I have elsewhere stated that a broad band of independent Indian
territory--that is, territory never really subdued or possessed by the
Spaniards--traverses the interior of South America, extending
longitudinally throughout the whole continent. Beginning at Cape Horn,
it ends in the peninsula of the free _Goajiros_, which projects into the
Caribbean Sea,--in other words, it is nearly 5,000 miles in length. In
breadth it varies much. In Patagonia and a portion of the Pampas
country it extends from the Atlantic to the Pacific, and it is of still
wider extent on the latitude of the Amazon river, where the whole
country, from the Atlantic to the Peruvian Andes,--with the exception of
some thinly-placed Brazilian settlements,--is occupied by tribes of
independent Indians. At either point this territory will appear--upon
maps--to be interrupted by tracts of country possessing civilised
settlements. The names of towns and villages are set as thickly as if
the country were well peopled; and numerous roads are traced, forming a
labyrinthine network upon the paper. A broad belt of this kind extends
from the Lower Parana (La Plate) to the Andes of Chili, constituting the
upper provinces of the "Argentine Confederation;" another apparently
joins the settlements of Bolivia and Brazil; and again in the north, the
provinces of Venezuela appear to be united to those of New Granada.
All this, however, is more apparent than real. The towns upon the maps
are in general mere _rancherias_, or collections of huts; some of them
are the names of fortified posts, and a large proportion are but
ruins,--the ruins of monkish mission settlements long since gone to
destruction, and with little else than the name on the map to testify
that they ever had an existence. The roads are no roads at all, nothing
more than tracings on the chart showing the general route of travel.
Even across the Argentine provinces--where this nomenclature appears
thickest upon the map--the horse Indian of the Pampas extends his forays
at will; his "range" meeting, and, in some cases, "dovetailing" into
that of the tribes dwelling upon the northern side of these settlements.
The latter, in their turn, carry their plundering expeditions across to
the Campos Parexis, on the headwaters of the Amazon, whence stretches
the independent territory, far and wide to the Amazon itself; thence to
the Orinoco, and across the _Llanos_ to the shores of the Maracaibo
Gulf--the free range of the independent Goajiros.
This immense belt of territory, then, is in actual possession of the
aborigines. Although occupied at a few points by the white race,--
Spanish and Portuguese,--the occupation scarce deserves the name. The
settlements are sparse and rather _retrograde_ than _progressive_. The
Indian ranges through and around them, wherever and whenever his
inclination leads him; and only when some humiliating treaty has secured
him a temporary respite from hostilities does the colonist enjoy
tranquillity. At other times he lives in continual dread, scarce daring
to trust himself beyond the immediate vicinity of his house or village,
both of which he has been under the necessity of fortifying.
It is true that at one period of South-American history things were not
quite so bad. When the Spanish nation was at the zenith of its power a
different condition existed; but even then, in the territory indicated,
there were large tracts circumstanced just as at the present hour,--
tracts which the Spaniards, with all their boasted warlike strength,
were unable even to _explore_, much less to subdue. One of these was
that which forms the subject of our sketch, "El Gran Chaco."
Of all the tracts of wild territory existing in South America, and known
by the different appellations of _Pampas, Paramos, Campos Parexis_, the
_Puna_, the _Pajonal, Llanos_, and _Montanas_, there is none possessed
of a greater interest than that of _El Gran Chaco_,--perhaps not one
that equals it in this respect. It is interesting, not only from having
a peculiar soil, climate, and productions, but quite as much from the
character and history of its inhabitants, both of which present us with
traits and episodes truly romantic.
The "Gran Chaco" is 200,000 square miles in extent, or twice the size of
the British Isles. Its eastern boundary is well-defined, being the
Paraguay river, and its continuation the Parana, down to the point where
the latter receives one of its great western tributaries, the Salado;
and this last is usually regarded as the southern and western boundary
of the Chaco. Northward its limits are scarcely so definite; though the
highlands of Bolivia and the old missionary province of Chiquitos,
forming the water-shed between the rivers of the La Plata and the
Amazonian basins--may be geographically regarded as the termination of
the Chaco in that direction. North and south it extends through eleven
degrees of latitude; east and west it is of unequal breadth,--sometimes
expanding, sometimes contracting, according to the ability of the white
settlers along it borders to maintain their frontier. On its eastern
side, as already stated, the frontier is definite, and terminates on the
banks of the Paraguay and Parana. East of this line--coinciding almost
with a meridian of longitude--the Indian of the Gran Chaco does not
roam, the well-settled province of Corrientes and the dictatorial
government of Paraguay presenting a firmer front of resistance; but
neither does the colonist of these countries think of crossing to the
western bank of the boundary river to form any establishment there. He
dares not even set his foot upon the territory of the Chaco. For a
thousand miles, up and down, the two races, European and American, hold
the opposite banks of this great stream. They gaze across at each
other: the one from the portico of his well-built mansion, or perhaps
from the street of his town; the other, standing by his humble "toldo,"
or mat-covered tent,--more probably, upon the back of his half-wild
horse, reined up for a moment on some projecting promontory that
commands the view of the river. And thus have these two races gazed at
each other for three centuries, with little other intercourse passing
between them than that of a deadly hostility.
The surface of the Gran Chaco is throughout of a champaign character.
It may be described as a vast plain. It is not, however, a continuation
of the Pampas, since the two are separated by a more broken tract of
country, in which lie the sierras of Cordova and San Luis, with the
Argentine settlements already mentioned. Besides, the two great plains
differ essentially in their character, even to a greater extent than do
the Pampas themselves from the desert steppes of Patagonia. Only a few
of the animal and vegetable productions of the Gran Chaco are identical
with those of the Pampas, and its Indian inhabitants are altogether
unlike the sanguinary savages of the more southern plain. The Chaco,
approaching many degrees nearer to the equator, is more tropical in its
character; in fact, the northern portion of it is truly so, lying as it
does within the torrid zone, and presenting the aspect of a tropical
vegetation. Every inch of the Chaco is within the palm region; but in
its northern half these beautiful trees abound in numberless species,
yet unknown to the botanist, and forming the characteristic features of
the landscape. Some grow in forests of many miles in extent, others
only in "clumps," with open, grass-covered plains between, while still
other species mingle their graceful fronds with the leaves and branches
of dicotyledonous trees, or clasped in the embrace of luxuriant llianas
and parasitical climbers form groves of the most variegated verdure and
fantastic outlines. With such groves the whole surface of the Chaco
country is enamelled; the intervals between being occupied by plains of
rich waving grass, now and then tracts of morass covered with tall and
elegant reeds, a few arid spots bristling with singular forms of
_algarobia_ and _cactus_, and, in some places, isolated rocky mounds, of
dome or conical shape, rising above the general level of the plains, as
if intended to be used as watch-towers for their guardianship and
safety.
Such are the landscapes which the Grand Chaco presents to the eye--far
different from the bald and uniform monotony exhibited in the aspect of
either Prairie or Pampa; far grander and lovelier than either--in point
of scenic loveliness, perhaps, unequalled on earth. No wonder, then,
that the Indian of South America esteems it as an earthly Elysium; no
wonder that the Spaniard dreams of it as such,--though to the Spanish
priest and the Spanish soldier it has ever proved more of a Purgatory
than a Paradise. Both have entered upon its borders, but neither has
been able to dwell within its domain; and the attempts at its conquest,
by sword and cross, have been alike unsuccessful,--equally and fatally
repulsed, throughout a period of more than three hundred years. At this
hour, as at the time of the Peruvian conquest,--as on the day when the
ships of Mendoza sailed up the waters of the Parana,--the Gran Chaco is
an unconquered country, owned by its aboriginal inhabitants, and by them
alone. It is true that it is _claimed_, both by Spaniard and
Portuguese; and by no less than four separate claimants belonging to
these two nationalities. Brazil and Bolivia, Paraguay and the Argentine
Confederation, all assert their title to a slice of this earthly
paradise; and even quarrel as to how their boundary lines should
intersect it!
There is something extremely ludicrous in these claims,--since neither
one nor other of the four powers can show the slightest basis for them.
Not one of them can pretend to the claim of conquest; and far less can
they rest their rights upon the basis of occupation or possession. So
far from possessing the land, not one of them dare set foot over its
borders; and they are only too well pleased if its present occupants are
contented to remain within them. The claim, therefore, of both Spaniard
and Portuguese, has no higher title, than that some three hundred and
fifty years ago it was given them by the Pope,--a title not less
ludicrous than their kissing the Pope's toe to obtain it!
In the midst of these four conflicting claimants, there appears a fifth,
and that is the real owner,--the "red Indian" himself. His claim has
"three points of the law" in his favour,--possession,--and perhaps the
fourth, too,--the power to keep possession. At all events, he has held
it for three hundred years against all odds and all comers; and who
knows that he may not hold it for three hundred years more?--only, it is
to be hoped, for a different use, and under the influence of a more
progressive civilisation.
The Indian, then, is the undoubted lord of the "Gran Chaco." Let us
drop in upon him, and see what sort of an Indian he is, and how he
manages this majestic domain.
After having feasted our eyes upon the rich scenery of the land,--upon
the verdant plains, mottled with copses of "quebracho" and clumps of the
_Caranday_ palm,--upon landscapes that resemble the most lordly parks,
we look around for the mansions and the owners. The mansion is not
there, but the owner stands before us.
We are at once struck by his appearance: his person tall, and straight
as a reed, his frame muscular, his limbs round and well-proportioned,
piercing coal-black eyes, well-formed features, and slightly aquiline
nose,--and perhaps we are a little surprised at the light colour of his
skin. In this we note a decided peculiarity which distinguishes him
from most other tribes of his race. It is not a _red_ Indian we behold,
nor yet a _copper-coloured_ savage; but a man whose complexion is scarce
darker than that of the mulatto, and not at all deeper in hue than many
a Spaniard of Andalusian descent, who boasts possession of the purest
"sangre azul;" not one shade darker than thousands of Portuguese
dwelling upon the other side of the Brazilian frontier.
And remember, that it is the _true_ skin of the Chaco Indian we have
before our view,--and not a _painted_ one,--for here, almost for the
first time, do we encounter the native complexion of the aboriginal,
undisfigured by those horrid pigments which in these pages have so often
glared before the eyes of our readers.
Of paint, the Chaco Indian scarce knows the use; or, at all events,
employs it sparingly, and only at intervals, on very particular and
ceremonial occasions. We are spared, therefore, the describing his
_escutcheon_, and a positive relief it is.
It would be an interesting inquiry to trace out the cause of his thus
abstaining from a custom almost universal among his race. Why does he
abjure the paint?
Is it because he cannot afford it, or that it is not procurable in his
country? No; neither of these can be offered as a reason. The
"annotto" bush (_Bixa orellana_), and the wild-indigo, abound in his
territory; and he knows how to extract the colours of both,--for his
women do extract them, and use them in dying the yarn of their webs.
Other dyewoods--a multitude of others--he could easily obtain; and even
the cochineal cactus, with its gaudy vermilion parasite, is indigenous
to his land. It cannot be the scarcity of the material that prevents
him from employing it,--what then?
The cause is unexplained; but may it not be that this romantic savage,
otherwise more highly gifted than the rest of his race, is endowed also
with a truer sense of the beautiful and becoming? _Quien sabe_?
Let it not be understood, however, that he is altogether free from the
"taint,"--for he _does_ paint sometimes, as already admitted; and it
must be remembered, moreover, that the Chaco Indians are not all of one
tribe, nor of one community. There are many associations of them
scattered over the face of this vast plain, who are not all alike,
either in their habits or customs, but, on the contrary, very unlike;
who are not even at all times friendly with each other, but occupied
with feuds and _vendettas_ of the most deadly description. Some of
these tribes paint most frightfully, while others of them go still
farther, and _scarify_ their faces with the indelible _tattoo_,--a
custom that in America is almost confined to the Indians of the Chaco
and a few tribes on the southern tributaries of the Amazon. Happily
this custom is on the decline: the men practise it no longer; but, by a
singular perversity of taste, it is still universal among the women, and
no Chaco belle would be esteemed beautiful without a cross of
bluish-black dots upon her forehead, a line of like points extending
from the angle of each eye to the ears, with a variety of similar
markings upon her cheeks, arms, and bosom. All this is done with the
point of a thorn,--the spine of a _mimosa_, or of the _caraguatay_ aloe;
and the dark purple colour is obtained by infusing charcoal into the
fresh and bleeding punctures. It is an operation that requires days to
complete, and the pain from it is of the most acute and prolonged
character, enduring until the poisoned wounds become cicatrised. And
yet it is borne without a murmur,--just as people in civilised life bear
the painful application of hair-dyes and tweezers.
I need not say that the hair of the Chaco Indian does not need to be
dyed,--that is, unless he were to fancy having it of a white, or a red,
or yellow colour,--not an uncommon fancy among savages.
His taste, however, does not run that way any more than among civilised
dandies, and he is contented with its natural hue, which is that of the
raven's wing. But he is not contented to leave it to its natural
growth. Only a portion of it,--that which covers the upper part of his
head,--is permitted to retain its full length and flowing glories. For
the remainder, he has a peculiar _tonsure_ of his own; and the hair
immediately over the forehead--and sometimes a stripe running all around
above the ears, to the back of the head--is either close shaven with a
sharp shell, or plucked entirely out by a pair of horn tweezers of
native manufacture. Were it not that the long and luxuriant tresses
that still remain,--covering his crown, as with a crest,--the shorn
circle would assimilate him to some orders of friars; but,
notwithstanding the similarity of tonsure, there is not much resemblance
between a Chaco Indian and a brother of the crucifix and cowl.
This mode of "dressing the hair" is not altogether peculiar to the
Indian of the Gran Chaco. It is also practised by certain prairie
tribes,--the Osage, Pawnee, and two or three others; but all these carry
the "razor" a little higher up, leaving a mere patch, or "scalp-lock,"
upon the crown.
The Chaco tribes are beardless by nature; and if a few hairs chance to
show themselves upon cheek or chin, they are carefully "wed" out. In a
like fashion both men and women serve their eyebrows and lashes,--
sacrificing these undoubted ornaments, as they say, to a principle of
utility, since they allege that they can _see better without them_!
They laugh at white men, who preserve these appendages, calling them
"ostrich-eyed,"--from a resemblance which they perceive between hairy
brows and the stiff, hair-like feathers that bristle round the eyes of
the rhea, or American ostrich,--a well-known denizen of the Gran Chaco.
The costume of the Chaco Indian is one of exceeding simplicity; and in
this again we observe a peculiar trait of his mind. Instead of the
tawdry and tinsel ornaments, in which most savages delight to array
themselves, he is contented with a single strip of cloth, folded tightly
around his loins. It is usually either a piece of white cotton, or of
wool woven in a tri-colour of red, white, and blue, and of hues so
brilliant, as to produce altogether a pretty effect. The wear of the
women scarce differs from that of the men, and the covering of both,
scant as it is, is neither inelegant nor immodest. It is well adapted
to their mode of life, and to their climate, which is that of an eternal
spring. When cold winds sweep over their grassy plains, they seek
protection under the folds of a more ample covering, with which they are
provided,--a cloak usually made of the soft fur of the "nutria," or
South-American otter, or a robe of the beautiful spotted skin of the
jaguar. They wear neither head-dress nor _chaussure_,--neither pendants
from the nose, not the hideous lip ornaments seen among other tribes of
South America; but many of them pierce the ears; and more especially the
women, who split the delicate lobes, and insert into them spiral
appendages of rolled palm-leaf, that hang dangling to their very
shoulders. It will be observed, therefore, that among the Chaco tribes
the women disfigure themselves more than the men, and all, no doubt, in
the interest of _fashion_.
It will be seen that the simple dress we have described leaves the limbs
and most part of the body bare. To the superficial observer it might be
deemed an inelegant costume, and perhaps so it would be among Europeans,
or so-called "whites." The deformed figures of European people--
deformed by ages of toil and monarchical serfdom--would ill bear
exposure to the light, neither would the tripe-coloured skin, of which
they are so commonly conceited. A very different impression is produced
by the rich brunette hue,--bronze, if you will,--especially when, as in
the case of the Chaco Indian, it covers a body of proper shape, with
arms and limbs in symmetrical proportion. Then, and then only, does
costly clothing appear superfluous, and the eye at once admits that
there is no fashion on earth equal to that of the human form itself.
Above all does it appear graceful on horseback, and almost universally
in this attitude does the Chaco Indian exhibit it. Scarce ever may we
meet him afoot, but always on the back of his beautiful horse,--the two
together presenting the aspect of the Centaur. And probably in the
resemblance he approaches nearer to the true ideal of the Grecian myth,
than any other horseman in the world; for the Chaco Indians differ not
only from other "horse Indians" in their mode of equitation, but also
from every other equestrian people. The absurd high-peaked saddles of
Tartar and Arab, with their gaudy trappings, are unknown to him,--
unknown, too, the ridiculous paraphernalia, half-hiding the horse, in
use among Mexicans, South-American Spaniards, and even the Indians of
other tribes,--despised by him the plated bits, the embroidered bridles,
and the tinkling spurs, so tickling to the vanity of other New-World
equestrians. The Chaco horseman needs no such accessories to his
elegance. Saddle he has none, or only the slightest patch of
jaguar-skin,--spurs and stirrups are alike absent. Naked he sits upon
his naked horse, the beautiful curvature of whose form is interrupted by
no extraneous trappings,--even the thong that guides him scarce
observable from its slightness. Who then can deny his resemblance to
the centaur?
Thus mounted, with no other saddle than that described, no bridle but a
thin strip of raw hide looped around the lower jaw of his horse, he will
gallop wildly over the plain, wheel in graceful curves to avoid the
burrows of the _viscacha_, pass at full speed through the close-standing
and often thorny trunks of the palms, or, if need be, stand erect upon
the withers of his horse, like a "star rider" of the Hippodrome. In
this attitude he looks abroad for his enemies, or the game of which he
may be in search; and, thus elevated above surrounding objects, he
discovers the ostrich far off upon the plain, the large deer (_cervus
campestris_), and the beautiful spotted roebucks that browse in
countless herds upon the grass-covered savannas.
The dwelling of the Chaco Indian is a tent, not covered with skins, but
usually with mats woven from the epidermis of young leaves of a
palm-tree. It is set up by two long uprights and a ridge-pole, over
which the mat is suspended--very much after the fashion of the _tente
d'abri_ used by Zouave soldiers. His bed is a hammock, swung between
the upright poles, or oftener, between two palm-trees growing near. He
only seeks shelter in his tent when it rains, and he prevents its floor
getting wet by digging a trench around the outside. He cares little for
exposure to the sun; but his wife is more delicate, and usually carries
over her head a large bunch of _rhea_ feathers, _a la parasol_, which
protects her face from the hot scorching beams.
The tent does not stand long in one situation. Ample as is the supply
which Nature affords in the wilds of the Chaco, it is not all poured out
in any one place. This would be too much convenience, and would result
in an evil consequence. The receiver of such a benefit would soon
become indolent, from the absence of all necessity for exertion; and not
only his health, but his moral nature, would suffer from such abundance.
Fortunately no such fate is likely to befall the Indian of the Chaco.
The food upon which he subsists is derived from many varied sources, a
few of which only are to be found in any one particular place, and each
only at its own season of the year. For instance, upon the dry plains
he pursues the _rhea_ and _viscacha_, the jaguar, puma, _and
partridges_; in woods and marshy places the different species of wild
hogs (peccaries). On the banks of rivers he encounters the tapir and
capivara, and in their waters, fish, _utrias_, geese, and ducks. In the
denser forest-covered tracts he must look for the various kinds of
monkeys, which also constitute a portion of his food. When he would
gather the legumes, of the _algarobias_--of several species--or collects
the sugary sap of the _caraguatay_, he must visit the tracts where the
_mimosae_ and _bromelias_ alone flourish; and then he employs much of
his time in searching for the nests of wild bees, from the honey of
which and the seeds of the _algarobia_ he distils a pleasant but highly
intoxicating drink. To his credit, however, he uses this but sparingly,
and only upon grand occasions of ceremony; how different from the
bestial chicha-drinking revellers of the Pampas!
These numerous journeys, and the avocations connecting with them, hinder
the Chaco Indian from falling into habits of idleness, and preserve his
health to a longevity that is remarkable: so much so, that "to live as
long as a Chaco Indian," has become a proverbial expression in the
settlements of South America.
The old Styrian monk Dobrizhoffer has chronicled the astounding facts,
that among these people a man of eighty is reckoned to be in the prime
of manhood; that a hundred years is accounted a common age; and that
many of them are still hale and hearty at the age of one hundred and
twenty! Allowing for a little exaggeration in the statements of the
monk, it is nevertheless certain that the Indians of the Gran Chaco,
partly owing to their fine climate, and partly to their mode of life and
subsistence, enjoy health and strength to a very old age, and to a
degree unknown in less-favoured regions of the world. Of this there is
ample and trustworthy testimony.
The food of the Chaco Indian is of a simple character, and he makes no
use either of salt or spices. He is usually the owner of a small herd
of cattle and a few sheep, which he has obtained by plundering the
neighbouring settlements of the Spaniards. It is towards those of the
south and west that he generally directs his hostile forays; for he is
at peace with the riverine provinces,--Brazilian, Paraguayan, and
Correntine.
In these excursions he travels long distances, crossing many a fordless
stream and river, and taking along with him wife, children, tents, and
utensils, in short, everything which he possesses. He fords the streams
by swimming, using one hand to guide his horse. With this hand he can
also propel himself, while in the other, he carries his long lance, on
the top of which he poises any object he does not wish should be wetted.
A "balza," called "pelota," made of bull's hide, and more like a square
box than a boat, carries over the house utensils and the puppies, of
which there are always a large number. The "precious baby" is also a
passenger by the balza. The _pelota_ is propelled, or rather, pulled
over, by means of a tiller-rope, held in the teeth of a strong swimmer,
or tied to the tail of a horse; and thus the crossing is effected.
Returning with his plunder--with herds of homed cattle or flocks of
sheep--not unfrequently with human captives, women and children, the
crossing becomes more difficult; but he is certain to effect it without
loss, and almost without danger of being overtaken in the pursuit.
His freebooting habits should not be censured too gravely. Many
extenuating circumstances must be taken into consideration,--his wrongs
and sanguinary persecutions. It must be remembered that the hostilities
commenced on the opposite side; and with the Indian the habit is not
altogether indigenous, but rather the result of the principle of
retaliation. He is near kindred to the _Incas_,--in fact, some of the
Chaco tribes are remnants of the scattered Peruvian race, and he still
remembers the sanguinary slaughter of his ancestors by the Pizarros and
Almagros. Therefore, using the phraseology of the French tribunals, we
may say there are "extenuating circumstances in his favour." One
circumstance undoubtedly speaks trumpet-tongued for the Chaco Indian;
and that is, he does not _torture_ his captives, even when _white_ men
have fallen into his hands! As to the captive women and children, their
treatment is rather gentle than otherwise; in fact, they are adopted
into the tribe, and share, alike with the rest, the pleasures as well as
the hardships of a savage life.
When the Chaco Indian possesses horned cattle and sheep, he eats mutton
and beef; but if these are wanting, he must resort to the chase. He
captures deer and ostriches by running them down with his swift steed,
and piercing them with his long spear; and occasionally he uses the
_bolas_. For smaller game he employs the bow and arrow, and fish are
also caught by shooting them with arrows.
The Chaco Indian is the owner of a breed of dogs, and large packs of
these animals may be seen around his camping-ground, or following the
cavalcade in its removal from place to place. They are small
creatures,--supposed to be derived from a European stock, but they are
wonderfully prolific, the female often bringing forth twelve puppies at
a birth. They burrow in the ground, and subsist on the offal of the
camp. They are used in running down the spotted roebuck, in hunting the
capivara, the great ant-bear, _viscachas_, and other small animals. The
tapir is taken in traps, and also speared, when the opportunity offers.
His flesh is relished by the Chaco Indian, but his hide is of more
consequence, as from it bags, whips, and various other articles can be
manufactured. The peccary of two species (_dicotyles torquatus_ and
_collaris_) is also pursued by the dogs, and speared by the hunter while
pausing to bay the yelping pack; and the great American tiger (jaguar)
is killed in a like manner. The slaying of this fierce and powerful
quadruped is one of the feats of the Chaco hunter, and both its skin and
flesh are articles of eager demand. The latter is particularly sought
for; as by eating the flesh of so strong and courageous a creature the
Indian fancies his own strength and courage will be increased. When a
jaguar is killed, its carcass becomes the common property of all; and
each individual of the tribe must have his slice, or "griskin,"--however
small the piece may be after such multiplied subdivision! For the same
reason, the flesh of the wild boar is relished; also that of the
ant-bear--one of the most courageous of animals,--and of the tapir, on
account of its great strength.
The bread of the Chaco Indian is derived, as before mentioned, from
several species of mimosae, called indefinitely _algarobias_, and by the
missionary monks known as "Saint John's bread." Palms of various kinds
furnish edible nuts; and there are many trees in the Chaco forests that
produce luscious fruits. With these the Indian varies his diet, and
also with wild honey,--a most important article, for reasons already
assigned. In the Chaco there are stingless bees, of numerous distinct
species,--a proof of the many blossoms which bloom as it were "unseen"
in that flowery Elysium. The honey of these bees--of some of the
species in particular--is known to be of the finest and purest quality.
In the Spanish settlements it commands the highest price, and is very
difficult to be obtained,--for the Chaco Indian is but little given to
commerce, and only occasionally brings it to market. He has but few
wants to satisfy, and cares not for the tinsel of the trader: hence it
is that most of the honey he gathers is reserved for his own use. He
searches for the bees' nest by observing the flight of the insect, as it
passes back and forward over the wild parterre; and his keenness of
sight--far surpassing that of a European--enables him to trace its
movements in the air, and follow it to its hoard. He alleges that he
could not accomplish this so well, were he encumbered with eyebrows and
lashes, and offers this as one of his reasons for extracting these
hirsute appendages. There may be something in what he says,--strange as
it sounds to the ear of one who is _not_ a bee-hunter. He finds the
nest at length,--sometimes in a hollow tree, sometimes upon a branch,--
the latter kind of nest being a large mass, of a substance like
blotting-paper, and hanging suspended from the twigs. Sometimes he
traces the insect to a subterranean dwelling; but it must be remarked
that all these are different species of bees, that build their nests and
construct the cells of their honeycombs each in its own favourite place,
and according to its own fashion. The bee-hunter cares not how--so long
as he can find the nest; though he would prefer being guided to one
built upon a species of thick octagonal cactus, known as the habitat of
the bee "tosimi." This preference is caused by the simple fact--that of
all the honey in the Chaco, that of the bee "tosimi" is the _sweetest_.
It is to be regretted that, with his many virtues, and his fine
opportunity of exercising them, the Chaco Indian will not consent to
remain in peace and good-will with all men. It seems a necessity of his
nature to have an occasional shy at some enemy, whether white or of his
own complexion. But, indeed, it would be ridiculous to censure him for
this, since it appears also to be a vice universal among mankind; for
where is the tribe or nation, savage or civilised, who does not practise
it, whenever it feels bold enough or strong enough to do so? The Chaco
Indian is not alone in his disregard of of the sixth commandment,--not
the only being on earth who too frequently goes forth to battle.
He has two distinct kinds of enemies,--one of European, the other of his
own race,--almost of his own kindred, you would say. But it must be
remembered that there are several distinct tribes dwelling in the Chaco;
who, although presenting a certain similitude, are in many respects
widely dissimilar; and, so far from forming one nation, or living in
harmonious alliance with each other, are more frequently engaged in the
most deadly hostilities. Their wars are all conducted on horseback,--
all cavalry skirmishes,--the Chaco Indian disdaining to touch the ground
with his foot. Dismounted he would feel himself vanquished,--as much
out of his element as a fish, out of water!
His war weapons are of a primitive kind; they are the bow and lance, and
a species of club, known in Spanish phraseology as the "macana." This
last weapon is also found in the hands of several of the Amazonian
tribes, though differing slightly in its construction. The "macana" of
the Chaco Indian is a short, stout piece of heavy iron-wood,--usually a
species known as the _quebracha_, or "axe-breaker," which grows
plentifully throughout the Paraguayan countries. Numerous species are
termed "quebracha" in Spanish-American countries, as there are numerous
"iron-woods." That of Paraguay, like most others that have obtained
this name, is a species of ebony-wood, or lignum-vitae,--in short, a
true _guaiacum_. The wood is hard, solid, and heavy almost as metal;
and therefore just the very stuff for a war-club.
The macana of the Chaco Indian is short,--not much over two feet in
length, and is used both for striking in the hand and throwing to a
distance. It is thicker, and of course heavier, at both extremities;
and the mode of grasping it is round the narrow part in the middle. The
Indian youths, while training for war, practise throwing the macana, as
other people play at skittles or quoits.
The _lazo_ and _bolas_ are both in the hands of the Chaco tribes, but
these contrivances are used sparingly, and more for hunting than war.
They rarely trouble themselves with them on a real war expedition.
Their chief weapons against an enemy are their long lances,--for these
are far the most effective arms for a man mounted on horseback. Those
of the Chaco Indian are of enormous length, their shafts being often
fifteen feet from butt to barb. They use them also when mounting on
horseback, in a fashion peculiar to themselves. They mount by the right
side, contrary to our European mode; nor is there the slightest
resemblance in any other respect between the two fashions of getting
into the saddle. With the Chaco Indian there is no putting toes into
stirrups,--no tugging at the poor steed's withers,--no clinging or
climbing into the seat. He places the butt of his lance upon the
ground, grasps it a little above his head with the right hand, and then
raising his lithe body with an elastic spring, he drops like a cat upon
the spine of his well-trained steed. A word,--a touch of his knee, or
other well-understood signal,--and the animal is off like an arrow.
When the Chaco Indian goes to war against the whites, his arms are those
already described. He is not yet initiated into the use of guns and
gunpowder, though he often experiences their deadly effects. Indeed,
the wonder is that he could have maintained his independence so long,
with such weapons opposed to him. Gunpowder has often given cowards the
victory over brave men; but the Chaco Indian, even without gunpowder,
has managed somehow or other to preserve his freedom.
When he makes an expedition against the white settlements, he carries no
shield or other defensive armour. He did so at one period of his
history; but experience has taught him that these contrivances are of
little use against leaden bullets; and he has thrown them away, taking
them up again, however, when he goes to war with enemies of his own
kind.
In attacking a settlement or village of the whites, one of his favourite
strategic plans is to set the houses on fire; and in this he very often
succeeds,--almost certainly when the thatch chances to be dry. His plan
is to project an arrow with a piece of blazing cotton fastened near the
head. For this purpose he uses the strongest kind of bow, and lying
upon his back, bends it with his feet. By this means a much longer
range is obtained, and the aim is of little consequence, so long as the
arrow falls upon the roof a house.
On going to war with a hostile tribe of his own kind and colour, he
equips himself in a manner altogether different His face is then painted
most frightfully, and in the most hideous designs that his imagination
can suggest, while his body is almost entirely covered by a complete
suit of mail. The thick hide of the tapir furnishes him with the
materials for helmet, cuirass, cuisses, greaves, everything,--and
underneath is a lining of jaguar-skin. Thus accoutred he is in little
danger from the arrows of the enemy, though he is also sadly encumbered
in the management of his horse; and were he upon a plundering expedition
against the whites, such an encumbrance would certainly bring him to
grief. He knows that very well, and therefore he never goes in such
guise upon any foray that is directed towards the settlements.
The Chaco Indian has now been at peace with his eastern neighbours--both
Spaniards and Portuguese--for a considerable length of time; but he
still keeps up hostility with the settlements on the south,--those of
Cordova and San Luis,--and often returns from these wretched provinces
laden with booty. If he should chance to bring away anything that is of
no use to him, or that may appear superfluous in his savage home,--a
harp or guitar, a piece of costly furniture, or even a handsome horse,--
he is not required to throw it away: he knows that he can find
purchasers on the other side of the river,--among the Spanish merchants
of Corrientes or Paraguay, who are ready at any time to become the
receivers of the property stolen from their kindred of the south!
Such queer three-cornered dealings are also carried on in the northern
countries of Spanish America,--in the provinces of Chihuahua, New Leon,
and New Mexico. They are there called "cosas de Mexico." It appears
they are equally "cosas de Paraguay."