Curupira is regarded as a symbol of forest protection in Brazil and has often been used as an icon against deforestation; in 2025 it was chosen as the official mascot of the climate conference COP30. It appears in children’s literature, comics and games.
In religious studies, the Curupira is a forest-guardian spirit and lord of the animals, embodying a hunting and usage taboo. He is an ecological figure of sanction whose trick of reversed tracks symbolises the impenetrability of the wilderness. Worth noting is the change in his character: historically he was feared, and only later does he appear more strongly as an outwittable trickster.
It is well documented that one should ask permission to hunt and take only what is needed, and appease the Curupira with gifts, as already noted in early Jesuit reports. As a trickster, he can be delayed or outwitted with riddles and tasks. The wax variant, in which the patched-up figure melts away as soon as he eats something hot, shows the other side of this dealing: whoever engages with the Curupira remains bound by his conditions.
The Curupira, together with Caipora and Anhangá, forms the Tupi triad of forest lords; Caipora has normal feet, while Anhangá specifically watches over game. The twisted feet are shared by the Curupira with the Peruvian Chullachaqui, whose foot is uneven, with the Slavic Leshy and the Caribbean Douen. Within Tupi tradition, the fire serpent Boitatá also stands beside him as an ecological guardian spirit.
Why does the Curupira have reversed feet?
To lay false tracks: whoever follows his footprints goes in the wrong direction and gets lost.
Does the Curupira punish every hunt?
No, only excess and disrespect; hunting for subsistence needs is spared.
Is the Curupira dangerous?
Historically he was feared; later he appears more strongly as an outwittable trickster.
Recommended internal links:
Further standard works in the bibliography.
Reversed feet, red hair and false tracks make the Curupira unmistakable: as guardian of Brazil’s forests, he punishes overuse of the woodland and spares those who take only what they need.
Against its influence, cross-cultural tradition names these protective means:
Compare in the Protection Compass →Recommended protective means
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