The Naturalist on the River Amazons [240]
of their children, or a holiday got up simply out of a love of dissipation. Some of the tribe on these occasions deck themselves with the bright-coloured feathers of parrots and macaws. The chief wears a headdress or cap made by fixing the breast-feathers of the Toucan on a web of Bromelia twine, with erect tail plumes of macaws rising from the crown. The cinctures of the arms and legs are also then ornamented with bunches of feathers. Others wear masked dresses; these are long cloaks reaching below the knee, and made of the thick whitish-coloured inner bark of a tree, the fibres of which are interlaced in so regular a manner that the material looks like artificial cloth. The cloak covers the head; two holes are cut out for the eyes, a large round piece of the cloth stretched on a rim of flexible wood is stitched on each side to represent cars, and the features are painted in exaggerated style with yellow, red, and black streaks. The dresses are sewn into the proper shapes with thread made of the inner bark of the Uaissima tree. Sometimes grotesque head-dresses, representing monkeys' busts or heads of other animals, made by stretching cloth or skin over a basketwork frame, are worn at these holidays. The biggest and ugliest mask represents the Jurupari. In these festival habiliments the Tucunas go through their monotonous see-saw and stamping dances accompanied by singing and drumming, and keep up the sport often for three or four days and nights in succession, drinking enormous quantities of caysuma, smoking tobacco, and snuffing parica powder.
I could not learn that there was any deep symbolical meaning in these masked dances, or that they commemorated any past event in the history of the tribe. Some of them seem vaguely intended as a propitiation of the Jurupari, but the masker who represents the demon sometimes gets drunk along with the rest, and is not treated with any reverence. From all I could make out, these Indians preserve no memory of events going beyond the times of their fathers or grandfathers. Almost every joyful event is made the occasion of a festival-- weddings among the best. A young man who wishes to wed a Tucuna girl has to demand her hand of her parents, who arrange the rest of the affair, and fix a day for the marriage ceremony. A wedding which took place in the Christmas week while I was at St. Paulo was kept up with great spirit for three or four days, flagging during the heats of mid- day, but renewing itself with increased vigour every evening. During the whole time the bride, decked out with feather ornaments, was under the charge of the older squaws whose business seemed to be, sedulously, to keep the bridegroom at a safe distance until the end of the dreary period of dancing and boosing. The Tucunas have the singular custom, in common with the Collinas and Mauhes, of treating their young girls, on their showing the first signs of womanhood, as if they had committed some crime. They are sent up to the girao under the smoky and filthy roof, and kept there on very meagre diet, sometimes for a whole month. I heard of one poor girl dying under this treatment.
The only other tribe of this neighbourhood concerning which I obtained any information were the Majeronas, whose territory embraces several hundred miles of the western bank of the river Jauari, an affluent of the Solimoens, 120 miles beyond St. Paulo. These are a fierce, indomitable, and hostile people, like the Araras of the river Madeira; they are also cannibals. The navigation of the Jauari is rendered impossible on account of the Majeronas lying in wait on its banks to intercept and murder all travellers, especially whites.
Four months before my arrival at St. Paulo, two young half-castes (nearly white) of the village went to trade on the Jauari; the Majeronas having shown signs of abating their hostility for a year or two previously. They had not been long gone, when their canoe returned with the news that the two young fellows had been shot with arrows, roasted, and eaten by the savages. Jose Patricio, with his usual activity
I could not learn that there was any deep symbolical meaning in these masked dances, or that they commemorated any past event in the history of the tribe. Some of them seem vaguely intended as a propitiation of the Jurupari, but the masker who represents the demon sometimes gets drunk along with the rest, and is not treated with any reverence. From all I could make out, these Indians preserve no memory of events going beyond the times of their fathers or grandfathers. Almost every joyful event is made the occasion of a festival-- weddings among the best. A young man who wishes to wed a Tucuna girl has to demand her hand of her parents, who arrange the rest of the affair, and fix a day for the marriage ceremony. A wedding which took place in the Christmas week while I was at St. Paulo was kept up with great spirit for three or four days, flagging during the heats of mid- day, but renewing itself with increased vigour every evening. During the whole time the bride, decked out with feather ornaments, was under the charge of the older squaws whose business seemed to be, sedulously, to keep the bridegroom at a safe distance until the end of the dreary period of dancing and boosing. The Tucunas have the singular custom, in common with the Collinas and Mauhes, of treating their young girls, on their showing the first signs of womanhood, as if they had committed some crime. They are sent up to the girao under the smoky and filthy roof, and kept there on very meagre diet, sometimes for a whole month. I heard of one poor girl dying under this treatment.
The only other tribe of this neighbourhood concerning which I obtained any information were the Majeronas, whose territory embraces several hundred miles of the western bank of the river Jauari, an affluent of the Solimoens, 120 miles beyond St. Paulo. These are a fierce, indomitable, and hostile people, like the Araras of the river Madeira; they are also cannibals. The navigation of the Jauari is rendered impossible on account of the Majeronas lying in wait on its banks to intercept and murder all travellers, especially whites.
Four months before my arrival at St. Paulo, two young half-castes (nearly white) of the village went to trade on the Jauari; the Majeronas having shown signs of abating their hostility for a year or two previously. They had not been long gone, when their canoe returned with the news that the two young fellows had been shot with arrows, roasted, and eaten by the savages. Jose Patricio, with his usual activity