Across Unknown South America

CHAPTER XVI

Bororo Legends—The Religion of the Bororos—Funeral Rites

The Bororos believed in spirits of the mountains and the forest, which haunted special places in order to do harm to living beings. Those spirits came out at night. They stole, ill-treated, and killed. In rocks, said the Bororos, dwelt their ancestors in the shape of parrots. The Bororos were greatly affected by dreams and nightmares, which they regarded as events that had actually happened and which generally brought bad luck. They were often the communications of evil spirits, or of the souls of ancestors. The Bororos had many superstitions regarding animals, which they individualized in their legends, giving them human intelligence—especially the colibri (humming-bird), the macaw, the monkey, the deer, and the leopard.

The stars, according to these savages, were all Bororo boys. Let me give you a strange legend concerning them.

"The women of the aldeia had gone to pick Indian corn. The men were out hunting. Only the old women had remained in the aldeia with the children. With an old woman was her nephew, playing with a bow and arrow. The arrows had perforated sticks, which the boy filled with Indian corn. When the boy had arrived home he had asked his grandmother to make a kind of polenta with Indian corn. He had invited all the other boys of the aldeia to come and eat. While grandmother was cooking the children played, and among them decided to go to heaven. In the aldeia there lived an old woman and a red macaw. Both could speak. The boys, having eaten the polenta, cut off the woman's arms, cut out her tongue and eyes, and tore out the tongue of the speaking bird. Having done this, they went into the forest, where they found a liana twisted into innumerable steps (in the Bororo language, ippare, young; kugure, multitude; groiya, step). They could not speak for fear of drawing attention, nor ask any one for help. They had taken the precaution of setting free all the captive birds in the aldeia, and they had flown away, except the pio duddu (the colibri), which they took with them into the forest. The boys gave a long liana, like a rope, to the colibri, requesting him to fasten it to the top of the highest tree, and another long liana which he must tie to the sky where they all wished to ascend. The colibri tied the vegetable ropes as requested, and all the boys climbed up.

"The mothers, missing their children, went to the old woman and the speaking macaw.

"'Where are our children?' said they in a chorus.

"No answer. They were horrified when they perceived the mutilated woman and bird. They rushed out of the hut and saw the children—up—up—high, like tiny spots, climbing up the liana to heaven. The women went to the forest, to the spot where the boys had proceeded on their aerial trip, and showing the breasts that had milked them, entreated them to come down again. The appeal was in vain. The mothers, in despair, then proceeded to follow their children skyward up the liana.

"The youthful chieftain of the plot had gone up last. When he perceived the mothers gaining on them, he cut the liana. With a sonorous bump, the mothers dropped in a heap to the ground. That was why the Bororo women were resigned to see their sons in heaven, forming the stars, while they—the women themselves—remained the transmigrated souls of their mothers upon earth."

The Bororos also said that the stars were the houses of deceased children.

The Bororos believed that the sky vault, or heaven, formed part of the earth, and was inhabited. They proved this by saying that the vulture could be seen flying higher and higher until it disappeared. It went to perch and rest upon trees in heaven. The Milky Way in the sky—the kuyedje È 'redduddo (literally translated "stars they cinders")—consisted for them merely of the flying cinders from the burning stars.

The sun, they stated, was made up entirely of dead barih, or medicine-men, who rose daily with red-hot irons before their faces. The barihs prowled about the earth at night, and went to the east in the morning on their return to the sun. The hot irons held by the barihs were merely held in order to warm the people on earth. At sunset the orb of day "came down to the water" beyond the horizon, and from there marched back to the east. The Bororos maintained that the heavy and regular footsteps of the sun walking across the earth at night could be heard plainly.

Bororo Girls.

Bororo Girls (side view).

The moon, which was masculine to the Bororos, was the brother of the sun, and was similarly the home of barihs of minor importance.

The legends of the Bororos were generally long and somewhat confused. They were the outcome of extremely imaginative and extraordinarily retentive minds. Their imagination frequently ran away with them, so that it was not always easy to transcribe the legends so as to render them intelligible to the average reader, unaccustomed to the peculiar way of thinking and reasoning of savages. Yet there was generally a certain amount of humorous vraisemblance in their most impossible stories. Their morals, it should be remembered, were not quite the same as ours. There were frequently interminable descriptive details which one could on no account reproduce in print, and without them much of the point of the legends would be lost. So that, with the confusion and disorder of ideas of the Bororos, their peculiar ways of expression, and the mutilation necessary so as not to shock the public, the legends were hardly worth reproducing. Still, I shall give here one or two of the more interesting legends, which can be reproduced almost in their entirety.

"The sun and moon (two brothers, according to the Bororos) while hunting together began to play with arrows with blunt heads, such as those used by Bororos for catching birds alive. They hit each other in fun, but at last the sun shot one arrow with too much force and the moon died from the effects of the wound. The sun, unconcerned, left his dying brother and continued hunting; but afterwards returned with medicinal leaves which he placed on the wound of the moon. According to Bororo fashion, he even covered the dying brother entirely with leaves, when he saw his approaching end. When he discovered that the moon was dead he became frightened and left. That is why the moon, which when alive was once as bright as the sun, is now of less splendour. It is because it is dead, and the sun is still alive."

The Bororos firmly believed that formerly the world was peopled by monkeys. This was rather an interesting legend, as it would point out that the Bororos, in any case, were aware that the world was once inhabited by a hairy race, which they called monkeys. It is quite remarkable that a similar legend was found among many of the tribes of the Philippine Islands and Sulu Archipelago, and along the coast of the Eastern Asiatic continent. The Bororos stated that they learnt from monkeys how to make a fire. Monkeys were their ancestors. The whole world was peopled by monkeys in those days. Monkeys made canoes, too.

"One day a monkey and a hare went fishing together in a canoe in which they had taken a good supply of Indian corn. While the monkey was paddling the hare was eating up all the corn. When the corn had been entirely disposed of, in its irresistible desire to use its incisors, the hare began to gnaw the sides of the canoe. The monkey reprimanded the hare, and warned it that the canoe would sink, and as the hare was not a good swimmer it would probably get drowned, or be eaten by fish which swarmed in the stream. The hare would not listen to the advice, and continued in its work of destruction. A hole was bored in the side of the canoe, which promptly sank. The hare being a slow swimmer—according to Bororo notions—was immediately surrounded by swarms of doviado (gold fish) and speedily devoured. The monkey—an excellent swimmer—not only was able to save its life, but, seizing a big fish, dragged it on shore.

"A jaguar came along and, licking its paws, asked whether the monkey had killed the fish for its (the jaguar's) dinner.

"'Yes,' said the monkey.

"'Where is the fire for cooking it?' replied the jaguar.

"The sun was just setting. The monkey suggested that the jaguar should go and collect some dried wood in order to make the fire. The sun was peeping through the branches and foliage of the forest. The jaguar went, and returned with nothing; but in the meantime the monkey, with two pieces of soft wood, had lighted a fire and eaten the fish, leaving a heap of bones. When the jaguar arrived the monkey leapt in a few jumps to the top of a tree.

"'Come down!' said the jaguar.

"'Certainly not!' said the monkey. Upon which the jaguar requested its friend the Wind to shake the tree with all its fury. The Wind did, and the monkey dropped into the jaguar's mouth, from which it immediately passed into the digestive organs. The monkey little by little moved its arms in the close quarters in which it found itself, and was able to seize the knife which it carried—in the most approved Bororo fashion—slung across its back. Armed with it, it split the jaguar's belly and resumed its daily occupation of jumping from tree to tree." I was able to record yet another strange legend on the preservation of fire.

"An otter," said the legend, "in days long gone by, had with great difficulty lighted a fire on the bank of a river. The sun first came to warm itself by the fire, and while the otter had gone on one of its aquatic expeditions, the moon arrived too. The sun and moon together, feeling in a mischievous mood, put out the fire with water not extra clean. Then they ran for all they were worth. The otter, feeling cold, came out of the water and, to its amazement, found the fire had been extinguished.

"'Who did it?' cried the furious otter, wishing to kill whoever had put the fire out. While its anger was at its highest the otter perceived a toad, which was accused of extinguishing the fire because its legs were as red as fire.

"'Do not kill me!' appealed the toad. 'Put your feet on my belly.' The request was at once granted. The toad opened its mouth wide, and with the pressure of the otter's paws upon its body a burning coal was ejected from its interior anatomy. The otter spared the toad's life in recognition of its services in preserving the fire. That is why the otter and the toad have been friends ever since."

It was not easy to collect legends from the Bororos, as only few of them were inclined to speak. The same legend I found had many variations, according to the more or less imaginative mind of the narrator.

Here is an extraordinary explanation of the origin of lightning.

Bororo Women, showing Method of carrying Children.

Bororos showing Formation of Hands.

"A boy had violated his own mother. His father, discovering the misdeed and wishing to punish him severely—in fact, get rid of the boy altogether—sent him to several dangerous places to collect various things for him, such as wild fruit, etc. The son, fearing disaster, went to his grandmother for advice. She in turn called first one bird and then another for their advice. The father had sent his son to fetch some small gourds (bappo rogo), which grew floating on or suspended above the water of a lagoon. But the lagoon was filled with the souls of deceased Bororos and evil spirits. In the first instance the grandmother begged for the help of the pio duddo (or colibri). This obliging bird accompanied the boy to the lagoon and, flying over the water, with its beak cut the twigs of the small gourds, and one by one brought them to the boy, who had wisely remained on dry land in order not to be seized by the evil spirits which lay concealed in the water. When the bird was about to bring the dried gourds back, the seeds which were inside rattled and aroused the evil spirits of the lagoon. Up they all sprang—but the colibri was too swift for them, and the gourds were safely delivered to the boy. The boy brought them to his father, who, amazed at seeing his son still alive, sent him next to fetch some large gourds—such as those used by the barih at funerals and in high ceremonies.

"The boy went once more to his grandmother, and she this time recommended him to a dove (metugo). When the dove and the boy arrived at the lake the dove cut some large gourds, but, unfortunately, in so doing made a noise. The souls and evil spirits of the lake leapt out and dispatched numerous arrows to kill the dove, but, as luck would have it, dove and bappo (gourds) escaped unhurt. The boy handed the large gourds to his astounded father, who could not imagine how the boy had escaped death a second time.

"The Bororos used in their dances the nails of wild pigs, which they attached to their feet in order to produce a noise something like castanets. That ornament was called a buttori.

"The father next ordered his son to go and bring back a complete set to form a buttori. For some reason or other—according to the legend—the buttori was also found suspended over the lagoon swarming with souls and evil spirits. The grandmother on this occasion advised the son to accept the services of a large, beautifully coloured locust—called by the Bororos mannori. The mannori, however, made so much noise while on its errand that it became riddled with arrows from the angry spirits of the lake. To this day, say the Bororos, you can see a lot of white spots all over the body of the mannori. Each marks the spot of a former wound. But the mannori, too, faithfully delivered the foot ornaments to the youth. The youth brought them to his father, who, in amazement and vicious anger, ordered his son to go with him on the mountain to seize the nest of the cibae (vulture). According to the notions of the Bororos, the souls of their dead trans-migrate into the bodies of birds and other animals.

"The young fellow again paid a visit to his wise grandmother, who was this time greatly upset. She handed him a stick and requested him to insert it at once into the vulture's nest, when they had arrived in the hollow in the rock where the nest was. The boy departed with his father up the precipitous mountain side. When they had nearly reached the nest the father placed a long stick across a precipice and ordered his son to climb on it and seize the nest. The son duly climbed—carrying with him his grandmother's stick. When he had reached the top the father did all he could to shake the son down into the chasm, and even removed the long stick on which he had climbed. But the lucky boy had already inserted his grandmother's stick into the crevasse and remained suspended, while the father—really believing that he had at last succeeded in disposing of his son—gaily returned to the aldeia (village). The son, taking advantage of a liana festooned along the rock, was able to climb to the very summit of the mountain. There, tired and hungry, he improvised a bow and arrow with what materials he could find, and killed some lizards. He ate many, and hung the others to his belt. He went fast asleep. With the heat, the fast decomposing lizards began to smell. The odour attracted several vultures, which began to peck at him, especially in the softer parts behind (for he was sleeping lying on his chest and face, as Bororos generally do). The boy was too tired and worn to be awakened. The vultures then seized him by his belt and arms, and, taking to flight, soared down and deposited him at the foot of the mountain. There the boy woke up, famished. His supply of lizards had been eaten by the vultures. He searched for fruit and ate some, but he could not retain his food owing to injuries caused him by the vultures. (Here a good portion of the legend has to be suppressed.) "As best he could, the boy went to look for the aldeia, but it had vanished. He walked for several days, unable to find traces of his tribe. At last he found the footmarks which they had left upon their passage. He followed them, and came to a fire freshly made, left by the Indians. He went on until he identified the footmarks showing where his grandmother had gone. He made sure they were hers by the extra mark of her stick on the ground. With the assistance of a lizard, then of a big bird, then of a rat, then of a butterfly, he discovered the whereabouts of the old lady. He was by then an old man. Upon perceiving his grandmother he again became a boy, and hurried on—making a noise so that she might know him again. She asked another nephew—'Look and see who is behind!'—The nephew turned round and recognized his eldest brother—who was also his father. The grandmother embraced him tenderly.

"The eldest fellow persuaded his grandmother and brother not to return to the aldeia where he had suffered so much from the hands of his father.

"'They have made me suffer,' he said, 'and I shall take my revenge. Come with me, and we shall all be happy together.'

"They went to a beautiful spot. He climbed a mountain, and from there proceeded to produce lightning, thunder and wind, which exterminated the rest of the tribe in the aldeia. That is why, when the Bororos see lightning, they say that it is someone's vengeance coming upon them."

Bororo Women.

In the Bororo language, lightning was called boeru goddo or "angry people"; thunder was bai gabe when near, and boya ruru—or deaf sound—when distant.

The Bororos related an interesting legend of a great flood or deluge.

"One night a Bororo went with his bow and arrows to the river in order to fish, at a spot where a cane snare or trap had been made in the stream. He killed a sacred fish. No sooner had he done this than the water immediately began to rise. He was scarcely able to get out of the water and run up the mountain side, lighting his way with the torch of resinous wood he had used in order to attract the fish while fishing. The water kept almost overtaking him, it rose so rapidly. He called out to the Bororos of his tribe to make their escape, as the water would soon drown them, but they did not believe him and consequently all except himself perished. When he reached the summit of the mountain he managed to light a big fire just before the rising water was wetting the soles of his feet. He was still shouting in vain to all the Bororos to run for their lives. The water was touching his feet, when he thought of a novel expedient. He began to remove the red-hot stones which had lain under the fire and threw them right and left into the water. By rapid evaporation at the contact of the hot missiles, it is to be presumed, as the legend does not say, the water ceased to rise. In fact, the water gradually retired, and the Bororo eventually returned to the spot where he had left the tribesmen. All were dead. He went one day into the forest and he found a doe—which had in some mysterious way escaped death—and he took her for his wife. From this strange union were born children who were hornless and quite human, except that they were very hairy. After a few generations the hair entirely disappeared. That was how the Bororo race was preserved."

That extraordinary legend was, to my mind, a very interesting one—not in itself, but from several facts which in its ignorant language it contained. First of all, the knowledge of the Bororos concerning a former hairy race—a hairy race referred to in legends found all over the Eastern Asiatic coast and on many of the islands in the Pacific from the Kuriles as far as Borneo. Then it would clearly suggest a great deluge and flood which most certainly took place in South America in days long gone by, and was indeed quelled by burning stones—not, of course, thrown by the hands of a Bororo, from the summit of a mountain, but by a great volcanic eruption spitting fire and molten rocks.

As I have stated elsewhere, there was every possible indication in Central Brazil that torrential rains on an inconceivable scale—naturally followed by unparalleled floods—had taken place, in the company of or followed by volcanic activity on a scale beyond all imagination. One had only to turn one's head round and gaze at the scenery almost anywhere in Central Brazil, but in Matto Grosso particularly, to notice to what extent erosion and volcanic activity had done their work.

Another curious belief of the Bororos was worth remembering. They claimed that men and women did not come from monkeys, but that once upon a time monkeys were human and could speak. They lived in huts and slept in hammocks.

The Bororos possessed no geographical knowledge. Beyond their immediate neighbourhood they knew of no other place, and did not in any way realize the shape or size of the earth.

They called themselves Orari nogu doghe—or people who lived where the pintado fish (orari in Bororo) was to be found. The Bororos spoke of only three other tribes: the Kaiamo doghe (the Chavantes Indians), their bitter enemies; the Ra rai doghe—the long-legged people—ancient cave-dwellers, once the neighbours of the Bororos, but now extinct; and the Baru gi raguddu doghe—a name better left untranslated—applied to a tribe living in grottoes.

In the way of religion the Bororos admitted of five different heavens, in the last of which dwelt a Superior Being—a deity called the Marebba. Marebba's origin was unknown to the Bororos. All they knew was that he had a mother and a powerful son. Marebba only looked after the men—but he was so occupied that when the barihs—through whose mediation it was possible to communicate with him—wished to be heard, they had to shout at the top of their voices in order to attract his attention. Only the higher barihs could communicate with him, the lower barihs being merely permitted to communicate with his son.

They also believed in the existence of a bad god—an evil spirit called Boppe. Boppe inhabited the mountains, the tree-tops and the "red heaven." There were many boppe, male and female, and to them were due all the misfortunes which had afflicted the Bororos. Some of the barihs maintained that they had actually seen both Marebba and some of the boppes. They gave wonderful descriptions of them, comparing them in their appearance to human beings. The Bororos believed that in any food it was possible to find a boppe—there established in order to do evil. Therefore, before partaking of meals, especially at festivals, they first presented the barih with fruit, grain, meat and fish in order to appease the anger of the evil spirits.

The Bororos believed in the transmigration of the soul into animals. They never ate deer, nor jaguar, nor vultures, because they thought that those animals contained the souls of their ancestors. The jaguar, as a rule, contained the soul of women. When a widower wished to marry a second time he must first kill a jaguar in order to free the soul of his first wife from suffering.

They also seemed to have an idea that the aruÉ, or souls of the dead, might reappear in the world and could be seen by relatives. Men and women all became of one sex on leaving this world—all souls being feminine, according to the Bororos.

Bororos Thrashing Indian Corn.

A Bororo Blind Woman.

The apparition of the souls before their relatives was, of course, merely a clumsily arranged trick of the barihs. This is how it was done. They made a circle of branches of trees—in order to keep the audience at a distance—and then erected a large wooden gate, so arranged that when the souls appeared it fell down in order to give them free passage. The souls—generally not more than two together—upon being called by the barih, entered the ring with their faces covered and hopping with a special step of their own. They did not respond to prayers or tears, and kept on twirling about within the ring. The body was that of a woman, wearing from the waist down a gown of palm leaves. The face was covered by a mask of vegetable fibre which allowed its owner to see and not be seen. Upon the head was worn a cap of wax in which were stuck a great number of arrows, so that it looked just like the back of a disturbed porcupine.

Naturally those "souls" were merely special girls dressed up for the occasion. But credulous Bororo women believed they were actually seeing the souls of their dead relatives. They worked themselves into a great state of excitement.

The same implement which was employed by the Bororos to reproduce the sound of the aigi or ajie (hippopotamus)—a board some ten inches long and three inches wide attached to a string and revolved from a long pole—was also used by them to announce the departure of souls from this world to the next. The women were ordered to cover their faces or hide altogether inside their huts when these noises were produced. Should one be curious enough to inquire into their origin and look, she was generally condemned to death—frequently by starvation. The Bacururu—or the Coroado Indians—believed that, after such an indiscretion, nothing could save the life of a woman.

Before starting on a hunting or fishing expedition prayers were offered to the souls of the departed, so that they might not interfere with the success of the expedition, and if possible help instead.

The funeral rites of the Bororos were singular. On the death of a man, a chorus of moans began and tears were shed in profusion, while some one sang for several days the praises of the defunct in a melancholy monotone. The body was covered for two entire days, during which all articles that belonged to the deceased, such as bow and arrows, pots, and musical instruments, were smashed or destroyed. The dÉbris was stored behind a screen in the hut, where subsequently was also kept the hearse in which the body was conveyed to the burial spot. The body, wrapped in a palm-leaf mat, was then interred in a shallow oval grave just outside his hut. A wooden beam was placed directly over the body, and then the hollow was covered over with some six or eight inches of earth. A few branches of trees and some thorns were thrown over it to indicate the spot.

For twenty days in the evening and night moans resounded through the air. More tears were shed by the relatives and by the barih, who frequently proceeded to the grave to pour water on it. On the twentieth day, while some one set at play the awe-inspiring revolving board, others proceeded to exhume the body—by then in a state of absolute decomposition. The remains were taken to the stream and the bones cleaned with great care. The skull was placed within two inverted hemispherical baskets, whereas all the other bones of the body were heaped into a third concave basket of a larger size.

It was on their return—with moans and chanting—to the bayto, or meeting-place in the aldeia, that the most touching scene ensued. The skull was decorated with a design of coloured feathers, while those present inflicted wounds upon their own bodies, shedding blood upon the basket of remains. The women, moreover, tore one by one each hair from their heads and bodies in sign of mourning. After this the skull and bones were placed within another basket, and were either cremated or thrown to the bottom of a river. The property of the deceased was then set ablaze.

I noticed in a hut a skirt made of long palm leaves. It was donned at funerals. There were also several long rudimentary flutes, formed by a cane cylinder with a rounded mouthpiece inserted into another. These flutes, too, were used only on such mournful occasions.

The barih received a present from relatives at the death of individuals in the tribe. The family remained in mourning from five to six months. The widow, at the death of her husband, was expected to tear each hair off her scalp, one by one, until her head remained as bald as a billiard-ball. She generally did it.

The corpses of women were treated slightly differently. When a woman died she was buried pro tem. A feast was given to the tribe. The process of denudation having been given ample time to leave her skeleton clean, her bones were collected, and placed in a special basket and then cremated. The ashes were scattered to the winds, and so were all her clothes, ornaments, chattels, smashed to atoms, and articles of food. Even fowls, if she possessed any, were destroyed. Usually they were eaten by her friends.

The Bororos did not possess a sense of honour resembling ours. Theft was not considered dishonourable, and was not looked down upon nor condemned by them. If a Bororo liked anything belonging to any one else, they could see no reason why he should not appropriate it. That was their simple way of reasoning, and as no police existed among them such theories were easily followed.

Taking something belonging to a stranger was, in fact, rather encouraged, and in our experience we had to keep a sharp watch when Indians came to our camp, as things disappeared quickly. They seldom took the trouble to ask for anything; they just took it and ran away.

The measurements of Bororo heads in the table on page 261, taken, as an average, from several of the most characteristic types, will be found of interest, especially when compared with some from Papuan and Malay tribes of the Philippine and Sulu Archipelagoes with whom they have many points in common.

Due allowance must be made for the artificial deformation of the cranium in the case of the Bororos.

I had no end of trouble in obtaining these measurements, as the Bororos would not hear of being measured. They were frightened of the nickel-plated calliper I used for the purpose. It was quite beyond them to understand why any one should want to know the length of their noses. In fact, although many, after a lot of coaxing, submitted to have other measurements taken, few of them would let me measure the nose. None at all would permit me to measure the length of their eyes, as they feared I should intentionally blind them.

Bororo Children.

Bororo Women.

I met other tribes of Bororos as I went along, and I was able to add to the curious information already collected and given in previous chapters. It appeared that at the birth of a child the head, while the skull was still soft, was intentionally compressed and ban-

N.B.—For further particulars see "The Gems of the East," by A. H. Savage Landor.

-daged, especially at the forehead and back, so as to flatten it and produce an abnormal shape of the skull. In many cases only the back of the head was flattened by the application of artificial pressure. The elongation was both upwards and sideways. This deformation was particularly confined to male children.

When twins were born one was killed or else left to die in the sun, as they believed that the other could not live if both were left alive. Murder for them, in that instance, was a question of humanity.

The Bororos had a perfect horror of natural death. They were terrified at the sight of a person dying. Therefore when one of their people was about to expire they covered him up and placed him out of sight. If he or she under those circumstances delayed in departing this life, the departure was hastened by suffocation or strangulation. The Bororos were too restless, and could not wait too long for anything.

They were easily suggestionized. Many of them would make excellent subjects for hypnotic experiments. The women particularly were extraordinarily sensitive to animal magnetism. They were much given to hysterical displays. One of the reasons which was given me for hastening the death of moribund Bororos was a curious superstition that the sight of a dying person would cause the death of women, particularly if the dying person happened to look in the direction of one woman present. The women believed this so firmly that occasionally—the Bororos asserted—women actually became ill and died when they saw a dead person. This, no doubt, may have occurred merely by suggestion. Women were never allowed, under ordinary circumstances, to see dead people.

When dancing the Bororos sprang on one foot and then on the other, always hopping about in a circle.

Abnormalities and deformities were frequently noticeable among them, such as hare-lip, supernumerary toes and fingers, and hypertrophy of the limbs. Abnormalities of the genitals were general owing to tribal customs.

One of the evil spirits most feared by the Bororos was called aroi koddo—or "soul that falls." It was a spirit that came to earth solely for the purpose of punishing the Bororos. They said that this spirit was an extremely noisy one and its approach was announced by terrifying sounds.

The Bororos were frightened of comets and had about them superstitions similar to those of Europeans—that is to say, that their appearance caused illness, misfortune and death. Solar and lunar eclipses, the Bororos stated, were merely the result of anger on the part of evil spirits. "The sun or moon were making faces because they were angry," was their highly astronomical explanation of the phenomenon.

The Bororos had a firm belief that some of their ancestors lived in the sun, others in the moon; and they said the ancestors caused the sun to make faces when angry. In the sun also lived the head of all the barihs, or medicine-men, the intermediary between humans and spirits; whereas in the moon dwelt only those who could invoke the souls of the ancestors. The barih was only capable of communicating with a barih's ancestors.

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