REACHING the port with some difficulty, we secured the canoe, climbed up the steep bank, walked through the clearing, which was sown with yuca, plantains, &c., and arrived at the house. Here we were received in a friendly manner by an old, tattered-looking racional, who upon our asking for SeÑor OrdoÑez informed us that that gentleman was at La UniÓn, the principal establishment of the Company, which was situated on the banks of the CaraparanÁ, about three hours’ march overland.

Somewhat annoyed at this contretemps, which made it necessary for us to go to that region, Perkins and I held a short consultation, during which we decided that on the following day I should cross over to La UniÓn and arrange with OrdoÑez to lend us the necessary cargadores and buy what effects we wanted, to be disposed of afterwards as quickly as possible, while Perkins remained with the canoe at Remolino. The old racional did not have any authority to do business with me, but was sure that OrdoÑez—who seemed to be the principal man—would arrange matters with us upon any reasonable terms.

During the rest of the day we stopped at Remolino to recuperate, but the devouring gnats made such pertinacious attacks upon us that we had no time for resting, being constantly employed in repelling their onslaughts. The old racional wrapped his feet, head, and arms up in rags and went to sleep, probably being accustomed to wearing this armour. On account of the excessive heat we could not endure ours.

At about four o’clock a party of six or seven racionales came over from La UniÓn, intending to return there on the following day with some stores, for it seems that the establishment of Remolino is merely a sort of receiving station and warehouse. This was a lucky circumstance for us, as I could accompany them, and thus avoid all danger of losing my way, for the trail, so our old host informed us, was a mere forest path, in some places almost impassable.

The next morning at about six o’clock I set out in company with the racionales through the dense forest. The ground was rolling and cut up into steep hillocks and precipitous valleys by numerous small quebradas on their way to join the Putumayo; as the soil was mostly yellow clay our progress was not rapid. Presently we crossed two rather large quebradas, from twelve to fifteen metres in width, over bridges in each case formed by the large trunk of a single tree. These the racionales crossed readily, but I experienced some difficulty in doing so on account of my slippery shoes. At about ten o’clock a torrential rain set in, which drenched us within five minutes. Still, we pushed on, and soon, crossing a comparatively level area, we arrived upon the right bank of the CaraparanÁ. We climbed into a canoe, rowed across the thirty-metre-wide river, and, clambering up the steep, cleared bank, were at La UniÓn.

Making my way to the principal house, a large structure of split-palms, similar to those already described, I entered the yard, ascended the steps to the porch, and asked for SeÑor OrdoÑez. A young man, who introduced himself as Don Fabio Duarte, the assistant manager, then informed me that OrdoÑez was out in the forest with his Indians, but that he was expected back on the following day; meanwhile he invited me to stop with him until OrdoÑez came. A seat near the fire soon dried my wet clothes, and a good hot lunch braced me up considerably.

In addition to this principal house there were two or three smaller structures, standing at some distance from each other and from the large one. All the forest for some distance round the establishment was cut down, and upon the fresh, green grass that took its place numerous sleek cattle and horses grazed in peaceful quiet. Some parts of this cleared area were, however, fenced in, and here large plantations of yuca, plantains, maize, &c., were under cultivation, for which purpose the fifteen or twenty racionales that I observed about the house were employed. Under the principal house I observed about a thousand arrobas of rubber stored away, awaiting shipment.

Duarte, who was a very affable and communicative youth, informed me that all this rubber was collected by the Indians in the Company’s service, who came in periodically with what they had collected and exchanged it for merchandise, &c., sold to them at rather exorbitant prices. These aborigines, who belonged to the tribe known as the Huitotos, numbered about two hundred, and lived in villages of their own in the heart of the forest. Other Huitotos were employed by David Serrano, another Colombian settler, living some distance down the CaraparanÁ, while the greatest portion of them were in the service of the Peruvian Amazon Company,[92] which, Duarte informed me, treated them very harshly, obliging them to work night and day without the slightest remuneration.

I spent the rest of the day in getting data about the Huitotos and in collecting from the racionales—many of whom spoke the language perfectly—a short vocabulary of the most common Huitoto words. Among other interesting facts, I learned that this whole region had first been settled by Colombians, who had been afterwards squeezed out by the Peruvians, until now in the whole district of the CaraparanÁ and IgaraparanÁ there remained but three Colombian establishments—La UniÓn, La Reserva (Serrano’s), and El Dorado, belonging to a negro called Ildefonso Gonzalez.

SeÑor Duarte informed me, in response to my inquiries regarding the designs of the Peruvian Amazon Company against the Colombians, that the latter had long been aware of them, the said Company having frequently offered to buy them out; these proposals having been refused, the autocratic Company had commenced persecuting them in many ways, such as refusing to sell them supplies, buying their rubber only at a great discount, kidnapping their Indian employees, &c.

In regard to the possibility of an attempt by the Peruvians to dispossess the Colombians by force, Duarte did not consider it probable, for, although the Prefect at Iquitos had sent a number of soldiers up, it had only been done on the representation of the company that a large Colombian force was descending the Putumayo; the Peruvian detachment, seeing for themselves that this report was false, would not countenance any raid on the three Colombian establishments, much less take part in it, and would soon, without doubt, order the release of the unfortunate Corregidor, MartÍnez. If, on the other hand, they did attempt any such iniquitous proceeding, he continued, the Colombians would oppose them until the last extremity.

The next morning I was disappointed to hear from Duarte that he had just received a message from OrdoÑez to the effect that he would not be able to return for several days. This was disheartening, and I did not know what to do until Duarte suggested that I should go down and see Serrano, who, he thought, would do business with us. As this advice seemed rational and as it was only a three-hours walk through the forest I determined to follow it. Accordingly, taking my leave of the hospitable Duarte, who thoughtfully provided me with a Huitoto guide, I set out on my new journey.

The guide seemed to be a fairly intelligent fellow, and gave me a quantity of information about the system of rubber-collection employed in this region. He also went on to inform me that the Peruvians treated his countrymen “very badly”; and when I asked him what he meant by this he gave me to understand that in case the Indians did not bring in a sufficient amount of rubber to satisfy the Peruvians they were flogged, shot, or mutilated at the will of the man in charge. When I asked if the Colombians also indulged in these practices he replied that they did not, for they always treated them well. It is unnecessary to state that I took all this information with a grain of salt, for it seemed to me very improbable.

After getting soaked by another heavy downpour, similar to that of the preceding day, we emerged from the forest and entered a large cleared area, most of which was planted with maize, yuca, plantains, &c., the rest being a sort of pasture-land. Passing through this for some time, we presently came to Serrano’s house, a fair-sized bungalow of the usual type, half concealed by a small orchard of fruit-trees.

Climbing the porch, I found myself in the presence of three men, one of them being a short, middle-aged, coffee-coloured gentleman, while the other two were white and had the appearance of travellers. Introducing myself, I was cordially welcomed by the dark man, who proved to be Serrano, as I had supposed. He, in turn, made me acquainted with the other two, who turned out to be two of the exiles brought down by Becerra, General Miguel Antonio Acosta and Don Alfonso SÁnchez. The other exiles, it appeared, had gone down to the Peruvian establishment of El Encanto to catch one of the launches which was about to sail for Iquitos. These two, however, had decided to stop with Serrano a few days on account of the illness of SÁnchez, who was prostrated by a fierce attack of malarial fever.

As Serrano was about to set out for Iquitos himself on business within a week or so, accompanied by the exiles in case SÁnchez was better, he readily agreed to take us with him and, moreover, to buy our canoe and anything else that we had for sale. Accordingly, I sent word to Perkins by means of an Indian that Serrano loaned me for the purpose to descend with the canoe from Remolino to Josa, Serrano’s port on the Putumayo, and, arriving there, to leave the canoe and our personal effects—for we should pass Josa on our way to the varadero—and bring over to La Reserva everything we had for sale, for which purpose we would send some cargadores there to meet him.

This business satisfactorily arranged at last, I felt considerably relieved, and hoped that soon we would be on the varadero to the Napo and out of harm’s way. Serrano then took me out and showed me the place. In addition to the large plantations already mentioned he had planted several thousand rubber-trees in the forest, which were now from two to four years old and in a very flourishing condition. Under the house he had 170 odd arrobas of rubber, which had been collected by his Huitoto employees, of whom he had about forty-five families, one or two of which were then at the house.

During the course of the evening I happened to make a remark about the Peruvians to the effect that they were probably not so bad as represented. This somewhat aroused Serrano, who thereupon recounted to me one of the most diabolical deeds committed by the murderous employees of the Peruvian Amazon Company that I had ever heard of up to that time. The following is an outline of it:—

As Serrano had owed a small sum of money to the El Encanto branch of the Peruvian Amazon Company the manager of that establishment, one Miguel S. Loayza, had made this fact an excuse to send up a “commission” about a month before our arrival to abuse and intimidate him so that he would abandon his estate. As soon as the “commission” arrived the miserable wretches who formed it began their hellish labours by chaining Serrano up to a tree; then these model employees of the “civilising company,” as they call themselves, forcibly entering his wife’s room, dragged the unhappy woman out on the porch, and there, before the tortured eyes of the helpless Serrano, the chief of the “commission” outraged his unhappy victim. Not satisfied with this, they took his entire stock of merchandise, amounting to some 10,000 sols,[93] together with his little son and the unfortunate woman who had just been so vilely outraged, embarked them on the launch, and took them to El Encanto. Serrano had never seen them since, but had heard that his wife was being used as a concubine by the criminal Loayza, while his tender son acted as servant to the same repugnant monster.

This horrible story, in conjunction with the other accounts of the ferocity of these employees that I had been given and the treacherous kidnapping of the unfortunate MartÍnez, combined to make me think that we had stumbled upon a regular Devil’s Paradise in this remote corner of the world. Still, I reflected, I had as yet heard but one side of the case—the Colombian—and therefore was not qualified to come to any decision in regard to the matter.

Serrano then informed me that they were expecting the arrival of Don Jesus Orjuela, the newly appointed Police Inspector and Government agent from BogotÁ, who, they expected, would do something to protect them against these outrages. Although this gentleman had no forces, nevertheless it was understood that he had authority to make some arrangements with the Peruvians, if possible, to provide for the protection of the Colombian settlers.

Early in the morning of the following day we dispatched three of Serrano’s Huitotos to Josa, in order to aid Perkins in bringing over the effects we were to sell to Serrano. Our personal baggage could remain there during the five or six days that would elapse before our departure with Serrano and the two exiles for the varadero. The rest of the day I spent in preparing a part of the following essay on the Huitotos, the aboriginal inhabitants of the CaraparanÁ and IgaraparanÁ districts.

In the extensive area occupied by the “civilising company,” between the CaquetÁ and the Napo, many distinct tribes of Indians, such as the Huitotos, the Boras, the Yurias, the Ocainas, the Yahuas, the Andoques, and the Andoqueros are found. Of these the largest and most important tribe is the Huitotos.

The Huitoto tribe is divided up into numerous sub-tribes, each having a distinct name, such as the Maynanes, the Aifugas, the RecÍgaros, the Yabuyanos, &c. Each of these sub-tribes has its own chief, called a capitÁn or tuchaua, and appears to be quite independent of the rest. A sub-tribe may vary in size from twenty-five to five hundred individuals and often more.

All these sub-tribes speak more or less the same language—Huitoto, of which I give a few specimen words. It is a very simple language, with but little grammar, employing neither conjunctions nor articles. The words in a sentence are pronounced slowly, with a prolonged and harmonious intonation.

The Huitotos are a well-formed race, and although small are stout and strong, with a broad chest and a prominent bust, but their limbs, especially the lower, are but little developed. Their hair, long and abundant, is black and coarse, and is worn long by both sexes. A peculiar custom is that of pulling out the eyebrows, eyelashes, and the fine hairs of the other parts of the body. That repugnant sight, a protruding abdomen, so common among the “whites” and half-breeds on the Amazon, is very rare among these aborigines.

Among the women the habit of carrying their young on their backs makes them adopt an inclined position, which they conserve all their life. Their feet are turned inwards, and when they walk their thighs generally strike against each other as though they were afraid. Notwithstanding these defects, it is not rare to find among these women many really beautiful, so magnificent are their figures and so free and graceful their movements.

A HUITOTO INDIAN RUBBER GATHERER. [To face p. 152.
A HUITOTO INDIAN RUBBER GATHERER.
[To face p. 152.

The men, on the contrary, walk with their feet turned outwards; but when crossing a log or a tree which serves as a bridge over a stream they turn them inwards, in this way obtaining greater stability and avoiding slipping. The big toes of their feet are endowed with great flexibility, and they use them to pick up things from the ground.

Among the men certain physical organs are compressed and tied up, and never reach their normal development. The women suffer few abnormalities; their breasts are periform and always prominent, even among the old, in which case they diminish in volume, but never hang down.

The custom of mutilation is very common among all the male Huitotos. Those of the CaraparanÁ and the Upper IgaraparanÁ—the two principal tributaries of the Central Putumayo—perforate the dividing wall of the nose, and stick through the orifice a tube of junco, often as thick as a lead-pencil, while the inhabitants of the central portion of the IgaraparanÁ pierce the whole lower extremity of this organ with variously coloured tubes and feathers, sometimes vertically traversing the lower lip with others. All have a long, thick rod, often adorned with curious carvings, stuck through the lobe of the ear.

These Indians are humble and hospitable to a marked degree, except a few of the more remote sub-tribes, who are still free and independent and not yet in contact with the rubber-collectors. Indeed, Serrano informed me that the first Colombian settlers in this region, who had arrived here penniless, ill, and despairing, had been warmly welcomed by the Huitotos, plied with food, given women, and made far more comfortable than they had ever been in their own country. Serrano’s Yabuyanos at La Reserva served us splendidly, for they were always cheerful, willing, and reliable. They called Serrano their father, and, indeed, treated him as such.

Few matrimonial formalities are observed among the Huitotos. The prospective bridegroom clears a small piece of land, builds a house—or secures quarters in one already built—gives a small quantity of coca or tobacco to the capitÁn to obtain his approval, and cuts a supply of firewood for his future mother-in-law. Shortly afterwards the girl is given to him, which is an occasion of considerable festivity, and they are man and wife.

These unions are considered binding among the Huitotos, and it is very rarely that serious disagreements arise between husband and wife. The women are naturally chaste, and it was not until the advent of the rubber-collectors that they began to lose this primitive virtue, so generally met with among people not yet in contact with white men. It is worthy of notice that among these aborigines polygamy does not exist, and only in extremely rare cases does the capitÁn or tuchaua have more than one wife.

Serrano informed me that when a child is born the mother takes it to the river, and, after washing it, covers the little new-comer with rubber-milk in order to keep it warm, while the father makes this an opportunity for lying in his hammock, claiming to be ill. Infant mortality is very large among the Huitotos, owing to the prevailing ignorance of the women and the hardships the little copper-complexioned strangers have to put up with.

A peculiar custom, very general among these Indians, is that of giving the name of a person who has just died to another member of the family—as a rule, to the one who has been the especial favourite of the deceased. The individual so honoured then drops his former name and assumes his new one.

When any one of their capitÁnes dies he is buried under his own house, wrapped up in a new palm-fibre hammock, together with all his weapons, utensils, &c. The hut is then abandoned and a new one is erected by the survivors and their friends. Ordinary members of the tribe, including women and children, are merely buried under the floor without more ceremony.

Upon the occasion of a fiesta, or to solemnise any agreement or contract, they have recourse to the celebrated chupe del tabaco, or tobacco-drinking. A numerous group of Indians congregate about a pot placed upon the ground, which contains a strong extract of tobacco. The capitÁn first introduces his forefinger into the liquid and commences a long discourse, which is from time to time interrupted by the rest with an emphatic yell of approval. Then they become more and more excited, until finally the pot is gravely passed around and each one in turn dips his finger into the liquid and then applies it to his tongue. This is the Huitoto’s most solemn oath, and is said to have never been broken. Whenever the whites wish to enter into any important agreement with the Indians, they always insist upon this ceremony being performed.

The houses of these aborigines are generally large and circular in form, averaging about sixty or seventy feet in diameter. They are covered with a well-woven thatch roof, capable of lasting for years, made from the leaves of the yarina or vegetable-ivory tree; this roof often reaches almost to the ground. The framework, generally of chonta, or some other hard, durable wood, is held together by means of stout bejucos and ropes made from the tough inner bark of a tree known as the sacha-huasca. As there are no windows and only a small opening that serves as a door, no light nor air can enter, and the smoke and heat are generally suffocating.

As a rule, several families live in one house, each, however, having its own particular fireplace, furniture, and domestic utensils, generally limited to a few small bamboo stools and benches, several earthen pots, some baskets, various kinds of paint, a quantity of gourds used as plates, &c., a few primitive musical instruments, such as rude drums, bamboo flutes, and bone whistles, torches made of the heart of the maguey or of chonta, impregnated with resin, and several similar articles.

Overhead a few light poles are stretched, from which they hang the articles just mentioned, their arms, &c., while a basket of dried fish or meat to be smoked may often be seen hanging in the smoke just above the fire. Here, too, there generally simmers a small pot of the celebrated casaramanÚ, a peculiar sort of gravy, composed of the blood, brains, and liver of the animals they kill, well seasoned with the fiery aji. This sauce or gravy seldom gives out, for as it diminishes day by day new portions of the ingredients are added.

Serrano’s Indians generally slept in light chambira-palm fibre hammocks, similar to those of the Cionis; but the unfortunates employed by the Peruvian Amazon Company are worked so hard by their taskmasters that the greater part of them are obliged to sleep on the ground, on account of not having time to make their hammocks. These hammocks, as well as most of the other interesting objects manufactured by the Huitotos, are now becoming extremely rare for the same reason.

The principal hunting weapon used by these Indians is the blow-gun or bodoqueda, known to them as the obidique. This is in all respects similar to that used by the Incas, which has already been described. The Huitotos, however, unlike the Cochas, Incas, and Cionis, manufacture this interesting weapon themselves, which is a long and laborious process. It is done as follows:—

From the chonta-palm two sticks, from two to three metres in length, are split and gradually elaborated, so as to have the section of a half-circle throughout their whole tapering length. Then, on the flat surface of each stick a small semicircular groove, some three-sixteenths of an inch in diameter, is cut, and the two pieces are cleverly joined together. The hole is then very skilfully finished and polished internally by means of a gummy cord, previously rolled in sand and dried. This operation concluded, the whole length of the weapon is then carefully wound around with strings made from the inner bark of the huimba-quiro, gummed together and covered with a thick coating of the resinous gum of the sealing-wax-tree. The mouthpiece is then attached, and this novel arm is ready for use.

Another important weapon is the moruco, a light spear, with a poisoned tip, about two metres in length. The Indians generally carry eight or ten of them together in a bamboo case, and handle them with the greatest skill, throwing them from the hand to a distance of twenty to twenty-five metres. Bows are not used by the Huitotos. These spears are equipped with different types of points, according to the purpose for which they are to be used. Thus a spear the sides of which are provided with barbs is for hunting large animals like the tapir; a round one with a sharp point is for war; a spear with a sort of blade of bamboo, with two sharp edges, is for fishing; while one having a dull, blunt point is used to kill birds without injuring their feathers. The points of most spears and arrows are of chonta.

The macana is a stout, heavy piece of hard wood, shaped like an oar, and is generally used only in combats at close quarters or between individuals. A well-delivered blow with this terrible weapon will spilt a man’s head from crown to chin.

The methods of fishing employed by the Huitotos are similar to those of the Cionis, which are described in the chapter on those aborigines of the Upper Putumayo.

A peculiar apparatus, used by these Indians as a sort of wireless telegraph, is the manguarÉ, which is formed by two logs of hard wood about two metres long and about forty and seventy centimetres in diameter respectively. These logs are pierced longitudinally by a narrow hole of a rectangular section, burnt in by heated stones, and are then fastened side by side. Thus, each log has two distinct sonorous surfaces, separated by this narrow, rectangular opening, and each surface gives out a different sound, for the longitudinal hollow is generally a little to one side of the centre of the log. One of these logs, being always thicker than the other, produces two grave tones, while the smaller trunk gives out two acute ones—in all, four notes. This instrument is generally suspended by a string from the roof timbers or from a high tree near the house, and, in order to prevent swinging, is tied by another string to a stick buried in the ground.

To communicate by this novel instrument the Indian steps between the two logs and with a stout club, tipped with leather, knocks alternately upon the sonorous surfaces of the two logs. A code is arranged, based upon the difference of tones and the length and number of the blows struck, so that all kinds of messages can be exchanged. I have distinctly heard messages sent from a distance of from ten to twelve kilometres—that is, on a calm day when there was no wind.

The dress of the men is very simple, being composed only of a broad belt of the tough, inner bark known as llanchama, from which another piece of the same material reaches down in front and, passing between the legs, is attached to the belt again behind. This garment is called moggen by the Huitotos. The tribes of the Upper IgaraparanÁ have simplified this costume, and merely suspend from the front of the belt a small sheet of the invaluable llanchama. They sometimes wear, in addition to this, several bracelets of chambira fibre on their wrists and ankles.

The garb of the women is still more primitive, for they are clothed only in their beauty and four bracelets, two of which they wear on their wrists and the other two on their ankles. I should state, however, that the Indians employed by OrdoÑez and MartÍnez and Serrano wore European clothes. The unfortunate slaves in the service of the Peruvian Amazon Company—except the enormous number of involuntary concubines, &c.—are, however, clothed precisely as described above.

As those Huitotos enslaved by the “civilising company” are so constantly employed in the extraction of rubber, the only food they get—omitting the extremely meagre and irregular supplies furnished by the Company, which are not worthy of consideration—is the small quantity of yucas and plantains that their women have time to cultivate and a few products of the forest, such as certain large worms they extract from the bark of different trees, the tender tops of the chonta-palm, a few wild fruits, &c. The result is that many die of starvation. Serrano and the other Colombians, however, gave their Indians time to supply their food, and consequently the latter did not suffer from hunger as their unfortunate brothers do at present.

The only beverage of the Huitotos is the cahuana, a preparation of yuca and the pulp of a forest fruit known as the aguaje. It is of a dirty, brownish colour, and has an unpleasant, bitter taste, disagreeable in the extreme.

A custom very general, not only among the Huitotos but also among many of the “whites,” is the use of the coca. The leaves are picked from the tree and, after being well toasted, are pulverised and mixed with the ashes of the burnt leaves of another plant—I could not ascertain its name—in order to take away the bitter taste observed when the coca is used alone. The drug is then ready for use, and, inserted into the mouth, is rolled up under the cheek, where they sometimes keep it for half a day at a time. The juice is swallowed.

It is well known that coca is a powerful stimulant, and the Huitotos when out in the forest collecting rubber find it very useful, especially as they often have to carry the rubber they gather several leagues on their backs with practically no food at all to sustain them. They claim that it takes the place of food on these marches, and it really does seem to enable them to perform wonderful feats of endurance. While at La UniÓn, Duarte gave me several doses of the coca, which at first affected me with a slight nausea; I soon became accustomed to it, however, and found it very useful on different occasions.

Sometimes the Huitotos hold one of their rare dances, which is an occasion of much festivity. It should be observed, however, that those poor wretches in the service of the “civilising company” are now so enslaved and oppressed that they have no time nor spirit to indulge in these amusements, which formerly, when they were free and independent, were, so Serrano informed us, carried out as follows:—

Preparatory to beginning the dances the Huitotos used to paint themselves all over in various colours, some of the designs representing branches of trees, animals, and geometrical figures, while both men and women adorned themselves with their beautiful feather ornaments of many different colours and various necklaces of monkey and danta teeth. Around their bodies and legs they attached long strings of rattling shells, called cascabeles.

Then they began dancing with cadencious uniformity, marking time with their right feet, and at the same time singing in chorus their ancient songs, the peculiar and ear-splitting intonation of which was accompanied by blows upon the manguarÉ, the beating of drums, and the shrill whistle of their flutes. They generally imbibed during these dances a goodly quantity of cahuana, and the chupe del tabaco was always an important feature. The few who possessed clothes generally wore them on these occasions, painting those parts of the body not covered by them. These dances used to go on from one house to another for several days in succession, and the manguarÉ was hardly ever silent during this time.

The Huitotos often paint themselves on other occasions, one of the most common colouring matters being the huitoc or jagua, which also has the excellent property of being offensive to gnats and mosquitoes to such an extent that they will have nothing to do with persons painted with it.

GUAMARES INDIANS, OF THE HUITOTO TRIBE, IN DANCE COSTUME. To face p. 162.
GUAMARES INDIANS, OF THE HUITOTO TRIBE, IN DANCE COSTUME.
To face p. 162.

The religion of the Huitotos is a confused mixture of several beliefs. Thus, they worship the sun and the moon and at the same time believe in the existence of a Superior Being, called UsiÑamu, and an inferior potentate, named TaifeÑo, who is also supposed to be the Spirit of Evil. They also appear to believe in a future life to be spent in happy hunting-grounds, &c., but these ideas are vague and confused and mingled with the most ridiculous superstitions.

In the days when the Colombians were paramount in this district they used to bring down priests from Pasto and Mocoa to convert the Huitotos and introduce them to the ways and customs of civilisation and Christianity. Now that the Peruvian Amazon Company has monopolised the region priests are carefully excluded, and everything that tends to the instruction and enlightenment of the wretched aborigines is carefully done away with. Indeed, in order to frighten people and thus prevent them from entering that region, they have circulated most bloodcurdling reports of the ferocity and cannibalism of these helpless Indians, whom other travellers as well as Perkins and myself have found to be timid, peaceful, mild, industrious, and humble.

In conclusion, it is necessary to call attention to the fact that owing to the oppressions of the Peruvian Amazon Company—in whose service the greater part of the Huitotos, unfortunately, are—the numbers of these Indians are diminishing to an alarming degree, and, unless something be done to protect them, this noble race of aborigines will, in my opinion, soon disappear completely, as have so many others in the region of the Upper Amazon.