The Naturalist in Nicaragua

by Thomas Belt

There is one singular custom amongst the Carib races of America, and amongst some ancient peoples in Asia, Europe, and Africa, the existence of which on both sides of the Atlantic cannot, I think, be explained excepting on the theory that there was a remote intercourse or affinity amongst the peoples who practised it. I allude to the singular custom of the "couvade," in which the father is put to bed on the birth of a child. I take the following account of this curious practice from Mr. Tylor's philosophical "Early History of Mankind".

The couvade is developed to the highest degree in South America and the West Indies. The following account is given by Du Tertre of the Carib couvade in the West Indies. When a child is born, the mother goes presently to work, but the father begins to complain, and takes to his hammock, and there he is visited as though he were sick, and undergoes a course of dieting "which would cure of the gout the most replete of Frenchmen." The imaginary invalid must repose and take careful nursing and nourishing food. In Brazil, on the birth of a child, the father was put to bed and fed with light food, whilst the mother was unattended to, and went about her work. The practice of the couvade was universal, in some form or other, amongst the Carib races, but was unknown amongst the peoples whom I have called the Nahuatls.

On the other side of the Atlantic the couvade has been noticed in West Africa, and "amongst the mountain tribes known as the Miau-tsze, who are supposed to be, like the Sontals and Gonds of India, remnants of a race driven into the mountains by the present dwellers of the plains." "Another Asiatic people, recorded to have practised the couvade, are the Tibareni of Pontus, at the south of the Black Sea, among whom, when the child was born, the father lay groaning in bed with his head tied up, while the mother tended him with food and prepared his baths." In Europe the couvade may be traced up from ancient into modern times in the neighbourhood of the Pyrenees. Above 1800 years ago Strabo mentions the story that, among the Iberians of the north of Spain, the women, after the birth of a child, tend their husbands, putting them to bed instead of going themselves; and this account is confirmed by the evidence of the practice amongst the modern Basques. In Biscay, says Michel, "in valleys whose population recalls in its usages the infancy of society, the women rise immediately after childbirth and attend to the duties of the household, while the husband goes to bed, taking the baby with him, and thus receives the neighbours' compliments." "It has been found also in Navarre, and on the French side of the Pyrenees. Legrand d'Aussy mentions that in an old French fable the king of Torelose is 'au lit et en couche' when Aucassin arrives and takes a stick to him and makes him promise to abolish the custom in his realm. The same author goes on to state that the practice is said still to exist in some cantons of Bearn, where it is called 'faire la couvade.' Lastly, Diodorus Siculus notices the same habit of the wife being neglected, and the husband put to bed and treated as the patient among the natives of Corsica about the beginning of the Christian era."

For a fuller account of the couvade I must refer my readers to Tylor's "Early History of Mankind", from which I have so largely quoted; his summing up of this curious custom is profound and philosophical. He says: "The isolated occurrences of a custom among particular races, surrounded by other races that ignore it, may be sometimes to the ethnologist like those outlying patches of strata from which the geologist infers that the formation they belong to once spread over intervening districts, from which it has been removed by denudation; or like the geographical distribution of plants, from which the botanist argues that they have travelled from a distant home. The way in which the couvade appears in the new and old worlds is especially interesting from this point of view. Among the savage tribes of South America it is, as it were, at home, in a mental atmosphere, at least, not so different from that in which it came into being as to make it a mere meaningless, absurd superstition. If the culture of the Caribs and Brazilians, even before they came under our knowledge, had advanced too far to allow the couvade to grow up fresh among them, they at least practised it with some consciousness of its meaning; it had not fallen out of unison with their mental state. Here we find, covering a vast compact area of country, the mental stratum, so to speak, to which the couvade most nearly belongs. But if we look at its appearances across from China to Corsica the state of things is widely different; no theory of its origin can be drawn from the Asiatic and European accounts to compete for a moment with that which flows naturally from the observations of the missionaries, who found it not a mere dead custom, but a live growth of savage psychology. The peoples, too, who have kept it up in Asia and Europe seem to have been, not the great progressive, spreading, conquering, civilising nations of the Aryan, Semitic, and Chinese stocks. It cannot be ascribed even to the Tartars, for the Lapps, Finns, and Hungarians appear to know nothing of it. It would seem rather to have belonged to that ruder population, or series of populations, whose fate it has been to be driven by the great races out of the fruitful lands to take refuge in mountains and deserts. The retainers of the couvade in Asia are the Miau-tsze of China and the savage Tibareni of Pontus. In Europe they are the Basque race of the Pyrenees, whose peculiar manners, appearance, and language, coupled with their geographical position, favour the view that they are the remains of a people driven westward and westward, by the pressure of more powerful tribes, till they came to these last mountains, with nothing but the Atlantic beyond. Of what stock were the original barbarian inhabitants of Corsica we do not know; but their position, and the fact that they, too, had the couvade, would suggest their having been a branch of the same family who escaped their persecutors by putting out to sea and settling in their mountainous island."* (* E.B. Tylor "Early History of Mankind" pages 288-297.)

Let us now return to the Nahuatls, and see if they present any affinities to the nations of the old world. Humboldt's well-known argument, in which he sought to prove the Asiatic origin of the Mexicans, was based upon the remarkable resemblance of their system of reckoning cycles of years to that found in use in different parts of Asia. Both the Asiatic and Mexican systems of cycles are most artificial in their construction, and troublesome in practice, and they are very unlikely to have arisen independently on two continents. Humboldt says: "I inferred the probability of the western nations of the new continent having had communication with the east of Asia long before the arrival of the Spaniards from a comparison of the Mexican and Tibeto-Japanese calendars, from the correct orientation of the steps of the pyramidal elevations towards the different quarters of the heavens, and from the ancient myths and traditions of the four ages or four epochs of destruction of the world, and the dispersion of mankind after a great flood of waters."* (* Humboldt "Aspects of Nature" volume 2 174.)

Whilst there are undoubtedly many curious coincidences in the customs of the ancient Mexicans and the peoples of eastern Asia, there are, on the other hand, so many differences that I believe it is safer to infer that they were essentially distinct in origin, and that there had been communication between the two peoples in very early times, but that the foreign influence in Mexico was extremely feeble, and too weak to check the growth of an essentially indigenous civilisation. Possibly sun and serpent worship, baptism, and the use of the cross as a sacred emblem, were the survival of religious beliefs that had obtained in the very cradle of the human race. We cannot, however, believe that mankind had, before the separation and dispersion of the eastern and western nations, attained to any great astronomical knowledge, and it is quite possible that the extraordinary coincidences between the chronological and astronomical systems of the Nahuatls and the eastern Asiatics might have been brought about by some of the latter having been stranded on the American shore.

Humboldt argued that, "as the western coasts of the American continent trend from north-west to south-east, and the eastern coasts of Asia in the opposite direction, the distance between the two continents in 45 degrees of latitude, or in the temperate zone, which is most favourable to mental development, is too considerable to admit of the probability of such an accidental settlement taking place in that latitude. We must then assume the first landing to have been made in the inhospitable climate of from 55 to 65 degrees, and that the civilisation thus introduced, like the general movement of population in America, has proceeded by successive stations from north to south."* (* Humboldt "Aspects of Nature" volume 2 176.) If we are obliged to assume that the people themselves came from the old world, such an origin might be sought for them as well as any other; but all research since Humboldt's time has favoured the idea that there are no signs of the Nahuatls being a newer people than the nations of Asia. And if it is not the derivation of the people, but of some coincidences in their observances and knowledge, we may seek for it some simpler solution than the migration of a whole people down through North to Central America. That solution is, I believe, to be found in the fact, not taken into consideration by Humboldt, that the great Japanese current, after traversing the eastern coast of Japan, sends one large branch nearly directly east across the Pacific to the coast of California, and an offshoot from it passes southward along the Mexican coast and as far as the western coast of Central America. In Kotzebue's narrative of his voyage round the world, he says: "Looking over Adams' diary, I found the following notice—'Brig Forester, March 24, 1815, at sea, upon the coast of California, latitude 32 degrees 45 seconds north, longitude 133 degrees 3 minutes west. We saw this morning, at a short distance, a ship, the confused state of whose sails showed that they wanted assistance. We bent our course towards her, and made out the distressed vessel to be Japanese, which had lost both mast and helm. Only three dying Japanese, the captain and two sailors, were found in the vessel. We took these unfortunate people on board our brig, and, after four months' nursing, they entirely recovered. We learned from these people that they had sailed from the harbour of Osaka, in Japan, bound for another seaport, but were overtaken by a storm, in which they lost the helm and mast. Till that day their ship had been drifting about, a mere butt for the winds and waves, during seventeen months; and of thirty-five men only three remained, all the others having died of hunger.'" Is it not likely that in ancient times such accidents may have occurred again and again, and that information of the astronomical and chronological systems of eastern Asia may thus have been brought to the Nahuatls, who, from the ease with which they embraced the religion of the Spaniards, are shown to have been open to receive foreign ideas?

The three arguments on which Humboldt principally relied to prove that a communication had existed between the east of Asia and the Mexicans may be explained without adopting his theory that the Nahuatls had travelled round from the old world. The remarkable resemblance of the Mexican and Tibeto-Japanese calendars might result from the accidental stranding of a Japanese or Chinese vessel on their shores, bringing to them some man learned in the astronomy of the old world. The correct orientation of the sides of their pyramidal temples was but the result of their great astronomical knowledge and of the worship of the sun. And the resemblance of their traditions of four epochs of destruction and of the dispersion of mankind after a great flood of waters, arose from the fact that the great catastrophes that befell the human race at the melting of the ice of the glacial period were universal over the world.

CHAPTER 21.

Return to Santo Domingo.
The birds of Chontales.
The insects of Chontales.
Mimetic forms.
Departure from the mines.
Nicaragua as a field for emigration.
Journey to Greytown.
Return to England.