In the neighbourhood of the Lake Parima, the Macusis, as well as other tribes, have their homes. The former are noted for being the manufacturers of the celebrated wourali poison described by Waterton. Numerous other tribes, or sections of tribes with different names, exist in the far interior,—both westward and to the north and south. Those inhabiting the Lower Amazon possess some degree of civilisation, and are known under the general name of Tapuyos—from a once powerful nation of that name, existing towards the southern part of the Brazilian coast, and driven northward by still fiercer hordes.
Though less cruel, and frequently sparing the lives of their captives, they had the strange custom of eating a portion of their dead relatives, as the last mark of affection. Many of the Brazilian tribes were reclaimed from their more barbarous practices by the Portuguese missionaries, who from their numerous dialects formed the language now generally in use—the Tupi, Guarani, or lingua Geral. The remoter tribes, however, seeing the way the milder races have been oppressed by unscrupulous traders, and hunted down by government officials to be taken as soldiers, resolutely defend their territories from all strangers, and retain the ferocity and cannibalism of their forefathers.
The Acawoios.
It is pleasing to read of a tribe described by McClintock as superior in domestic virtues to most of their countrymen. The Acawoios, or Kaphons, though warlike, differ from other tribes in many points. Polygamy is not permitted before a suitable age. The women are virtuous, and attentive both in sickness and old age. After a birth, the mother is relieved even from the labour of preparing food for her husband, that she may attend to her child. They are cleanly, hospitable, and generous, and passionately fond of their children. They seldom talk above a whisper among themselves, and however intoxicated—which they sometimes become—never quarrel; nay, more, an angry look is never discernible. They use tobacco; not chewing it, however, but simply keeping it between the lips, for the purpose of appeasing hunger and preserving their teeth. They live towards the head-waters of the Essequibo. On the whole, a more orderly and peaceably-disposed people can scarcely be found anywhere.
The customs of the fierce tribes, though differing in some respects, agree in many others. They are in general indolent, and find clothing unnecessary; they have little to provide beyond their daily food, and thus spend much of their time in their hammocks, leaving the women to labour in the plantations and attend to their domestic concerns. They are, perhaps, more apathetic in manner than reality, having great control over their feelings. Like the whole race, their senses are extremely acute, and kept in constant exercise by following game or tracking an enemy through the forest. They are keen observers of natural objects, and have a considerable knowledge of medicinal and poisonous plants, as well as of the habits of the animals, birds, reptiles, and insects which inhabit their country. They observe the virtue of hospitality, and are fond of paying visits to their friends at a distance—expecting to be treated in the same way. Theft is unusual among them; and so great is their love of liberty that they can seldom be induced to follow the customs of civilised life.
Drunkenness drives them often to fearful excesses—most of their quarrels springing from that cause. Their dances, though in a certain degree graceful, consist chiefly in stamping on the ground, balancing on one foot, and staggering in different attitudes as if intoxicated—the music being generally monotonous and dismal. Mr Brett describes a curious trial of strength which the Guaranis exercise at their drinking bouts. Each of the antagonists is furnished with a shield made of strips of the mauritia, cut into equal lengths, and firmly lashed across a frame three or four feet in height, but somewhat less in width, and slightly bending downwards. The front of each shield is painted in various colours with some peculiar device, while fastened to the upper edge are elastic stems adorned with coloured tassels and streamers. Each champion grasps the edges of his shield firmly with both hands, and, after various feints and grimaces to throw his opponent off his guard, a clash is heard as one springs forward and his shield strikes that of his antagonist. The contest is generally one of mere strength, the shield being pushed forward by the whole force of the body and supported by one knee, while the other leg is extended firmly behind. Sometimes one of the players is able to push the other off the ground, or, by a dexterous slip and thrust on the flank, sends him rolling on the sand; but more frequently they remain pressing, panting, and struggling until exhausted, when the contest ceases by mutual consent. It is then a point of etiquette to shake the shields at each other in a jeering manner—with a tremulous motion of their elastic ornaments—and to utter a defiant sound like the whinnying of a young horse. This is generally followed by a hearty, good-natured laugh, in which the bystanders join. Another couple then step forward and engage.
Polygamy exists among most of the tribes, and is the great bane of Indian domestic life. Among the Caribs, especially, the woman is always in bondage to her male relations. To her father, brother, or husband she is a slave, and seldom has any power in the disposal of herself. Among the Macusis, the custom of selling even their near relations prevails. When a man dies, his wife and children are at the disposal of his eldest surviving brother, who may sell or kill them at pleasure.
Among their worst features is their proneness to blood revenge, by which, as among other savages, a succession of retaliatory murders is long kept up. They believe also, when a person dies, that his death is caused by the agency of an evil spirit secured by some enemy; and, having settled who that person is, will follow his steps till they find an opportunity of assassinating him. They are acquainted with several poisonous plants, to which they sometimes resort to destroy those whom they consider their enemies.
Although the savage Indian has some idea of the power of God, which he deduces from the phenomena of nature—such as thunder and lightning—and believes in his goodness in supplying him with cassava and other provisions, yet his whole worship is devoted to propitiate the malignant spirits, to avert evil which might otherwise overtake him; while he has great faith in the power of the native sorcerers, who practise on his credulity. The Guaranis are the most renowned as sorcerers. The huts which are set apart for the performance of their superstitious rites are regarded with great veneration. They believe in various spirits—some of the forests and others of the water—as also in the power of charms and potions; while they have numerous legends by which they account for the creation of the world, the deluge, and many natural objects—some of them apparently derived from the Peruvians and Mexicans, and other more civilised races.
The languages spoken by different tribes are very dissimilar, many common objects being called by names which have no approach to each other in sound. This, however, rather proves the length of time they have existed in the country, their isolation from each other, and the admixture which has from time to time taken place, than that they sprang originally from different stocks. The Guarani appears to be the simplest and most easily acquired of any of the languages, and is still spoken as far south as the La Plata, as well as on the banks of the Orinoco. The Arawak language is remarkable for its softness. The Carib tongue, somewhat more guttural than the former, is spoken in a smart, vivacious manner. “Those who speak it in its purity, regard as corrupt the language of those Caribs who elsewhere have intermarried with other races,” observes Mr Brett. It may easily be understood how an unwritten tongue can, in the course of ages, be thus totally changed, so as to bear no resemblance to the original language. Although in some there is a wide distinction, there are others in which all the Indian dialects seem to agree. In their method of numeration, especially, the first four numbers are represented by simple words. Although the Indian children learn to read and write with facility, they acquire with difficulty the simplest rudiments of arithmetic. This arises from their general method of numeration—five is represented by one hand; two hands, ten; then they use the toes, and call twenty by the name of “loko,” or man. They then proceed by men or scores. Thus forty-five is laboriously expressed by a word signifying two men and one hand upon it. Some of the Indian words are of great length. Among the Arawaks, such words as lokoborokwatoasia (his thought, or remembrance), rabuintimen-rutibanano (eighteen), are continually used. “Notwithstanding these,” says Monsieur du Ponceau, “the Indian languages are rich in words and grammatical forms, and in their complicated construction the greatest order, method, and regularity prevail.”