ON THE ABORIGINES OF THE AMAZON.

Comparing the accounts given by other travellers with my own observations, the Indians of the Amazon valley appear to be much superior, both physically and intellectually, to those of South Brazil and of most other parts of South America; they more closely resemble the intelligent and noble races inhabiting the western prairies of North America. This view is confirmed by Prince Adalbert of Prussia, who first saw the uncivilised Indians of South Brazil, and afterwards those of the Amazon; and records his surprise and admiration at the vast superiority of the latter in strength and beauty of body, and in gentleness of disposition.

I have myself had opportunities of observing the Aborigines of the interior, in places where they retain all their native customs and peculiarities. These truly uncivilised Indians are seen by few travellers, and can only be found by going far beyond the dwellings of white men, and out of the ordinary track of trade. In the neighbourhood of civilisation the Indian loses many of his peculiar customs,—changes his mode of life, his house, his costume, and his language,—becomes imbued with the prejudices of civilisation, and adopts the forms and ceremonies of the Roman Catholic religion. In this state he is a different being from the true denizen of the forests, and it may be doubted, where his civilisation goes no further than this, if he is not a degenerate and degraded one; but it is in this state alone that he is met with by most travellers in Brazil, on the banks of the Amazon, in Venezuela, and in Peru.

I do not remember a single circumstance in my travels so striking and new, or that so well fulfilled all previous expectations, as my first view of the real uncivilised inhabitants of the river UaupÉs. Though I had been already three years in the country, and had seen Indians of almost every shade of colour and every degree of civilisation, I felt that I was as much in the midst of something new and startling, as if I had been instantaneously transported to a distant and unknown country.

The Indians of the Amazon and its tributaries are of a countless variety of tribes and nations; all of whom have peculiar languages and customs, and many of them some distinct physical characteristics. Those now found in the city of ParÁ, and all about the country of the Lower Amazon, have long been civilised,—have lost their own language, and speak the Portuguese, and are known by the general name of TapÚyas, which is applied to all Indians, and seems to be a corruption of "Tupis," the name applied to the natives of the coast-districts, on the first settlement of the country. These Indians are short, stout, and well made. They learn all trades quickly and well, and are a quiet, good-natured, inoffensive people. They form the crews of most of the ParÁ trading canoes. Their main peculiarity consists in their short stature, which is more observable than in any other tribe I am acquainted with. It may be as well, before proceeding further, to mention the general characteristics of the Amazon Indians, from which the particular tribes vary but very slightly.

They are, a skin of a coppery or brown colour of various shades, often nearly the tint of smooth Honduras mahogany,—jet-black straight hair, thick, and never curled,—black eyes, and very little or no beard. With regard to their features, it is impossible to give any general characteristics. In some the whole face is wide and rather flattened, but I never could discern an unusual obliquity of the eyes, or projection of the cheek-bones; in many, of both sexes, the most perfect regularity of features exists, and there are numbers who in colour alone differ from a good-looking European.

Their figures are generally superb; and I have never felt so much pleasure in gazing at the finest statue, as at these living illustrations of the beauty of the human form. The development of the chest is such as I believe never exists in the best-formed European, exhibiting a splendid series of convex undulations, without a hollow in any part of it. Some native tribes exist in the rivers GuamÁ, CapÍm, and AcarrÁ, just above the city of ParÁ, but I could learn little definite about them. High up the rivers TocantÍns and AraguÁya, there are numerous tribes of tall well-formed Indians, some of whom I have seen in ParÁ, where they arrive in canoes from the interior. Most of them have enormously elongated ears hanging down on their shoulders, produced probably by weights suspended from the lobe in youth. On the XingÚ are many native tribes, some of whom were visited by Prince Adalbert. On the next river, the TapajÓz, dwell the Mundrucus, and they extend far into the interior, across to the Madeira and to the river PurÚs; they are a very numerous tribe, and portions of them are now civilised. The MÁras, another of the populous tribes, are also partly civilised, about the mouths of the Madeira and Rio Negro; but in the interior, and up the river PurÚs, many yet live in a totally wild and savage state.

All along the banks of the main streams of the Amazon, SolimÕes, Madeira, and Rio Negro, live Indians of various races, in a semi-civilised state, and with their peculiar habits and languages in a great measure lost. Traces of these peculiarities are, however, still to be found, in the painted pottery manufactured at Breves, the elegant calabashes of Montealegre, the curious baskets of some tribes on the Rio Negro, and the calabashes of Ega, always painted in geometrical patterns.

Commencing near Santarem, and extending among all the half-civilised Indians of the Amazon, Rio Negro, and other rivers, the Lingoa Geral, or general Indian language, is spoken. Near the more populous towns and villages, it is used indiscriminately with the Portuguese; a little further, it is often the only language known; and far up in the interior it exists in common with the native language of the tribe to which the inhabitants belong. Thus on the Lower Amazon, all the Indians can speak both Portuguese and Lingoa Geral; on the SolimÕes and Rio Negro, Lingoa Geral alone is generally spoken; and in the interior, on the lakes and tributaries of the Solimoes, the MÚra and JurÍ tongues are in common use, with the Lingoa Geral as a means of communication with the traders. Near the sources of the Rio Negro, in Venezuela, the BarrÉ and BanÍwa languages are those used among the Indians themselves. The Lingoa Geral is the Tupi, an Indian language found in the country by the Jesuits, and modified and extended by them for use among all the tribes included in their missions. It is now spread over all the interior of Brazil, and even extends into Peru and Venezuela, as well as Bolivia and Paraguay, and is the general vehicle of communication between the Brazilian traders and the Indians. It is a simple and euphonious language, and is often preferred by Europeans who get thoroughly used to it. I knew a Frenchman who had been twenty years in the SolimÕes, who always conversed with his wife and children in Lingoa Geral, and could speak it with more ease than either French or Portuguese; and, in many cases, I have seen Portuguese settlers whose children were unable to speak any other language.

I shall now proceed to give some account of the various tribes that still exist, in all their native integrity, among the trackless forests of the PurÚs, Rio Branco, JapurÁ, and the rivers UaupÉs and IsÁnna, near the sources of the Rio Negro.

As I am best acquainted with the Indians of the river UaupÉs, I shall first state all I know of them, and then point out the particulars in which other nations differ from them. The tribes which inhabit the UaupÉs, as far as any of the traders ascend, and of which I can get any information, are the following:—

Up the main stream.

• 1. QueianÁs, at SÃo Joaquim.
• 2. TariÁnas, about SÃo Jeronymo.
• 3. AnanÁs (Pine-apples), below JauaritÉ.
• 4. Cobeus, about CarurÚ caxoeira.
• 5. PiraiurÚ (Fish's mouth).
• 6. PisÁ (Net).
• 7. CarapanÁ (Mosquito), Jurupuri caxoeira.
• 8. TapÜra (Tapir).
• 9. UaracÚ (a Fish), above Jukeira ParanÁ.
• 10. CohÍdias.
• 11. TucundÉra (an Ant).
• 12. JacamÍ (Trumpeter).
• 13. MiritÍ (Mauritia Palm), Baccate ParanÁ.
• 14. OmÁuas.

On the river TiquiÉ.

• 15. MacunÁs.
• 16. TaiassÚ (Pig Indians).
• 17. TijÚco (Mud Indians).

On JapoÓ ParanÁ.

• 18. ArapÁsso (Woodpeckers).

On the river ApaporÍs.

• 19. TucÁnos (Toucans).
• 20. UacarrÁs (Herons).
• 21. PirÁ (Fish).
• 22. Desannas.

On the river Quiriri.

• 23. IpÉcas (Ducks).
• 24. Gi (Axe).
• 25. CoÚa (Wasp).

On the river CodaiarÍ.

• 26. CorÓcorÓ (Green Ibis).
• 27. BauhÚnas.
• 28. TatÚs (Armadillos).

On CanÍsi ParanÁ.

• 29. TenimbÚca (Ashes).

JukeÍra ParanÁ.

• 30. MucÚra (Opossum).

These tribes have almost all of them some peculiarities of language and customs, but they all go under the general name of "UaupÉs," and distinguish themselves, as a body, from the inhabitants of other rivers. Hence the river is called "Rio dos UaupÉs" (the River of the UaupÉs), though the proper name of it is "UacaiarÍ," and it is always so termed by the Indians.

The UaupÉs are generally rather tall, five feet nine or ten inches being not an uncommon height, and they are very stout and well formed. Their hair is jet-black and straight, only turning grey with extreme old age. The men do not cut their hair, but gather it behind into a long tail, bound round with cord, and hanging down to the middle of the back, and often to the thighs; the hair of the women hangs loose down their backs, and is cut to a moderate length. The men have very little beard, and that little they eradicate by pulling it out; men and women also eradicate the hair of the eyebrows, the arm-pits, and the private parts. The colour of the skin is a light, uniform, glossy reddish-brown.

They are an agricultural people, having a permanent abode, and cultivating mandiocca (Jatropha Manihot), sugar-cane (Saccharum officinarum), sweet potatoes (Convolvulus Batatas), carrÁ, or yam (Dioscorea sp.), pupunha palms (Guilielma speciosa), cocura (a fruit like grapes), pine-apples (Ananassa sativa), maize (Zea Mays), urucÚ or arnotto (Bixa Orellana), plantains and banÁnas (Musa sp.), abios (Lucuma Caimito), cashews (Anacardium occidentale), ingÁs (Inga sp.), peppers (Capsicum sp.), tobacco (Nicotiana Tabacum), and plants for dyes and cordage. All, even in the most remote districts, have now iron axes and knives, though the stone axes which they formerly used are still to be found among them. The men cut down the trees and brushwood, which, after they have lain some months to dry, are burnt; and the mandiocca is then planted by the women, together with little patches of cane, sweet potatoes, and various fruits. The women also dig up the mandiocca, and prepare from it the bread which is their main subsistence. The roots are brought home from the field in large baskets called aturÁs, made of a climber, and only manufactured by these tribes; they are then washed and peeled, this last operation being generally performed with the teeth, after which they are grated on large wooden graters about three feet long and a foot wide, rather concave, and covered all over with small sharp pieces of quartz, inserted in a regular diagonal pattern. These graters are an article of trade in all the Upper Amazon, as they are cheaper than the copper graters used in other parts of Brazil. The pulp is placed to drain on a large sieve made of the bark of a water-plant. It is then put into a long elastic cylinder made of the outer rind, or bark, of a climbing palm, a species of Desmoncus: this is filled with the half-dry pulp, and, being hung on a cross-beam between two posts, is stretched by a lever, on the further end of which the woman sits, and thus presses out the remaining liquid. These cylinders, called "tipitis," are also a considerable article of trade, and the Portuguese and Brazilians have not yet introduced any substitute for this rude Indian press. The pulp is then turned out, a dry compact mass, which is broken up, and the hard lumps and fibres picked out, when it is at once roasted on large flat ovens from four to six feet in diameter, with a sloping rim about six inches high. These ovens are well made, of clay mixed with the ashes of the bark of a tree called "caripÉ," and are supported on walls of mud about two feet high, with a large opening on one side, in which to make a fire of logs of wood. The mandiocca cakes, or "beijÚ," thus prepared, are sweet and agreeable to the taste; but the Indians generally first soak the roots some days in water, which softens and ferments them, and gives the bread a sour taste, much relished by the natives, but not generally so agreeable to Europeans. The bread is made fresh every day, as when it gets cold and dry it is far less palatable. The women thus have plenty to do, for every other day at least they have to go to the field, often a mile or two distant, to fetch the root, and every day to grate, prepare, and bake the bread; as it forms by far the greater part of their food, and they often pass days without eating anything else, especially when the men are engaged in clearing the forest. For the greater part of the year, however, the men go daily to fish, and at these times they have a good supply of this their favourite food. Meat and game they only eat occasionally; they prefer jabutÍs, or land-tortoises, monkeys, inambus (Tinamus sp.), toucans, and the smaller species of wild pig (Dicotyles torquatus). But they will not eat the large wild pig (D. labiatus), the anta (Tapirus Americanus), or the white-rumped mutun (Crax globicera?). They consume great quantities of peppers (species of Capsicum), preferring the small red ones, which are of excessive pungency: when they have no fish, they boil several pounds of these peppers in a little water, and dip their bread into the fiery soup thus formed.

The poisonous juice expressed from the mandiocca root, when fermented and boiled in various ways, forms sauces and peculiarly flavoured drinks, of which they are very fond. In making their bread they have a peculiarity, not noticed among the neighbouring tribes, of extracting pure tapioca from the mandiocca, and, by mixing this with the ordinary pulp, forming a very superior cake.

They use plantains extensively, eating them as a fruit, and making a mingau, or gruel, by boiling and beating them into a pulp, which is a very agreeable food. From the fruits of the BaccÁba, PatawÁ, and Assai palms (Œnocarpus Baccaba, Œ. Batawa, Euterpe oleracea and allied species), they produce wholesome and nourishing drinks.

Besides these they make much use of sweet potatoes, yams, roasted corn, and many forest fruits, from all of which, and from mandiocca cakes, they make fermented drinks, which go under the general name of "caxirÍ." That made from the mandiocca is the most agreeable, and much resembles good table-beer. At their feasts and dances they consume immense quantities of it, and it does not seem to produce any bad effects. They also use, on these occasions, an intensely exciting preparation of the root of a climber,—it is called capÍ, and the manner of using it I have described in my Narrative (page 205).

The weapons of these Indians are bows and arrows, gravatÁnas, lances, clubs, and also small hand-nets, and rods and lines, for catching fish.

Their bows are of different kinds of hard elastic wood, well made, and from five to six feet long. The string is either of the "tucum" leaf fibre (Astrocaryum vulgare), or of the inner bark of trees called "tururi." The arrows are of various kinds, from five to seven feet long. The shaft is made of the flower-stalk of the arrow-grass (Gynerium saccharinum). In the war-arrows, or "curubÍs," the head is made of hard wood, carefully pointed, and by some tribes armed with the serrated spine of the ray-fish: it is thickly anointed with poison, and notched in two or three places so as to break off in the wound. Arrows for shooting fish are now almost always made with iron heads, sold by the traders, but many still use heads made of monkeys' bones, with a barb, to retain a hold of the fish: the iron heads are bent at an angle, so that the lower part projects and forms a barb, and are securely fastened on with twine and pitch. Lighter arrows are made for shooting birds and other small game, and these alone are feathered at the base. The feathers generally used are from the wings of the macaw, and, in putting them on, the Indian shows his knowledge of the principle which is applied in the spirally-grooved rifle-barrel: three feathers are used, and they are all secured spirally, so as to form a little screw on the base of the arrow, the effect of which of course must be, that the arrow revolves rapidly in its onward progress, and this no doubt tends to keep it in a direct course.

The gravatÁna and small poisoned arrows are made and used exactly as I have already described in my Narrative (page 147).

The small hand-nets used for catching fish are of two kinds,—a small ring-net, like a landing-net, and one spread between two slender sticks, just like the large folding-nets of entomologists: these are much used in the rapids, and among rocks and eddies, and numbers of fish are caught with them. They also use the rod and line, and consume an enormous quantity of hooks: there are probably not less than a hundred thousand fish-hooks sold every year in the river UaupÉs; yet there are still to be found among them many of their own hooks, ingeniously made of palm-spines. They have many other ways of catching fish: one is by a small cone of wicker, called a "matapÍ," which is placed in some little current in the gapÓ; the larger end is entirely open, and it appears at first sight quite incapable of securing the fish, yet it catches great quantities, for when the fish get in they have no room to turn round, and cannot swim backwards, and three or four are often found jammed in the end of these little traps, with the scales and skin quite rubbed off their heads by their vain endeavours to proceed onwards. Other matapÍs are larger and more cylindrical, with a reversed conical mouth (as in our wire rat-traps), to prevent the return of the fish: these are often made of a very large size, and are placed in little forest-streams, and in narrow channels between rocks, where the fish, in passing up, must enter them. But the best method of procuring fish, and that which has been generally adopted by the Europeans in the country, is with the Cacoaries, or fish-weirs. These are principally used at high-water, when fish are scarce: they are formed at the margin of rivers, supported by strong posts, which are securely fixed at the time of low-water, when the place of the weir is quite dry; to these posts is secured a high fence of split palm-stems, forming an entering angle, with a narrow opening into a fenced enclosure. Fish almost always travel against the stream, and generally abound more at the sides where the current is less rapid: they are guided by the side-wings of the weir into the narrow opening, from which they cannot find their way out. They are obtained by diving into the weir, and then catching them with the pisÁ (small net), or with the hand, or sticking them with a knife. In these cacoaries every kind of fish is caught, from the largest to the smallest, as well as river tortoises and turtles. The Indian generally feels about well with a rod before entering a cacoarÍ, to ascertain if it contains an electrical eel, in which case he gets it out first with a net. The PirÁnhas, species of Serrasalmo, are also rather dangerous, for I have seen an Indian boy return from the cacoary with his finger bitten off by one of them.

The "GeraÚ," is yet on a larger scale than the CacoarÍ. It is used only in the cataracts, and is very similar to the eel-traps used at mills and sluices in England. It is a large wooden sieve, supported in the midst of a cataract, so that the full force of the water dashes through it. All the fish which are carried down by the violence of the current are here caught, and their numbers are often so great as to supply a whole village with food. At many of the falls on the UaupÉs they make these geraÚs, which require the united exertions of the inhabitants to construct them; huge timbers having to be planted in every crevice of the rocks, to withstand the strength of the torrent of water brought down by the winter's floods.

All the fish not used at the time are placed on a little platform of sticks over the fire, till they are so thoroughly dried and imbued with smoke, as to keep good any length of time. They are then used for voyages, and to sell to travellers, but, having no salt, are a very tasteless kind of food.

Salt is not so much sought after by these Indians as by many other tribes; for they will generally prefer fish-hooks and beads in payment for any articles you may purchase of them. Peppers seem to serve them in place of salt. They do, however, extract from the fruits of the InajÁ palm (Maximiliana regia) and the JarÁ palm (Leopoldinia major), and also from the CarurÚ (a species of Lacis very common on the rocks in the falls), a kind of flour which has a saline taste, and with which they season their food. The CarurÚ, indeed, has quite the smell of salt water, and is excellent eating, both boiled as a vegetable, or with oil and vinegar as a salad.

All the tribes of the UaupÉs construct their dwellings after one plan, which is peculiar to them. Their houses are the abode of numerous families, sometimes of a whole tribe. The plan is a parallelogram, with a semicircle at one end. The dimensions of one at JauaritÉ were one hundred and fifteen feet in length, by seventy-five broad, and about thirty high. This house would hold about a dozen families, consisting of near a hundred individuals. In times of feasts and dances, three or four hundred are accommodated in them. The roof is supported on fine cylindrical columns, formed of the trunks of trees, and beautifully straight and smooth. In the centre a clear opening is left, twenty feet wide, and on the sides are little partitions of palm-leaf thatch, dividing off rooms for the separate families: here are kept the private household utensils, weapons, and ornaments; while the rest of the space contains, on each side, the large ovens and gigantic pans for making caxirÍ, and, in the centre, a place for the children to play, and for their dances to take place. These houses are built with much labour and skill; the main supporters, beams, rafters, and other parts, are straight, well proportioned to the strength required, and bound together with split creepers, in a manner that a sailor would admire. The thatch is of the leaf of some one of the numerous palms so well adapted to the purpose, and is laid on with great compactness and regularity. The side-walls, which are very low, are formed also of palm thatch, but so thick and so well bound together, that neither arrow nor bullet will penetrate them. At the gable-end is a large doorway, about six feet wide and eight or ten high: the door is a large palm-mat, hung from the top, supported by a pole during the day, and let down at night. At the semicircular end is a smaller door, which is the private entrance of the TushaÚa, or chief, to whom this part of the house exclusively belongs. The lower part of the gable-end, on each side of the entrance, is covered with the thick bark of a tree unrolled, and standing vertically. Above this is a loose hanging of palm-leaves, between the fissures of which the smoke from the numerous fires within finds an exit. In some cases this gable-end is much ornamented with symmetrical figures painted in colours, as at CarurÚ caxoeira. The furniture consists principally of maqueiras, or hammocks, made of string, twisted from the fibres of the leaves of the Mauritia flexuosa: they are merely an open network of parallel threads, crossed by others at intervals of a foot; the loops at each end have a cord passed through them, by which they are hung up. The UaupÉs make great quantities of string of this and other fibres, twisting it on their breasts or thighs, with great rapidity.

They have always in their houses a large supply of earthen pots, pans, pitchers, and cooking utensils, of various sizes, which they make of clay from the river and brooks, mixed with the ashes of the caripÉ bark, and baked in a temporary furnace. They have also great quantities of small saucer-shaped baskets, called "Balaios," which are much esteemed down the river, and are the subject of a considerable trade.

Two tribes in the lower part of the river, the TariÁnos and TucÁnos, make a curious little stool, cut from a solid block of wood, and neatly painted and varnished; these, which take many days to finish, are sold for about a pennyworth of fish-hooks.

Their canoes are all made out of a single tree, hollowed and forced open by the cross-benches; they are very thick in the middle, to resist the wear and tear they are exposed to among the rocks and rapids; they are often forty feet long, but smaller ones are generally preferred. The paddles are about three feet long, with an oval blade, and are each cut out of one piece of wood.

These people are as free from the encumbrances of dress as it is possible to conceive. The men wear only a small piece of tururÍ passed between the legs, and twisted on to a string round the loins. Even such a costume as this is dispensed with by the women: they have no dress or covering whatever, but are entirely naked. This is the universal custom among the UaupÉs Indians, from which, in a state of nature, they never depart. Paint, with these people, seems to be looked upon as a sufficient clothing; they are never without it on some part of their bodies, but it is at their festivals that they exhibit all their art in thus decorating their persons: the colours they use are red, yellow, and black, and they dispose them generally in regular patterns, similar to those with which they ornament their stools, their canoes, and other articles of furniture. They pour the juice of a tree, which stains a deep blue-black, on their heads, and let it run in streams all down their backs; and the red and yellow are often disposed in large round spots upon the cheeks and forehead.

The use of ornaments and trinkets of various kinds is almost confined to the men. The women wear a bracelet on the wrists, but none on the neck, and no comb in the hair; they have a garter below the knee, worn tight from infancy, for the purpose of swelling out the calf, which they consider a great beauty. While dancing in their festivals, the women wear a small tanga, or apron, made of beads, prettily arranged; it is only about six inches square, but is never worn at any other time, and immediately the dance is over, it is taken off.

The men, on the other hand, have the hair carefully parted and combed on each side, and tied in a queue behind. In the young men, it hangs in long locks down their necks, and, with the comb, which is invariably carried stuck in the top of the head, gives to them a most feminine appearance: this is increased by the large necklaces and bracelets of beads, and the careful extirpation of every symptom of beard. Taking these circumstances into consideration, I am strongly of opinion that the story of the Amazons has arisen from these feminine-looking warriors encountered by the early voyager. I am inclined to this opinion, from the effect they first produced on myself, when it was only by close examination I saw that they were men; and, were the front parts of their bodies and their breasts covered with shields, such as they always use, I am convinced any person seeing them for the first time would conclude they were women. We have only therefore to suppose that tribes having similar customs to those now living on the river UaupÉs, inhabited the regions where the Amazons were reported to have been seen, and we have a rational explanation of what has so much puzzled all geographers. The only objection to this explanation is, that traditions are said to exist among the natives, of a nation of "women without husbands." Of this tradition, however, I was myself unable to obtain any trace, and I can easily imagine it entirely to have arisen from the suggestions and inquiries of Europeans themselves. When the story of the Amazons was first made known, it became of course a point with all future travellers to verify it, or if possible get a glimpse of these warlike ladies. The Indians must no doubt have been overwhelmed with questions and suggestions about them, and they, thinking that the white men must know best, would transmit to their descendants and families the idea that such a nation did exist in some distant part of the country. Succeeding travellers, finding traces of this idea among the Indians, would take it as a proof of the existence of the Amazons; instead of being merely the effect of a mistake at the first, which had been unknowingly spread among them by preceding travellers, seeking to obtain some evidence on the subject.

In my communications and inquiries among the Indians on various matters, I have always found the greatest caution necessary, to prevent one's arriving at wrong conclusions. They are always apt to affirm that which they see you wish to believe, and, when they do not at all comprehend your question, will unhesitatingly answer, "Yes." I have often in this manner obtained, as I thought, information, which persons better acquainted with the facts have assured me was quite erroneous. These observations, however, must only be taken to apply to those almost uncivilised nations who do not understand, at all clearly, any language in which you can communicate with them. I have always been able to rely on what is obtained from Indians speaking Portuguese readily, and I believe that much trustworthy information can be obtained from them. Such, however, is not the case with the wild tribes, who are totally incapable of understanding any connected sentence of the language in which they are addressed; and I fear the story of the Amazons must be placed with those of the wild man-monkeys, which Humboldt mentions and which tradition I also met with, and of the "curupÍra," or demon of the woods, and "carbunculo," of the Upper Amazon and Peru; but of which superstitions we have no such satisfactory elucidation as I think has been now given of the warlike Amazons.

To return to our UaupÉs Indians and their toilet. We find their daily costume enlivened with a few other ornaments; a circlet of parrots' tail-feathers is generally worn round the head, and the cylindrical white quartz-stone, already described in my Narrative (p. 191), is invariably carried on the breast, suspended from a necklace of black seeds. At festivals and dances they decorate themselves with a complicated costume of feather head-dresses, cinctures, armlets, and leg ornaments, which I have sufficiently described in the account of their dances (p. 202).

We will now describe some peculiarities connected with their births, marriages, and deaths.

The women are generally delivered in the house, though sometimes in the forest. When a birth takes place in the house, everything is taken out of it, even the pans and pots, and bows and arrows, till the next day; the mother takes the child to the river and washes herself and it, and she generally remains in the house, not doing any work, for four or five days.

The children, more particularly the females, are restricted to a particular food: they are not allowed to eat the meat of any kind of game, nor of fish, except the very small bony kinds; their food principally consisting of mandiocca-cake and fruits.

On the first signs of puberty in the girls, they have to undergo an ordeal. For a month previously, they are kept secluded in the house, and allowed only a small quantity of bread and water. All relatives and friends of the parents are then assembled, bringing, each of them, pieces of "sipÓ" (an elastic climber); the girl is then brought out, perfectly naked, into the midst of them, when each person present gives her five or six severe blows with the sipÓ across the back and breast, till she falls senseless, and it sometimes happens, dead. If she recovers, it is repeated four times, at intervals of six hours, and it is considered an offence to the parents not to strike hard. During this time numerous pots of all kinds of meat and fish have been prepared, when the sipÓs are dipped in them and given to her to lick, and she is then considered a woman, and allowed to eat anything, and is marriageable.

The boys undergo a somewhat similar ordeal, but not so severe; which initiates them into manhood, and allows them to see the JuruparÍ music, which will be presently described.

Tattooing is very little practised by these Indians; they all, however, have a row of circular punctures along the arm, and one tribe, the TucÁnos, are distinguished from the rest by three vertical blue lines on the chin; and they also pierce the lower lip, through which they hang three little threads of white beads. All the tribes bore their ears, and wear in them little pieces of grass, ornamented with feathers. The Cobeus alone expand the hole to so large a size, that a bottle-cork could be inserted: they ordinarily wear a plug of wood in it, but, on festas, insert a little bunch of arrows.

The men generally have but one wife, but there is no special limit, and many have two or three, and some of the chiefs more; the elder one is never turned away, but remains the mistress of the house. They have no particular ceremony at their marriages, except that of always carrying away the girl by force, or making a show of doing so, even when she and her parents are quite willing. They do not often marry with relations, or even neighbours,—preferring those from a distance, or even from other tribes. When a young man wishes to have the daughter of another Indian, his father sends a message to say he will come with his son and relations to visit him. The girl's father guesses what it is for, and, if he is agreeable, makes preparations for a grand festival: it lasts, perhaps, two or three days, when the bridegroom's party suddenly seize the bride, and hurry her off to their canoes; no attempt is made to prevent them, and she is then considered as married.

Some tribes, as the UacarrÁs, have a trial of skill at shooting with the bow and arrow, and if the young man does not show himself a good marksman, the girl refuses him, on the ground that he will not be able to shoot fish and game enough for the family.

The dead are almost always buried in the houses, with their bracelets, tobacco-bag, and other trinkets upon them: they are buried the same day they die, the parents and relations keeping up a continual mourning and lamentation over the body, from the death to the time of interment; a few days afterwards, a great quantity of caxirÍ is made, and all friends and relations invited to attend, to mourn for the dead, and to dance, sing, and cry to his memory. Some of the large houses have more than a hundred graves in them, but when the houses are small, and very full, the graves are made outside.

The TariÁnas and TucÁnos, and some other tribes, about a month after the funeral, disinter the corpse, which is then much decomposed, and put it in a great pan, or oven, over the fire, till all the volatile parts are driven off with a most horrible odour, leaving only a black carbonaceous mass, which is pounded into a fine powder, and mixed in several large couchÉs (vats made of hollowed trees) of caxirÍ: this is drunk by the assembled company till all is finished; they believe that thus the virtues of the deceased will be transmitted to the drinkers.

The Cobeus alone, in the UaupÉs, are real cannibals: they eat those of other tribes whom they kill in battle, and even make war for the express purpose of procuring human flesh for food. When they have more than they can consume at once, they smoke-dry the flesh over the fire, and preserve it for food a long time. They burn their dead, and drink the ashes in caxirÍ, in the same manner as described above.

Every tribe and every "malocca" (as their houses are called) has its chief, or "TushaÚa," who has only a limited authority, principally in war, in making festivals, and in repairing the malocca and keeping the village clean, and in planting the mandiocca-fields; he also treats with the traders, and supplies them with men to pursue their journeys. The succession of these chiefs is strictly hereditary in the male line, or through the female to her husband, who may be a stranger: their regular hereditary chief is never superseded, however stupid, dull, or cowardly he may be. They have very little law of any kind; but what they have is of strict retaliation,—an eye for an eye and a tooth for a tooth; and a murder is punished or revenged in the same manner and by the same weapon with which it was committed.

They have numerous "PagÉs," a kind of priests, answering to the "medicine-men" of the North American Indians. These are believed to have great power: they cure all diseases by charms, applied by strong blowing and breathing upon the party to be cured, and by the singing of certain songs and incantations. They are also believed to have power to kill enemies, to bring or send away rain, to destroy dogs or game, to make the fish leave a river, and to afflict with various diseases. They are much consulted and believed in, and are well paid for their services. An Indian will give almost all his wealth to a pagÉ, when he is threatened with any real or imaginary danger.

They scarcely seem to think that death can occur naturally, always imputing it either to direct poisoning or the charms of some enemy, and, on this supposition, will proceed to revenge it. This they generally do by poisons, of which they have many which are most deadly in their effects: they are given at some festival in a bowl of caxirÍ, which it is good manners always to empty, so that the whole dose is sure to be taken. One of the poisons often used is most terrible in its effects, causing the tongue and throat, as well as the intestines, to putrefy and rot away, so that the sufferer lingers some days in the greatest agony: this is of course again retaliated, on perhaps the wrong party, and thus a long succession of murders may result from a mere groundless suspicion in the first instance.

I cannot make out that they have any belief that can be called a religion. They appear to have no definite idea of a God; if asked who they think made the rivers, and the forests, and the sky, they will reply that they do not know, or sometimes that they suppose it was "TupÁnau," a word that appears to answer to God, but of which they understand nothing. They have much more definite ideas of a bad spirit, "JuruparÍ," or Devil, whom they fear, and endeavour through their pagÉs to propitiate. When it thunders, they say the "JuruparÍ" is angry, and their idea of natural death is that the "JuruparÍ" kills them. At an eclipse they believe that this bad spirit is killing the moon, and they make all the noise they can to frighten him away.

One of their most singular superstitions is about the musical instruments they use at their festivals, which they call the JuruparÍ music. These consist of eight or sometimes twelve pipes, or trumpets, made of bamboos or palm-stems hollowed out, some with trumpet-shaped mouths of bark and with mouth-holes of clay and leaf. Each pair of instruments gives a distinct note, and they produce a rather agreeable concert, something resembling clarionets and bassoons. These instruments, however, are with them such a mystery that no woman must ever see them, on pain of death. They are always kept in sone igaripÉ, at a distance from the malocca, whence they are brought on particular occasions: when the sound of them is heard approaching, every woman retires into the woods, or into some adjoining shed, which they generally have near, and remains invisible till after the ceremony is over, when the instruments are taken away to their hiding-place, and the women come out of their concealment. Should any female be supposed to have seen them, either by accident or design, she is invariably executed, generally by poison, and a father will not hesitate to sacrifice his daughter, or a husband his wife, on such an occasion.

They have many other prejudices with regard to women. They believe that if a woman, during her pregnancy, eats of any meat, any other animal partaking of it will suffer: if a domestic animal or tame bird, it will die; if a dog, it will be for the future incapable of hunting; and even a man will ever after be unable to shoot that particular kind of game. An Indian, who was one of my hunters, caught a fine cock of the rock, and gave it to his wife to feed, but the poor woman was obliged to live herself on cassava-bread and fruits, and abstain entirely from all animal food, peppers, and salt, which it was believed would cause the bird to die; notwithstanding all precautions, however, the bird did die, and the woman got a beating from her husband, because he thought she had not been sufficiently rigid in her abstinence from the prohibited articles.

Most of these peculiar practices and superstitions are retained with much tenacity, even by those Indians who are nominally civilised and Christian, and many of them have been even adopted by the Europeans resident in the country: there are actually Portuguese in the Rio Negro who fear the power of the Indian pagÉs, and who fully believe and act on all the Indian superstitions respecting women.

The river UaupÉs is the channel by which European manufactures find their way into the extensive and unknown regions between the Rio Guaviare on the one side, and the JapurÁ on the other. About a thousand pounds worth of goods enter the UaupÉs yearly, mostly in axes, cutlasses, knives, fish-hooks, arrow-heads, salt, mirrors, beads, and a few cottons.

The articles given in exchange are salsaparilha, pitch, farinha, string, hammocks, and Indian stools, baskets, feather ornaments, and curiosities. The salsaparilha is by far the most valuable product, and is the only one exported. Great quantities of articles of European manufacture are exchanged by the Indians with those of remote districts, for the salsa which they give to the traders; and thus numerous tribes, among whom no civilised man has ever yet penetrated, are well supplied with iron goods, and send the product of their labour to European markets.

In order to give some idea of the state of industry and the arts among these people, I subjoin a list of articles which I collected when among them, to illustrate their manners, customs, and state of civilisation, but which were unfortunately all lost on my passage home.

LIST OF ARTICLES MANUFACTURED BY THE INDIANS OF THE RIO DOS UAUPÉS.

Household Furniture and Utensils.

• 1. Hammocks, or maqueiras, of palm-fibre, of various materials, colours, and texture.
• 2. Small wooden stools, of various sizes, painted and varnished. (Plate VII. d.)
• 3. Flat baskets of plaited bark, in regular patterns and of various colours.
• 4. Deeper baskets, called "AturÁs." (Plate VI. d.)
• 5. Calabashes and gourds, of various shapes and sizes.
• 6. Water-pitchers of earthenware.
• 7. Pans of earthenware for cooking.

Articles used in the Manufacture of Mandiocca Bread.

• 8. Mandiocca graters, of quartz fragments set in wood. (Plate VI. a.)
• 9. Tipitis, or wicker elastic pressure cylinders.
• 10. Wicker sieves for straining the pulp.
• 11. Ovens for roasting cassava-bread and farinha. (Plate VI. b.)
• 12. Plaited fans for blowing the fire and turning the cakes.

Weapons used in War, Hunting, and Fishing.

• 13. Bows of various woods and different sizes.
• 14. Quivers of curabÍs, or poisoned war-arrows.
• 15. Arrows with heads of monkey-bones.
• 16. Arrows, with iron heads, for shooting fish.
• 17. GravatÁnas, or blow-tubes, from eight to fourteen feet long.
• 18. Wicker and wooden quivers, with poisoned arrows for them.
• 19. Small pots and calabashes, with the curarÍ or ururÍ poison.
• 20. Large carved clubs of hard wood.
• 21. Carved and feather ornamented lances.
• 22. Large circular shields of wicker-work.
• 23. Ditto, covered with tapir's skin.
• 24. Nets for fishing (PisÁs).
• 25. Rod and line for fishing.
• 26. Palm-spine fish-hooks.
• 27. Small wicker traps for catching fish (MatapÍs).