THE HUITOTOS
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.
HUITOTO VOCABULARY.
father _mon_
mother _eño_, _ei_
daughter _rioña_
infant _muguro_
brother _ama_, _iyo_
woman _riñoña_, _ag_
friend _cheinama_
enemy _igagmake_
white (man) _veracucha_
wizard _iatche_
sleep _cuiñacate_
tobacco _tue_
monkey _emueje_
tiger _jecco_
tapir _suruma_
watercress _ecco_
sick _tuico_
dead _paide_, _feode_
white _userede_
red _iarede_
black _ituide_
tree _daipa_
maize _pechato_
yuca _maica_
meat _chiceci_, _llucusa_
man _iima_
God _Usiñamu_
shade _apuehana_
old (fem.) _uikesero_
old (mas.) _uikerama_
foreigner _oicomue_
much, many _momome_
full _monite_, _niba_
I _cué_
thou _O_
we _naga_
you _naga abe_
they _atchue_
this _piee_
my _cué_
thy _oe_
small _yurete_
cold _rosirete_
heat _ecaside_
dry _tajerede_
yes _jé_
morning, to-morrow _icoíte_
hat _ipoíco_
soldiers _hudarete_
sugar-cane _cononoque_
plantain _ocoto_
pepper _ivico_
rubber _isire_
one _taja_
two _mena_
three _taje amani_
four _menajere_
five _tape cuiro_
ten _nagape cuiro_
few, little _chichanito_
hen _atava_, _atahúa_
hog, pig _nasi_
paper _rapi_
sun _itoma_
devil _taife_
good _mare_
farina _alma_
delicious _caimarete_
to forget _feide_
to drink _hide_
to eat _guna_
to fast _gunuñete_
to work _biefano_
to go _rairemaca_
to come _benebi_
to laugh _sateide_
to weep _edde_
let us go _maña cocoaide_
shower _hitoma_
lightning _jairo_
thunder _doirite_
far _aré_
oar _yapú_
cacao _muselle_
egg _nobo_
chief _mon_
mouth _juca_
in the forest _asicoma_
attractive _maranaño_
ugly _maruñete_
young _cómime_
old, antique _huatima_
paint _hidora_
hair _ifotire_
head _ifote_
nose _dofo_
ear _efo_
teeth _icido_, _nido_
moon _febuy_
go _jai_
more _dame_
water _hinué_
there is _ite_
there is not _uñete_
enough _macavaite_
good weather _mare mona_
to take _penojo cuido_
to be hungry _naimede_
to speak _naitode_
wind _aifehuí_
no _uñete_
deer _dronde_
near _yanoré_
to move _jetache_
he comes _matemo moito_
to carry _apuine_
give me _até_
pine-apple _rosille_
case _ojo_
small _muguro_
jar _diaré_
PHRASES.
Let us go together _Maña cue digo_
Where is your brother _Menomo O iyo_
This is your mother _Bei O ei_
This is my house _Cue yomo_
I have come here _Cue bito benoina bite_
Hurry up _mayai_
I have a pain _sirete_
That's good _juigora_
I don't know _uñe uñete_
Come here _ve_
I am coming _bitequé_
I am not coming _bituñete_
I want _ejocatequé_
What is it ? _muneca_
That's bad _juigoñete_
I like you _O yacate cue_
You are handsome _O tabo juogora_
I don't like you _Inide_
He comes at a distance _Matemo moito ané ite_
Where are your people _Bucu muine_
Where is your house _Menomo O apa ite_
Where is your field _Nemono O huarayar ite_
Have you plenty of yuca _Allué tañoje maica_
Show me through the forest _Darite asicomo_
I want to drink some water _Haino firaia cati_
I don't want to go _Haini tegue_
Show me a tree to make a canoe _Eroi daipa juinoca amena_
_Note._--The letters should be pronounced as in Spanish.
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.
[Illustration: 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.
[Illustration: 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.