Latin-American Mythology (Illustrated Edition). Hartley Burr Alexander

thinks, by tobacco, in which the chiefs seek prophetic revelations, stammered out in incoherent words. One of the most interesting of the early stories tells of such a prophecy received from Yocahuguama, the yucca spirit. Doubtless the earliest version of the tale is that of Ramon Pane:²⁰

      "That great lord who, they say, is in heaven ... is this Cazziva [cassava], who kept a sort of abstinence here, which all of them generally perform; for they shut themselves up six or seven days, without taking any sustenance but the juice of herbs, with which they also wash themselves. After this time they begin to eat something that is nourishing. During the time they have been without eating, weakness makes them say they have seen something they earnestly desired, for they all perform that abstinence in honour of the cemies to know whether they shall obtain victory over their enemies, or to acquire wealth or any other thing they desire. They say this cacique affirmed he spoke with Giocauvaghama, who told him that whosoever survived him would not long enjoy his power, because they should see a people clad, in their country, who would rule over and kill them, and they should die for hunger. They thought at first these should be the cannibals, but afterwards considering that they only plundered and fled, they believed it was some other people the cemi spoke of; and now they believe it is the admiral and those that came with him." This is the first of those stories of clothed and bearded strangers (the beard is added in some versions), coming to overthrow the gods and kingdoms of the Indians, which were encountered in various portions of the New World. So much importance was attached to it, says Gómara, that a song was formed commemorating it, sung as an areito in a ceremonial dance.

      VI. CARIB LORE²¹

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      Not only Columbus, but other early writers praised the peacefully happy and amiably virtuous character of the Indians of the Bahamas and the Greater Antilles; and though this description may have been in some degree coloured by their ideal of what dwellers in the Fortunate Isles ought to be, there is yet little in the old accounts of these Indians to contravene their good report. With small question, however, this same picture served only to intensify the grimness of its companion portrait, for the folk of the Lesser Antilles, the "Caribbee Islands" of seamen's romance, were painted as hard and mirthless savages, murderers and marauders, ferocious in war, and abhorrent cannibals—altogether such as would be dramatically appropriate as the aborigines of islands that were to become the paradise of pirates.

      On his second voyage Columbus encountered men of this race, finding them treacherous and fierce. Unlike the Taïno, the men wore their hair long and they painted themselves with strange devices; their beards were plucked out, and their eyes and eyebrows were stained to give them a terrible appearance—at least so thought Chanca, who describes them for us. The women—that is, the true Carib women, not the captives, of whom they had many—were as savage fighters as the men; and the Spaniards distinguished them from the captive Taïno women by the leg-bands, fastened below the knee and above the ankle, which caused the leg-muscles to swell out—a trait recorded by im Thurn of the true Carib of Guiana.

      There is small question that these people came from the mouth of the Orinoco in the southern continent just as the ancestors of the Taïno had doubtless come before them; and even at the time of the discovery they were invading the Greater Antilles and had secured a foothold in Porto Rico. Nevertheless, they had already been in the lesser islands for a period sufficiently long to differentiate them, in a degree, from their continental congeners and to develop among them a distinctly Antillean type of Carib culture, related on the one hand to the continent they had left, on the other to the islands they had conquered. Doubtless the fundamental modification was due not so much to the change of habitat or to the difference between alluvial and insular life as to the fact—repeated from Columbus onward—that they spared and married with the women of the dispossessed tribes and so fell heirs to many of their arts and ideas.

      Of all Carib customs, after their cannibalism (the word "cannibal" is a variant of "Carib"), the most striking is the couvade—the Custom whereby the husband and father, at the birth of a child, takes to his bed, or rather hammock, as if he were suffering the pangs of labour. For forty days he remains in retirement, fasting or on meagre diet; and at the end of this period a feast is held at which the invited guests lacerate the skin of the patient with their nails and wash the wounds with a solution of red pepper, he bearing his pain heroically. Even then his trials are not at an end; for six moons more he must be careful of his food—should he eat turtle, the child will become deaf, and so of other creatures, bird and fish,—such being Père du Tertre's description of this rite, still in vogue on the southern continent.

      Other Carib festivals are mentioned by Davies. A ceremony attended a council of war, the killing of an enemy, and the return from war; the launching of a canoe, the building of a house, and the making of a garden; the birth of a child and the cutting of its hair; adolescence and participation in the first war-party; the death of parents, husband, or wife. They had, of course, their doctors or medicine-men—the peaimen of the continent, apparently called boii by the islanders, a name which is surely a variant of the Taïno buhuitihu and doubtless was adopted from the latter; especially as Maboya ("the Great Boye" or "Great Snake") is a name recorded for the tutelary power of these boii, or "snakes." Maboya, or Mapoia, is the god who sends the hurricane; and here we have an interesting point of contact with the mythology of the great isthmus, since Hurakan, the hurricane, is the Mayan storm-god. Du Tertre says that there were many Maboyas; and it may be that the term is the insular equivalent for "Kenaima," by which the mainland Carib designate a member of the class of death-bringing powers.

      Good spirits were also recognized. The names Akambou and Yris are found for the highest of all, and the name Chemin—doubtless related to zemi—is applied to the sky-god. It may be that the island Carib possessed a whole pantheon of celestial deities, or perhaps the name for the Great Spirit varied from island to island, as similar names vary among the related tribes of Guiana.

      Fragments of the legends of the island Carib are preserved. Louquo, the first man, came down from the sky; other men were born from his body; and after his death he ascended into the heavens. The sky itself is eternal; the earth, at first soft, was hardened by the sun's rays. The First Race of men were nearly exterminated by a deluge, from which a lucky few escaped in a canoe. After death the soul of the valiant Carib ascends to heaven; the stars are Carib souls. All these are beliefs which we need not ascribe to Old World suggestion, for they are found far and wide in America; and equally native must be the Carib notion that each man has three souls—one in his heart, one in his head, and one in his shoulders—though it is only the heart-soul that ascends to paradise at death, while the other two wander abroad as dangerous and evil powers. The islanders possessed also a legend of their origin or migration from among the Galibi, their continental relatives, "Galibi" being, apparently, yet another variant of "Carib." Their ancestor, Kalinago, they said, wearying of life among his own people, embarked for the conquest of new lands, and after a long voyage settled in Santo Domingo with his kin, where his numerous children, conspiring against him, gave him poison. His body died, but his soul found an avatar in a terrible fish, Atraioman; while his slayers, pursued by his vengeance, scattered afar among all the isles. Wherever they went, they destroyed the men, but spared the women; and they placed the heads of their enemies in rocky caves that they might show their sons and their sons' sons these symbols of the valour of their fathers. According to some tales all brave Caribs at death enter a paradise where they forever wage successful war against the Arawak, while cowards are condemned in the future world to be enslaved to Arawak masters.

      A more agreeable picture of Carib nature is suggested by their belief in Icheiri—a kind of Lares and Penates—to whom in each cabin was erected an altar of banana leaves or of cane, upon which were placed offerings of cassava flour and of the first fruits of the field, these Icheiri being conceived as kindly and familiar intermediaries between man below and the distant heaven power above. There were also spirits that could enter into a man to lead him to inspired vision—"medicine" spirits, or tutelaries. The god Yris seems to have been of this character, for du Tertre, who received the story from one of the missionaries in Santo Domingo, relates that Yris entered into