Odd People: Being a Popular Description of Singular Races of Man. Reid Mayne

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СКАЧАТЬ to the tiny and beautiful but venomous lachesis, or coral snake, not thicker than the shank of a tobacco-pipe. The lizards range through a like gradation, beginning with the huge “jacare,” or crocodile, of several species, and ending with the turquoise-blue anolius, not bigger than a newt.

      The waters too are rich in species of their peculiar inhabitants – of which the most remarkable and valuable are the manatees (two or three species), the great and smaller turtles, the porpoises of various kinds, and an endless catalogue of the finny tribes that frequent the rivers of the tropics. It is mainly from this source, and not from four-footed creatures of the forest, that the human denizen of the great Montana draws his supply of food, – at least that portion of it which may be termed the “meaty.” Were it not for the manatee, the great porpoise, and other large fish, he would often have to “eat his bread dry.”

      And now it is his turn to be “talked about.” I need not inform you that the aborigines who inhabit the valley of the Amazon, are all of the so-called Indian race – though there are so many, distinct tribes of them that almost every river of any considerable magnitude has a tribe of its own. In some cases a number of these tribes belong to one nationality; that is, several of them may be found speaking nearly the same language, though living apart from each other; and of these larger divisions or nationalities there are several occupying the different districts of the Montana. The tribes even of the same nationality do not always present a uniform appearance. There are darker and fairer tribes; some in which the average standard of height is less than among Europeans; and others where it equals or exceeds this. There are tribes again where both men and women are ill-shaped and ill-favoured – though these are few – and other tribes where both sexes exhibit a considerable degree of personal beauty. Some tribes are even distinguished for their good looks, the men presenting models of manly form, while the women are equally attractive by the regularity of their features, and the graceful modesty of expression that adorns them.

      A minute detail of the many peculiarities in which the numerous tribes of the Amazon differ from one another would fill a large volume; and in a sketch like the present, which is meant to include them all, it would not be possible to give such a detail. Nor indeed would it serve any good purpose; for although there are many points of difference between the different tribes, yet these are generally of slight importance, and are far more than counterbalanced by the multitude of resemblances. So numerous are these last, as to create a strong idiosyncrasy in the tribes of the Amazon, which not only entitles them to be classed together in an ethnological point of view, but which separates them from all the other Indians of America. Of course, the non-possession of the horse – they do not even know the animal – at once broadly distinguishes them from the Horse Indians, both of the Northern and Southern divisions of the continent.

      It would be idle here to discuss the question as to whether the Amazonian Indians have all a common origin. It is evident they have not. We know that many of them are from Peru and Bogota – runaways from Spanish oppression. We know that others migrated from the south – equally fugitives from the still more brutal and barbarous domination of the Portuguese. And still others were true aboriginals of the soil, or if emigrants, when and whence came they? An idle question, never to be satisfactorily answered. There they now are, and as they are only shall we here consider them.

      Notwithstanding the different sources whence they sprang, we find them, as I have already said, stamped with a certain idiosyncrasy, the result, no doubt, of the like circumstances which surround them. One or two tribes alone, whose habits are somewhat “odder” than the rest, have been treated to a separate chapter; but for the others, whatever is said of one, will, with very slight alteration, stand good for the whole of the Amazonian tribes. Let it be understood that we are discoursing only of those known as the “Indios bravos,” the fierce, brave, savage, or wild Indians – as you may choose to translate the phrase, – a phrase used throughout all Spanish America to distinguish those tribes, or sections of tribes, who refused obedience to Spanish tyranny, and who preserve to this hour their native independence and freedom. In contradistinction to the “Indios bravos” are the “Indios mansos,” or “tame Indians,” who submitted tamely both to the cross and sword, and now enjoy a rude demi-semi-civilisation, under the joint protectorate of priests and soldiers. Between these two kinds of American aborigines, there is as much difference as between a lord and his serf – the true savage representing the former and the demi-semi-civilised savage approximating more nearly to the latter. The meddling monk has made a complete failure of it. His ends were purely political, and the result has proved ruinous to all concerned; – instead of civilising the savage, he has positively demoralised him.

      It is not of his neophytes, the “Indios mansos,” we are now writing, but of the “infidels,” who would not hearken to his voice or listen to his teachings – those who could never be brought within “sound of the bell.”

      Both “kinds” dwell within the valley of the Amazon, but in different places. The “Indios mansos” may be found along the banks of the main stream, from its source to its mouth – but more especially on its upper waters, where it runs through Spanish (Peruvian) territory. There they dwell in little villages or collections of huts, ruled by the missionary monk with iron rod, and performing for him all the offices of the menial slave. Their resources are few, not even equalling those of their wild but independent brethren; and their customs and religion exhibit a ludicrous mélange of savagery and civilisation. Farther down the river, the “Indio manso” is a “tapuio,” a hireling of the Portuguese, or to speak more correctly, a slave; for the latter treats him as such, considers him as such, and though there is a law against it, often drags him from his forest-home and keeps him in life-long bondage. Any human law would be a dead letter among such white-skins as are to be encountered upon the banks of the Amazon. Fortunately they are but few; a town or two on the lower Amazon and Rio Negro, – some wretched villages between, – scattered estancias along the banks – with here and there a paltry post of “militarios,” dignified by the name of a “fort:” these alone speak the progress of the Portuguese civilisation throughout a period of three centuries!

      From all these settlements the wild Indian keeps away. He is never found near them – he is never seen by travellers, not even by the settlers. You may descend the mighty Amazon from its source to its mouth, and not once set your eyes upon the true son of the forest – the “Indio bravo.” Coming in contact only with the neophyte of the Spanish missionary, and the skulking tapuio of the Portuguese trader, you might bring away a very erroneous impression of the character of an Amazonian Indian.

      Where is he to be seen? where dwells he? what like is his home? what sort of a house does he build? His costume? his arms? his occupation? his habits? These are the questions you would put. They shall all be answered, but briefly as possible – since our limited space requires brevity.

      The wild Indian, then, is not to be found upon the Amazon itself, though there are long reaches of the river where he is free to roam – hundreds of miles without either town or estancia. He hunts, and occasionally fishes by the great water, but does not there make his dwelling – though in days gone by, its shores were his favourite place of residence. These were before the time when Orellana floated down past the door of his “malocca” – before that dark hour when the Brazilian slave-hunter found his way into the waters of the mighty Solimoes. This last event was the cause of his disappearance. It drove him from the shores of his beloved river-sea; forced him to withdraw his dwelling from observation, and rebuild it far up, on those tributaries where he might live a more peaceful life, secure from the trafficker in human flesh. Hence it is that the home of the Amazonian Indian is now to be sought for – not on the Amazon itself, but on its tributary streams – on the “canos” and “igaripes,” the canals and lagoons that, with a labyrinthine ramification, intersect the mighty forest of the Montana. Here dwells he, and here is he to be seen by any one bold enough to visit him in his fastness home.

      How is he domiciled? Is there anything peculiar about the style of his house or his village?

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