Odd People: Being a Popular Description of Singular Races of Man. Майн Рид

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      He is now ready for work; and, thus oddly accoutred, he slips quietly down from his platform, and laying himself along the water, swims gently in the direction of the ducks.

      He swims only where the water is too shallow to prevent him from crouching below the surface; for were he to stand upright, and wade,—even though he were still distant from them,—the shy birds might have suspicions about his after-approaches.

      When he reaches a point where the lake is sufficiently deep, he gets upon his feet and wades, still keeping his shoulders below the surface. He makes his advance very slowly and warily, scarce raising a ripple on the surface of the placid lake, and the nearer he gets to his intended victims he proceeds with the greater caution.

      The unsuspecting birds see the destroyer approach without having the slightest misgiving of danger. They fancy that the new comer is only another of those inanimate objects by their side—another gourd-shell drifting out upon the water to join its companions. They have no suspicion that this wooden counterfeit—like the horse of Troy—is inhabited by a terrible enemy.

      Poor things! how could they? A stratagem so well contrived would deceive more rational intellects than theirs; and, in fact, having no idea of danger, they perhaps do not trouble themselves even to notice the new arrival.

      Meanwhile the gourd has drifted silently into their midst, and is seen approaching the odd individuals, first one and afterwards another, as if it had some special business with each. This business appears to be of a very mysterious character; and in each case is abruptly brought to a conclusion, by the duck making a sudden dive under the water,—not head foremost, according to its usual practice, but in the reverse way, as if jerked down by the feet, and so rapidly that the creature has not time to utter a single “quack.”

      After quite a number of individuals have disappeared in this mysterious manner, the others sometimes grow suspicious of the moving calabash, and either take to wing, or swim off to a less dangerous neighbourhood; but if the gourd performs its office in a skilful manner, it will be seen passing several times to and fro between the birds and the water village before this event takes place. On each return trip, when far from the flock, and near the habitations, it will be seen to rise high above the surface of the water. It will then be perceived that it covers the skull of a copper-coloured savage, around whose hips may be observed a double tier of dead ducks dangling by their necks from the rope upon his waist, and forming a sort of plumed skirt, the weight of which almost drags its wearer back into the water.

      Of course a capture is followed by a feast; and during the fowling season of the year the Maracaibo Indian enjoys roast-duck at discretion. He does not trouble his head much about the green peas, nor is he particular to have his ducks stuffed with sage and onions; but a hot seasoning of red pepper is one of the indispensible ingredients of the South-American cuisine; and this he usually obtains from a small patch of capsicum which he cultivates upon the adjacent shore; or, if he be not possessed of land, he procures it by barter, exchanging his fowls or fish for that and a little maize or manioc flour, furnished by the coast-traders.

      The Maracaibo Indian is not a stranger to commerce. He has been “Christianised,”—to use the phraseology of his priestly proselytiser,—and this has introduced him to new wants and necessities. Expenses that in his former pagan state were entirely unknown to him, have now become necessary, and a commercial effort is required to meet them. The Church must have its dues. Such luxuries as being baptised, married, and buried, are not to be had without expense, and the padre takes good care that none of these shall be had for nothing. He has taught his proselyte to believe that unless all these rites have been officially performed there is pot the slightest chance for him in the next world; and under the influence of this delusion, the simple savage willingly yields up his tenth, his fifth, or, perhaps it would be more correct to say, his all. Between fees of baptism and burial, mulcts for performance of the marriage rite, contributions towards the shows and ceremonies of dias de fiesta, extravagant prices for blessed beads, leaden crucifixes, and images of patron saints, the poor Christianised Indian is compelled to part with nearly the whole of his humble gains; and the fear of not being able to pay for Christian burial after death, is often one of the torments of his life.

      To satisfy the numerous demands of the Church, therefore, he is forced into a little action in the commercial line. With the water-dweller of Maracaibo, fish forms one of the staples of export trade,—of course in the preserved state, as he is too distant from any great town or metropolis to be able to make market of them while fresh. He understands, however, the mode of curing them,—which he accomplishes by sun-drying and smoking,—and, thus prepared, they are taken off his hands by the trader, who carries them all over the West Indies, where, with boiled rice, they form the staple food of thousands of the dark-skinned children of Ethiopia.

      The Maracaibo Indian, however, has still another resource, which occasionally supplies him with an article of commercial export. His country—that is, the adjacent shores of the lake—produces the finest caoutchouc. There the India-rubber tree, of more than one species, flourishes in abundance; and the true “seringa,” that yields the finest and most valuable kind of this gummy juice, is nowhere found in greater perfection than in the forests of Maracaibo. The caoutchouc of commerce is obtained from many other parts of America, as well as from other tropical countries; but as many of the bottles and shoes so well-known in the india-rubber shops, are manufactured by the Indians of Maracaibo, we may not find a more appropriate place to give an account of this singular production, and the mode by which it is prepared for the purposes of commerce and manufacture.

      As already mentioned, many species of trees yield india-rubber, most of them belonging either to the order of the “Morads,” or Euphorbiaceae. Some are species of ficus, but both the genera and species are too numerous to be given here. That which supplies the “bottle india-rubber” is a euphorbiaceous plant,—the seringa above mentioned,—whose proper botanical appellation is Siphonia elastica. It is a tall, straight, smooth-barked tree, having a trunk of about a foot in diameter, though in favourable situations reaching to much larger dimensions. The process of extracting its sap—out of which the caoutchouc is manufactured—bears some resemblance to the tapping of sugar-maples in the forests of the north.

      With his small hatchet, or tomahawk, the Indian cuts a gash in the bark, and inserts into it a little wedge of wood to keep the sides apart. Just under the gash, he fixes a small cup-shaped vessel of clay, the clay being still in a plastic state, so that it may be attached closely to the bark. Into this vessel the milk-like sap of the seringa soon commences to run, and keeps on until it has yielded about the fifth of a pint. This, however, is not the whole yield of a tree, but only of a single wound; and it is usual to open a great many gashes, or “taps,” upon the same trunk, each being furnished with its own cup or receiver. In from four to six hours the sap ceases to run.

      The cups are then detached from the tree, and the contents of all, poured into a large earthen vessel, are carried to the place where the process of making the caoutchouc is to take place,—usually some dry open spot in the middle of the forest, where a temporary camp has been formed for the purpose.

      When the dwelling of the Indian is at a distance from where the india-rubber tree grows,—as is the case with those of Lake Maracaibo,—it will not do to transport the sap thither. There must be no delay after the cups are filled, and the process of manufacture must proceed at once, or as soon as the milky juice begins to coagulate,—which it does almost on the instant.

      Previous to reaching his camp, the “seringero” has provided a large quantity of palm-nuts, with which he intends to make a fire for smoking the caoutchouc. These nuts are the fruit of several kinds of palms, but the best are those afforded by two magnificent species,—the “Inaja” (Maximiliana regia), and the “Urucuri” (Attalea СКАЧАТЬ