The myth as we conceive it and understand influences our world and our destination; from there that we have mentioned that the one is not told but lived reality. ES difficult to convince a peasant – and the more peasant, harder – than Elf, for example, does not cause tempests, cares for and destroys the fields and crops; occurs in the form of dwarf or child, carries enormous wings straw hat, plays flute or tiple, hides in the roofs of the houses, throws stones, pursues the marriageable girls, and which are creatures that roam that he died without baptizing. It is also impossible to do this change of opinion regarding that witches are not hechiceras women who have a pact with the devil, travelling at night, especially Mondays and Fridays, in sticks of broom, baskets or egg shells; you give gigantic on the roofs of the houses; and they laugh with loud laughter; that you never sleep; they have long noses and messy hair; that suck their blood to the newborns and steal it; making spells and for away from what place a broom behind the door, making four crosses in the ground, put two machetes in cross or pray the creed upside down. There are many myths in Choco related to other myths of Colombia and, if you want, with myths of Europe and Africa, obviously with their own or regional connotations. Permanent contact between social and cultural elements that make up Colombian and Latin American ethnicity resulted in racial and cultural hybridism and the emergence of an indisputably mestizo people. Here is derived from the resemblance of chocoanos myths with other myths, its survival and continuity. In particular, the myths are, therefore, closely related to other myths that, to tell the truth, they have ancient roots in distant continents and peoples, but with adaptations authentic that they conceive as our own reality, in our own environment, with an idiosyncrasy that belongs to us.