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PAPERS 
 
 OF THE 
 
 PEABODY MUSEUM OF AMERICAN ARCHAEOLOGY 
 AND ETHNOLOGY, HARVARD UNIVERSITY 
 
 Volume X 
 
 INDIAN TRIBES OF EASTERN PERU 
 
 BY 
 
 WILLIAM CURTIS FARABEE 
 
 INTRODUCTION 
 
 BY 
 
 LOUIS JOHN de MILHAU 
 
 TWENTY-EIGHT PLATES AND TWENTY ILLUSTRATIONS 
 IN THE TEXT 
 
 CAMBRIDGE, MASSACHUSETTS, U. S. A. 
 PUBLISHED BY THE MUSEUM 
 1922 
 
COPYRIGHT, 1922 
 
 BY THE PEABODY MUSEUM OF AMERICAN ARCHAEOLOGY 
 AND ETHNOLOGY, HARVARD UNIVERSITY 
 
TO 
 
 LOUIS JOHN de MILHAU 
 
 PATRON 
 
 PARTNER IN HARDSHIPS 
 ON MANY TRAILS 
 
✓ 
 
 
INTRODUCTION 
 
 By good fortune, when a junior in Harvard College, I became a 
 member of the party organized by Dr. Farabee to explore the in¬ 
 terior of Iceland during the summer of 1905. While this is not the 
 place to tell the story of that expedition, I refer to it because it was 
 due to my association in the field with Dr. Farabee at that time 
 that the South American expedition which forms the subject of this 
 volume became a reality. Both my companion, John Walter Hast¬ 
 ings, and myself became intensely interested in the general sub¬ 
 ject of anthropology, and particularly in the field work connected 
 with it. On our way home from Iceland, we decided that there 
 would be an expedition during the next year and that Dr. Farabee 
 would be the leader of it. The details were worked out during the 
 following winter. The interior of Peru, east of the Andes, was se¬ 
 lected as a most promising and virgin field, for this was before the 
 days of the numerous university expeditions which have since 
 followed one another into the South American jungle. 
 
 The expedition was under the auspices of the Peabody Museum. 
 Besides Dr. Farabee, the party consisted of Hastings and myself 
 as ethnologists, and a surgeon, Dr. Edward Franklin Horr, who 
 had served for a number of years in Cuba and the Philippines 
 as an officer in the Army Medical Corps. President Roosevelt 
 found time, amidst his numerous activities, to receive Hastings 
 and myself at the White House, when he wished us luck, and gave 
 us a strong personal letter to all our diplomatic officials. His 
 Eminence, the late Cardinal Gibbons, wrote for me a letter 
 which was an open sesame within ecclesiastical circles at the Vati¬ 
 can and elsewhere. Many others, too many, unfortunately, to 
 mention individually, in a limited space, gave evidence of their 
 interest and good wishes toward us. In December, 1906, Dr. Fara¬ 
 bee, Hastings, and I sailed from New York, southward bound, fol- 
 fowed some weeks later by Dr. Horr. On our arrival in Lima, we 
 were officially presented to the President, Senor Pardo, and his 
 
VI 
 
 INTRODUCTION 
 
 Minister of Finance, Senor Leguia, now President of the Republic, 
 and were the recipients of many courtesies and hospitalities from 
 both Americans and Peruvians. From Lima we continued to Are- 
 quipa, where is situated the Harvard Observatory, which city 
 became our base during the time we were in Peru. A short period 
 was devoted to preparation for the actual field work and to short 
 side trips to La Paz and other nearby places. Little could be 
 learned of conditions in the interior beyond the mountains, and so 
 the first journey was somewhat in the nature of a preliminary in¬ 
 vestigation of the field. 
 
 In all, three journeys were made across the Andes and down 
 into the lowlands running eastward from the Atlantic slope of the 
 mountains, as is shown in the map, plate 28 of this volume. On 
 the first incursion, which lasted about six months, we started from 
 the station of Tirapata on the then uncompleted railroad to Cuzco, 
 and went over the tableland and through Aricoma Pass, at an eleva¬ 
 tion of lb,500 feet; whence the trail descended the eastern slope of 
 the mountains to the rubber camp at Astillero on the Tambopata 
 River. There we waited, short of food and tobacco, for six weeks, 
 until the flooded river could subside sufficiently for canoe travel. 
 From this little settlement we proceeded, with many halts, down 
 the Tambopata and Madre de Dios to Rivera Alta on the Beni and 
 thence overland to Guayamerin, on the Marmore. Ascending this 
 last river and its tributary, the Chapare, we found ourselves at the 
 trail head in Bolivia, whence a journey on mule-back brought us to 
 the city of Cochabamba. The arrival of the pack train with its party 
 of “Norte Americanos” which, after six months in the field with 
 limited impedimenta, was a pretty rough looking crowd, created 
 somewhat of a sensation in the plaza. It was with great difficulty, 
 later, that the Faculty of the University of Cochabamba could be 
 convinced that such a band could really be “ scientificos ” from a 
 great university. A stage trip to Oruro and La Paz and a voyage 
 across Lake Titicaca brought this first, journey to a close. Hast¬ 
 ings and I shortly afterward returned to the United States, leav¬ 
 ing Drs. Farabee andHorr to continue the work of the expedition. 
 The sudden and accidental death of Hastings not long after his 
 arrival home was a great shock to all of us, who will remember him 
 with affection as a good comrade and true friend. 
 
INTRODUCTION 
 
 yii 
 
 The experience gained in the first journey was most helpful in 
 planning the second, during which the party, starting from Cuzco, 
 descended the Urubamba River, past the ancient fortress Ollantay- 
 tambo, the scene of the defeat of Hernando Pizarro by the Inca, 
 Manco Capac, to Cahuide near where the river is joined by the 
 Paucartambo. Here the expedition spent three months in camp with 
 the Macheyenga Indians, returning to Cuzco, via the Yanatile 
 River, Lara, and the ancient sun temple at Pisac. 
 
 The third journey was the longest and in many ways the most 
 important. The Peruvian Government, which, at this time, was 
 
 Members of the Expedition in camp on the Tambopata River; seated, left to right, 
 Dr. Farabee, Dr. Horr, Mr. de Milhau, Mr. Hastings 
 
 interested in the extension of the railroad at Cerro de Pasco to 
 some navigable point upon the Ucayali River, invited the mem¬ 
 bers of the expedition to accompany the party of engineers 
 engaged in making a preliminary location and survey. This invita¬ 
 tion was particularly attractive, because it was anticipated that 
 the party would pass for more than a hundred and fifty miles 
 through an unknown territory supposedly inhabited by savage 
 tribes, where opportunity would offer itself to make observations 
 and collections. As a matter of fact, these anticipations were only 
 partly realized, as only a few tribes were encountered along the 
 
INTRODUCTION 
 
 viii 
 
 rivers, the great interior showing no traces of inhabitants, either 
 past or present. The route of the party was from Cerro de Pasco 
 via the Pichis road through Tarma to the Pachitea River. De¬ 
 scending this river to the Ucayali, the party then embarked upon 
 a government launch for Iquitos, at which port Dr. Farabee 
 shipped to New York by Atlantic steamer the collections which 
 had been made en route. From Iquitos, which is just below the 
 point where the Ucayali and the Maranon form the Amazon, the 
 party followed the latter river to Tabatinga upon the border of 
 Brazil and then, retracing in part its steps, returned to the West 
 Coast. The homeward route was along the Amazon, Ucayali, 
 Urubamba and Mishagua Rivers to the divide at Varadero Vargas, 
 whence a portage was made to the Manu River, which was followed 
 to the Madre de Dios. From this river the party came to the 
 Andean plateau over the route by which it had descended into the 
 interior upon its first journey, namely by the Tambopata River to 
 Astillero and over the mountain trail to Tirapata. During the 
 eleven months spent in the headwaters the expedition was able to 
 do much work among the tribes of the Panoan, Arawakan, Tupian, 
 and other stocks, the results of which are set forth in this treatise. 
 In addition a great deal of geographical work was done, including 
 the taking of observations and the mapping of a hitherto unknown 
 region, a full report of which was made to the Peruvian authorities. 
 
 The woi'k of the expedition was done under varying and trying 
 conditions, sometimes in the cold high altitude of the Andean 
 plateau, at other times in the torrid jungle of the Amazon head¬ 
 waters, in dry season and in rainy, under a blazing sun, or in the 
 chill of a “temporal” from the mountains. Transportation was 
 by almost every conceivable method; by steam train, hand-car, 
 stage coach and horseback in the mountains (to say nothing of one 
 well remembered nightmare of a ride up the eastern slope of the 
 Andes from the Chapare to Cochabamba upon the pack saddles 
 of a mule train returning from the delivery of its cargo at the trail’s 
 end), by river steamer, by rowboat or native bark canoe, or on 
 foot. The food, too, varied from the garlic impregnated dishes of 
 the Spanish hotel to the roast monkey and parrot of the hospitable 
 savage. Malarial fever was a constant and unavoidable companion, 
 but aside from this affliction, and the pests of small and biting 
 things that flew or crawled, we remained in good health without 
 
INTRODUCTION 
 
 ix 
 
 serious illness or accident. The success of the expedition is pri¬ 
 marily due to the leadership, tireless energy, tact, and ability of 
 Dr. Farabee; while Dr. Horr, the surgeon, was responsible in great 
 part for the good health of its members, and also for the prestige 
 which it acquired by the presence of an untiring and unselfish 
 physician, whose services were called upon frequently by Whites 
 and Indians wherever he went. Besides the material results of the 
 expedition, as shown by this volume, by the collections in the Pea¬ 
 body Museum, and by the scientific observations of various sorts, 
 reported to the Peruvian Government and to our own, I believe 
 that it has been not unhelpful in promoting to some degree right 
 understanding and good will between Peru and our own country. 
 Indeed, I think I may say that Dr. Farabee’s appointment as an 
 honorary member of the Faculty of the University of San Marcos 
 at Lima (the oldest university in both Americas), and his selection 
 by President Harding as one of the American Commission to the 
 Peruvian Centennial, with the rank of Envoy Extraordinary, are 
 good evidences of this fact. While the appearance of this volume 
 has been somewhat delayed, for many reasons, including among 
 others, Dr. Farabee’s absence upon other and distinguished ex¬ 
 plorations in Brazil and the Guianas, I am glad of its publication 
 at this time, not only because of its scientific value, but also be¬ 
 cause it is, in a way, an appreciation of the splendid work accom¬ 
 plished by my comrades of the expedition. 
 
 New York, January 5, 1922. 
 
 Louis J. deMilhau. 
 
ACKNOWLEDGMENTS 
 
 It gives me pleasure to acknowledge my indebtedness to the follow¬ 
 ing persons who contributed so largely to the success of the ex¬ 
 pedition: to Mr. Louis J. de Milhau, whose splendid liberality 
 made the work possible, for advice and assistance in the field; to 
 the late Professor Frederick W. Putnam, for instruction and hearty 
 cooperation; to Mr. John W. Hastings, who will always be held 
 in affectionate memory by his comrades; to Dr. Edward Horr, my 
 constant companion and efficient assistant for three years, for 
 looking after the health of our party and administering to hundreds 
 of natives and Indians along the way; to the Inca Mining and 
 Rubber Company for transportation and supplies; to the numer¬ 
 ous Government officials and others in Peru and Bolivia whose 
 assistance and genial hospitality made our travels so enjoyable; 
 to Mr. Charles C. Willoughby, Director of the Peabody Museum, 
 for putting the volume through the press. 
 
 William Curtis Farabee. 
 
 Cambridge, Massachusetts 
 August 30, 1921. 
 
CONTENTS 
 
 ARAWAKAN STOCK 
 Macheyenga 
 
 PAGE 
 
 Distribution. 1 
 
 Organization. 2 
 
 Hunting and Fishing. 2 
 
 Preparation of Game. 5 
 
 Household Utensils. 6 
 
 Drinks . 6 
 
 The Dance. 7 
 
 Tobacco . 7 
 
 Games. 8 
 
 Dress and Ornamentation. 9 
 
 Diseases. 11 
 
 Music. 11 
 
 The Dead. 12 
 
 Religion. 14 
 
 Salutations. 15 
 
 Cosmogony. 15 
 
 Measures. 16 
 
 Marriage . 16 
 
 Childbirth. 18 
 
 The Family. 19 
 
 Physical Development. 19 
 
 Deformation. 20 
 
 Language. 21 
 
 Grammar. 23 
 
 Vocabulary . 38 
 
 Campa 
 
 Vocabulary .. 49 
 
 Piro 
 
 Distribution. 53 
 
 Organization. 53 
 
 Houses. 54 
 
 Food Supply. 55 
 
CONTENTS 
 
 xii 
 
 Dress and Ornamentation. 57 
 
 Marriage . 59 
 
 Medicine Men. 60 
 
 The Dead. 60 
 
 Personal Habits . 61 
 
 Cats Cradles. 62 
 
 Vocabulary . 62 
 
 Mash co 
 
 Distribution and General Culture. 77 
 
 Marriage . 77 
 
 The Dead. 77 
 
 Personal Appearance. 77 
 
 Vocabulary . 78 
 
 PANOAN STOCK 
 
 History. 79 
 
 CONEBO 
 
 Distribution. 80 
 
 Houses. 81 
 
 Dress and Ornamentation. 82 
 
 Food Supply. 83 
 
 Canoes. 83 
 
 The Dead. 84 
 
 Religion. 84 
 
 Music. 84 
 
 Marriage. 85 
 
 Personal Appearance. 80 
 
 Pottery. 86 
 
 Grammar. 88 
 
 Vocabulary . 91 
 
 Si pi bo 
 
 Distribution and General Culture. 90 
 
 Home Life. 96 
 
 Dress and Ornamentation. 97 
 
 Tobacco. 100 
 
 Artistic Designs . 100 
 
 Marriage . 101 
 
 The Dead. 103 
 
 Religion .. 104 
 
 Medicine Men. 104 
 
CONTENTS 
 
 xiii 
 
 Amahuaca 
 
 Distribution and General Culture.105 
 
 Signal Code. 106 
 
 Dress and Ornamentation. 107 
 
 Marriage . 107 
 
 The Dead.108 
 
 Warfare.108 
 
 Character. 109 
 
 Vocabulary .110 
 
 JIVARAN STOCK 
 
 Distribution of Tribes.115 
 
 Home Life. 115 
 
 Food Supply. 116 
 
 Fire Making. 117 
 
 Dress and Ornamentation. 117 
 
 Marriage .118 
 
 The Dead. 119 
 
 Religion. 119 
 
 Medicine Men. 119 
 
 Mummified Heads.120 
 
 Dances. 123 
 
 Myths. 123 
 
 Vocabulary .125 
 
 WITOTAN STOCK 
 
 Distribution. 136 
 
 Organization. 137 
 
 Houses. 137 
 
 Food Supply.138 
 
 Jaliko, the Feast of the Pole.139 
 
 Other Amusements.140 
 
 Dress and Ornamentation. 141 
 
 Marriage .141 
 
 The Dead. 143 
 
 Medicine Men. 143 
 
 Cosmogony.145 
 
 Religion. 146 
 
 Warfare. 146 
 
 Signal Code. 147 
 
 Grammar.148 
 
 Vocabulary .149 
 
XIV 
 
 CONTENTS 
 
 MIRANHAN GROUP 
 
 Vocabulary . 152 
 
 TUPIAN STOCK 
 
 Tiatinagua 
 
 Distribution. 154 
 
 Organization. 154 
 
 Food Supply. 154 
 
 Dress and Ornamentation. 156 
 
 Marriage . 156 
 
 The Dead. 157 
 
 Religion. 157 
 
 Personal Appearance. 157 
 
 Grammar. 158 
 
 Vocabulary . 158 
 
 Atsahuaca 
 
 Vocabulary . 162 
 
 Mabenaro 
 
 Vocabulary . 164 
 
 SOMATIC CHARACTERS 
 
 Measurements. 165 
 
 ARCHAEOLOGICAL REMAINS 
 
 Mounds at Trinidad, Bolivia. 180 
 
 Burial Towers, Colocolo, Bolivia. 180 
 
 Circular Burial Tower, Peru. 180 
 
 Petroglyphs. 180 
 
 Collections. 181 
 
 BIBLIOGRAPHY. 183 
 
 INDEX 
 
 189 
 
INDIAN TRIBES OF EASTERN PERU 
 
 ARAWAKAN STOCK 
 
 MACHEYENGA 
 
 Distribution. The Macheyenga, an Arawakan tribe related to 
 the Campa, occupy the territory along the middle course of the 
 Urubamba River and its local tributaries. With other Campa 
 tribes these Indians were in contact with the Inca east of the 
 Andes, but were never absorbed by them. The Inca applied the 
 term “ Antis ” to all the tribes without distinction, but the Campa 
 group called themselves by different local names and were known 
 to the interior tribes by these names. On the middle course of the 
 Urubamba River they are known as Machiganga; on the Perene, 
 as Acheyenga; and at San Lorenzo, as Achenega. The present 
 study was made at Cahuide on the Yavero, or Paucartambo 
 River, a branch of the Urubamba above Pongo Manique, Peru. 
 
 A few years ago some forty families of the Macheyenga lived 
 in the vicinity of Cahuide, contented and happy; but today, on 
 account of the raids of slave traders, there are but six or eight 
 families left, numbering about twenty individuals. No enumera¬ 
 tion of the Macheyenga has ever been made, and no exact infor¬ 
 mation can now be secured because of the system of carrying 
 away the children and selling them down river where they soon 
 loose their language and identity. A very rough estimate, based 
 upon careful inquiry in many localities, would be about two 
 thousand. 
 
 Most of my information was obtained from two very competent 
 authorities: Sr. Max Richarte, a very intelligent man of good 
 family and education, who had lived for several years among the 
 Macheyenga and spoke their language; and the best possible 
 authority, Simasiri, a Macheyenga boy, whose father at his death 
 had given him to Richarte. Simasiri was taken to Cuzco, where 
 he lived in Richarte’s family, and attended school for five years. 
 He spoke and read Spanish very well. A year before my visit he 
 
2 
 
 TRIBES OF EASTERN PERU 
 
 was taken back to the interior to serve as an interpreter among 
 his own people. We found him at Cahuide, and had him with us 
 for three months. After his return to the interior, he met one of 
 his cousins who told him of the fate of his family. His father and 
 mother had been captured and sent to different places down river; 
 his sister had been dressed up and sold to a rubber gatherer; his 
 brothers had been killed, and he alone had escaped. Simasiri was 
 so angry at these acts of barbarism perpetrated by white men, 
 that he threw away his civilized clothing, put on his old Indian 
 dress, and went away into the forest to live with the savages. 
 The Peruvian Government has since prohibited this slave traffic, 
 and punished the offenders. I was delighted to see one of the 
 worst offenders against this tribe carried away in chains for trial. 
 
 Organization. There is no tribal organization, no tribal meet¬ 
 ings, and no chief of the whole tribe. Each locality, comprising a 
 few families situated near together on the same river or near the 
 confluence of two rivers, has its own curaca, or head-man, who is 
 selected because of his ability and influence. The habits of life 
 of these tribes do not encourage organization. They have no large 
 villages, or large communal houses. There are, instead, several 
 families living along the banks of a river in the same vicinity, each 
 with its own chacara, or small clearing, in the fertile lowland, 
 where an abundant and constant food supply is guaranteed. There 
 is no criminal code or system of punishment, because there are so 
 few criminals. Theft, unfaithfulness, and murder are practically 
 unknown. If children are too intimate before marriage, they are 
 severely beaten by their parents. A lazy man is compelled to 
 work because no one will give him food, yet anyone will allow him 
 to work in his field for food. 
 
 The Macheyenga are not war-like, but when other tribes carry 
 off their women they declare war. The women and children go 
 to war with the men, carry arrows, anti have them ready as fast 
 as needed. It has been reported that they use poisoned arrows, 
 but they know no arrow poison. 
 
 Hunting and Fishing. In hunting and fishing, the Macheyenga 
 use a very strong flat bow (plate 3) made of chonta palm ( Oreo- 
 cloxa), five feet long and an inch and a half wide. The bow is 
 held upright, with the surplus fiber string wound around the lower 
 end. The arrow is held under the forefinger on the left side of the 
 
Peabody Museum Papers 
 
 Vol. X, Plate 1 
 
 Macheyenga Indians 
 

 
 ✓ 
 
 
 
 
 
ARAWAKAN STOCK, THE MACHEYENGA 
 
 3 
 
 bow. The bow is drawn with the thumb and index finger holding 
 the arrowshaft on the string. The arrowshaft is made of the 
 straight top of the wild cane (Gynerium saccharoides), and is three 
 or four feet long. The feathers are put on spirally, wrapped with 
 cotton thread, and pitched. The foreshaft is made of chonta palm 
 or bamboo, without any other point. Different types of arrows 
 are used for birds, fish, monkeys, and pigs. The men hunt and 
 fish together, and divide the catch. There is no definite rule 
 about the division of any particular animal, or of the whole catch. 
 They use also a number of devices for capturing birds and animals. 
 
 The latex of the Castilloa elastica, or that of some other tree, is 
 used to make a sort of lime which they call “ popa.” With it they 
 catch birds by smearing limbs of trees frequented by them. For 
 big game, sharpened sticks are planted in their runways. For 
 smaller animals, snares are made by planting two poles in the 
 ground, one on either side of the runway, wider apart at the top 
 than at the bottom. A double rope is placed around the poles, 
 five or six feet up; hanging from this double rope is a double 
 loop with a slip-knot hanging near the ground. An animal pass¬ 
 ing through in either direction picks up the noose, which pulls 
 tight around his neck, strangling him to death. This is one of the 
 simplest and most effective snares in use among any people. They 
 build a blind near the water hole of a certain animal or bird, and 
 shoot it when it comes to drink. They know the habits of the 
 animals, and the times of day they usually take water. 
 
 For catching fish they never use the hook, but have other de¬ 
 vices. A very small flat fish, three to five inches long, which feeds 
 under stones in shallow water, is caught in the hands, and killed by 
 biting it through the head. When the rivers are in flood, the fish 
 feed along the shallow water. To catch these the natives use a 
 small round net about three feet in diameter, fastened on a bent 
 pole which they hold in their hands, and push before them as 
 they wade along the banks. They use a large net with stone 
 sinkers for seining in the deep holes along the small rivers. These 
 nets are very well made of cotton strings, with small oval river 
 stones notched and pitched to hold the string. 
 
 Their most successful and ingenious method of catching fish is 
 by building a trap and using poison. A narrow shallow place in a 
 small river is selected, and wings of stones are built on both sides 
 
4 
 
 TRIBES OF EASTERN PERU 
 
 in order to confine the water to a space fifteen or twenty feet wide, 
 as shown in figure 1. At the inner ends of the wings, long poles are 
 so placed that the upstream ends are on the ground, and the other 
 ends held in forked sticks. Across these poles are placed others 
 in a horizontal position, the upstream one being under the surface 
 of the water. Then a large mat, about twelve feet long and eighteen 
 feet wide,made of wild cane and bast, is so placed upon this platform 
 of poles that the upstream end is under the surface of the water, 
 and the other end is two or three feet higher. The sides of the mat 
 
 Figure 1 
 
 Macheyenga Indian fish trap 
 
 are turned up about a foot to prevent the fish from rolling off into 
 the water below the wings. All the poles and the mat are held in 
 place and made secure with well-tied lianas or vines. The mesh 
 of the mat must be just the right size; if too large the smaller fish 
 will get through, if too small the resistance to the rapid water will 
 carry the trap away. After some three hours of hard labor for 
 half a dozen men, the trap is completed, and the time for rest has 
 come. While the trap is being made, some men collect bundles 
 of roots of the cavenithi, a small shrub which grows abundantly 
 in the neighborhood. These roots are taken a mile or more up¬ 
 stream, and pounded on the rocks in the river. The fish along the 
 river for the whole distance, overcome by the poison, rise to the 
 surface, and float out on the trap, where the largest ones are 
 
ARAWAKAN STOCK, THE MACHEYENGA 
 
 5 
 
 gathered up, and the smaller ones thrown back into the river to 
 float on for possibly another mile before recovering from the effect 
 of the drug. By this method practically every fish in the river is 
 captured, but the device has its limitations: it cannot be used in 
 large rivers, deep water, or small streams; and the trap is carried 
 away by the first high water. The poison has no deleterious effect 
 upon the flesh of the fish, which may be eaten without danger. 
 
 All Indians in the region are very successful in imitating the 
 cries of animals and birds. They are thus able to call them within 
 range of their arrows, or to approach near to them. On the river 
 or trail they continually call for the game which frequents that 
 particular vicinity. The grunt of the pig, the whistle of the tapir 
 or the monkey, and the call of the turkey-like curassow, are each 
 perfectly reproduced. When hunting or on a journey, an Indian 
 always carries over his shoulder a coil of cord which he loops 
 around his feet when he climbs trees for game, fruit, nuts, or vines. 
 The loops catch over his insteps in such a way as to allow him to 
 clamp his feet against the sides of the tree. 
 
 When the trail crosses a river which is not too wide, a very 
 serviceable bridge is built by felling a tree from either side, and 
 connecting the two with long poles and cross sticks. 
 
 Preparation of Game. Fish are drawn, scraped, thoroughly 
 roasted, and smoked with the head left on. Birds are plucked, 
 washed, scraped, and drawn, and then either boiled or roasted. 
 At home the commonest method is to cut up the bird, and boil 
 it with plantains in a large pot. When traveling, everything is 
 roasted: game, plantains, and yucca. 
 
 Monkeys and pigs are always singed, thoroughly washed in the 
 river, scraped, and drawn. The intestines are carefully cleaned 
 and eaten. They are considered great delicacies. The flesh is 
 roasted and smoked. A big fire is built, and the animal is held in 
 the flames until all the hair is singed off; while it is being dressed, 
 the fire has burned down until a large bed of live coals remains, 
 then a barbecue is made over them, and the flesh slowly roasted 
 with the cut surface upward, so that all the juices are held in the 
 meat. 
 
 When on a hunt it is always necessary, on account of the heat, 
 to stop early in the evening to roast and smoke the meat to pre¬ 
 serve it. When traveling, fresh meat is preserved for five or six 
 
6 
 
 TRIBES OF EASTERN PERU 
 
 days by placing it over the fire every evening. At home the meat 
 is kept hanging over the fire in a suspended tray or on poles, 
 until it is all consumed. The tray is made by bending a stick or 
 vine into a circle two feet in diameter, and weaving in strips of 
 bast. The smoke preserves the meat, and keeps away the flies. 
 The tray keeps the food out of reach of dogs and other pets. 
 
 All members of the family eat together, and any strangers or 
 visitors present eat with them. They use salt freely on their meat 
 and roasted green corn, but use no other mineral foods. 
 
 Household Utensils. The Macheyenga make a very rude coarse 
 pottery for cooking purposes, and for water storage. All their 
 food bowls and finer ware they get from the Conebo by exchange. 
 They make baskets of palm leaves for all kinds of temporary use. 
 For storage of trinkets, clothing, etc., they make a very good 
 telescope basket of wild cane, two feet or more long, a foot wide, 
 and when extended, one and a half feet high. They still use the 
 peccary tusk knife, but depend upon steel knives for hai'd usage. 
 When using a modern knife, they sharpen it on one side only, 
 hold it with the blade at the ulnar side of the hand, and always 
 cut with a drawn stroke; or, in other words, they use it as they 
 do one of their own knives. 
 
 Fire is made by twirling a stick between the palms of the hands. 
 A certain kind of palm tree called “ mokavirintchi,” has root- 
 stalks growing above the ground. These are cut, and when well 
 cured, one is flattened for the hearth, and another rounded for the 
 drill. There is no tradition about the origin of fire — they “ always 
 made it this way.” 
 
 Drinks. Chicha, a fermented drink, is made by young women 
 from cassava and corn. The sweet cassava (Manihot aipi), a 
 starchy tuber, after being boiled and cooled, is chewed by the 
 young women until the saliva is thoroughly mixed with it, and 
 then it is placed in a wooden trough in the sun for four or five 
 days to ferment. The corn is ground very fine by rocking a semi¬ 
 lunar-shaped stone on a flat one used as a base. The corn meal is 
 then placed to soak in a trough of water. When fermentation has 
 progressed sufficiently, the corn and masticated cassava are mixed 
 together in a larger trough with more water, and allowed to stand 
 two or three days longer. While the mixture is ripening, short 
 stemmed gourds are prepared for the storage of the chicha. The 
 
Peabody Museum Papers 
 
 Vol. X, Plate 2 
 
 Macheyenga Indians: a. Weaving cotton cloth; b, Making chicha 
 
ARAWAKAN STOCK, THE MACHEYENGA 
 
 7 
 
 mass is then dipped from the trough with a gourd, strained through 
 a long basket into a large pot, and poured through a funnel made 
 of corn-husks into neckless gourds which hold about a gallon each, 
 as shown in plate 2, b. The operator continually expectorates into 
 the gourds as she fills them. When all are filled they are corked 
 with corn-cobs, and set away for future use. We saw them make 
 ten gallons at one time. When fresh, chicha is a pleasant refresh¬ 
 ing drink, but in a few days it becomes very intoxicating. As a 
 matter of hospitality it is always offered to visitors, who must, 
 of course, accept and drink it. Fortunately one learns to drink, 
 and to relish it, before he knows how it is prepared. Once the ap¬ 
 petite has been formed, sentiment no longer affects the stomach. 
 The natives drink freely, but seldom to excess. 
 
 The Dance. There are no established dances for regular seasons 
 of the year. When there is a wedding dance it comes at the first 
 of harvest season, but there may not be a wedding each year. The 
 visitor’s dance is given at any time when a few persons come from 
 a distance. This is the men’s dance and takes place around a fire on 
 the outside of a house. The leader carries a small drum which he 
 taps with his fingers while the men catch hands and dance in a 
 circle. They may dance every day for a week; it is just their 
 method of entertainment and means nothing whatever. 
 
 The drum is made by stretching the skin of a howling monkey 
 across the ends of a hollow tree trunk eighteen inches long and 
 twelve inches in diameter. The snare is prepared by stringing 
 beads on a cord across one end. The skin is placed in wood 
 ashes to remove the hair and to tan it. This is the only use made 
 of the skin of any animal. The drum is used for dances, and for 
 a man’s amusement when he is drunk; he lies on the floor and 
 taps the drum with his fingers by the hour. Upon hearing the 
 drum, I went many times, and always found the same thing true, 
 — some fellow was lying on the floor on his back, tapping the 
 drum, while no one else was paying any attention to it. 
 
 Tobacco. The men grow their own tobacco, “ sedi,” and smoke 
 it in large wooden pipes, called “ penarintci,” made of the root 
 of a tree called “ camona.” They do not use tobacco in any other 
 way. The pipe has a long tubular bowl with a short bird-bone 
 stem set at a right angle, similar to the one shown at the left in 
 figure 7. 
 
TRIBES OF EASTERN PERU 
 
 Games. Children play few games. The principal ones are 
 shooting at a target with bows and arrows, and throwing seeds at 
 each other. They have no ball or stick games of any kind. The 
 boys blow up the bladders of animals and use them for balls. 
 The girls are taught to make cats cradles. The following examples 
 were obtained at Cahuide. They are the very simple types found 
 in many parts of the world. 
 
 Guatuari, a snare. String around the neck, right hand string 
 around neck again; right string under left forming a loop with 
 rest of string; loop over the head with the cross of strings behind; 
 pull the loop with both hands, and the string comes off the neck. 
 
 Yobateaka, a trap. Left hand palm vertical with string around 
 hand on top of thumb; index of right under palm string, between 
 thumb and index of left, hook over dorsal string, pull through, 
 twist palm of right up, loop over index of left; repeat between 
 each finger with loop over the next; release the thumb; pull palm 
 string and the animal escapes. 
 
 Sitikali, releasing the fly. String around thumb of left hand with 
 both strings on the dorsal side; wrap once around the wrist; take 
 up loose loop on right thumb; with right little finger take up the 
 two palmar strings of the left from behind over the right thumb 
 strings; with the right little finger take up the right thumb strings 
 over the little finger strings; with right thumb and index remove 
 the four dorsal strings of the left hand to the palmar side, thus 
 making a knot of all the strings between the palms, with one loop 
 over each thumb and two over each little finger; slap palms to¬ 
 gether, release little fingers, and draw apart showing string on 
 thumbs with no knot. 
 
 Taboringa, shelters. Loop around middle fingers; take up on 
 thumbs the ulnar string over the radial; take up radial on little 
 fingers; take up middle loops over thumb strings with opposite 
 ring fingers; slip thumb strings and take them up over middle 
 finger string; slip little finger strings and take them up over ring 
 finger strings; slip middle and ring finger loops; draw out and a 
 double diamond remains between the palms. 
 
 Potengia. Same as the last, except that the ring finger strings are 
 twisted once toward the thumbs when put on. 
 
 Ani, river. Loop over thumb and index of left hand and thumb 
 of right; hook over string between thumb and index of left with 
 
ARAWAKAN STOCK, THE MACHEYENGA 
 
 9 
 
 index of right and take up with turn to right; little fingers under 
 ulnar index, over radial index strings and take up ulnar thumb 
 string on backs of little fingers; release thumbs; take up radial 
 little finger strings on backs of thumbs over index strings; place 
 index loops over thumbs also; place former thumb string loops 
 over little fingers; take off former little finger loops; release 
 indexes; draw out and a double string winds around the outside 
 strings like the bends of the river. 
 
 Sigarintci, spider’s web. Loop over the thumb and index of 
 left hand and thumb of right; hook index of right over string 
 between thumb and index of left and take it up with turn to right; 
 little fingers under ulnar and radial index strings and take up 
 ulnar thumb string on backs of little fingers; release thumbs; 
 take up radial little finger string on backs of thumbs; place index 
 loops over thumbs; take off former thumb loops; place ends of 
 indexes downward through former thumb loops and turn palms 
 outward releasing all but thumbs and indexes. 
 
 Pankotci, a house. String over thumbs and little fingers; take 
 up palm string on indexes; take up ulnar little finger string in 
 middle with teeth beneath other palmar strings and drop the loop 
 over other strings; take up in middle at crossing in teeth the ulnar 
 thumb string and radial index string, holding these until end; 
 remove loops from indexes and little fingers, catching the two 
 together (i.e. the ulnar of indexes and radials of little fingers) and 
 place both over little fingers; take up on indexes from under 
 ulnar side all strings between thumb and little finger strings, the 
 loop thrown over by teeth first; place little finger loops with half 
 turn to ulnar side over middle fingers; place thumb loops under 
 other strings over little fingers; place index loops over thumbs 
 with half turn, release strings from teeth and draw out, first shift¬ 
 ing thumb and little finger loops well down and middle finger 
 loops well up. A house frame with ridge pole, rafters, and plates 
 result. 
 
 Dress and Ornamentation. The most common dress for both 
 men and women is the cushma, a loose fitting sleeveless shirt¬ 
 like cotton garment, which hangs from the shoulders and reaches 
 below the knees, as illustrated in plate 1. Cotton is not cultivated, 
 but wild cotton is collected by the women, spun into very fine 
 thread, and woven into cloth (plate 2, a). To make a cushma, a 
 
10 
 
 TRIBES OF EASTERN PERU 
 
 strip is woven four times as long as the required garment, and about 
 a half yard in width. It is then cut into two pieces and sewed along 
 the middle, except for about a foot in the center which is left open 
 to slip the head through; the sides are sewed up with the excep¬ 
 tion of a small hole on either side for the arms. The woman’s 
 cushma has the hole for the head cut crosswise instead of length¬ 
 wise. The cushma is worn plain white, or dyed a dull red with 
 the pulp of a plant called “atcohte” (Bixa orellana). Children 
 run about naked until the approach of puberty. Among some of 
 the groups all go naked a part of the time, others wear bark 
 cushmas, and still others wear the breech cloth. 
 
 The cotton is gathered by the women, and stored in rough bas¬ 
 kets made of palm leaves. The seeds are removed by hand, as the 
 cotton is needed for spinning. The spindle is made of chonta 
 palm about a foot long, with a stone whorl. The spindle rests in 
 a gourd cup, and is spun by twisting with the thumb and 
 fore-finger. The thread is used to make cushmas, bags, and 
 bands for their arms and legs; or cord to make bags, nets, 
 and ropes. 
 
 The ornamentation of these people is not profuse or elaborate, 
 and is nearly the same for both men and women. The only object 
 attached to the body is the nose ornament. The septum is pierced, 
 and suspended from it on a cotton thread is a small thin disc of 
 silver about the size of a dime, which just covers the lip. Often 
 two or four small beads of stone or bone are worn on the thread 
 with the silver disc. 
 
 On the shoulders, attached to the cushma, the women wear tufts 
 of feathers, claws of animals, bones, and seeds. The men often 
 have tufts of feathers and bird skins attached to the cushma, hang¬ 
 ing down the back. These are mere ornaments, and have no sig¬ 
 nificance whatever. The Macheyenga, along with many other 
 tribes, admire plump arms and legs, hence the women always wear 
 bands or cords of woven cotton around the wrists and ankles, 
 and above the elbows. The men sometimes wear these same bands 
 with monkey teeth attached. The women often wear long neck¬ 
 laces of different colored seeds, berries, pods of vanilla, teeth of 
 monkeys and other animals, and bone beads (plate 3). All the 
 people paint their bodies and faces in lines or spots, for on other 
 purpose than the protection against the bites of flies. 
 
Peabody Museum Papers 
 
 Vol. X, Plate 3 
 
 Macheyenga bow and arrows, necklaces, and feather ornaments. (About 1/11.) 
 
ARAWAKAN STOCK, THE MACHEYENGA 
 
 11 
 
 Diseases. The Macheyenga are a very hardy people, and are 
 free from loathsome diseases. There are no evidences of tuber¬ 
 culosis, venereal diseases, or insanity among them. Many are 
 pitted from smallpox and we saw two individuals who had each 
 lost an eye from this disease. One is apt to mistake scars made by 
 the bite of the vampire bat for pox marks. Many have such marks 
 on the nose and forehead. 
 
 There is no medicine man but everybody knows certain herbs 
 which are used for different diseases. Old persons consult together 
 in serious cases. Malaria is common among them. They give no 
 medicine internally, but in order to reduce the temperature they 
 wash the body with a tea made from the roots of a tall grass called 
 “ chipanaci ” that grows in swamps. They use the same medicine 
 to attract fish to certain deep pools. The plant can be distin¬ 
 guished only by the flower, and as it was not then in bloom, we 
 were unable to obtain it for identification. This plant is worthy 
 of a careful study. For diarrhea and headache they make a tea 
 of the leaves of the plant Dioscorea. 
 
 There are a few poisonous serpents in the region, and in spite 
 of great care the natives are occasionally bitten. When one is 
 bitten, he at once cuts the wound open and squeezes into it the 
 juice of the leaves and bark of the cavinithi tree. The leaves and 
 scraped inner bark are heated over a fire, and then the juice is 
 squeezed into the wound. It is said to be a sure cure, preventing 
 pain and swelling. The next day, to hasten the cure, the patient 
 chews red peppers, and spits the juice on the wound. If allowed 
 to sleep the patient will die, hence a great noise is kept up all night 
 to keep him awake. One night we heard a loud noise which was 
 kept up continuously, until we were unable to sleep. Upon in¬ 
 vestigation we learned that one of the men had been bitten by a 
 snake the evening before. His leg was badly swollen, and he seemed 
 to be in considerable pain in spite of their treatment. However, 
 he recovered completely in a few days. The snake was not found, 
 so it was impossible to know whether or not it was the most pois¬ 
 onous variety, as supposed. 
 
 Music. The Macheyenga sing a few songs, but cannot be con¬ 
 sidered musical. When men return from a long journey, they give 
 a dance, and sing their experiences for the benefit of their friends. 
 They catch hands and dance in a circle facing each other. 
 
12 
 
 TRIBES OF EASTERN PERU 
 
 On the trail it is often difficult to get dry kindling, and fire- 
 making is a slow and painstaking operation. As the man blows 
 his fire, he sings the following song in a very low tone to encourage 
 the fire to burn. 
 
 tci - tci val - o - ri val - o - ri val - o - ri tci - tci 
 
 Fire burn burn burn fire 
 
 D.C. 
 
 val - o - ri val - o-ri i-i-i - i-i-i-i 
 
 burn burn 
 
 The second example is a cradle song used by mothers to soothe 
 their children when sick or when put to bed in the evening. Two 
 mothers singing at the same time usually sing in octaves on the 
 outside tones, and come together in unison on the middle tones. 
 No words are used, that can be heard, but all the notes were 
 hummed in a very low voice. 
 
 The Dead. The Macheyenga have no fear of the dead. They 
 handle the body with impunity, and dispose of it without cere¬ 
 mony. When anyone dies, two men, relatives or friends, take the 
 corpse by the head and feet, and lay it on a litter made of two 
 long poles with cross sticks. Then the same two men, or two 
 friends out of courtesy, carry the litter head foremost on their 
 shoulders to the river and throw it into the water. The body re¬ 
 mains dressed in its cushma, as in life. No weights are used to sink 
 the body, and the rapid current carries it away to be eaten by 
 fish, or to be buried in the sands and debris along the shallow 
 
ARAWAKAN STOCK, THE MACHEYENGA 
 
 13 
 
 banks. There is no ceremony whatsoever in connection with the 
 dead, either at the house or at the river. When friends happen to 
 be present, they usually carry away the body as an act of courtesy. 
 If no one else is there, two members of the family do it. No one 
 accompanies the two men to the river, and no ceremony is per¬ 
 formed while they are gone. There is no reverence for the body. 
 It is thrown into the river just as a dead dog or kitchen refuse is 
 thrown in, at the same place, and apparently for the same reason 
 It is the most convenient, and at the same time the most hygienic 
 method of disposing of the dead. 
 
 When one member of the family dies the others desert the home, 
 and build another some distance away. They never return to the 
 house, but if they have no other chacara, or clearing, they may 
 return for food until the new chacara is ready to use, a period of 
 eight or ten months. After that time another family may take 
 possession of the old clearing, and live in the house. When a small 
 child dies they throw the corpse into the river, but do not leave 
 the house. In order to end the sufferings of helpless old persons 
 and those about to die of some incurable disease, they throw them 
 into the river while they are still alive. However, they take very 
 good care of their sick and infirm so long as there is any hope of 
 recovery. 
 
 They leave the house because they are afraid of the disease that 
 took away the other member of the family, and for no other reason. 
 The case of a child would seem to be an exception, but the adults 
 have no fear of children’s diseases. No ceremonies are performed 
 when leaving the old home or when building a new one. As they 
 have no belief in ghosts or in the return of the soul, there is no 
 reason to fear the soul of the departed. Aside from their positive 
 statements, the fact that others may and do live in the same house 
 after a short time, is evidence that they have no fear of the house 
 or of spirits about it. 
 
 Among some branches of the tribe, those killed in warfare are 
 buried, while the common people are thrown into the river. A 
 grave, four or five feet deep, is dug near the place where the man 
 fell. The body, dressed in the cushma, is laid on its back at full 
 length, and covered with leaves, poles, and earth. Nothing is 
 placed in the grave with the body. No marker is used, and no 
 mound is heaped over the grave. The grave of a man killed by a 
 
14 
 
 TRIBES OF EASTERN PERU 
 
 white slave hunter was pointed out to us. Before leaving the 
 neighborhood we excavated the grave, but found no bones. The 
 body had been removed, and the earth and poles replaced. This 
 may be the custom. Again, among some branches, the small 
 children are carried up into the hills and buried among the rocks, 
 while all others are thrown into the river. They were unable to 
 give any explanation for these exceptions to the general rule. 
 
 They have a tradition that a long time ago the body of a Mache- 
 yenga was buried, and a guard kept watch to see if there was a 
 soul, and if so what became of it. In the morning of the eighth 
 day, they saw a red deer jump from the grave, and run into the 
 forest. Since then they have believed that the souls of the Mache- 
 yenga always enter the reel deer (Cervus humilis). They do not 
 know what becomes of the souls of other men, but they do not 
 enter the red deer. They never eat the flesh of the deer, but have 
 no objection to others doing so. They even kill it themselves, and 
 give it to others to eat. It is in no way treated as a sacred animal. 
 When the cooked flesh is offered to a Macheyenga, he makes 
 signs as though the thought of eating it made him sick. 
 
 From the tradition it would seem that they believe the soul 
 becomes a red deer, and that man lives again in the form of a deer. 
 They did not see the soul enter the deer, but saw the deer rise 
 from the grave. On this point they are quite clear. The man dies, 
 and it makes no difference whether his body is buried or is thrown 
 into the river, his soul enters the deer, and that is the end of all. 
 Neither the soul nor the body ever lives again. It does not become 
 the deer, neither is it the sold of the deer, for the deer has a soul of 
 its own. Asked what becomes of the soul, an Indian answers, “It 
 goes into maniro, the red deer.” Asked what then becomes of it, he 
 answers, “ Nothing, that is the end of it when it enters the deer.” 
 
 They have no conception of the origin of “ seletci,” the soul, or 
 any very definite idea of what it is. It is something besides “ isede,” 
 or life, that animals have in common with men, and that rocks and 
 rivers do not have. It is never seen, and has nothing to do with 
 life, sleep, disease, or death. It is an intangible something that 
 leaves the body at death and enters the deer. 
 
 Religion. The Macheyenga believe in “ Idioci,” the big man, 
 in “ engita,” the sky. He made man, the sun, the moon, etc., in 
 some way, they know not how or when. At present he has very 
 
ARAWAKAN STOCK, THE MACHEYENGA 
 
 15 
 
 little to do with the world, except to thunder at the beginning and 
 the end of the seasons, and to send the rain. He takes no more 
 care of men than of the animals. He does not reward the good or 
 punish the evil, consequently he is neither adored nor propitiated. 
 Their attitude toward him is much the same as his toward them, — 
 one of indifference. They make no offerings or prayers, and have 
 no ceremonies, feasts, sacred dances, ceremonial objects, charms, 
 or fetishes. There is no communion between themselves and any 
 spirit. 
 
 These Indians have very few superstitions, traditions, or stories. 
 They pay some attention to the interpretation of dreams. Good 
 dreams indicate good luck; a bad one is an omen that some friend 
 will die soon. If a woman dreams her husband is hunting, she 
 will be struck by a poisonous snake when she goes to gather wild 
 cotton. If one sneezes, it is evidence that someone has inquired 
 about him. Hair cuttings are thrown into the river; if they were 
 thrown on the ground the people would become sick. Nail parings 
 are thrown away anywhere. 
 
 They exchange many gifts when visiting. If, by accident, a man 
 breaks something they give him, he drinks chicha until he is 
 thoroughly drunk, as a sign of his humiliation. 
 
 Salutations. When friends meet on the trail, they salute by 
 words only, “ Aiinowi,” how are you, and ask from whence you 
 came and your destination. When returning after a long absence, 
 the same salutation is given. When a stranger visits a house all 
 rise to receive him, and then all sit down together. When parting 
 they say, “Nowaitaiita,” good-bye. They always address each 
 other in terms of relationship, as uncle and nephew, father-in-law 
 and son-in-law. 
 
 Cosmogony. In the beginning, the earth was very much as it 
 is now. Idioci, the big man in the sky, made man, the sun, moon, 
 stars, day, night, etc. No one knows why if is night, or where 
 the sun goes at night. The earth is a round flat plane, and turns 
 around contrary-clockwise. Round, like the earth, is “ kabogi- 
 tate ”; round, like an orange, is “ kanaronkate ”; and round, 
 like a log is “ kanarongipoate.” Thus, there is no question that 
 the earth is flat. Eclipses and the phases of the moon are not 
 understood. All these things are just as Idioci made them, and 
 nobody knows why they are so. 
 
16 
 
 TRIBES OF EASTERN PERU 
 
 Long periods of time are counted by seasons, the wet and the 
 dry, and by the return of the fruits and flowers. When a visit is 
 planned or an engagement made, the time is fixed by the bloom¬ 
 ing of a certain flower. Shorter periods are counted by moons. 
 There are twelve moons in a year, and the period is called “ mam- 
 perokesire:” “ mampero,” twelve, and “ kesiri,” moon. The 
 word for a seasonal year is “ sethehagarene.” The quarters of 
 the moon are used for counting time also. The new moon is 
 “ tcisipekikeni the half moon, “ tcisimokeneki ”; the full 
 moon, “ tcilita and the dark of the moon, “ pege.” The posi¬ 
 tion of the sun is used to determine the time of day, and in keep¬ 
 ing appointments. The stars are not used for direction when 
 traveling at night, because the traveler follows the rivers. 
 
 Measures. In measuring cotton cloth they use the large span, 
 thumb to little finger tip, called “ serantapaca for half a span 
 they guess at it or use the width of the four fingers. They also 
 use the small span, thumb and index finger tip, called “patero- 
 seragodie.” In building a house they cut a pole the proper length 
 to measure the posts and another for the distance apart, or use 
 a string for a measure. They keep nothing as a standard measure. 
 To measure a longer distance they pace it. The distance between 
 two villages or places far apart, is indicated by pointing to the 
 position of the sun for each place or the time required to go there, 
 — a very satisfactory method. 
 
 Marriage. The Macheyenga marry within the tribe, but out¬ 
 side their own group. Monogamy is the rule, but any man may 
 have as many wives as he can support. The head man usually 
 has three or four wives who all live in the same house; but each 
 wife has her own fireplace, cooking utensils, floor space, and 
 sleeping mat. The husband eats alone, each wife furnishing her 
 part of the food, and after he has concluded, each wife with her 
 children retires to her own quarters. There is good feeling and 
 perfect harmony, which reveals itself at every meal in the exchange 
 of choice bits of food. 
 
 Wives are always treated with great consideration and affec¬ 
 tion. It is so seldom that either husband or wife is unfaithful, that 
 there is no established regulation for such an offense, and no 
 divorce. Wives may be exchanged, but always with their consent. 
 A few weeks before our visit Pegima and Kobana exchanged wives. 
 
ARAWAKAN STOCK, THE MACHEYENGA 
 
 17 
 
 Kobana and his wife, who was very homely and eight months 
 enceinte, lived on the Maturiata River where they had a good 
 house, and a large chacara of growing corn, cassava, and plantains. 
 Pegima, with his good-looking young wife, came from their home 
 on the Javero River to visit Kobana, who was an intimate friend. 
 A mutual admiration sprang up between Kobana and Pegima’s 
 wife, and an exchange of wives was arranged. Pegima took posses¬ 
 sion of the Maturiata home while Kobana went with his new wife 
 to her people. The friendship of the two families continued, and 
 frequent visits were exchanged. In due course of time a son was 
 born to the wife of Pegima, and he appeared as proud as any 
 father. 
 
 To the observer there seems to be very little in the way of a mar¬ 
 riage ceremony. Marriage is not obligatory, yet public opinion is 
 so strong in its favor that few remain single. A young man of 
 eighteen selects the girl he wishes to marry and makes a proposal 
 to her. If she accepts his offer, he goes away and makes a clearing 
 in the forest, plants his field with corn, cassava, and plantains, 
 and builds himself a house near his own people. After eight or 
 ten months, when his field is ready to furnish food, the young man 
 returns for his bride, but he must now ask for her in accordance 
 with the ancient custom. He seeks the curaca, and tells him that 
 he wishes to marry a certain girl. The curaca agrees to see the 
 girl’s father, and arrange matters if possible. The father asks the 
 girl, and she replies that she does not wish to marry the young 
 man. The curaca then returns to the boy and tells him that the 
 girl seems unfavorable, but at the same time urges him to try 
 other methods. The boy is sad, and pleads with the curaca to 
 know what can be done. The curaca tells him to gather wood, 
 build a fire, and to throw some sticks of firewood in front of her 
 father’s house. “ If she changes her mind and decides to accept 
 you,” he says, “ she will take a stick of wood and throw it into 
 your fire.” The boy does as directed, and then sits down in 
 front of his fire, sad but hopeful. Men are sitting about talking, 
 but no one speaks to him. The girl sits talking with some old 
 women, occasionally glancing over her shoulder at the boy. In a 
 short time she suddenly jumps up, grasps a stick of wood, throws 
 it into his fire, and runs away. The boy, attempting to catch the 
 girl, follows her into the forest, where the marriage is consummated. 
 
18 
 
 TRIBES OF EASTERN PERU 
 
 The boy returns with his bride, holding her left wrist in his right 
 hand. As soon as they appear, the whole throng begins making 
 an awful noise with drums, singing and dancing. The men catch 
 hands and dance in a circle with the boy. The women bring 
 chicha to drink; the feasting, drinking, and dancing continue for 
 three days, after which the new couple take up their abode in their 
 own home. 
 
 It is the custom also for the bride and groom to exchange pres¬ 
 ents. Immediately after the return from the forest, the bride gives 
 the groom a new cotton cushma which she has made by spinning 
 and weaving wild cotton. The groom presents the bride with neck¬ 
 laces and bracelets. No present or payment is given to the bride’s 
 father or mother. 
 
 Widows soon remarry and indeed if they are left with children, 
 it is necessary, in order to take care of the family. We observed 
 an interesting case in point. Shameti, who had a wife and five 
 children, went on a journey where he was obliged to cross some 
 dangerous rivers. It was reported that he had been lost, but he 
 returned in a week, to find his wife married to another man and 
 two of his children given away. He took possession of his home 
 and wife, but not of the two children. 
 
 Childbirth. Women appear to suffer little in parturition. On 
 the morning of March 15, 1908, the wife of Pegima gave birth to 
 her first child, a boy. Two families were living together in a long 
 house on the Maturiata River near our camp. Early in the morn¬ 
 ing the men went to the hills across the river, hunting. At about 
 ten o’clock, the woman about to be confined went into the clearing 
 a short distance from the house, threw some banana leaves on the 
 ground, and there, alone, gave birth to the child. She called to 
 the woman at the house, who brought warm water to wash the 
 baby; but before doing so they scraped it all over with a piece 
 of split bamboo. The umbilical cord was tied twice on the side 
 of the mother and once on the side of the child, then it was cut with 
 the split bamboo knife. The cord was not touched with the hands, 
 but held between pieces of bamboo. The placenta was buried near 
 by. In about an hour after leaving the house the mother returned, 
 wrapped the baby in a cloth, deposited it in a comfortable posi¬ 
 tion on a mat on the earth floor, went into the river for a bath, 
 then built a fire, and prepared the noonday meal as usual. 
 
ARAWAKAN STOCK, THE MACHEYENGA 
 
 19 
 
 As this was the woman for whom Pegima had traded a month 
 before, we were anxious to know how he would appreciate the boy, 
 and were pleased when he acted just as any father would who was 
 taken by surprise; his face spread in a bland smile as he inspected 
 the youngster, but he said nothing. They apparently had been 
 awaiting this event before moving away. Three days afterwards, 
 the mother carrying a heavy pack walked five or six miles over 
 the mountain to their new home. The child, being too light a 
 load for its mother, was carried by a little girl of ten or twelve 
 years. 
 
 The Family. Families average four or five children, and some¬ 
 times six or eight are found in one family. Some do not desire 
 children, and do not have them. It is said they produce abortion 
 in some way, but we were unable to learn the process. Children 
 are nursed for two or three years on account of the lack of other 
 suitable food for them. 
 
 The labor of the household is well and equably divided. The 
 men clear the field, not in common, but each in turn assists his 
 neighbor. A visitor who happens along at such a time lends a hand 
 at the clearing. The women with chonta palm digging sticks make 
 up the hills, plant the crop, and tend it. When the corn is ripe, they 
 pluck the ears, and store them. The men do the hunting and fishing, 
 make their bows and arrows, dig out their canoes, and build their 
 houses. The women take complete care of the small children; 
 carry the vegetables from the field, and cook the food; collect the 
 wild cotton, spin, weave, and make it into garments; and chew 
 the cassava to make chicha. On the trail the women carry the 
 heavy loads, and allow the men to hunt as they go. In the canoe, 
 the man paddles, and the woman steers. They are good traveling 
 companions. 
 
 The Macheyenga appear to live to an old age; we saw several 
 with some white hairs. There were more old men than old women, 
 which would indicate that for some unknown reason the men live 
 longer than the women. The aged are well cared for, and respected 
 by their children. 
 
 Physical Development. The Macheyenga are physically well 
 developed, are of medium size, and have good health. Their con¬ 
 stant food supply insures good nourishment and contentment. 
 They are happy, good natured, and affectionate. They are about 
 
20 
 
 TRIBES OF EASTERN PERU 
 
 the usual stature of the Arawakan people of the Amazon, and have 
 shorter arms and broader shoulders than their neighbors. Their 
 faces are slightly longer and less prognathous as determined by the 
 auricular-nasion-prosthyon index. 
 
 Their eyes are always black and straight, but distinctly wider 
 apart than their neighbors. Their noses are usually quite flat and 
 straight, never aquiline. Their lips are thin and straight, and their 
 chins round and short. Their hair is black, coarse, and straight, 
 and is worn down over their ears and neck for protection against 
 flies. The women sometimes wear the hair over the shoulders. 
 The men wear a band with short feathers attached to keep the 
 hair away from the face. All go bareheaded. The men pull out 
 
 Outlines of hand and foot of Macheyenga Indian 
 
 what few hairs grow on the face. Their feet are broad and toes 
 short, with the great toe set off a little from the second. The toes 
 are used for grasping objects, especially for holding the arrowshaft 
 while attaching the foreshaft and feathers (figure 2). 
 
 Deformation. Deformities of any sort are very rare. The only 
 one observed was a boy near Azupizu, who had no toes on one 
 foot, lacked two fingers on the right hand, and three on the left. 
 Artificial deformation is practiced on all children. The heads of 
 both sexes are deformed in youth by binding a board behind the 
 head and a roll of cotton over the forehead, thus making a groove 
 into which the tump-line fits. It is not meant to be a matter of 
 beauty, but one of utility. The deformation, while not very great, 
 could be felt distinctly, and served its purpose well. 
 
 The men are good canoemen, and can pole along all day without 
 resting. On a long journey both men and women carry fifty to 
 seventy pounds, fifteen miles a day. They carry with the aid of 
 
ARAWAKAN STOCK, THE MACHEYENGA 
 
 21 
 
 a tump-line, which they pull down on with both hands between 
 the head and the shoulders. All are good swimmers, and keep 
 their bodies in good condition by bathing twice a day. For statis¬ 
 tical measurements and comparisons see tables elsewhere. 
 
 Language. The following linguistic material is submitted to 
 students who are to follow the study of the Macheyenga language, 
 in the hope that it may prove of service for comparative purposes. 
 My authority, Simasiri, and I were handicapped in our work by 
 being compelled to use, as an intermediary, a language foreign to 
 both of us. It was impossible to get valuable text because there 
 is no set rituahstic or ceremonial forms, or extended songs with 
 words. Making up stories for the occasion was not very success¬ 
 ful. This lack of text for comparison makes it dangerous to per¬ 
 fect the conjugations and to build up a grammar; therefore, the 
 conjugations are given just as written at the time. Any attempt 
 to make the endings conform to a type would lead to future con¬ 
 fusion. The material is of more value in this imperfect form. The 
 following observations may prove suggestive. 
 
 True incorporation does not occur in the Macheyenga language. 
 The nominal subject is placed before the verb and the object after 
 it. The verbal stem, however, may be prefixed by the subjective 
 pronoun, and postfixed by other elements and the objective pro¬ 
 noun, as for example: n-amana-tapla-nipi, I pray for you. There 
 is thus an agglutination between the personal pronoun and the 
 verb, and the same takes place between the possessives and their 
 nouns. These elements do not stand alone and may require the 
 presence of another pronoun to strengthen them, as: naro n-am- 
 bata-ke-ri, I cured him. It is often necessary to designate the 
 gender by an affix of the sign to the verbal stem, as: pi-m-pe-ri- 
 sabari, he gives you the machete. 
 
 The possessive prefixes are: n-nu, my; p-pi, your; i, his; and 
 o, hers. The first two, n and p, are common in all Arawakan lan¬ 
 guages. In some cases the Macheyenga suffix the possessives. The 
 plural possessives are formed by means of a special affix. The 
 pronominal prefixes are: n-nu, I; p-pi, you; i-is, he; o, she; a, 
 we; pi, you; i, they, m.; 1 and o, they, f? Many of these are the 
 same as the possessives. Before vowels, n is used, and before con¬ 
 sonants, nu. I and o are more than pronouns, they indicate gender 
 
 1 Masculine. 
 
 2 Feminine. 
 
22 
 
 TRIBES OF EASTERN PERU 
 
 as well. The i appears to be derived from iri, male. Ri, ro, or ru, 
 used as prefixes or suffixes, indicate the gender of the person speak¬ 
 ing. Ni is a pluralizing nominal suffix, as: primare, some person; 
 primareni, some persons. 
 
 Interrogatives either begin or end with ta, as: Tatakanika, 
 what did he say? Tsaniyonta, what man is this? Itapipatcita, 
 what is your name? The i here indicates the masculine gender. 
 
 The particles tsa and be, found with many interrogative ex¬ 
 pressions, are used for emphasis only; tsa with the masculine, 
 and be with the feminine gender. 
 
 Ka and tci are of very common occurrence and of varied mean¬ 
 ings. Tci seems to be used as a suffix to general statements, while 
 ka, ke, or ki, is used as a verbal suffix with the past participal: 
 ninta, to love; ni-ka-ninta, I am loved; ka-nioto-yeri, to have 
 known. Ka is used also in the sense of having or being, as: ni-ka- 
 tavi, I am sick; ni-ka-pitonea, I have a son. Ki is used also with 
 the ablative of instrument, i-waka-ri-intcata-ki, he struck it with 
 a club. 
 
 Ma is a negative prefix, as: ma-pihmaro, a widow or without a 
 husband; ma-yampi, deaf; ni-ma-rotci, I do not drink. Kari is 
 sometimes used as an affix for negation. Mba, or mpa, is a suffix 
 denoting future time: katanawakina-mba-ka, he will come soon. 
 
 The Macheyenga language is smooth and musical, lacking en¬ 
 tirely the strong gutterals of the Andes languages. Men and 
 women speak the same language, differing only in the endings due 
 to difference in gender. 
 
 Key to Phonetic System 
 
 a as in 
 
 father 
 
 ai as in 
 
 aisle 
 
 a “ 
 
 hat 
 
 au “ 
 
 how 
 
 e “ 
 
 fete 
 
 oi “ 
 
 oil 
 
 6 “ 
 
 met 
 
 c “ 
 
 ship 
 
 i “ 
 
 pique 
 
 tc “ 
 
 chain 
 
 I “ 
 
 pin 
 
 hw “ 
 
 when 
 
 o “ 
 
 note 
 
 kw “ 
 
 quake 
 
 6 “ 
 
 not 
 
 n “ 
 
 canon 
 
 u “ 
 
 rale 
 
 a’a, i’i. 
 
 as broken vowels 
 
 u “ 
 
 bat 
 
 a i, a u, 
 
 o i, as individual sounds 
 
ARAWAKAN STOCK, THE MACHEYENGA 
 
 23 
 
 Grammar. Conjugation of the following sixteen verbs: be, 
 speak, give, know, live, die, see, hear, eat, sing, go, bring, make, 
 paint, fall, and have. 
 
 TO BE, MIRITCI 
 
 
 Singular 
 
 Plural 
 
 Singular 
 
 Plural 
 
 
 
 PRESENT 
 
 IMPERFECT 
 
 TENSE 
 
 1 
 
 naro 
 
 haroegi 
 
 1 iriati 
 
 aiigaki 
 
 2 
 
 viro 
 
 virotoegi 
 
 2 ati 
 
 iriaigeri 
 
 3 
 
 yoga 
 
 ithiro 
 
 3 iriatakera 
 
 iriataigakera 
 
 
 
 PAST 
 
 CONDITIONAL 
 
 1 
 
 noati 
 
 aitaiigakeri 
 
 1 kanonarida 
 
 kanoigakithitha 
 
 2 piatheti 
 
 piaiiganai 
 
 2 kanoigaira 
 
 ikanoigathitha 
 
 3 
 
 iataki 
 
 aiiganai 
 
 3 ithithorakari 
 
 ithiroegi 
 
 
 
 FUTURE 
 
 PRESENT SUBJUNCTIVE 
 
 1 
 
 kanotakana kanoigakerira 
 
 1 nokanota 
 
 kanotaigakeri 
 
 2 
 
 virokanolitha kanotaiigairi 
 
 2 pikanotari 
 
 kanotaiganaiitha 
 
 3 
 
 inkanoti 
 
 inkanoigaki 
 
 3 inkanotaki 
 
 inkanotaiigakeri 
 
 
 PRESENT PARTICIPLE 
 
 PAST PARTICIPLE 
 
 
 
 kanotaki 
 
 kanoti 
 
 
 
 
 TO SPEAK, INIFITHA 
 
 
 
 Singular 
 
 Plural 
 
 Singular 
 
 Plural 
 
 
 
 PRESENT 
 
 CONDITIONAL 
 
 1 
 
 noniaki 
 
 niagaki 
 
 1 narononiera 
 
 niihaiigaki 
 
 2 
 
 piniaki 
 
 tsaminiaki 
 
 2 pinianoniera 
 
 pinihaiigakeni 
 
 3 
 
 piropinini 
 
 iniaki 
 
 3 ithithoiriniaki 
 
 iribihaiiganakenira 
 
 
 IMPERFECT 
 
 PRESENT PERFECT 
 
 1 
 
 ibiabaiyeti 
 
 niabaiyai 
 
 1 noniaki 
 
 iniaiitaki 
 
 2 
 
 piniabaiyetaii piniabaiyetaii 
 
 2 piniaki 
 
 aigomepiniaki 
 
 3 
 
 iniabaiyeti 
 
 inihaiigi 
 
 3 iniaki 
 
 iniaganaki 
 
 
 
 PAST 
 
 PLUPERFECT 
 
 1 
 
 nonitai 
 
 niiagira 
 
 1 ikanotakainiakera 
 
 irotioiniatakera 
 
 2 
 
 pinihaki 
 
 piniaigira 
 
 2 ariopiniakeratio 
 
 irotiopiniakera 
 
 3 
 
 iniaki 
 
 iniantaro 
 
 3 irotioiniakera 
 
 irotioiniaiigakera 
 
 
 
 FUTURE 
 
 PAST 
 
 PERFECT 
 
 1 
 
 noniaki ta 
 
 niniagakera 
 
 1 aliomepiniaki 
 
 aliomagotaiigaken 
 
 2 
 
 piniira 
 
 niiaigeri 
 
 2 aliomepiniaganakeri aliomapingantaki 
 
 3 
 
 ithiniakera 
 
 iginiaganara 
 
 3 botaganteroti 
 
 aliomairiotaiigaki 
 
24 
 
 TRIBES OF EASTERN PERU 
 
 Singular Plural 
 
 FUTURE PERFECT 
 
 1 irinianakemi niiaiiganakemera 
 
 2 pinianakemi niiaiigaki 
 
 3 inianakeratio iniiaiiganakyeng 
 
 Singular Plural 
 
 PRESENT SUBJUNCTIVE 
 
 1 nonihi 
 
 2 pinihi 
 
 3 piniakini 
 
 nihayaietaiigi 
 
 nihayaietaiigi 
 
 inihira 
 
 CONDITIONAL PERFECT 
 
 1 iniainakerakati niiaiiganakerikatha 
 
 2 pinianakerikara pinaiiganakerithikatha 
 
 3 iniakerika iniantanaki 
 
 IMPERATIVE 
 
 nihye 
 
 PRESENT PARTICIPLE 
 
 noagantci 
 
 PAST PARTICIPLE 
 
 niake 
 
 TO GIVE, EPAKA 
 
 Singular 
 
 Plural 
 
 Singular 
 
 Plural 
 
 PRESENT 
 
 
 CONDITIONAL 
 
 1 nomperi 
 
 paiyeri 
 
 1 ipithithika 
 
 paiigaiithi 
 
 2 pipakeri 
 
 pimpaigakeri 
 
 2 pipakrtliirika 
 
 pikavinsaiithi 
 
 3 ipaki 
 
 ipiri 
 
 3 ipaiithi 
 
 tepinsani 
 
 3/ iripakimpe 
 
 opaiyithi 
 
 
 
 IMPERFECT 
 
 PRESENT PERFECT 
 
 1 aipa 
 
 paiigithithi 
 
 1 ipakeri 
 
 napaiigakeri 
 
 2 pipakeri 
 
 paiigithi 
 
 2 pipakeri 
 
 pipakethikia 
 
 3 ipakeri 
 
 pavaigithi 
 
 3 ipaki 
 
 ipingkani 
 
 PAST 
 
 
 PLUPERFECT 
 
 1 kanti 
 
 paiyiti 
 
 1 timaki 
 
 ipakena 
 
 2 pikantaki 
 
 ipagani 
 
 2 tipaiigaiithi 
 
 ipaiigyi 
 
 3 pinevitakeri 
 
 ipimanteri 
 
 3 ipana 
 
 ipingkana 
 
 3/ pimpi 
 
 pairopiinonti 
 
 
 
 FUTURE 
 
 
 PRESENT SUBJUNCTIVE 
 
 1 nompatceri 
 
 paigaithitha 
 
 1 pe 
 
 paiigakeri 
 
 2 perinitcio 
 
 pasanoniyeri 
 
 2 pedi 
 
 pediegi 
 
 3 impatcerithirakatlii 
 
 aipaiethi 
 
 3 paka 
 
 pedi 
 
 3/ ompaithiroro 
 
 ompatcimpira 
 
 
 
 PRESENT PARTICIPLE 
 
 PAST PARTICIPLE 
 
 ipwankani 
 
 ipagani 
 
 
 
 TO KNOW, 
 
 IGOTI 
 
 
 Singular 
 
 Plural 
 
 Singular 
 
 Plural 
 
 PRESENT 
 
 
 IMPERFECT 
 
 1 nogoti 
 
 wotaiigi 
 
 1 igoyeti 
 
 gobegaka 
 
 2 pigoti 
 
 igoigi 
 
 2 pigotai 
 
 goigithi 
 
 3 igoti 
 
 igoting 
 
 3 igotaii 
 
 igotabaki 
 
ARAWAKAN STOCK, THE MACHEYENGA 
 
 25 
 
 Singular 
 
 Plural 
 
 Singular 
 
 Plural 
 
 PAST 
 
 
 PRESENT PERFECT 
 
 1 nogotaii 
 
 tcemakoigakeri 
 
 1 nogataki 
 
 nogotaiigaki 
 
 2 pigotabaki 
 
 pitcemakoigakeri 
 
 2 pigotaki 
 
 pigoigaki 
 
 3 itcemakotaki 
 
 itcemakoigakeri 
 
 3 igotaki 
 
 igoigaki 
 
 FUTURE 
 
 PLUPERFECT 
 
 1 nogotakera 
 
 nogotaiigeri 
 
 1 ikelmagotaki 
 
 kelmakoigaki 
 
 2 pigoterakari 
 
 pigotaiigeri 
 
 2 pikelmakeratio 
 
 kelmakoigaivaii 
 
 3 irigoteri 
 
 irigotaiigi 
 
 3 ikelmakotaki 
 
 ikelmakoigaki 
 
 CONDITIONAL 
 
 PRESENT SUBJUNCTIVE 
 
 1 igoteriki 
 
 goigaiilika 
 
 1 piotaki 
 
 gotaiigaki 
 
 2 pigoteroki 
 
 pigotaiigaii 
 
 2 piateriki 
 
 pigoigi 
 
 3 igotakilika 
 
 igotaiiging 
 
 3 igotaki 
 
 gotaki 
 
 PRESENT PARTICIPLE 
 
 PAST PARTICIPLE 
 
 gotaki 
 
 goti 
 
 
 
 TO LIVE, 
 
 ITIMIRA 
 
 
 Singular 
 
 Plural 
 
 Singular 
 
 Plural 
 
 PRESENT 
 
 
 FUTURE 
 
 
 1 notimira 
 
 alyotimaiiyera 
 
 1 aiyinontimatci 
 
 timaigatcera 
 
 2 pitimira 
 
 pitimaiyera 
 
 2 pintimatcera 
 
 itimaiyera 
 
 3 athio otimi 
 
 otimaiyera 
 
 3 intimatcera 
 
 intimaiyera 
 
 
 
 3/ ontimatcera 
 
 ontimaitayera 
 
 PAST 
 
 
 
 
 1 notimira 
 
 itimaiiti 
 
 
 
 2 pitimi 
 
 pitimavetara 
 
 PRESENT PARTICIPLE 
 
 3 alyothimatci 
 
 itimatcera 
 
 itimaitake 
 
 3/ 
 
 otimabetara 
 
 
 
 
 TO DIE, KAMAKI 
 
 
 Singular 
 
 Plural 
 
 Singular 
 
 Plural 
 
 PRESENT 
 
 
 FUTURE 
 
 
 1 nokamaki 
 
 kamaiigaki 
 
 1 nokamaki 
 
 kamaiiganakera 
 
 2 pintamaki 
 
 pintamaiigakera 
 
 2 pintamakerakari 
 
 pintamaiigakera 
 
 3 ikamaki 
 
 ikamaiigi 
 
 3 inkamanaki 
 
 inkamirakari 
 
 PAST 
 
 
 
 
 1 nokamanaki 
 
 kamaiigakera 
 
 PAST PARTICIPLE 
 
 2 pikamakiti 
 
 pitamaiigaki 
 
 ataki 
 
 
 3 kamaki 
 
 pogeriaka 
 
 
 
26 
 
 TRIBES OF EASTERN PERU 
 
 TO SEE, INIAKA 
 
 Singular 
 
 1 noniakeri 
 
 2 viroripenaiithe 
 
 3 ithithoenaiithe 
 3/ yoniagantaka 
 
 Plural 
 
 PRESENT 
 
 inaenganithitha 
 
 piniaigakethitha 
 
 iniaigakethitha 
 
 oniakiti 
 
 Singular 
 
 Plural 
 
 FUTURE 
 
 1 nomiakeroa niaigakerora 
 
 2 nehero pampagaigero 
 
 3 iniakeroa tsigakataembapegiakero 
 
 3/ iniavakerorokari tsigakataoniaigakero 
 
 1 noniakethi 
 
 2 viroripinakeri 
 
 3 itheiroriineaki 
 3/ oniavitakari 
 
 PAST 
 
 inaenkani 
 
 viroeipinaigakeri 
 
 ithiroriiniaigavakeri 
 
 irororioniaigavakeri 
 
 PRESENT PARTICIPLE 
 
 na’akero 
 
 PAST PARTICIPLE 
 
 ogotaka 
 
 TO HEAR, PINTCEMISANTE 
 
 Singular Plural 
 
 Singular 
 
 Plural 
 
 PRESENT 
 
 1 nontcemisantaki teemisantaiigi 
 
 2 pintcemisantaki pitcemidi 
 
 3 pintcemaki itcemisangakaii 
 
 FUTURE 
 
 1 narotcemisangaiikitcini tcemisantaiigakerira 
 
 2 pintcemarakari tcemisantaiigeri 
 
 3 intcimakerakari intcemisantaiigerakari 
 
 PAST 
 
 1 notcemisangakeri tcemisantaiigera 
 
 2 pitcemakeri pitcemaiigakeri 
 
 3 itcemisangakeri itcemaiigakeri 
 
 PRESENT PARTICIPLE 
 
 itcemisanteinkani 
 
 PAST PARTICIPLE 
 
 itcemegantaka 
 
 TO EAT, SIKATEMBA 
 
 Singular 
 
 Plural 
 
 Singular 
 
 Plural 
 
 1 yemba 
 
 2 isitakaiita 
 
 3 isitakataka 
 3/ yowakasa 
 3n*gaiyogaso 
 
 PRESENT 
 
 isikataigatha 
 
 yogakero 
 
 isikataiyemba 
 
 osikataiyemba 
 
 isikataigaka 
 
 1 nosigataiemba 
 
 2 pisigatakembara 
 
 3 isikatakembara 
 3if isikatapaiemba 
 3 n isikatakarakari 
 
 FUTURE 
 
 sikataiigakembara 
 
 pogaiigakembari 
 
 irogaiembari 
 
 ogaigakembari 
 
 PAST 
 
 1 nosikatemba isikataiitatha 
 
 2 pisikataka virolipisakatahigakaniroro 
 
 3 isigataka itbilohegaisikataiigakaniro 
 
 3/ nakitisakatangtci osigataiigapaka 
 
 3n yogakathi 
 
 PRESENT PARTICIPLE 
 osikatakaingara 
 
 PAST PARTICIPLE 
 
 yogarantaka 
 
 * Neuter 
 
ARAWAKAN STOCK, THE MACHEYENGA 
 
 TO SING, MATIKI 
 
 27 
 
 
 Singular 
 
 Plural 
 
 Singular Plural 
 
 
 PRESENT 
 
 FUTURE 
 
 1 
 
 nomatigaki 
 
 matekaiigakakeri 
 
 1 nomatikai marentaiigakera 
 
 2 pimatiki 
 
 pimatikaiigera 
 
 2 pimatikaiera pirantaiigi 
 
 3 
 
 marenti 
 
 imatikaiigi 
 
 3 embirantageageti imarentarigera 
 
 
 
 PAST 
 
 PRESENT PARTICIPLE 
 
 1 
 
 nomatiki 
 
 imatikaiithira 
 
 maritagqntci 
 
 2 
 
 pimatiki 
 
 pimatikaiigakera 
 
 
 3 
 
 imatikerora 
 
 ipirantaiigi 
 
 PAST PARTICIPLE 
 
 
 
 
 omarintinkani 
 
 
 TO GO, 
 
 ATAKE 
 
 
 Singular 
 
 Plural 
 
 Singular 
 
 Plural 
 
 
 PRESENT 
 
 
 FUTURE 
 
 1 ninati 
 
 tsami 
 
 1 ninati 
 
 aiigakera 
 
 2 piataki 
 
 piagaki 
 
 2 pietaki 
 
 p'aigaki 
 
 3 iriataki 
 
 iriayu 
 
 3/ aliooaigaki 
 
 ariooaigaki 
 
 3if kiawata 
 
 owaigaki 
 
 
 
 
 PAST 
 
 PRESENT PARTICIPLE 
 
 1 atai 
 
 aiigerti 
 
 
 ataiunaike 
 
 2 piateti 
 
 aiigaibi 
 
 
 
 3 iateti 
 
 aiigai 
 
 PAST PARTICIPLE 
 
 3[f oateti 
 
 oaiigai 
 
 
 niuateti 
 
 
 TO BRING, 
 
 IRAMAKERA 
 
 
 Singular 
 
 Plural 
 
 Singular 
 
 Plural 
 
 
 PRESENT 
 
 
 FUTURE 
 
 1 mamakero 
 
 maiiganakero 
 
 1 namakeri 
 
 maiiganakerira 
 
 2 pamakero 
 
 maiiganirori 
 
 2 pamanakirorakari nompaiigakemperi 
 
 3 yamakero 
 
 amakenkani 
 
 3 iramakerakari iramaiigakero 
 
 
 PAST 
 
 PRESENT PARTICIPLE 
 
 1 naromakero aminkanerira 
 
 
 amanaka 
 
 2 pamakeri 
 
 pamaiigakerira 
 
 
 
 3 yamakeri 
 
 yamaiigakeri 
 
 PAST PARTICIPLE 
 
 
 
 
 matcero 
 
28 
 
 TRIBES OF EASTERN PERU 
 
 TO MAKE, 
 
 Singular Plural 
 
 PRESENT 
 
 1 tatapantaki kaiyakera 
 
 2 pantakera betcikaiice 
 
 3 betcike yantaiyaceri 
 
 3 f antake antaiyatceri 
 
 PANTAKI 
 
 Singular Plural 
 
 FUTURE 
 
 1 nobetsike aatsamitayero 
 
 2 tiro pantakeri 
 
 3 virobetsikangitcini kanteriiyantake 
 
 3/ virotakeroni antaigakero 
 
 PAST 
 
 1 yanti 
 
 2 yotiyantia 
 
 3 yobetsigatere 
 3/' 
 
 obetsikanganiera 
 
 pobetsikaigakera 
 
 yobetsikaigatcaritha 
 
 antaigatcaritha 
 
 PRESENT PARTICIPLE 
 
 taiiyi 
 
 PAST PARTICIPLE 
 
 betsikangitcaritha 
 
 TO PAINT, PITSOTEMBA 
 
 Singular 
 
 Plural 
 
 Singular Plural 
 
 PRESENT 
 
 1 nopotsotaka 
 
 2 pipotsotaka 
 
 3 ipotsotaka 
 3/ opotsotaka 
 
 potsoyemba 
 
 sangenari 
 
 tciringemba 
 
 alyoikanta 
 
 FUTURE 
 
 1 yoyetsapa, otsapa nosangyenatembi 
 
 2 viropimpotsotatcemba sangyenataka 
 
 3 paiiroipotsota potsoyemba 
 
 3/ kopotsotembabiro opotsoigaka 
 
 PAST 
 
 1 tiweyithi harohayipotsoegha 
 
 2 vitcapotsotatangitca konogarli 
 
 3 tiarikaipotsotatcita ikanoyero 
 
 3/ tiaagatcero kirasamatatci 
 
 PRESENT PARTICIPLE 
 sangyinataka 
 
 PAST PARTICIPLE 
 
 kantatgaka 
 
 To paint a cushma, nopotsokatcarnoyitsagari 
 
 TO FALL, CIRIANAKA 
 
 Singular 
 
 Plural 
 
 Singular 
 
 Plural 
 
 PRESENT 
 
 1 nacirianaka 
 
 2 paciriaki 
 
 3 yacirianaki 
 
 siriaiiganaki 
 
 ponkaraki 
 
 iraciriaiigi 
 
 FUTURE 
 
 1 naronocongoinakeri ciriaigaka 
 
 2 picongoiganakerakari paciriaiganakeri 
 
 3 iricongakonakeri iraciriaiganakeri 
 
 PAST 
 
 1 naronacirianaka 
 
 2 paronacirianaka 
 
 3 yaciriaiigaka 
 
 ciriakoiganakero 
 
 congokoiganakero 
 
 iricongakoianaki 
 
 PRESENT PARTICIPLE 
 cirianaki 
 
 PAST PARTICIPLE 
 
 ciriaka 
 
ARAWAKAN STOCK, THE MACHEYENGA 29 
 
 
 TO HAVE, TIMAKI 
 
 
 Singular 
 
 Plural 
 
 Singular 
 
 Plural 
 
 PRESENT 
 
 
 FUTURE 
 
 1 aiitiomaci 
 
 timakitaricigi 
 
 1 otemakera timaiigaiiro 
 
 2 aiitiopaci 
 
 pacintaiiga 
 
 2 pintemarakari pacintaiigaembari 
 
 3 aiitioiraci 
 
 yacintang 
 
 3 intimai 
 
 iracintaiigaembari 
 
 
 PAST 
 
 PRESENT PARTICIPLE 
 
 1 nacintaveta 
 
 tcintahigarira 
 
 
 cintatcariga 
 
 2 pacintaveta 
 
 pinaiigavitahati 
 
 
 
 3 otimavetaka 
 
 pinaiigavitahatita 
 
 
 PAST PARTICIPLE 
 
 
 
 
 yacintavetakari 
 
 
 INDEFINITE ADJECTIVE PRONOUNS 
 
 Something 
 
 iroro 
 
 Every, /. 
 
 magatirotcia 
 
 Some, in. 
 
 ithirotio 
 
 All, m. 
 
 maganirotcia 
 
 Some, /. 
 
 irorotio 
 
 All,/. 
 
 magainiro 
 
 Some, m. pi. 
 
 ithiroeyi 
 
 Both 
 
 piteonatcia 
 
 Some,/, pi. 
 
 iroroeitio 
 
 Each 
 
 paiiero 
 
 Nobody 
 
 ataii 
 
 Each one 
 
 paniinatci 
 
 Nothing 
 
 mameri 
 
 Other 
 
 pacini 
 
 Much 
 
 paitimi 
 
 Another 
 
 irapiteni 
 
 Little 
 
 traintimi 
 
 Such 
 
 iroro, tiara 
 
 Every, m. 
 
 maganiro 
 
 Thing 
 
 oga 
 
 USE OF ADJECTIVE PRONOUNS 
 
 Did you find something? 
 
 pametaka? 
 
 Some day 
 
 ontowaiiganaki 
 
 Are there any grapes? Yes, there are some 
 
 aiitio sinquabotcaditcite? hahha, aiitio 
 
 I do not see anything 
 
 teranone 
 
 No house 
 
 tatakunanonaki 
 
 I have no time 
 
 nantowaiitaki 
 
 Many years 
 
 towaiiti sithiagathini 
 
 I have little corn 
 
 tesanoontiminosintcine 
 
 All the men 
 
 maganiro siredi 
 
 The same day 
 
 iroro queitayiteri 
 
 Both hands 
 
 pitatiroirako 
 
 Each time 
 
 ikantani 
 
 The other day 
 
 oketorira 
 
 Such a boy 
 
 tia ikantaka isanampira 
 
 Anything 
 
 pantemaka 
 
 Something else 
 
 iropacini 
 
 The same thing 
 
 kanovitha 
 
30 TRIBES OF EASTERN PERU 
 
 USE OF ADJECTIVES 
 
 A large house 
 
 patiropankotci omarani 
 
 Bad coffee 
 
 terakamati 
 
 A good man 
 
 panirosiradipaiiroikametiti 
 
 Good coffee 
 
 kamatini 
 
 Another man 
 
 imaranisiradi 
 
 
 
 
 DEMONSTRATIVE 
 
 ADJECTIVES 
 
 
 This, m. 
 
 ithitho 
 
 That (remote) m. 
 
 yonta 
 
 This, /. 
 
 iroro 
 
 That (remote) /. 
 
 onta 
 
 That, m. 
 
 yora 
 
 These, m. 
 
 ithiroyi 
 
 That, /. 
 
 oka 
 
 These, /. 
 
 ithiroka 
 
 
 POSSESSIVE ADJECTIVES 
 
 
 My 
 
 naci 
 
 My house 
 
 nacinopankotci 
 
 Your 
 
 iraci 
 
 His house 
 
 pacipipankotci 
 
 Ilis 
 
 pacipi 
 
 Our houses 
 
 siyegipankotci 
 
 Our 
 
 siyegi 
 
 Our wine 
 
 siyegitomiyegi 
 
 Your 
 
 siyegi 
 
 Our dogs 
 
 siyegiotciti 
 
 Their 
 
 siyegi 
 
 Our hands 
 
 siyegikoegi 
 
 
 COMPARISON 
 
 
 Good 
 
 
 kametini 
 
 
 Better 
 
 
 kametitaki 
 
 
 Best 
 
 
 ithirokametini 
 
 
 Bad 
 
 
 terakameti 
 
 
 Worse 
 
 
 terakameti 
 
 
 Worst 
 
 
 terakameti 
 
 
 Rich 
 
 
 payesintaranti 
 
 
 Richer 
 
 
 payesintaranti 
 
 
 Richest 
 
 
 payesintaranti 
 
 
 Sweet 
 
 
 poteati 
 
 
 Sweeter 
 
 
 piropotcati 
 
 
 Sweetest 
 
 
 piropotcati 
 
 
 Sour 
 
 
 okatcuti 
 
 
 Sourer 
 
 
 pirokatcuti 
 
 
 Much 
 
 
 towaini 
 
 
 More 
 
 
 pacini 
 
 
 Most 
 
 
 pacini 
 
 
 Little 
 
 
 maniti 
 
 
 Less 
 
 
 otcariati 
 
 
 Least 
 
 
 otcariati 
 
 
 As many as 
 
 
 paitimi kanutaka 
 
 
 That tree is taller than this one 
 
 omarapayi itcasimpo 
 
 
ARAWAKAN STOCK, THE MACHEYENGA 
 
 31 
 
 That house is higher than this one 
 The most beautiful flower 
 The tallest and oldest tree 
 Manuel is taller than Domingo 
 Manuel is older than Domingo 
 He is taller than you 
 A horse is stronger than five men 
 As white as snow 
 As much gold as silver 
 As many turkeys as dogs 
 I have three beautiful dogs 
 The good and the evil 
 
 ontapankotci purotioka 
 
 otegapari okametiti 
 
 intcato oga tcantcani 
 
 Manuel pairo omarani Domingo 
 
 Manuel pairo ikametiti Domingo 
 
 ithiro tetcimotani paiironiviro 
 
 iriropaiiro icicintciti paniro pintangciki ihiale 
 
 oquitate tankanutaka cadaka 
 
 paitimi koli kanutaka koliki 
 
 paitimi kanati kanutaka otciti 
 
 naro ainonotsititi maguani notcititi 
 
 kamatiini iriro terakameti 
 
 USE OF ARTICLE 
 
 A man 
 A woman 
 A house 
 A tree 
 A dog 
 A turkey 
 The man 
 The woman 
 The tree 
 
 The orange is round 
 The plate is round 
 The world is round 
 The pole is round 
 The man is tall 
 The man is sick 
 The tree is tall 
 The small tree is green 
 The house is high 
 The house is old 
 Round, like a globe or ball 
 Round, like a plate 
 Round, like a cylinder 
 
 PERSONAL 
 
 I 
 
 naro 
 
 You 
 
 viro 
 
 He 
 
 ithitho 
 
 She 
 
 iroro 
 
 We, m. 
 
 harineJyi 
 
 paniro siredi 
 
 patiro cinani 
 
 patiro pankotci 
 
 patiro entcato 
 
 paniro otciti 
 
 paniro panaii 
 
 ithiro siredi 
 
 onti cinani 
 
 ithiro entcato 
 
 larangha iroro kanaronkati 
 
 mitaro iroro kabogitati 
 
 kipatci iroro kabogitati 
 
 entcapoa iroro kanarongipoati 
 
 iroro siredi imarana 
 
 iroro siredi imansigataki 
 
 oga intcato oga tsantsani 
 
 oga intcato cavikani 
 
 iroro pankotci karaki 
 
 oga pankotci pankotci karaki 
 
 kanaronketi 
 
 kabogitati 
 
 kanerongipoati 
 
 PRONOUNS 
 
 We, /. viroyi 
 
 You viroyi 
 
 They, m. ithiroiyi 
 
 They, /. iroroyi 
 
32 
 
 TRIBES OF EASTERN PERU 
 
 USE OF PERSONAL PRONOUNS 
 
 They love us 
 They do not love us 
 She is afraid of me 
 She is not afraid of me 
 He gave you a turkey 
 He loves me 
 He loved me 
 
 I love her and fear her also 
 I saw you this morning 
 I saw your sister also 
 Is he homely? 
 
 Yes, he is 
 
 I wish to speak with him 
 He gives it to me 
 
 He is willing to work with you and with 
 me but not with him 
 Give it to me 
 Give them to us 
 He gives them to you 
 He gives it to you 
 He gives them to us 
 
 onintana 
 
 teraonintana 
 
 irovotionimpana 
 
 iroroteraimpana 
 
 tiabapagatcievi 
 
 nintana 
 
 nintero 
 
 nathononintero pintimatcira 
 
 noniyatcampiinkara 
 
 ithiraiyenonakeri 
 
 ithirotereirikametiti? 
 
 ithirotathi 
 
 noniakethitha 
 
 ipahanaro 
 
 iuinti ivitsamai itakero tcini intentaka 
 
 viro intentaka 
 
 painaro 
 
 yimoretci 
 
 tsiingite 
 
 kantero yimotetci 
 tsahangatetci 
 
 RELATIVE PRONOUNS 
 
 Who nebinte All that akaikanta 
 
 Which tcini What tata 
 
 USE OF INTERROGATIVE PRONOUNS 
 
 What is that? tatawitaoga? How many are there? akaokanta? 
 
 Who is calling? tcinikaiimagitci? What man is this? tsaniyonta? 
 
 Whose is that beauti- tcini sintaro ipanko tci What did he say? tatakanika? 
 
 ful house? paiiro kametiti? 
 
 ADVERBS 
 
 Here aka Easily tera ongomitempa 
 
 There anta There (distant) sitikani 
 
 Much paitimi 
 
 I am very comfortable here 
 Sit here 
 Sit there 
 
 Two steps from here 
 
 USE OF ADVERBS 
 
 namitaka aka 
 pirinite aka 
 pirinite anta 
 tenara oka 
 
ARAWAKAN STOCK, THE MACHEYENGA 
 
 33 
 
 We shall all go there 
 He works much (a great deal) 
 I am very tired 
 He is much esteemed 
 It is now (already) late 
 I understand now 
 
 tsame maganiro aiigaki 
 paiiro itsamaiti 
 paiiro nociropitaki 
 paiiro ikyiaki 
 ataka icunganaka 
 notcemaki 
 
 USE OF CONJUNCTIONS 
 
 and 
 
 or 
 
 but 
 
 Father and mother are sick 
 Father and son are well 
 You and I are white 
 Five or six are good 
 
 He says so but I do not believe it 
 I am not going to Lima but to Cuzco 
 Where are you going? 
 
 Where does he come from ? 
 
 I shall tell him when he comes 
 I have no friend but you 
 One day when I was in Cuzco 
 The man is sick 
 Are you sick? 
 
 He always tells the truth 
 
 impa 
 
 non 
 
 apa imantsigataka ina omancigatatci 
 apa i tomi yoga ipothitabaiyeta 
 vironaro thera tsamampa 
 piniropintangitci impa patirogangetce 
 paiiro ikomeiteti 
 ikanti tera non gematsateri 
 garanoatai non timatciriaka 
 tiarapia taiviro? 
 tiaiponiaka? 
 
 pinkanteri akalika ithipokaka 
 thirainiimi nonthentemparitha 
 patiro notimatciti koskoki 
 siradi imantcigatatce 
 ariro pimmantcigatatce? 
 tcanantana pintsavatatcara 
 
 USE OF PREPOSITIONS 
 
 This fish is for you 
 I am leaving for Bongo 
 He caught me by the hand 
 A spoon for the soup 
 A cushma of cotton 
 I cut my finger 
 
 yokesima ithitho paci 
 yokapantli onogakeri 
 nagakeri nakoki 
 patiro biciria iroro acikotari 
 patiro kitsagarintcintci ampe 
 nogarakanako 
 
 Ah 
 
 INTERJECTIONS 
 ah Oh 
 
 ehe 
 
 How are you? 
 
 Very well, thank you; 
 
 and how are you? 
 Good day 
 
 SALUTATIONS 
 
 aiinowi? Good night 
 
 aiinona Good bye 
 
 viroriaiinowi? What is your name? 
 
 ketayitetanai 
 
 sayitetanai 
 nowaitaiita 
 tata pipeita? 
 
34 
 
 TRIBES OF EASTERN PERU 
 
 MISCELLANEOUS SENTENCES 
 
 A good man is happy 
 
 An old man is feeble 
 
 A good house is dry 
 
 An old house is wet 
 
 A good bow is strong 
 
 A good arrow is straight 
 
 A good wife is faithful 
 
 Good and bad 
 
 Neither good nor bad 
 
 A good husband loves his wife 
 
 I am cold 
 
 I am thirsty 
 
 It is true 
 
 It is not true 
 
 He is in my uncle’s house 
 
 He bought the bow from my cousin 
 
 He found the child 
 
 He has black hair 
 
 It is hot 
 
 It is windy 
 
 It is early 
 
 Is it late? 
 
 I wish to speak with you 
 I am tired of walking 
 There is nothing 
 Where is it? 
 
 Very tired 
 
 yoga siredi kamatini idiataki 
 
 siredi ibisalitaga tenigaicingeste 
 
 kametini pankotci tera ungatsoyi 
 
 ogali pankotci katsoga sitake 
 
 okapi anuntci otUngsigati 
 
 patero tcakopi okatingati 
 
 pihima kametini teilhitsa kotemba 
 
 kametiniempa terakameti 
 
 unkametitemati kametini 
 
 yoga oimi ikenkiro ihina 
 
 nokatcingataki 
 
 nomirataki 
 
 alitsanotio 
 
 pikankani 
 
 aiino pankotcita pikonkidi 
 nonebitaki iyunti ibiani 
 aitio itomi 
 
 ocibokaki igici potcetari 
 
 katciringakiteri 
 
 atampiati 
 
 tcitikamini 
 
 atanai ianta? 
 
 noninti noniania takempira 
 
 paiero noeigopitaki na naiitakera 
 
 menedi yitataki 
 
 aterekara? 
 
 nocigopitaka 
 
 HUNTING STORY 
 
 Noaiigera nomagabi yetitera. Nowataki noniaka komaikenaro. 
 
 We went to hunt slept. Being encountered monkeys. 
 
 Nopatimakinakeri ariono kentivakeri peniro alionpa. Noaiganaka 
 I had persevered here and fished one we secured. To commence 
 aiikeri ario noniaki pacini ocito nokentaki nogontiataki 
 
 farther off there we found other monkeys and fish thousands of 
 otemakeraneri, nobetcikaki nobanko. Okitaiitetanaki naiiro 
 where is water, there we made a shelter. Another day {in the morning) and 
 aiikiro nani nomata ariononianaki maiini nogaivitakeri, 
 another time to go beginning we have found a bear and killed it, 
 
 nokianakeri noungetaka oti makeraniateni ario nomaigaiigaki 
 
 carried it and left it where we have to sleep where we had slept 
 
ARAWAKAN STOCK, THE MACHEYENGA 
 
 35 
 
 nanaivaigeviti noniagaiigaki cintori mava. Nokientaki. Nopokai 
 yesterday we have found pigs three. I fished. We returned 
 ipokaiigapi notentaritha igaiithinokiaki cintori icingotenkani 
 companions me and my we have brought pigs we have roasted 
 
 cintori. Okitaiitikanai osairiri nopigaiiga nokatataiki cinkoti 
 pigs. Tomorrow good day we return a third day roast pigs 
 
 nokiaki nokantimaika aiigi, nopakaii nokiaki cintori itemati. 
 loaded let us now return, return loaded pigs very heavy. 
 
 Arionamaganii nomaganakera nakera atangatci. Ariookaniutaka 
 
 There to sleep again where we slept first night voyage first day. Beautiful day 
 
 teraonpaliyaenkani. Noponia nopitinitanai oticka noyiaigakeri 
 there was no rain. / went out my companions in great hope 
 
 ipokopaii napicigopithiaiigaka. Nokavititanaha nogongetaka 
 they arrived refreshed. We must go again short distance to 
 
 oniogantatha pankotci arioonopethinitanaki. Nokiani kigonkero 
 where was seen the house there rested. Then we have this 
 
 nogaiithopankotciti arionoatheti. Oyaciati kontiriciati paitimaka 
 the shelter there had been. Where plenty game plenty 
 
 pankeri paiiroitimi icingitaciegi paneronomanavitheti. Paiiro 
 turkeys plenty bears and some fish It 
 
 osamanitinoatheti kametigitivayitaki. 
 is not far away beautiful place to live. 
 
 TRANSLATION 
 
 We went hunting and slept in the woods. We found some small 
 monkeys. I went on here and caught one fish. We went on again 
 a long distance where we found some large red monkeys, and 
 thousands of fish in the river. Here we built a shelter. In the 
 morning we started again and found a bear and killed it, and car¬ 
 ried it back to the place where we slept the night before. We then 
 encountered a drove of wild pigs and killed three. I caught some 
 fish. We returned, I and my companions, brought the pigs and 
 roasted them. In the morning, it being a good day, we started 
 home with one-third of the roasted pigs. Our loads were very 
 heavy. We spent the night where we slept the first day out. It 
 was a beautiful day with no rain. My companions and I started 
 out in good spirits and arrived with little fatigue. We had gone 
 only a short distance when we rested at the house we had seen 
 
36 
 
 TRIBES OF EASTERN PERU 
 
 before. Then we came to the shelter we had built. There was 
 good hunting, plenty of turkeys, plenty of bears, and some fish. 
 It is not far away and a beautiful place to live. 
 
 FISHING STORY 
 
 Ogaripacini noatiri Paiirotoliti, nocimatira notentaikya 
 
 Once I lived in place Parontore, I caught fish with my brother 
 
 nokientaki nobbiogakeri yoyagakeri egyalseokeky ciateka 
 
 and fish plenty a pile carried on balsa well filled 
 
 nopokaiigai pankotciki yongotengkani nosikataiigapaha. 
 we ourselves well house ( shelter ) after to cook to eat. 
 
 Irorookoitaiikanaiike noatheti itimira apa noniatero ina 
 In the morning I was where my father my mother 
 
 nopaiiterora cima. Nopigaha nomangapa ithi acaningka 
 plenty caught fish. Next day we found arrived Macheyenga 
 yagatsonkiaiigakera, ikantana “Tsamakiringakera.” 
 
 those who never came, and to me said “Let us go below down river.’' 
 
 Ikogakotagantana ikantiakapikanta. Nokantitera nontovaiigve. 
 And me asked how many friends how many families. To him said I have no family. 
 Yogasipapa terainaheri apa nantiathatatcikeringaki pitipaiyeno 
 I have father do not know where father I remained there four 
 
 ciriagakotheta gakotheta. Nokantiri nomatsinga tsami 
 years below. He said companions I am going 
 
 niaiigatethiraxapa ikantani impatciaiinopidi 
 already my country and my father going to be he no has family here, because he is 
 tiarapikantaka terapinkamantena nopoki. Cinmacitiki 
 going, and because no more advised has your father accompany. We have come 
 nagatsongiataii nokogavitapa riapamaneri. Arionotimapaii 
 in August there where my father not was there. This house where arrived 
 noetheti itemera ani noniapaieri nokanteri. 
 
 I was to me where brother-in-law I found lived there in his house. 
 
 Tirapigotai ina ani niananito “Ikantana 
 Not me knew frightened mother brother-in-law spoke to me, “Where have you come 
 arioviria ani tatapipokacti.” Nokantipokahano. 
 
 you are my brother-in-law here something has brought.’’ Mesaid,“Ihaveretumed.’' 
 Nokogokataganteri apa ani? Yogatitio apa, “ taiiraitimaii 
 And asked, “Where is father?” He said above Parontore, and I said, “Where 
 kanti? ” “Arioitimaiogaciaki Parototi.” “ Yogapikongkidi, 
 is my uncle?” “My uncle and he is in Parontore.” “And my aunt, 
 
ARAWAKAN STOCK, THE MACHEYENGA 
 
 37 
 
 tiaroitsetaki? ” Ikantana, “Arioitsataki Cimaki.” 
 
 where is my aunt? ” And to me he said, “She is in Cimaki.” 
 
 Narononerokilinga nokonoitariacaingo. Aliokantakikeringaki 
 I had been below (down river) and know my country ruin. Thus I know below 
 
 noatiker inga nar onaiir okamatike. 
 
 thus well know below I am able to inform you. 
 
 TRANSLATION 
 
 One time where I lived in Parontore I went fishing with my 
 brother. We caught a great many, and put them on a balsa in a 
 great heap. We built a shelter for ourselves and then cooked some 
 fish to eat. The next morning I went to where my father and 
 mother used to catch many fish. The next day some unfriendly 
 Macheyenga arrived and said to me, “Let us go down the river.”' 
 They asked me how many friends I had there, and how many in 
 family. I told them, I had no family there, that I had a father, 
 but did not know where he was. I remained below for four years. 
 My companions said to me that they were now going to the country 
 where my father was living alone temporarily. Therefore they 
 advised me to accompany them to my father. In August we came 
 to the place where my father had been but he was not there. We 
 went to a house and I found that my brother-in-law lived there. 
 He did not know me. He was frightened and said to me, “Why 
 have you come? You are my brother-in-law, something has 
 brought you here.” I said, “I have returned. Where is my 
 father?” He said, “Above Parontore.” I said, “Where is my 
 uncle?” “He is in Parontore.” “And my aunt, where is she?” 
 And he said to me, “She is in Cimaki.” 
 
 I have been down the river, and I know how my country has 
 been ruined. In this way I know the lower country, and know it 
 well and am able to guide you. 
 
 EXPLANATION OF THE FISHING STORY 
 
 Simasiri, the author of the above, was brought up as a boy on 
 the upper branches of the Urubamba River where there were 
 thirty or forty scattered families living in freedom. Lower down 
 the Urubamba, the rubber gatherers needed laborers and hired 
 neighboring Macheyenga to go with them to the upper country 
 
38 
 
 TRIBES OF EASTERN PERU 
 
 to capture Indians for slaves. Everyone of Simasiri’s family 
 was either killed or captured and sold down river. Simasiri was 
 first taken down river about one hundred miles, and kept there 
 three or four years. His owner then took him to Cuzco, and after 
 five years, when he had learned Spanish, took him back to his old 
 country to act as an interpreter among his own people. The fish¬ 
 ing trip, he here gives an account of, was undertaken to learn what 
 he could of the fate of his relatives. His father and mother were 
 dead, his uncle and aunt were separated, his sister lost sight of 
 entirely, and his cousins scattered in many directions or killed. 
 One was cut open by a white man and his kidney-fat used to make 
 candles. Small wonder that Simasiri soon deserted the Whites, 
 and took up his abode among the wild Indians of the forest. 
 
 Vocabulary. 
 
 THE FAMILY 
 
 Family 
 
 towaidi 
 
 Son 
 
 pitomi 
 
 Man 
 
 siradi 
 
 Daughter 
 
 pisinto 
 
 Woman 
 
 cinani 
 
 Child, 7re. 
 
 ikaberanantci 
 
 Husband 
 
 pihina 
 
 Child./. 
 
 ikantaroti 
 
 Wife 
 
 nuena 
 
 Boy 
 
 tcilipiki 
 
 Grandfather 
 
 pikonkiri 
 
 Girl 
 
 itumieni 
 
 Grandmother 
 
 payiro 
 
 Infant 
 
 sieni 
 
 Father 
 
 apa 
 
 Grandson 
 
 tcaunka 
 
 Mother 
 
 ina (pinero) 
 
 Granddaughter 
 
 tcainka 
 
 Uncle 
 
 notirili 
 
 Nephew 
 
 naniro 
 
 Aunt 
 
 nutcaringi 
 
 Niece 
 
 itcaria 
 
 Brother 
 
 ina 
 
 Cousin 
 
 numatcienga 
 
 Sister 
 
 intco 
 
 
 
 
 PARTS 
 
 OF THE BODY 
 
 
 Body 
 
 nosinaganti 
 
 Eyelash 
 
 weceptaha 
 
 Flesh 
 
 ibati 
 
 Ear 
 
 nayempita 
 
 Skin 
 
 misina 
 
 Nose 
 
 nogirimasi 
 
 Skeleton 
 
 itongki 
 
 Mouth 
 
 no wigan ti 
 
 Skull 
 
 neyitota 
 
 Lips 
 
 notcera 
 
 Head 
 
 noyito 
 
 Teeth 
 
 nai 
 
 Hair 
 
 neyisi 
 
 Tongue 
 
 nonini 
 
 Face 
 
 nogoro 
 
 Neck 
 
 noteano 
 
 Beard 
 
 nosipatona 
 
 Shoulder 
 
 nosiondi 
 
 Eye 
 
 noki 
 
 Back 
 
 notisla 
 
 Eyebrow 
 
 nosimpiesoki 
 
 Side 
 
 nomersta 
 
ARAWAKAN STOCK, THE MACHEYENGA 
 
 39 
 
 Chest 
 
 noneya 
 
 Leg 
 
 Abdomen 
 
 namporetca 
 
 Knee 
 
 Arm 
 
 nonaro 
 
 Ankle 
 
 Elbow 
 
 nokioki 
 
 Foot 
 
 Wrist 
 
 nuyerstoki 
 
 Sole of foot 
 
 Hand 
 
 nako 
 
 Toe 
 
 Right hand 
 
 quatingati 
 
 Toe nail 
 
 Left hand 
 
 ilampati 
 
 Heart 
 
 Palm 
 
 nusirautapako Pulse 
 
 Finger 
 
 nutcapako 
 
 Stomach 
 
 Nail 
 
 nuciata 
 
 Lungs 
 
 Thumb 
 
 tciripektea 
 
 Breath 
 
 Index finger 
 
 nonkutaki 
 
 Soul 
 
 
 
 ANIMALS 
 
 Animal 
 
 posanteri 
 
 Fly (black) 
 
 Monkey (small) 
 
 komaikinaro 
 
 Mosquito 
 
 Monkey (large black) maikasapa 
 
 Butterfly (large) 
 
 Jaguar 
 
 mainiti 
 
 Butterfly 
 
 Puma 
 
 maitsonsore 
 
 Grub 
 
 Dog 
 
 otciti 
 
 Ant 
 
 Cat 
 
 mitci 
 
 Ant (large black) 
 
 Tapir 
 
 kemari 
 
 Snake (poisonous) 
 
 Wangana 
 
 pageri 
 
 Anaconda 
 
 Hog (wild) 
 
 cintori 
 
 Fish 
 
 Deer 
 
 maniro 
 
 Snail 
 
 Bear 
 
 maiini, icingitaciegi Toad 
 
 Ronsoco 
 
 ipati 
 
 
 
 
 BIRDS 
 
 Bird 
 
 tcimadi 
 
 Partridge 
 
 Parrot 
 
 kintaro 
 
 Poweel 
 
 Duck 
 
 pantio 
 
 Woodpecker 
 
 Turkey 
 
 kanari 
 
 Macaw 
 
 Dove 
 
 imoti 
 
 
 
 
 PLANTS 
 
 Corn 
 
 sinki 
 
 Papaya 
 
 Potato 
 
 maguni 
 
 Palta 
 
 Yucca 
 
 sekatci 
 
 Massasamba 
 
 Cane 
 
 impogo 
 
 Coca 
 
 Tobacco 
 
 sedi 
 
 Cacao 
 
 Orange 
 
 naraha 
 
 Vanilla 
 
 Lemon 
 
 ilimoki 
 
 Achote 
 
 Plantain 
 
 palyanti 
 
 Forest 
 
 nobodi 
 
 noyerto 
 
 nowinkiki 
 
 nuyiti 
 
 nogun ta 
 
 notcapiyeti 
 
 notonayiti 
 
 naniaki 
 
 isita 
 
 nomotia 
 
 itista 
 
 naniengataki 
 
 camatcirniga 
 
 sikidi 
 
 siyito 
 
 patcantero 
 
 pempero 
 
 kenitci 
 
 katitori 
 
 mani 
 
 yatcikanti 
 
 malanki 
 
 sima 
 
 tcai 
 
 masero 
 
 kinsoli 
 
 tsamidi 
 
 kukaskondi 
 
 megantoni 
 
 tinti 
 
 tcivi 
 
 yairipeni 
 
 koka 
 
 sariyamenaki 
 
 simasidiawanti 
 
 apigiri 
 
 kovasidi 
 
40 
 
 TRIBES OF EASTERN PERU 
 
 Tree 
 
 entcato 
 
 Flower 
 
 Tree trunk 
 
 entcapoa 
 
 Fruit 
 
 Balsa wood 
 
 tsaiyi 
 
 Root 
 
 Branch 
 
 oei 
 
 Seed 
 
 Leaf 
 
 otsago 
 
 Grass 
 
 Frond 
 
 tcipani 
 
 Cotton 
 
 
 SPINNING AND WEAVING 
 
 Loom 
 
 tatero 
 
 Thread 
 
 To weave 
 
 amarintci 
 
 Spindle whorl 
 
 Woven cloth 
 
 tagompirontci 
 
 Cotton 
 
 Warp 
 
 otsapa 
 
 To sew 
 
 Woof 
 
 kononkari 
 
 Cord 
 
 To spin 
 
 mampetsa 
 
 
 
 BOW AND ARROW 
 
 Bow 
 
 piamintci 
 
 Arrow 
 
 Back 
 
 onegya 
 
 Shaft (cane) 
 
 Belly 
 
 otista 
 
 Foreshaft (chonta) 
 
 Middle 
 
 oniimpinaki 
 
 Point (bamboo) 
 
 Arm 
 
 otcitika 
 
 Feathers 
 
 Arm (surplus string) oyaski 
 
 Knock 
 
 Notch 
 
 okitcatikara 
 
 Knob 
 
 String 
 
 otsa 
 
 Arrow for fish 
 
 String (surplus) 
 
 oyecta 
 
 Arrow for pigs 
 
 Knot 
 
 omaritcotari 
 
 Arrow for monkeys 
 
 Knot (surplus end) 
 
 omarita 
 
 Arrow for birds 
 
 
 MEALS 
 
 Breakfast 
 
 isikatatcikamani 
 
 Lunch in woods 
 
 Dinner 
 
 isikataka okalenga 
 
 To eat 
 
 Supper 
 
 inigankiti eskata 
 
 To cook 
 
 
 PHASES OF 
 
 THE MOON 
 
 Moon 
 
 kaseri 
 
 Full moon 
 
 New moon 
 
 tciripekikani 
 
 Dark of moon 
 
 Half moon 
 
 tcirimokanaki 
 
 
 
 DIVISION 
 
 OF TIME 
 
 Day 
 
 ketiyiteri 
 
 Year 
 
 Night 
 
 sayiteri 
 
 Month 
 
 Today 
 
 mika 
 
 Last night 
 
 Tomorrow 
 
 karnani 
 
 Day before yesterday 
 
 Yesterday 
 
 tcapi 
 
 
 otega 
 
 okitoki 
 
 ositsa 
 
 okitsoki 
 
 tcipanasi 
 
 okitoki empeye 
 
 ibiritsa 
 
 kirikiinentonsi 
 
 empeye 
 
 bobitero 
 
 obidio 
 
 tcakopi 
 
 teakopi 
 
 entcati 
 
 kapiro 
 
 otega 
 
 omaretaga 
 
 toyempiti 
 
 kerithi 
 
 pentaki 
 
 yipatakari 
 
 tconkarintci 
 
 ariskataka 
 
 nosikatasanbara 
 
 pongotakye 
 
 tclilita 
 
 pega 
 
 siriagarni 
 
 sinki 
 
 enkarasayiteretika 
 
 tcapiotcitoria 
 
ARAWAKAN STOCK, THE MACHEYENGA 
 
 41 
 
 CARDINAL POINTS 
 
 North 
 
 okoti 
 
 Southeast 
 
 otiunthatha 
 
 Northwest 
 
 katingatankitciri 
 
 East 
 
 pacini 
 
 West 
 
 impoyitithida 
 
 Northeast 
 
 watapalikoti 
 
 Southwest 
 
 tsaguanaki 
 
 Zenith 
 
 inoki 
 
 South 
 
 apiteni 
 
 Nadir 
 
 sabi 
 
 
 NAMES OF 
 
 COLORS 
 
 
 White 
 
 kaitakyi 
 
 Yellow 
 
 kiteri 
 
 Medium white 
 
 kaitakataiitakyi 
 
 Orange 
 
 sankyenari 
 
 Black 
 
 potsitari 
 
 Red 
 
 kamatcungari 
 
 Green 
 
 kaniari 
 
 Coffee color 
 
 yanigankiriaka 
 
 Blue 
 
 noronki 
 
 Obscure 
 
 potsitasimari 
 
 NAMES OF PERSONS 
 
 As far as can be determined from the names themselves and 
 from the direct statement of the informant, it appears that the 
 names of persons have no significance. They have no relation to 
 any peculiarity or habit of the individuals, the place where they 
 live, or relationship to one another. There are no family names 
 and no nicknames. 
 
 The following individual names of four families will give some 
 idea of the character of the names in use. 
 
 Father 
 Mother 
 First son 
 Second son 
 
 Father 
 
 Mother 
 
 Father 
 
 Father 
 
 First Family 
 
 cameti 
 
 pananairi 
 
 icantoidi 
 
 kacankoigi 
 
 Third son umpikidi 
 
 First daughter petiari 
 
 Second daughter ingitaieri 
 
 Second Family 
 
 tcampitari Son tontori 
 
 hoiienti 
 
 Third Family 
 tsibitiori Son 
 
 simasiri 
 
 Fourth Family 
 poniro Daughter 
 
 manariega 
 
42 
 
 TRIBES OF EASTERN PERU 
 
 NAMES OF RIVERS 
 
 The rivers are named on account of some condition, such as the 
 presence of an abundance of plants in the water or along the banks 
 of the river, or an occurrence which has taken place in the region 
 of the river. 
 
 Pongo, megantoni 
 
 Urubamba 
 
 Yanatib 
 
 Matoriata, matore 
 
 Tirotitciari 
 
 Tigompinia 
 
 large parrot 
 enters the sea 
 cold water 
 butterfly 
 spiny palm 
 
 where they are always 
 fighting 
 
 Mantado 
 Mantantciata 
 Tambo, mamore 
 Kanaitciata 
 
 Teirombia 
 
 many Campa 
 anaconda 
 plenty of fish 
 sacred palm 
 (tciata, river) 
 fern 
 
 NUMERALS 
 
 1 
 
 patiro 
 
 20 
 
 2 
 
 pitati 
 
 30 
 
 3 
 
 mawati 
 
 40 
 
 4 
 
 pitipaiiti 
 
 50 
 
 5 
 
 patipintangkiti 
 
 60 
 
 6 
 
 ganganapipakotini 
 
 70 
 
 7 
 
 tekaotcokawawhempa 
 
 80 
 
 8 
 
 okiirida 
 
 90 
 
 9 
 
 panibati 
 
 100 
 
 10 
 
 tcombkawagwaka 
 
 200 
 
 11 
 
 pitiganapipakotini 
 
 300 
 
 12 
 
 mampiro 
 
 400 
 
 pititsongawaquangita 
 
 mawatsongatangititciroirato 
 
 mawataiinti 
 
 paineropintangetctsongagwanteiroirako 
 
 pitientini 
 
 yasitienti 
 
 paiiroitairogita 
 
 terairikaraka 
 
 tsongagwa itaka 
 
 pitaticntini 
 
 mawatientini 
 
 pitipaiitientini 
 
 COLLECTIVE AND FRACTIONAL NUMERALS 
 
 Single 
 
 Double 
 
 Once 
 
 Twice 
 
 Thrice 
 
 Four times 
 
 Ten times 
 
 How many times 
 
 ikantani 
 
 inaaki 
 
 petiroiniatci 
 
 piteiniakena 
 
 mavainana 
 
 pitipayiinana 
 
 tsunkavaquakainana 
 
 akainiakempi 
 
 A pair 
 A dozen 
 One-half 
 One-third 
 One-fourth 
 Two-thirds 
 Three-fourths 
 A half day 
 
 pitali 
 
 patisungatangetci 
 
 katcititi 
 
 papatatero 
 
 pitipaiyeti 
 
 pipateleti 
 
 pitipaiyetiitako 
 
 okateingaka 
 
 ORDINALS 
 
 First 
 
 Second 
 
 Third 
 
 okietovio 
 
 nigiingitiri 
 
 oyiatiridi 
 
 Fourth 
 
 Fifth 
 
 Last 
 
 oyiaro 
 
 iyaski 
 
 tsongatinaki 
 
ARAWAKAN STOCK, THE MACHEYENGA 
 
 43 
 
 VERBS 
 
 Admit 
 
 puagieri 
 
 Divide 
 
 Advise 
 
 puenkageri 
 
 Dress 
 
 Appear 
 
 konetcate 
 
 Drink 
 
 Approach 
 
 rapukali 
 
 Eat 
 
 Arm 
 
 kotayeri 
 
 Enclose 
 
 Arrive 
 
 pinikapiwa 
 
 Enter 
 
 Ask 
 
 kantilli 
 
 Escape 
 
 Awaken 
 
 kankite 
 
 Examine 
 
 Bark 
 
 tsarote 
 
 Fall 
 
 Beg 
 
 namanari 
 
 Fasten 
 
 Blow 
 
 tasonka 
 
 Fear 
 
 Beat 
 
 pusilageri 
 
 Fight 
 
 Bleach 
 
 klatalapitceri 
 
 Fill 
 
 Born 
 
 watcugini 
 
 Find 
 
 Break 
 
 tingarayo 
 
 Flatten 
 
 Breathe 
 
 anagate 
 
 Float 
 
 Bring 
 
 matcero 
 
 Flower 
 
 Build 
 
 potero 
 
 Fly 
 
 Burn 
 
 kagake 
 
 Fold 
 
 Buy 
 
 nebiteri 
 
 Follow 
 
 Call 
 
 kaimeri 
 
 Free 
 
 Carry 
 
 panigieri 
 
 Give 
 
 Cast 
 
 puemnugieri 
 
 Go 
 
 Chew 
 
 hahale 
 
 Go out 
 
 Chop 
 
 piusaki 
 
 Grasp 
 
 Clear 
 
 raskabkana 
 
 Grow 
 
 Clip 
 
 tcingiteri 
 
 Have 
 
 Comb 
 
 gacitaka 
 
 Hide 
 
 Come 
 
 pimpokaka 
 
 Hinder 
 
 Comprehend 
 
 kemeri 
 
 Hurt 
 
 Cook 
 
 pongotaki 
 
 Inform 
 
 Cooked 
 
 kotayi 
 
 Join 
 
 Convince 
 
 pemakageri 
 
 Jump 
 
 Count 
 
 pigenakateri 
 
 Kill 
 
 Cover 
 
 pikapanateri 
 
 Know 
 
 Cry 
 
 kaimi 
 
 Lead 
 
 Cultivate 
 
 yunkapena 
 
 Leave 
 
 Cure 
 
 ambatake 
 
 Lift up 
 
 Cut 
 
 watero 
 
 Listen 
 
 Deceive 
 
 siyugerilatci 
 
 Litter 
 
 Desire 
 
 puesenegeri 
 
 Loosen 
 
 Destroy 
 
 patsanaki 
 
 Lose 
 
 Die 
 
 kamaki 
 
 Make 
 
 Dig 
 
 ovigantari 
 
 Marry 
 
 Displease 
 
 remtawana 
 
 Meet 
 
 pipegakoti 
 
 pubekatari 
 
 bihikiamba 
 
 nosikatasunbara 
 
 itcula 
 
 kiyanaki 
 
 rasigeri 
 
 pakumeri 
 
 sirianaka 
 
 puesiatere 
 
 pika 
 
 gomperi, tacingake 
 
 ciatekahali 
 
 anta 
 
 yananakageri 
 
 mahatbi 
 
 kaweri 
 
 aranaki 
 
 soprigieri 
 
 iateri 
 
 tcakatkali 
 
 pedi 
 
 kimotaki 
 
 kimotakero 
 
 kasitcand 
 
 kemoti 
 
 aiitio 
 
 isiganaki 
 
 kamtceri 
 
 itcyantaka 
 
 puenkageri 
 
 iksantaki 
 
 matcake 
 
 wailateri 
 
 igiti 
 
 puegeletcigari 
 
 wanepakutci 
 
 putakateri 
 
 igenakuteri 
 
 puetankuteri 
 
 kuseri 
 
 agirakari 
 
 pantake 
 
 inantaka 
 
 papatgeteri 
 
44 
 
 TRIBES OF EASTERN PERU 
 
 
 Move 
 
 siringanaka 
 
 Sleep 
 
 potcokidri 
 
 Offend 
 
 panukatceli 
 
 Smell 
 
 kemangatero 
 
 Pardon 
 
 kametitaina 
 
 Smoke 
 
 oenga 
 
 Pass 
 
 bisanaki 
 
 Spit 
 
 pabugeri 
 
 Pay 
 
 poinatero 
 
 Steal 
 
 kociti 
 
 Persuade 
 
 ratcerukagieri 
 
 Sting 
 
 yogakeri 
 
 Place 
 
 yerokari 
 
 Strike 
 
 tsenakeri 
 
 Play 
 
 mayempita 
 
 Suck 
 
 tcomiyegi 
 
 Poison 
 
 tciogeri 
 
 Suckle 
 
 tcutcupenekeri 
 
 Prick 
 
 matewiri 
 
 Suffer 
 
 kabintsanake 
 
 Pursue 
 
 piateri 
 
 Support 
 
 gimaktari 
 
 Push 
 
 putiagari 
 
 Swallow 
 
 pinigaki 
 
 Quarrel 
 
 nokitsandatci 
 
 Swim 
 
 mahatanaki 
 
 Rain 
 
 inkani 
 
 Take 
 
 bikempa 
 
 Respond 
 
 gaopinata 
 
 Talk 
 
 ni’iya 
 
 Restore 
 
 penegeri 
 
 Tell 
 
 tcina 
 
 Ripen 
 
 patkani 
 
 Thin 
 
 yampteri 
 
 Rise 
 
 kimotanaki 
 
 Think 
 
 pikiankiseriaka 
 
 Roast 
 
 tasiteri 
 
 Throw 
 
 kusateri 
 
 Roasted 
 
 kisidi 
 
 Tie 
 
 kisotiro 
 
 Rob 
 
 tcugeteri 
 
 Tired 
 
 sigopidi 
 
 Run 
 
 tsiganaki 
 
 Toast 
 
 kutakeri 
 
 Run away 
 
 egimateri 
 
 Trade 
 
 resatake 
 
 Scratch 
 
 tcirangatake 
 
 Turn 
 
 pimpigyatcki 
 
 Secure 
 
 kasitcagieri 
 
 Unite 
 
 piokagieri 
 
 See 
 
 iniaki 
 
 Understand 
 
 kimorikero 
 
 Seek 
 
 koyethi 
 
 Vomit 
 
 kamarankyi 
 
 Select 
 
 petgeri 
 
 Walk 
 
 naita 
 
 Sell 
 
 pimanteri 
 
 Walk, on trail 
 
 perkageri 
 
 Send 
 
 tigankeri 
 
 Wash 
 
 kivero 
 
 Sew 
 
 bobetero 
 
 Watch 
 
 pikawakeri 
 
 Shake 
 
 kowaki 
 
 Weaken 
 
 katcendi 
 
 Shelter 
 
 nxkatseri 
 
 Wind 
 
 imasantikero 
 
 Shoot 
 
 tsemiari 
 
 Wish 
 
 hemateri 
 
 Show 
 
 pekategateri 
 
 Wound 
 
 lueliukatciti 
 
 Siege 
 
 psoimitcani 
 
 Wriggle 
 
 hemani 
 
 Sing 
 
 matiki 
 
 Write 
 
 sangibandi 
 
 Sit 
 
 piriniti 
 
 
 
 
 ADDITIONAL 
 
 WORDS 
 
 
 Above 
 
 katonga 
 
 Also 
 
 alyikangotaki 
 
 Absent 
 
 kaiimeteri 
 
 Always 
 
 ikantani 
 
 After 
 
 empolini 
 
 Ancient 
 
 ibisalitaga 
 
 Afterward 
 
 impoyina 
 
 And 
 
 iriro 
 
 Alone 
 
 painiroeni 
 
 Anger 
 
 ikantaki 
 
 Almost 
 
 ithirokiakio 
 
 As 
 
 teaikanaiiti 
 
ARAWAKAN STOCK, THE MACHEYENGA 
 
 45 
 
 Ascending 
 
 awakanoka 
 
 Bag 
 
 tsibeta 
 
 Balance 
 
 pamanetwatci 
 
 Ball 
 
 gwara 
 
 Balsa 
 
 sinthipo, tsaiye 
 
 Basket 
 
 tsibeta 
 
 Battle 
 
 gantagantci 
 
 Beard 
 
 isipaktoni 
 
 Beauty 
 
 kamitina 
 
 Beautiful 
 
 kametataki 
 
 Bed 
 
 nomagamento 
 
 Before 
 
 paikomprapayeti 
 
 Besides 
 
 fenu 
 
 Big 
 
 atioteni 
 
 Bird 
 
 tsimedi 
 
 Blind 
 
 steniari 
 
 Books 
 
 sangebandi 
 
 Bottom 
 
 tsompoyiari 
 
 Bowl 
 
 kobiti 
 
 Box 
 
 tciboro 
 
 Boyish 
 
 nampiriantci 
 
 Brave 
 
 paiiroisiraliti 
 
 Breeze 
 
 tempia 
 
 Bridge 
 
 pabitci 
 
 Bright 
 
 intapuriatca 
 
 Brilliant 
 
 osati 
 
 Broad 
 
 alusaranta 
 
 Brook 
 
 niatini 
 
 Broom 
 
 satcirifi 
 
 Burn 
 
 potero 
 
 Burrow 
 
 imorinti 
 
 By 
 
 apina 
 
 Canoe 
 
 pitotci 
 
 Careless 
 
 opera taka 
 
 Cancho 
 
 kapi 
 
 Caution 
 
 puematapa 
 
 Chest 
 
 kogeta 
 
 Chicha 
 
 kuya 
 
 Circular 
 
 kabogitati tsomonto 
 
 Class 
 
 irorokanoritha 
 
 Clay 
 
 tcihispa 
 
 Clearing 
 
 sananka 
 
 Cloud 
 
 menkoli 
 
 Coal of fire 
 
 tcitcerna 
 
 Cold 
 
 katcingari 
 
 Collar 
 
 wepieki 
 
 Color 
 
 katciringaingari 
 
 Continually 
 
 ritcakatci 
 
 Cool 
 
 okatcingali 
 
 Corpse 
 
 hiparatceri 
 
 Cotton 
 
 empeyi 
 
 Crazy 
 
 ibigatara 
 
 Crowd 
 
 kagite 
 
 Crude 
 
 kaniari 
 
 Cruel 
 
 wagi 
 
 Cup 
 
 koboyari 
 
 Cylindrical 
 
 kanerongipoati 
 
 Dance, n. 
 
 isingataka 
 
 Danger 
 
 pai’iroiseraiti 
 
 Dawn 
 
 ingawipakani 
 
 Day 
 
 kreitai’ita 
 
 Days 
 
 kreitai’itayetiri 
 
 Deaf 
 
 maiyampi 
 
 Death 
 
 kamaki 
 
 Delight 
 
 nogavintsataka 
 
 Descending 
 
 malnoaka 
 
 Design 
 
 pturi 
 
 Difficult 
 
 okomita 
 
 Direct 
 
 katingari 
 
 Distance 
 
 tsamani 
 
 Down 
 
 kamatikia 
 
 Drop, n. 
 
 suprawata 
 
 Drum 
 
 tambora 
 
 Drunk 
 
 pwamitapa 
 
 Dry 
 
 oroyero 
 
 Dust 
 
 oyiangka 
 
 Early 
 
 tsitikamana 
 
 Earth 
 
 kipatci 
 
 Easy 
 
 terakomaita 
 
 Egg 
 
 ihitso 
 
 Eggs 
 
 ihutsoki 
 
 End 
 
 nikatharo 
 
 Enemy 
 
 noyisabintsari 
 
 Enough 
 
 tcinikanta 
 
 Evil 
 
 palitcagieri 
 
 False 
 
 pitsoega 
 
 Far 
 
 semani 
 
 Fat 
 
 kavi 
 
 Feeder 
 
 kamala 
 
 Feminine 
 
 cinani 
 
 Fever 
 
 mantcigarintci 
 
 Feverish 
 
 mantcigalintcienda 
 
 Fill 
 
 saputkale 
 
 Fine 
 
 putenane 
 
46 
 
 TRIBES 
 
 OF EASTERN PERU 
 
 
 Finish 
 
 nikauna 
 
 Lake 
 
 unampini 
 
 Fire 
 
 tcitei 
 
 Larne 
 
 piapi 
 
 Fishhook 
 
 tcagaluntci 
 
 Lard 
 
 kipatsi 
 
 Fishing 
 
 tatkatcima 
 
 Large 
 
 omarana 
 
 Fit 
 
 pupateri 
 
 Late 
 
 cungana 
 
 Flame 
 
 tcerna 
 
 Leaf 
 
 otsego 
 
 Fleshy 
 
 keriigeti 
 
 Leak 
 
 sagigiawa 
 
 Flower 
 
 katceli 
 
 Lean 
 
 yaitcali 
 
 Fog 
 
 enapatkani 
 
 Length 
 
 ogatsansani 
 
 Food 
 
 niktei 
 
 Level 
 
 pata’aka 
 
 For 
 
 itapla 
 
 Lie, n. 
 
 pitsuego 
 
 Forest 
 
 ciyakana 
 
 Life 
 
 isedi 
 
 Foundation 
 
 etske 
 
 Light 
 
 molikaii 
 
 Friend 
 
 nitenagalitha 
 
 Like 
 
 itemgieri 
 
 Front 
 
 intati 
 
 Listen 
 
 igenakuteri 
 
 Full 
 
 iumarani 
 
 Lofty 
 
 bemi 
 
 Girlish 
 
 nomperami 
 
 Long 
 
 ogatcan tcani 
 
 Go 
 
 piata 
 
 Loose 
 
 kureri 
 
 God 
 
 idioci 
 
 Machette 
 
 sabari 
 
 Gold 
 
 koli 
 
 Masculine 
 
 siredi 
 
 Grass 
 
 kutcanala 
 
 Mat 
 
 citatci 
 
 Grief 
 
 okatciti 
 
 Mature 
 
 irakakaii 
 
 Group 
 
 hitcolero 
 
 Mild 
 
 salaglate 
 
 Grove 
 
 tciyi 
 
 Milk 
 
 tcutcu 
 
 Handsome 
 
 kameteri 
 
 Mist 
 
 menkori 
 
 Happy 
 
 yataki 
 
 Mister 
 
 virakotci 
 
 Hard 
 
 okwasoti 
 
 Moon 
 
 kesiri 
 
 Hat 
 
 tcoko irontce 
 
 Moreover 
 
 tiara 
 
 Headache 
 
 okatcitonoyitoki 
 
 Morning 
 
 kamana 
 
 Health 
 
 mampapagempi 
 
 Mountain 
 
 enkenisi 
 
 Heat 
 
 katcaringastaki 
 
 Mud 
 
 okisoti 
 
 Hence 
 
 pegineriki 
 
 Music 
 
 kowerintci 
 
 Here 
 
 evi 
 
 My 
 
 ibiani 
 
 High 
 
 umarani 
 
 Naked 
 
 nogatsansanirO' 
 
 Hill 
 
 etenahapu 
 
 Name 
 
 ibwairo 
 
 Honesty 
 
 eneriekani 
 
 Nausea 
 
 plapliri 
 
 Hook 
 
 kitcapi 
 
 Near 
 
 tcoeni 
 
 Hot 
 
 ikatcaringati 
 
 Needle 
 
 kitsapi 
 
 House 
 
 pankotci 
 
 Neither 
 
 vi 
 
 How 
 
 wanespo 
 
 Nest 
 
 imanko 
 
 Hunger 
 
 ptasigaki 
 
 Nests 
 
 imaiotkataka 
 
 Hut 
 
 maspoti 
 
 Net 
 
 kitcari 
 
 Island 
 
 kanikali 
 
 Never 
 
 garato 
 
 Joyful 
 
 sinetaki 
 
 Never 
 
 ikwiepa 
 
 Justice 
 
 piwakekali 
 
 Nevermore 
 
 teratio 
 
 Kind 
 
 satiku 
 
 New 
 
 itcalyida 
 
 Knife 
 
 kotcero 
 
 Next 
 
 puniti 
 
ARAWAKAN STOCK, THE MACHEYENGA 
 
 47 
 
 Night 
 
 sayitiri 
 
 Nights 
 
 tayitayeti 
 
 No 
 
 tero 
 
 Noise 
 
 sriempogi 
 
 None 
 
 tera 
 
 Noon 
 
 katingataki 
 
 Not 
 
 tera 
 
 Nothing 
 
 mameri 
 
 Oar 
 
 homaruntci 
 
 Obligation 
 
 dibiwatci 
 
 Obscure 
 
 pawatsari 
 
 Observer 
 
 wakalikano 
 
 Ocean 
 
 omarani 
 
 Of 
 
 na 
 
 Old 
 
 ibisaditaga 
 
 Open 
 
 tsitheaka 
 
 Opinion 
 
 retcikagendi 
 
 Opposite 
 
 intaii 
 
 Orphan 
 
 merati 
 
 Oven 
 
 bitsahari 
 
 Over 
 
 enokatiro 
 
 Paddle 
 
 kiumaluntci 
 
 Pain 
 
 okatciti 
 
 Paint, n. 
 
 ptsotemba 
 
 Panpipe 
 
 siungalintci 
 
 Part 
 
 pesinieti 
 
 Passion 
 
 apakapalu 
 
 Pebble 
 
 empaniki 
 
 Pepper 
 
 kumuli 
 
 Perfect 
 
 ageneriko 
 
 Pine 
 
 soyipiki 
 
 Pipe 
 
 penarintci 
 
 Plenty- 
 
 intagati 
 
 Poison 
 
 kepigari 
 
 Pool 
 
 ipua 
 
 Poor 
 
 terairasintempa 
 
 Pouch 
 
 sapa 
 
 Promptly 
 
 yiyakithi 
 
 Pure 
 
 onterotankitca 
 
 Quick 
 
 sintci 
 
 Quickly 
 
 mika 
 
 Quiet 
 
 makana 
 
 Rain 
 
 ingana 
 
 Raincoat 
 
 wurutegwa 
 
 Raw 
 
 sotsuta 
 
 Ready 
 
 sintci 
 
 Relative 
 
 puemuli 
 
 Remote 
 
 osamainti 
 
 Respond 
 
 gaopinata 
 
 Rest 
 
 yapisigepideri 
 
 Rifle 
 
 airiapa 
 
 Ripen 
 
 patkane 
 
 River 
 
 eni 
 
 Roast meat 
 
 kisidi 
 
 Robber 
 
 kocidi 
 
 Roof 
 
 otena 
 
 Root 
 
 ositsa 
 
 Round 
 
 kamaronkiti 
 
 Rubber 
 
 konore 
 
 Sad 
 
 kisa ingantaka 
 
 Sadness 
 
 katcina 
 
 Sait 
 
 tibi 
 
 Same 
 
 kanyoretha 
 
 Sand 
 
 empanaki 
 
 Scalp 
 
 wimpta 
 
 Sea 
 
 inkari 
 
 Seat 
 
 tsenkwarontstci 
 
 Seat 
 
 pteplali 
 
 Secure 
 
 ikanotakatio 
 
 Seed 
 
 okitsoke 
 
 Sense 
 
 rhvataratkali 
 
 Sensible 
 
 tseyiotsa 
 
 Servant 
 
 nomperatalida 
 
 Shining 
 
 engite 
 
 Short 
 
 otcariati 
 
 Shotgun 
 
 eriapa 
 
 Sick 
 
 nomantcikata 
 
 Silver 
 
 koliki 
 
 Since 
 
 itakaro 
 
 Skin 
 
 gespugeri 
 
 Sky 
 
 inkiti 
 
 Slave 
 
 nomperani 
 
 Sleep 
 
 potcokidre 
 
 Slowly 
 
 atanake 
 
 Small 
 
 tcirepekini 
 
 Smoke 
 
 oenga 
 
 Smoke (pipe) 
 
 pontcitciawa 
 
 Snow 
 
 tcaraga 
 
 Some 
 
 pimare 
 
 Some, pi. 
 
 pimareni 
 
 Somehow 
 
 ihuneipineni 
 
 Sore 
 
 restaki 
 
 Soul 
 
 seletci 
 
 Spear 
 
 otse 
 
48 TRIBES OF EASTERN PERU 
 
 Spider 
 
 eto 
 
 Turn 
 
 oeungataka 
 
 Spoon 
 
 bisiria 
 
 Twins 
 
 apinatetcpa 
 
 Stand 
 
 ranta 
 
 Ugly 
 
 terakameti 
 
 Star 
 
 impokero 
 
 Underneath 
 
 sabitithitha 
 
 Stone 
 
 mapui, emparaiya 
 
 Unknown 
 
 mabsahata 
 
 Stool 
 
 sinkwarontci 
 
 Unripe 
 
 onatcerigapataga 
 
 Straight 
 
 tegongari 
 
 Until 
 
 noata 
 
 String 
 
 otsa 
 
 Unwell 
 
 yai’itca 
 
 Strong 
 
 katankero 
 
 Up 
 
 katonga 
 
 Stop 
 
 cenaka 
 
 Vacant 
 
 terontima 
 
 Sufficient 
 
 intagati 
 
 Various 
 
 itibuiteri 
 
 Suitable 
 
 tciki 
 
 Voice 
 
 piniaki 
 
 Sunset 
 
 simpopokiriremkapai 
 
 Voices 
 
 iriniani 
 
 Sugar 
 
 potcari 
 
 Voyage 
 
 idiataki 
 
 Sun 
 
 poriatcira 
 
 War 
 
 gantagantci 
 
 Support 
 
 gimactare 
 
 Water 
 
 nia 
 
 Sweet 
 
 aputcati 
 
 Water running 
 
 kamatika 
 
 Swiftly 
 
 paitanakisintci 
 
 Wave 
 
 oboli 
 
 Table 
 
 igapongkari 
 
 Weary 
 
 cigopiri 
 
 Thief 
 
 ikociti 
 
 Well 
 
 potabayetaka 
 
 Then 
 
 neitanaki 
 
 Well done 
 
 wanogetcilei 
 
 There 
 
 feka 
 
 Wet 
 
 toastaki 
 
 Therefore 
 
 empoyini 
 
 What 
 
 tata 
 
 Thick 
 
 kupunegi 
 
 Whence 
 
 inuaki 
 
 Thirst 
 
 nieratei 
 
 Where 
 
 teraka 
 
 Thorn 
 
 kwiri 
 
 Whither 
 
 ivipenutci 
 
 Thread 
 
 mampetci 
 
 Wide 
 
 aliopoki 
 
 Through 
 
 songpoyiteri 
 
 Wind 
 
 tampia 
 
 Thunder 
 
 karlyethi 
 
 Wing 
 
 ibanki 
 
 Tobacco 
 
 sedi 
 
 Wings 
 
 piteli’itsokieta 
 
 Together 
 
 itentagi 
 
 With 
 
 ta 
 
 Too 
 
 pairiyabitsanaki 
 
 Within 
 
 kiaki 
 
 Top 
 
 watceptagi 
 
 Woods 
 
 kovasidi 
 
 Town 
 
 itimani 
 
 Word 
 
 idiniane 
 
 Trail 
 
 abotci 
 
 Work 
 
 ilantani 
 
 Trap 
 
 tsigarintci 
 
 Yes 
 
 hea 
 
 Tree 
 
 entcato 
 
 Yesterday 
 
 tcaki 
 
 Tribe 
 
 iracirikoini 
 
 Yet 
 
 totata 
 
 Trifle 
 
 yitataki 
 
 Yonder 
 
 sitikana 
 
 Truth 
 
 alitsanokyo 
 
 Young 
 
 metciukarira 
 
ARAWAKAN STOCK, THE CAMPA 
 
 49 
 
 CAMPA 
 
 Vocabulary. The following vocabulary was obtained from 
 rubber men on the Apuriah River, a branch of the Etenes in Peru. 
 
 FAMILY 
 
 People 
 
 atiri 
 
 
 Sister 
 
 tcio, utcu 
 
 Family 
 
 nustcaninga 
 
 
 Child 
 
 wanampi 
 
 Woman 
 
 sinani 
 
 
 Boy 
 
 sihiramba, lihani 
 
 Brother 
 
 tetco 
 
 
 Infant 
 
 nohehna 
 
 Brethren 
 
 piariri 
 
 
 
 
 
 PARTS OF THE 
 
 BODY 
 
 
 Skeleton 
 
 tumliki 
 
 
 Throat 
 
 hatsano 
 
 Bone 
 
 hitonki 
 
 
 Shoulder 
 
 atapiki 
 
 Head 
 
 piti 
 
 
 Arm 
 
 hembiki 
 
 Hair 
 
 naistci 
 
 
 Hand 
 
 tako, nako 
 
 Eye 
 
 oke, nokis 
 
 
 Nail 
 
 asketa 
 
 Nose 
 
 ahiri 
 
 
 Eeg 
 
 habitsa 
 
 Mouth 
 
 hananta 
 
 
 Penis 
 
 habsabi 
 
 Teeth 
 
 himititsa, nahi, naite 
 
 Buttock 
 
 sabitci 
 
 Tongue 
 
 nonene 
 
 ANIMALS 
 
 Blood 
 
 irahani 
 
 Monkey 
 
 pustciniti 
 
 
 Bat 
 
 pigiri 
 
 Jaguar 
 
 maniti 
 
 
 Snake 
 
 maranki 
 
 Dog 
 
 utkete 
 
 
 Turkey 
 
 kanali 
 
 Peccary 
 
 samani 
 
 
 Partridge 
 
 macangwa 
 
 Hog 
 
 onitairiki 
 
 
 Poweel 
 
 samiri 
 
 Boar 
 
 tcindoli 
 
 
 Pucucunga 
 
 sangati 
 
 Armadillo 
 
 mairi 
 
 PLANTS 
 
 
 
 Forest 
 
 tumiriki 
 
 
 Balsa tree 
 
 cindipa 
 
 Camote 
 
 kuliti 
 
 
 Vanilla 
 
 arupi 
 
 Plantain 
 
 pahantsi 
 
 
 Leaf 
 
 pano 
 
 Papaya 
 
 emitcusi 
 
 
 Raspberry 
 
 takiru 
 
 Wood 
 
 traka 
 
 VERBS 
 
 
 
 Afraid 
 
 pingatsave 
 
 
 Boil 
 
 pukiteri 
 
 Arrive 
 
 nunapapare 
 
 
 Burn 
 
 pinaheri 
 
 Ask 
 
 psambiteri 
 
 
 Dance 
 
 potsenangempa 
 
 Attack 
 
 putctero 
 
 
 Deceive 
 
 tamatabitana 
 
 Begin 
 
 ustciatini 
 
 
 Die 
 
 pingamatini 
 
50 TRIBES OF EASTERN PERU 
 
 Discover 
 
 kovite 
 
 Like 
 
 pinguerero 
 
 Do 
 
 pantserika 
 
 Load 
 
 pinkikero 
 
 Drink 
 
 piranakiero 
 
 Loan 
 
 ambateri 
 
 Dry 
 
 pinotsokeri 
 
 Look 
 
 nagiro 
 
 Call 
 
 papinitaka 
 
 Love 
 
 tsimpe 
 
 Carry 
 
 noktaikati 
 
 Make 
 
 pantero 
 
 Cheer 
 
 katcirigaitari 
 
 Marry 
 
 pinkianti 
 
 Chew 
 
 sihimpoki 
 
 Nod 
 
 pinguiki 
 
 Choose 
 
 atsiriki 
 
 Pack 
 
 hamestcitaiti 
 
 Couple 
 
 nonintagiro 
 
 Paint 
 
 psankinatseri 
 
 Cover 
 
 untsingari 
 
 Pair 
 
 kametsalini 
 
 Cry 
 
 pingagemua 
 
 Pass 
 
 pistcianake 
 
 Cure 
 
 pabkeri 
 
 Present 
 
 pempena 
 
 Eat 
 
 puya 
 
 Produce 
 
 pantero 
 
 Embarrass 
 
 klimkitaka 
 
 Push 
 
 pitastingero 
 
 Encounter 
 
 pitonkiieari 
 
 Receive 
 
 paheri 
 
 Enter 
 
 pinke 
 
 Refresh 
 
 pecta 
 
 Entertain 
 
 numbatctembiro 
 
 Rest 
 
 pimacuta 
 
 Erect 
 
 pubitckero 
 
 Rejoice 
 
 titcirantea 
 
 Escape 
 
 pistciapisateri 
 
 Retake 
 
 pingobite 
 
 Fear 
 
 pitsario 
 
 Roast 
 
 pankeitse 
 
 Find 
 
 pistcibokerkasa 
 
 Rob 
 
 hameanguste 
 
 Fish 
 
 pangahati 
 
 See 
 
 pameniri 
 
 Freighten 
 
 pomistceri 
 
 Seek 
 
 pamini 
 
 Give 
 
 pimboro 
 
 Set 
 
 piatanaki 
 
 Go 
 
 natageta 
 
 Shoot 
 
 pinsiero 
 
 Govern 
 
 pimberanateri 
 
 Shuffle 
 
 putironki 
 
 Grind 
 
 notare 
 
 Singe 
 
 pintiri 
 
 Have 
 
 timatsi 
 
 Sip 
 
 piri 
 
 Hear 
 
 pingueme 
 
 Sleep 
 
 pimei 
 
 Hesitate 
 
 amimungarati 
 
 Smell 
 
 pasankweso 
 
 Hide 
 
 pimanevi 
 
 Speak 
 
 pimiabate 
 
 Hit 
 
 timbosateri 
 
 Strike 
 
 puheri 
 
 Hope 
 
 kuagika 
 
 Swallow 
 
 pantana 
 
 Hunt 
 
 pangatcati 
 
 Swim 
 
 nahamate 
 
 Hurry 
 
 pagirani 
 
 Teach 
 
 tuameteri 
 
 Inform 
 
 numakaembi 
 
 Travel 
 
 pitcanake 
 
 Inhabit 
 
 pinampi 
 
 Understand 
 
 tepinguema 
 
 Join 
 
 pwabitero 
 
 Undress 
 
 pu inkero ta 
 
 Jump 
 
 ciananga 
 
 Unite 
 
 tcovianti 
 
 Kill 
 
 puyeri 
 
 Urinate 
 
 psindaitea 
 
 Kiss 
 
 patemineri 
 
 Wait 
 
 kitata 
 
 Labor 
 
 pipankempa 
 
 Walk- 
 
 pinkibante 
 
 Lengthen 
 
 pinotckeri 
 
 Wish 
 
 kitenintero 
 
ARAWAKAN STOCK, THE CAMPA 
 
 51 
 
 ADDITIONAL WORDS 
 
 Able 
 
 ariotaki 
 
 Few 
 
 teacikits 
 
 Alone 
 
 aparoni 
 
 Figure 
 
 maroni 
 
 Arrow 
 
 tcakopi 
 
 Fire 
 
 pamari 
 
 Ashes 
 
 samampa 
 
 First 
 
 ucanteni 
 
 Axe 
 
 sihatca 
 
 Fish 
 
 cima 
 
 Bad 
 
 tukametsati 
 
 Flame 
 
 pamari 
 
 Balsa 
 
 lamengolentci 
 
 Food 
 
 aiti, aitsci 
 
 Banana 
 
 pariants 
 
 Four 
 
 apaporenro 
 
 Bank 
 
 jutatikwero 
 
 Friend 
 
 tciringa 
 
 Barbarity 
 
 maminto 
 
 Front 
 
 ananka 
 
 Basin 
 
 mitaro 
 
 Good day 
 
 keti comprats 
 
 Basket 
 
 kandiri 
 
 Gold 
 
 pistcianati 
 
 Beautiful 
 
 kametsari 
 
 Gum 
 
 katci 
 
 Behind 
 
 somani 
 
 Happiness 
 
 tubeatero 
 
 Below 
 
 kivinga 
 
 Hard 
 
 kisalino 
 
 Bench 
 
 tsame 
 
 Heavy 
 
 hina 
 
 Black 
 
 kisahali 
 
 Hill 
 
 tsembi 
 
 Brave 
 
 kisatca 
 
 Hot 
 
 sabataki 
 
 Bridge 
 
 pabirontci 
 
 House 
 
 pankotci 
 
 Call 
 
 hibagiro 
 
 Hunger 
 
 nutasetsi 
 
 Candle 
 
 pamiri 
 
 Hungry 
 
 nutase 
 
 Canoe 
 
 pitatsi 
 
 Hunt 
 
 paciniri 
 
 Catarrh 
 
 kamantci 
 
 Important 
 
 kandero 
 
 Chacara (field) 
 
 nuani 
 
 Indeed 
 
 atcaniku 
 
 Cedar 
 
 intcato 
 
 Inca 
 
 kuniri 
 
 Club 
 
 sibitci 
 
 Instinct 
 
 tiotiki 
 
 Cold 
 
 katcingaiteri 
 
 Knife 
 
 kutciro 
 
 Comb 
 
 kiciri 
 
 Language 
 
 tcakra, atsamaeteri 
 
 Companion 
 
 yentsi 
 
 Land 
 
 impatse 
 
 Corn 
 
 tcinki 
 
 Lard 
 
 trenka 
 
 Cough 
 
 kamantci 
 
 Late 
 
 tsanitake 
 
 Coward 
 
 tenungaisi 
 
 Lean 
 
 matsatanaki 
 
 Cushma 
 
 zalenti 
 
 Lie 
 
 pitsaha, nutsaha 
 
 Danger 
 
 inawaka 
 
 Little 
 
 kopitsokigi 
 
 Downward 
 
 aniringagi 
 
 Long 
 
 onimotsansal 
 
 Drink 
 
 piarintci 
 
 Lower 
 
 antakwirunta 
 
 Drop 
 
 katsuali 
 
 Lumber 
 
 pitotsi 
 
 Dry 
 
 paronagero 
 
 Many 
 
 putcaiki 
 
 Dung 
 
 hatsumi 
 
 Meat 
 
 hibatsa 
 
 Enclosure 
 
 buantci 
 
 More 
 
 hotseba, aimiro 
 
 End 
 
 nutshangakero 
 
 Mound 
 
 tongali 
 
 Enemy 
 
 nusamakaso 
 
 Much 
 
 nuntsemp 
 
 Excrement 
 
 atia 
 
 Mud 
 
 kipatsi 
 
 False 
 
 pakeandenake 
 
 Naked 
 
 pithali 
 
 Feather 
 
 cinaki 
 
 Near 
 
 haknakigi 
 
52 TRIBES OF EASTERN PERU 
 
 Neither 
 
 oseki 
 
 Star 
 
 impokira 
 
 Never 
 
 rekatsinume 
 
 Stone 
 
 mapi 
 
 Next 
 
 taitikeri 
 
 Straight 
 
 thatcitanaka 
 
 New 
 
 hanali 
 
 Strong 
 
 sintciri 
 
 Night 
 
 itsteniri 
 
 Sufficient 
 
 ariotaki 
 
 No 
 
 kite, tiva, ti 
 
 Summer 
 
 sitastcintci 
 
 Noise 
 
 ayambita 
 
 Sun 
 
 urialstciri 
 
 None 
 
 tekatsi 
 
 Sweet 
 
 putcahali 
 
 Nothing 
 
 itekatsi 
 
 Thin 
 
 ernararu 
 
 Nourishment 
 
 sinkiri 
 
 Thirsty 
 
 numiri 
 
 Offensive 
 
 istebale 
 
 This 
 
 kohikanti 
 
 Oh 
 
 nimaika 
 
 Thou 
 
 abiro 
 
 One 
 
 apatiro, apito 
 
 Thread 
 
 mampetsa 
 
 Only 
 
 apaniro 
 
 Three 
 
 mawa 
 
 Other 
 
 pihate 
 
 Thus 
 
 ariove 
 
 Paddle, n. 
 
 komarontci 
 
 Today 
 
 unigatamani 
 
 Pain 
 
 katcirini 
 
 Tomorrow 
 
 sertikero 
 
 Playa (sand bar) 
 
 hatsepa 
 
 Top 
 
 haito 
 
 Poor 
 
 tekatse 
 
 Town 
 
 emetjulini 
 
 Pot 
 
 kubiti, koitsi 
 
 Two 
 
 apite 
 
 Quickly 
 
 usipaite 
 
 Ugly 
 
 tengametsati 
 
 Red 
 
 ivaka 
 
 Unique 
 
 aparo 
 
 Remain 
 
 hetepindi 
 
 Until 
 
 oni 
 
 Rind 
 
 riniki 
 
 Urine 
 
 hotsini 
 
 River 
 
 na 
 
 Warm 
 
 masabirintci 
 
 Road 
 
 habatsi 
 
 Well 
 
 kametsari 
 
 Roast corn 
 
 teinki 
 
 What 
 
 kikongogita 
 
 Rubber 
 
 tutcato 
 
 Whence 
 
 piateka 
 
 Ruddy 
 
 teungari 
 
 Where 
 
 tsotsinika 
 
 Sad 
 
 kinkitsari 
 
 Wherefore 
 
 hateka 
 
 Salt 
 
 tibi 
 
 Which 
 
 hupagita 
 
 Salutation 
 
 sutsatsmi 
 
 White 
 
 tamaruri 
 
 Sea 
 
 sindoritea 
 
 Whether 
 
 hateka 
 
 Shirt 
 
 notsinka 
 
 Whose 
 
 hateka 
 
 Sick 
 
 kamantci 
 
 Why 
 
 puetaka 
 
 Side 
 
 knakero 
 
 Wool 
 
 tcuastcaki 
 
 Silence 
 
 piesekanake 
 
 Yes 
 
 ehe, ihi, wa 
 
 Sleep 
 
 ariopimae 
 
 You 
 
 Pi 
 
 Small 
 
 hinkiri 
 
 Your 
 
 tsavi 
 
 Soul 
 
 inkwi 
 
 
 
ARAWAKAN STOCK, THE PIRO 
 
 53 
 
 PIRO 
 
 Distribution. One of the most important Arawakan tribes in 
 the Amazon region is the Piro, sometimes called Chontoquiro or 
 Semirentci. They occupy the highlands around the headwaters 
 of the Purus, Mishagua, Camisea, and Manu Rivers. In former 
 times there were large groups hying along the Urubamba, where 
 they came in contact with the Inca, and assisted them in building 
 the fort «f Tonquini. Samuel Fritz’s map (1707) shows them in 
 the section between the Ucayali and Pachitea Rivers. Today 
 
 Figure 3 
 Piro man 
 
 their numbers are reduced, through contact with white man’s 
 civilization, to five or six hundred. 
 
 My information concerning the Piro was obtained at Sutlija 
 and Portilla from a chief of the tribe, through Sr. Torres, a Span¬ 
 iard, who had lived among them for a number of years, and from 
 my own observations at the two Indian villages. 
 
 Organization. The Piro have a very good tribal organization 
 under the leadership of a hereditary chief who has absolute au¬ 
 thority. The chief is called Klineriwakipiya. It is not his individ¬ 
 ual name, but the name of the office of chieftainship, which he 
 inherits from his father. If a chief has no son, his brother in¬ 
 herits, and the descent is in his line. If the son is too young to 
 exercise his authority when his father dies, the oldest man in the 
 tribe performs the duties of chief until the boy is about eighteen or 
 twenty, when he assumes his office. Some time ago, the chief at 
 
54 
 
 TRIBES OF EASTERN PERU 
 
 Portillo died without sons. His brother, who inherited, was old 
 and did not speak Spanish, and so he passed the office on to his 
 oldest son, a young man of twenty-five years, who spoke some 
 Spanish, a great advantage when dealing with the rubber men. He 
 had two small sons, who have their own individual names, but 
 the oldest son is called Klineriwakipiya, in addition. 
 
 The chief takes control of all the affairs of the tribe, and always 
 remains at home except on very special occasions. He never does 
 any work in the fields, goes hunting, or on a journey, but sends 
 men to perform all of these duties. He determines upon an under¬ 
 taking, and assigns each man to his own particular task. The chief 
 settles all disputes that arise within his tribe, or between tribes. 
 There is very little evidence of crime of any kind, and when the 
 chief was asked about it, he said that there were no quarrels, that 
 no one ever took anything that did not belong to him, and that 
 there was no excuse for committing murder. When asked what 
 the punishment would be if a wife should prove unfaithful, he 
 replied that he did not know that such a thing had ever happened. 
 
 Houses. At both villages, the Indians were living in a miserable 
 condition in a few houses grouped together on the bank of the 
 river. At Sutlija we found a deserted Piro village which gave us 
 a good idea of what their former homes had been. They left this 
 village on account of sickness. Many r had died, apparently from 
 fever and dysentery. On this account they moved down the river, 
 and built new houses. At the deserted place, several houses were 
 built around a very large field. The houses varied in size accord¬ 
 ing to the families occupying them. One small house was twenty 
 feet long, twelve feet wide, and eighteen feet high to the ridge 
 pole. The houses are oriented north and south, and sometimes 
 have the north end closed, but for the most part the gables are 
 open to the ridge pole. The roof comes down to within five or 
 six feet of the ground. A platform, four or five feet high, is built 
 along one side or across one end, occupying two-thirds or more 
 of the whole space. This platform is covered with split chonta 
 palm, and is used for a living and sleeping place. A notched pole 
 leads from the ground to the platform. The fireplaces are along 
 the sides or at the end, their location depending upon the position 
 of the platform. Firewood, cooking pots, and utensils of all 
 kinds are kept under the platform. There is sometimes a small 
 
Piro Indians 
 
ARAWAKAN STOCK, THE PIRO 
 
 55 
 
 platform over the fire for keeping food, and another outside of the 
 house, either covered or open, which is used for storage and for 
 drying clothing. 
 
 They have no large hanging baskets or placques over the fire 
 for smoking food, which are so common among the Campa. Some¬ 
 times the cooking place is in a very small enclosure outside the 
 main house. Baskets, bags, bows, arrows, and other implements, 
 hang from the roof. The largest house we saw was forty feet 
 long, twenty feet wide, and eighteen feet high, with a steep roof. 
 The ridgepole was resting on the ends of three chonta palm posts. 
 The rafters were thorny palm poles about two inches thick, 
 reaching from the plate to the ridgepole, without other support, 
 and placed one and a half feet apart. The roof was made of chonta 
 
 Outlines of hand and foot of Piro Indian 
 
 palm leaves; three or four fronds were tied together in a group, 
 and each group fastened eight or ten inches apart on the rafters. 
 Under the platform there were several burials. It is the common 
 method among the Piro to bury the dead under these platforms. 
 
 The Piro are the greatest lovers of dogs of all the tribes; they 
 breed them for trade, and give them great care. They are kept 
 in enclosures underneath the platforms. 
 
 Food Supply. The Piro have larger fields and grow more agri¬ 
 cultural products than any of the neighboring tribes. Their 
 staples are cassava, corn, plantains, and sweet potatoes, which are 
 common among their neighbors. The corn is ground in a mortar 
 made of a log, the end of which is burned out to sufficient depth 
 to serve for the purpose. The pestle is made of hard wood. Corn 
 is eaten on the cob, parched in a shallow pot, or its meal is made 
 into bread. The Piro used no salt until the coming of the Whites. 
 They eat all kinds of wild game, with a few exceptions. They will 
 
56 
 
 TRIBES OF EASTERN PERU 
 
 not eat the common red deer, because the soul of man at death 
 goes into the red deer. Their belief in this respect is similar to 
 that of the Macheyenga, except that among the Piro it is only the 
 man’s soul, not the woman’s, that goes into the deer. They will 
 not eat domesticated chickens anti ducks, because these birds eat 
 refuse, yet they eat their eggs with great relish. 
 
 In hunting they use the bow and arrow for shooting game and 
 fish. In using the bow they hold it in the right hand, with the 
 end having the loose string uppermost, the thumb gripping the bow 
 and the forefinger over the arrow, which is placed on the same 
 side of the bow as the hand. The bow is drawn with the third, 
 fourth, and fifth fingers on the string, and the end of the arrow 
 is held on the string with the thumb and index finger. It is a 
 noteworthy fact that nearly all of the men and boys seen using 
 the bow held it in the right hand and drew the string with the 
 left. Men who were right-handed in other ways took the bow in 
 the right hand, and drew it with the left. 
 
 The Piro make rough coarse pottery (plate 6) for ordinary use, 
 and depend on the Conebo for finer vessels. Their pottery is made 
 and burned by the same method used by the Conebo. What ap¬ 
 pears to be a glaze is only a coating of resin from the yutahy-sica 
 (Hymenoe sp.). They make carrying and working baskets for 
 holding their cotton, spindlewhorls, and working implements; also 
 the small telescope basket common among the Carnpa, which is 
 used for carrying their toilet articles and trinkets (plate 7). When 
 on the trail, they carry game in a rough basket made of two palm 
 leaves. 
 
 Sieves for straining chicha are made of small palm fronds woven 
 like mats, fifteen inches square, and bound with a framework 
 (plate 7). They grow tobacco, which they smoke in large wooden 
 pipes with short bird-bone stems, like those of the Conebo (figure 
 7). Tobacco is also used for making snuff, which is taken through 
 the nostrils. When the tobacco is dry, they hold it over the fire 
 in a leaf until it is very crisp; it is then pulverized in the palm 
 of the hand, and taken by means of the colipa, a V-shaped 
 instrument made of two leg bones of a heron (figure 5, a). The 
 end of one bone is decorated so that it may be distinguished from 
 the other. The snuff is placed in the decorated end, while the other 
 
Peabody Museum Papers 
 
 Piro Indian family 
 

ARAWAKAN STOCK, THE PIRO 
 
 57 
 
 end is placed in the nose, and an assistant blows the snuff with a 
 sharp puff into the nostril. Sometimes the arms of the V are made 
 so short, that while one end is placed to the mouth, the other 
 reaches the nostril and allows the operator to do his own blowing 
 (figure 5, b). This same instrument is used by the hunter for tak¬ 
 ing the pulverized, roasted seeds of Acacia niopo as a stimulant 
 and narcotic. The hunter administers the same powder to his 
 dogs, believing that both he and the dogs will be more alert and 
 have clearer vision. 
 
 They make fire by the common method of twirling a stick 
 between the palms of the hands upon another stick used as a base. 
 They are experts at keeping the fire, and it seldom has to be made 
 by this method. When building a fire along the trail where the 
 wood is wet, they gather logs together and lay them lengthwise, 
 large ones on the bottom and smaller fragments on top, make 
 shavings, gather twigs, and build a fire on top of the pile. As the 
 fire burns, coals fall down through the logs, and soon they have 
 a hot fire, just where it is needed for the cooking pot. I should 
 like to recommend this method to campers when they are com¬ 
 pelled to use green or wet logs and have little kindling. 
 
 Dress and Ornamentation. The Piro dress in cotton garments, 
 as do the Campa tribes about them. The men wear the long 
 cushma (plate 4), while the women usually wear a skirt that 
 reaches below the knees, and a cloak over the shoulders. The 
 skirt is woven in one piece, and sewed up on the side (plate 8). 
 They put it on by stepping into it, pulling it up, and folding over 
 in front. It is held in place by turning down in front where the 
 fold comes. 
 
 They gather the wild cotton, and spin it with a spindle of chonta 
 palm, and a whorl of pottery (plate 9). They twirl the spindle 
 between the thumb and index finger, with the other end of the 
 spindle resting in a small gourd which contains some fine white 
 ashes, used to keep the fingers dry. They spin the thread very 
 fine, and wind it double on the ball. They afterward use it as 
 needed, by twisting the two threads together with the hand on the 
 thigh. As the wild cotton is gathered it is stored without clean¬ 
 ing in small leaf baskets, which resemble hornet nests. When it 
 is needed for spinning, the seeds are removed, and the loose cotton 
 
58 
 
 TRIBES OF EASTERN PERU 
 
 beaten with a small rod. The weaving is done on a loom (plate 
 9), which has one end attached to a house post, and the other to 
 the woman’s body. 
 
 Besides the cushmas, skirts, and cloaks, they weave bands for 
 their legs and arms, sashes, and small bags (plates 8 and 9). 
 One end of the loom for narrow bands is held between the toes, 
 while the other is tied around the body. The Piro do not wear 
 nose, ear, or lip ornaments. They paint the faces, hands, and feet 
 
 Figure 5 
 
 Piro Indians: a, i>, Snuff tubes; c, Pan’s pipes; d, Box containing paint; e, Calabash scraper 
 used in pottery making. (About 1/5.) 
 
 for protection against insects and the sun. The whole face may 
 be painted or there may be lines or dots on the forehead, nose, 
 and chin, with triangular patches on the cheeks. The men some¬ 
 times have angular designs tattooed upon their lower arms. The 
 head of the infant is not deformed. The hair is worn long, and 
 cut across over the forehead. The men remove the few hairs on 
 the face by holding the edge of a knife or shell against the thumb. 
 The men have no hair on the body with the exception of the pubes, 
 and it is not abundant there. 
 
Peabody Museum Papers 
 
 Vol. X, Plate 6 
 
 Piro pottery vessels, and terra-cotta supports for cooking pots. (1/8.) 
 

ARAWAKAN STOCK, THE PIRO 
 
 59 
 
 Marriage. The Piro marry within the tribe, but outside their 
 own village. A young man may select his wife for himself, or 
 parents who have children near the same age may agree among 
 themselves that the children shall be married when they reach the 
 proper age. The children are then known as man and wife or as 
 belonging to each other, and they may even live together, but 
 are not married until after the puberty ceremonies have been 
 performed. A man may take a child for his wife, and keep her 
 in his family until she is old enough to be married. The father of 
 the chief at Portillo had a wife not more than ten years of age 
 living with his family, while his first wife, who was old enough to 
 be her grandmother, was still living. 
 
 When a young man thinks of taking a wife, he speaks first to 
 the chief, and if the chief thinks the marriage agreeable, he speaks 
 for the young man to the girl’s father. If all agree, the chief takes 
 the young man and woman by the hands, leads them first to the 
 girl’s parents, then to the boy’s parents, and if no objection is 
 raised, he, without other ceremony, pronounces them man and 
 wife. At the same time, a dance takes place with the drinking 
 of chicha, and after it is all over the young man takes his bride to 
 his own home. 
 
 The marriage cannot take place until after the puberty ceremony 
 of defloration, “ pisca,” has taken place. It is said that a woman 
 is unclean until after pisca has been performed. The operation is 
 performed by the old women in private, while a dance is going 
 on outside. The girl is made drunk with chicha, and the hymen is 
 cut with a bamboo knife. It has been said that the Piro were 
 very loose in their marriage relations. The ground for this report 
 is the custom which is common among the Piro of the loaning of 
 wives. When a Piro, without his wife, visits a friend at a distance, 
 a wife is loaned him for the time of his stay. 
 
 The families are not large, according to reports from the Indians 
 and from owners. There are rarely more than three or four 
 children in a family. They give as reasons the fact that women 
 have children early, that the children nurse until they are three 
 years old because of the lack of other proper food, and that women 
 work as men. There does not appear to be any control over birth, 
 or any great infant mortality. The largest family we saw had four 
 sons and two daughters with one mother. The daughters were 
 
60 
 
 TRIBES OF EASTERN PERU 
 
 married, and one of them was living away from home. When 
 asked the names of the children, the father had no difficulty in 
 giving the names of the boys and the one daughter present, but 
 he had to think a long time before he was able to recall the name 
 of the absent daughter. 
 
 When a woman is about to be confined she retires alone to the 
 forest across the river. After the birth of the child she brings it to 
 the river, washes it, bathes herself, and returns to the village. 
 Women carry their children in a cotton bandoleer, in which the 
 baby sits astride the mother’s hip, or with arms and legs in front 
 grasping the mother’s garments. The burden baskets are carried 
 with a tump-line. 
 
 Medicine Men. The Piro have no medicine men. The chief 
 takes care of the health of his people. He uses certain herbs and 
 manipulations. The people are all taught to take care of them¬ 
 selves, and one is constantly surprised at the things they know. 
 On one occasion, a boy of eight was stung by a large black ant on 
 the end of his great toe; the sting of this ant is more painful than 
 that of bees or wasps. He made no outcry, but pulled down a 
 thin vine, and wrapped it around his toe; then looking about, he 
 found a thorn with which he pierced the end of his toe in a dozen 
 places or more, producing profuse bleeding. In a few minutes he 
 removed the vine, and the pain and poison were gone — the most 
 efficient remedy possible in such an emergency. 
 
 The Dead. When a man dies, he is buried in the floor of a house, 
 at full length, and the family moves away and builds another 
 house in some other part of the field. A man’s bows, arrows, 
 pipes, and everything he possesses, are buried with him, except 
 his dogs, which are killed and buried in a grave near by. The men 
 of the immediate family take charge of the body and bury it; in 
 the meantime the women moan and weep outside. A widow cuts 
 her hair close to her head, and is not allowed to marry again until 
 her hair has grown out. All the children, also, have their hair 
 cut. The chief takes care of the widow and the children until she 
 is remarried. The Piro do not like to handle a corpse, and will 
 not do so except to take care of their own dead. When there is an 
 epidemic in the village they believe that it is due to the presence 
 of a “ buija,” or witch, and the chief may designate the witch 
 and order him killed. 
 
Peabody Museum Papers 
 
 Vol. X, Plate 7 
 
 Piro Indians: Net with stone sinkers, woman’s work basket, square basket sieve for straining 
 chicha, drum, and telescope trinket basket. (1/9.) 
 
ARAWAKAN STOCK, THE PIRO 
 
 61 
 
 Personal Habits. The Piro are the cleanest, in person and about 
 their houses, of all of the tribes in the upper Amazon. They bathe, 
 and wash their clothing frequently. On the trail or when traveling 
 in canoes, they always carry an extra cushma in a waterproof 
 bag to sleep in. In the evening when camp is made and the work 
 all done, they bathe, wash their clothes, hang them over the fire 
 to dry, and then put on their dry clothing. They work in the rain, 
 but always put on dry clothes when camp is made. 
 
 They are thoughtful for the comfort of others, offering food 
 and drink. They are good natured and lively, often joking and 
 playing tricks upon each other. They are very apt in compre¬ 
 hending what is needed or desired of them, and respond freely 
 and quickly. They are curious to see, and to understand new 
 things. When they saw me using a magnet they were very much 
 interested, and within a few minutes had tried it on everything, 
 and were most astonished to find that nails, end to end, would hold 
 together. The women are modest and reserved, yet not as timid 
 as among some other tribes. They show their modesty by droop¬ 
 ing the head, and allowing the loose hair to fall over the face. 
 When we were trading with them we allowed them to look over 
 everything we had, without any restraint, to select what they 
 desired, and to bring to us an equivalent. Our confidence was 
 never betrayed, even when we allowed them to go to another 
 village and return the next day. Upon the whole we agreed that 
 the Piro were the most manly savages we had encountered, and 
 most worthy of being treated as our equals. 
 
 The Piro, like many of the other tribes of the rubber regions, 
 have been captured in the past and treated as slaves. On De¬ 
 cember 21, 1908, a Spaniard in the employ of Sr. Rodriguez ar¬ 
 rived at Serjali with five families of Piro: five men, five women, 
 six children, one peccary, five dogs, and nine chickens. Two of 
 the children were so small, they were unable to walk. They 
 camped on a sand bar near our own camp. Each family built 
 its own fire, and when the food was ready each woman contributed 
 her share of the food. All the men and boys ate together in one 
 group, while the women and girls gathered about the pots and 
 ate what was left when the men had finished. When I asked if 
 there was danger of the Indians escaping during the night, the 
 man in charge said, “ No, all I have to do to prevent their escap- 
 
62 
 
 TRIBES OF EASTERN PERU 
 
 ing is to chain the two women with the babies to a tree; the men 
 will never leave the women and children in possession of a white 
 man.” I am glad to report that the Government of Peru later 
 secured the freedom of these Indians and punished their captors. 
 
 Cats Cradles. Hopotske, a pole with spines used to grate cassava. 
 String over thumb and left finger end hanging down from palm; 
 pull palm string with index of right hand and let end fall; pull 
 palm string again and end drops; with index of right hand take 
 up from through loose loop the outside left finger string and out¬ 
 side thumb string and pull out through loose loop, thus having 
 four strings which pass over to back, one between each finger 
 and let fall behind; pull palm string which gives a basket-like 
 form with the loop around each finger and thumb, apex five inches 
 from palm. 
 
 Wapuoitsa, threads. String over the index of left hand and 
 thumb of light; take up string between thumb and index on other 
 index from above with downward turn to right; take up on back of 
 five inside the string, under and over index strings; let go the 
 string anti take up on thumb the inside fifth string over the other 
 strings; put index inside strings over thumb—take off lower thumb 
 strings and take them up with ends of index turned down, or place 
 end of index through these loops; let go other strings and holding 
 with the index, turn palms outward and the figure remains. 
 
 Vocabulary. 
 
 THE FAMILY 
 
 Family 
 
 numuli 
 
 Boy 
 
 mteri 
 
 Man 
 
 ineri, xaxi 
 
 Girl 
 
 setcumteri 
 
 Woman 
 
 setcu 
 
 Infant 
 
 mptero 
 
 Husband 
 
 paneri, napoklero 
 
 Nephew 
 
 noparakleri 
 
 Wife 
 
 panandu, haninda 
 
 Niece 
 
 noparakleru 
 
 Grandfather 
 
 tote, toti 
 
 Cousin 
 
 molima 
 
 Grandmother 
 
 nahiro, hero 
 
 Father-in-law 
 
 nigimatieri 
 
 Father 
 
 papa, ri 
 
 Mother-in-law 
 
 nigimagini 
 
 Mother 
 
 mama, endo 
 
 Old person 
 
 keri 
 
 Uncle 
 
 zapa 
 
 Young man 
 
 magle 
 
 Aunt 
 
 kiukiu 
 
 Young woman 
 
 magluge 
 
 Brother 
 
 wewe, niewakli 
 
 People 
 
 eneri 
 
 Sister 
 
 tcigero, wawa 
 
 Brother-in-law 
 
 pani 
 
 Son 
 
 eiugeni, noteri 
 
 Sister-in-law 
 
 numegwenagero 
 
 Daughter 
 
 hitciciu, sitco 
 
 Male 
 
 gitgi 
 
 Child, m. 
 
 mteri 
 
 Female 
 
 sitcu 
 
 Child,/. 
 
 senahi 
 
 
 
Peabody Museum Papers 
 
 Vol. X, Plate 8 
 
 Piro woman’s skirt, and men’s bags for carrying various articles. (About 1/8.) 
 
ARAWAKAN STOCK, THE PIRO 
 
 63 
 
 Body 
 
 Flesh 
 
 Skin 
 
 Head 
 
 Hair 
 
 Grey hair 
 
 Face 
 
 Forehead 
 
 Beard 
 
 Chin 
 
 Eye 
 
 Eyebrow 
 
 Eyelash 
 
 Ear 
 
 Nose 
 
 Mouth 
 
 Lips 
 
 Teeth 
 
 Eye tooth 
 
 Tongue 
 
 Neck 
 
 Throat 
 
 Shoulder 
 
 1 
 
 2 
 
 3 
 
 4 
 
 5 
 
 6 
 
 7 
 
 8 
 9 
 
 10 
 
 First 
 Single 
 Double 
 Another time 
 
 PARTS OF THE BODY 
 
 imane 
 
 Back 
 
 kaspa, tcihispa 
 
 egete 
 
 Side 
 
 sereta 
 
 fiuemta 
 
 Breast 
 
 witene 
 
 wiciwita 
 
 Chest 
 
 westa 
 
 wiciuitc 
 
 Abdomen 
 
 weskota 
 
 klatgi eneri 
 
 Buttock 
 
 pukpala 
 
 wehuci 
 
 Arm 
 
 wiganoh 
 
 wehirota 
 
 Elbow 
 
 witzugiere 
 
 wesapto 
 
 Hand 
 
 wimioh 
 
 wakota 
 
 Palm 
 
 tcirete 
 
 wihada 
 
 Finger 
 
 seregiere 
 
 wesavereha 
 
 Thumb 
 
 serehuimeyungie 
 
 wiceptatci 
 
 Index finger 
 
 satibtce 
 
 wihepe 
 
 Leg 
 
 wetapate 
 
 wihiri 
 
 Knee 
 
 wisoh 
 
 wiihi 
 
 Foot 
 
 wihitce 
 
 wespe 
 
 Sole of foot 
 
 igitci 
 
 weigi 
 
 Heart 
 
 wagi 
 
 higesta 
 
 Blood 
 
 girari 
 
 wena 
 
 Stomach 
 
 wesata 
 
 weprahe 
 
 Intestines 
 
 retckape 
 
 wenugi 
 
 Brain 
 
 ratcitca 
 
 witanae 
 
 
 
 
 NUMERALS 
 
 
 setepgie 
 
 11 
 
 sati 
 
 epi 
 
 12 
 
 miumaka 
 
 mapa 
 
 20 
 
 epimolie 
 
 epikutcaamukugie 
 
 30 
 
 mapamolie 
 
 serigieri 
 
 40 
 
 epikutcaamukugiemolie 
 
 paseritamiyo 
 
 50 
 
 serigierimolie 
 
 yokepi 
 
 60 
 
 paseritamigomolie 
 
 anikaigiagieri 
 
 70 
 
 yokepimolie 
 
 unterigie 
 
 80 
 
 anikargiagierimolie 
 
 pamolie 
 
 90 
 
 unterigiemolie 
 
 COLLECTIVE AND FRACTIONAL NUMERALS 
 
 muetcinani 
 
 A pair 
 
 putali 
 
 satopgiati 
 
 One half 
 
 sukaqueli 
 
 soprigieri 
 
 A half day 
 
 temanani 
 
 pizalkapewa 
 
64 TRIBES OF EASTERN PERU 
 
 PERSONAL PRONOUNS 
 
 I 
 
 ita 
 
 We,/. 
 
 wana 
 
 You 
 
 pitci 
 
 You 
 
 pirabina 
 
 He 
 
 pitca 
 
 They, m. 
 
 wana 
 
 She 
 
 wali 
 
 They, /. 
 
 wana 
 
 We, m. 
 
 hitca 
 
 
 
 - 
 
 RELATIVE 
 
 PRONOUNS 
 
 
 Who 
 
 klineri 
 
 All that 
 
 ipigineri 
 
 Which 
 
 katte 
 
 
 
 
 INTERROGATIVE PRONOUNS 
 
 
 What is that? 
 
 klinedna? 
 
 Who is that man? 
 
 klewakina? 
 
 What did you 
 
 say? itcena? 
 
 Whose dog is that? 
 
 kateni kevi 
 
 
 INDEFINITE ADJECTIVE PRONOUNS 
 
 Some 
 
 pimerina 
 
 All, m. 
 
 tuhiurineko 
 
 Nobody 
 
 ikiami 
 
 Same 
 
 walekla 
 
 Nothing 
 
 ikieni 
 
 Both 
 
 apina 
 
 Much 
 
 hitcolero 
 
 Other 
 
 sato 
 
 Little 
 
 sotsotagi 
 
 Thing 
 
 klini 
 
 Every, in. 
 
 pegeneriko 
 
 
 
 
 USE OF POSSESSIVE ADJECTIVES 
 
 
 My father 
 
 neri, ita papa 
 
 My cousin 
 
 nemolina 
 
 My mother 
 
 nendola 
 
 My hand 
 
 nornio 
 
 Your father 
 
 peri 
 
 My dog 
 
 nopre 
 
 Your mother 
 
 perido 
 
 My house 
 
 pantci nofi 
 
 His father 
 
 reri 
 
 Your house 
 
 pantci pefi 
 
 His mother 
 
 rendo 
 
 
 
 
 POSSESSIVE 
 
 ADJECTIVES 
 
 
 My 
 
 no or ne 
 
 His 
 
 re 
 
 Your 
 
 pe 
 
 Our 
 
 witca 
 
 
 DEMONSTRATIVE ADJECTIVES 
 
 
 This, m. 
 
 tcie 
 
 These, /. 
 
 hualeni 
 
 This, /. 
 
 fue 
 
 Which side 
 
 fegera sereti 
 
 That, m. 
 
 fegera 
 
 This side 
 
 tcie sereta 
 
 That,/. 
 
 huari, huali 
 
 This man 
 
 hebre 
 
 These, m. 
 
 huanua 
 
 This woman 
 
 hebro 
 
Peabody Museum Papers 
 
 Vol. X, Plate 9 
 
 Piro loom and accessories, woven bands, netted bags, and leg bands with nut pendants. (1/8.) 
 
* 
 
 
ARAWAKAN STOCK, THE PIRO 
 
 65 
 
 COMPARISON 
 
 Good 
 
 hinghileri 
 
 More 
 
 mahata 
 
 Better 
 
 hinghileri 
 
 Most 
 
 mahata 
 
 Best 
 
 hinghileri 
 
 Little 
 
 ukepineko 
 
 Bad 
 
 unhinghileri 
 
 Less 
 
 hepeko 
 
 Worse 
 
 unhinghileri 
 
 Least 
 
 hepeko 
 
 Worst 
 
 unhinghileri 
 
 Tall 
 
 tano 
 
 Sour 
 
 kapsali, katcueri 
 
 Tallest 
 
 tanpoti 
 
 Much 
 
 koleri 
 
 
 
 
 ADVERBS 
 
 
 Here 
 
 evi 
 
 There (distant) 
 
 teka, bakka 
 
 There 
 
 koniti 
 
 I am here 
 
 eviuna 
 
 Much 
 
 hitcolero 
 
 
 
 
 SPINNING AND WEAVING 
 
 
 Loom 
 
 sakspalitsa 
 
 Batten (black) 
 
 kirthri 
 
 To weave 
 
 wasiri 
 
 Warp string 
 
 yamonotsali 
 
 Woven cloth 
 
 himta, mkatseri 
 
 To spin 
 
 tcibetewa 
 
 Warp 
 
 hitsa 
 
 Thread 
 
 wapgetsa 
 
 Woof 
 
 impta 
 
 Spindlewhorl 
 
 wahye 
 
 Heddle 
 
 katsuli 
 
 Spindle 
 
 hihye, tcibegio 
 
 End stick (largest) 
 
 sakalya 
 
 Whorl 
 
 hiparo 
 
 End stick 
 
 hiihik 
 
 Spindlewhorl with 
 
 
 Reeds at end 
 
 yotalaila 
 
 thread on 
 
 hipowa 
 
 Shuttle 
 
 hihitcepihi 
 
 Cotton beater 
 
 hipanopihye 
 
 Spreader reed 
 
 katali 
 
 Cotton 
 
 wapge 
 
 Batten (white) 
 
 sakspalawapi 
 
 To sew 
 
 pintcamkatiwa 
 
 
 BOW AND 
 
 ARROW 
 
 
 Bow 
 
 kaciritoa 
 
 Point (bamboo) 
 
 keri 
 
 Back 
 
 kiri 
 
 Feathers 
 
 himexi 
 
 Belly 
 
 sisateri 
 
 Knock 
 
 wafinsa 
 
 Arm 
 
 iseno 
 
 Arrow for fish 
 
 palahagi 
 
 String 
 
 yokaritsa 
 
 Arrow for pigs 
 
 kiri 
 
 Arrow 
 
 kaciri 
 
 Arrow for monkeys 
 
 katsali 
 
 Shaft (cane) 
 
 ahahi 
 
 
 
 
 MEALS 
 
 
 Breakfast 
 
 yetsikawa 
 
 Nourishment 
 
 niktci 
 
 Dinner 
 
 temakana 
 
 To nourish 
 
 niktciplnahieri 
 
 Supper 
 
 winikana 
 
 To take nourishment pimia 
 
 To eat 
 
 pinigiehiua 
 
 To drink 
 
 puerani 
 
 Food 
 
 niktci 
 
 
 
66 TRIBES OF EASTERN PERU 
 
 Moon 
 New moon 
 
 Spring 
 
 Summer 
 
 Winter 
 
 Day 
 
 Night 
 
 Today 
 
 PHASES OF THE MOON 
 
 siri, sere Full moon sereputekalelka 
 
 aruteksere 
 
 DIVISIONS OF TIME 
 
 hinapu 
 
 walapu, emerikteli 
 
 hanati 
 
 hugeni 
 
 uyatsunukai 
 
 tcawahugeni 
 
 Tomorrow 
 
 Yesterday 
 
 Year 
 
 Last night 
 Day after 
 tomorrow 
 
 yateikawa 
 
 kapethugeni 
 
 walape 
 
 kapethugeni kainu 
 yateikawa penethugeni 
 
 CARDINAL POINTS 
 
 North pasereta 
 
 Northwest pasereta paptox 
 West hihorokiwakikatci 
 
 gigetuhatca katci 
 Southwest sohi tcarati 
 South tcarati 
 
 Southeast sohikatci 
 East katcihespakioga 
 
 retepagatea katci 
 Northeast paptoxi katci 
 Zenith danox 
 
 Nadir tcihi 
 
 SALUTATIONS 
 
 How are you? luigitei pitekai pitca? What is your name? kliwaque pitca? 
 
 ANIMALS 
 
 Monkey (small) 
 
 nikali 
 
 Ant (large black) 
 
 kanagi 
 
 Monkey (large black) mtciri 
 
 Bee 
 
 urmomana 
 
 Monkey (red) 
 
 kina 
 
 Anaconda 
 
 mabahera 
 
 Jaguar 
 
 mwakenutc 
 
 Fish 
 
 tcima, taperipa 
 
 Dog 
 
 kebi 
 
 Wasp 
 
 sani 
 
 Cat 
 
 cema 
 
 Worm 
 
 imenetskaha 
 
 Tapir 
 
 tciama 
 
 Spider 
 
 puitsanna 
 
 Peccary 
 
 miditci 
 
 Tarantula 
 
 sinankankara 
 
 Wangana 
 
 hinarli 
 
 Snail 
 
 iunualagi 
 
 Hog (domestic) 
 
 kutci 
 
 Snail (large) 
 
 gitciri 
 
 Hog (wild) 
 
 iyali 
 
 Woodlouse 
 
 luini 
 
 Deer 
 
 tcuteri 
 
 Turtle 
 
 serapi 
 
 Bear 
 
 icingitaciegi 
 
 Turtle (shell) 
 
 serapi nagi 
 
 Squirrel 
 
 iupitciri 
 
 Terrapin 
 
 inkunapalu 
 
 Manatee 
 
 pizkli 
 
 Cara pa ta 
 
 waseynata 
 
 Ronsoco 
 
 ipeti 
 
 Maggot 
 
 sumi 
 
 Fly (black) 
 
 giero 
 
 Lizard 
 
 tciogi 
 
 Fly (white) 
 
 ateikata 
 
 Locust 
 
 ketsi 
 
 Butterfly 
 
 kakato 
 
 Bat 
 
 tcio 
 
 Ant 
 
 pukagi 
 
 Toad 
 
 yotero 
 
 Ant (red) 
 
 samkagi 
 
 
 
ARAWAKAN STOCK, THE PIRO 
 
 67 
 
 BIRDS 
 
 Bird 
 
 kucici 
 
 Cock 
 
 tcanripa giegi 
 
 Parrot 
 
 zabeli 
 
 Heron 
 
 sagimageri 
 
 Duck 
 
 uptce 
 
 Macaw 
 
 pinteru 
 
 Turkey 
 
 kanati 
 
 Vulture 
 
 keripakha 
 
 Hen 
 
 tcanripa 
 
 Eagle 
 
 patca 
 
 
 
 PLANTS 
 
 
 Corn 
 
 tcigi 
 
 Balsa wood 
 
 mapala 
 
 Carrots 
 
 gipali 
 
 Palo Santo 
 
 hukli 
 
 Yucca 
 
 tcimeka 
 
 Log (balsa) 
 
 ahamuana 
 
 Bean 
 
 poroto 
 
 Leaf 
 
 seri 
 
 Cane 
 
 putewak keri 
 
 Frond 
 
 katcikulu pastakapana 
 
 Cane (wild) 
 
 katkeleksi 
 
 Flower 
 
 katkali 
 
 Tobacco 
 
 iri 
 
 Fruit 
 
 eginegi 
 
 Plantain 
 
 paranta 
 
 Root 
 
 etske 
 
 Cacao 
 
 kanga 
 
 Bark 
 
 thamta 
 
 Cinnamon 
 
 kaneta 
 
 Thorn 
 
 kuna 
 
 Areta 
 
 higeperidi 
 
 Wax 
 
 iururu 
 
 Cedar 
 
 kanawa 
 
 Copal 
 
 zempa 
 
 Palm (chonta) 
 
 iniri 
 
 Rush 
 
 kamalegi 
 
 Heart of palm 
 
 tcitciritci 
 
 Cotton 
 
 wapge 
 
 Forest 
 
 tciya 
 
 Pepper 
 
 humuli 
 
 Tree 
 
 thamiuena 
 
 Pumpkin 
 
 sulia 
 
 
 NAMES OF COLORS 
 
 
 White 
 
 klatali 
 
 Yellow 
 
 apina 
 
 Black 
 
 sageri 
 
 Orange 
 
 pualulu 
 
 Green 
 
 sotsuta 
 
 Red 
 
 kerutu 
 
 Blue 
 
 angatci 
 
 Obscure 
 
 mabsahati 
 
 
 
 VERBS 
 
 
 Able 
 
 nemkateli 
 
 Agree 
 
 pulekatere 
 
 Absent 
 
 iranayatka 
 
 Aim 
 
 wamereteri 
 
 Abuse 
 
 kacerigieri 
 
 Appear 
 
 puegewa 
 
 Accept 
 
 nemerabandi 
 
 Appreciate 
 
 pugwiveniteri 
 
 Accord 
 
 puismikanto 
 
 Apprehend 
 
 puemakageri 
 
 Accuse 
 
 pineneageri 
 
 Approach 
 
 puatspanutawa 
 
 Accustom 
 
 nipenanakka 
 
 Arrive 
 
 ayatcewa 
 
 Admire 
 
 muirayapikandi 
 
 Ashamed 
 
 patenatena 
 
 Advise 
 
 puikutandi 
 
 Ask 
 
 wepumgeri 
 
 Affirm 
 
 atcipenekanto 
 
 Attack 
 
 mankateri 
 
 Agonize 
 
 ripapani 
 
 Attenuate 
 
 puihuruturde 
 
68 TRIBES OF EASTERN PERU 
 
 Balance 
 
 gitwatgireri 
 
 Be 
 
 pitckalege 
 
 Beat 
 
 piugitcwa 
 
 Beg 
 
 panigeteri 
 
 Begin 
 
 inewakagieri 
 
 Behave 
 
 panigei 
 
 Bend 
 
 sagirikli 
 
 Bite 
 
 paskateri 
 
 Blame 
 
 walmutegewa 
 
 Bleach 
 
 wemtakanatkali 
 
 Bleed 
 
 uhuluteri 
 
 Blow 
 
 puepunutewa 
 
 Boil 
 
 piwalateri 
 
 Bore 
 
 piomugieri 
 
 Bring 
 
 penegienu 
 
 Brush 
 
 puwiateri 
 
 Build 
 
 ipanuatewa 
 
 Burn 
 
 palahanerikanopatandi 
 
 Bury 
 
 pikapanateri 
 
 Buy 
 
 panigiteri 
 
 Calk 
 
 piusitceru 
 
 Call 
 
 tunsateri 
 
 Calm 
 
 puemiteinuateri 
 
 Came 
 
 renani 
 
 Capture 
 
 saliageri 
 
 Carry 
 
 panikandi 
 
 Carry (with 
 
 
 tump-line) 
 
 panikasateri 
 
 Castrate 
 
 restakatgeri 
 
 Catch 
 
 puatgieri 
 
 Cease 
 
 wanekutka 
 
 Change 
 
 satkapageri 
 
 Chase 
 
 puenkaptcua 
 
 Chew 
 
 pinigierenixi 
 
 Choke 
 
 ribeatnutka 
 
 Clear 
 
 yunkapenwa 
 
 Coagulate 
 
 pigithahali 
 
 Comb 
 
 intkakagieri 
 
 Come 
 
 wenanigiewa 
 
 Commence 
 
 iniwakagiere 
 
 Conclude 
 
 palitcageri 
 
 Confront 
 
 pioputeri 
 
 Conserve 
 
 enemsakagiewa 
 
 Consume 
 
 ritcpahanatkali 
 
 Construct 
 
 ipanuatewa 
 
 Contain 
 
 puyahuta 
 
 Contradict 
 
 papaniteri 
 
 Cook 
 
 puenkateri 
 
 Cool 
 
 katcikleritewa 
 
 Count 
 
 piantateri 
 
 Counsel 
 
 neneteri 
 
 Cover 
 
 sapririgieri 
 
 Crawl 
 
 pukuseteri 
 
 Crowd 
 
 saliakagiewa 
 
 Cry 
 
 pisaplugiatwa 
 
 Cure 
 
 kacupalateri 
 
 Cut 
 
 mtapewa 
 
 Dance 
 
 nemtiwanipa 
 
 Decorate 
 
 puserenatkali 
 
 Deface 
 
 ektetekamaretanti 
 
 Deliberate 
 
 pukiganetano 
 
 Deliver 
 
 watepakawageneta 
 
 Depart 
 
 wetepatgiewa 
 
 Die 
 
 wa pana na tgiewa 
 
 Dig 
 
 pigitugwewa 
 
 Diminish 
 
 psotsotagipidwasli 
 
 Disappear 
 
 pamhanatha 
 
 Disappoint 
 
 kapunatanti 
 
 Disturb 
 
 pakutgitceri 
 
 Divide 
 
 psogiptcandi 
 
 Dream 
 
 wepunawata 
 
 Dress 
 
 psaprerigiri 
 
 Drink 
 
 puerani 
 
 Dry 
 
 puepserikageri 
 
 Eat 
 
 pinigiewa 
 
 Enclose 
 
 pirigiriteri 
 
 Enter 
 
 gigalugeawha 
 
 Embrace 
 
 kakanehwetando 
 
 Escape 
 
 pasigiewa 
 
 Explain 
 
 piimageri 
 
 Extinguish 
 
 putcuageri 
 
 Extract 
 
 kutepageri 
 
 Fail 
 
 mahataka 
 
 Fall 
 
 yuananagieri 
 
 Fall asleep 
 
 pukukalemei 
 
 Fan 
 
 puapunutena 
 
 Fasten 
 
 pikpateri 
 
 Fasting 
 
 hitcahugeni 
 
 Favor 
 
 pitcageri 
 
 Fear 
 
 pigiewa 
 
 Feed 
 
 niklcipenehieri 
 
 Ferment 
 
 piawulkagewa 
 
 Fill 
 
 katsapateri 
 
 Find 
 
 wetcakageri 
 
ARAWAKAN STOCK, THE PIRO 69 
 
 Finish 
 
 nikanantca 
 
 Intercede 
 
 panikamteri 
 
 Fire 
 
 namanato 
 
 Jest 
 
 kalirigieri 
 
 Fish 
 
 kotcuhatawa 
 
 Join 
 
 pioptutere 
 
 Flatten 
 
 puigitcewa 
 
 Jump 
 
 ptalesutewa 
 
 Fling 
 
 wekunugieri 
 
 Kill 
 
 inkanateri 
 
 Fly 
 
 pamamta 
 
 Kiss 
 
 pamaleteri 
 
 Float 
 
 sagiririkle 
 
 Kneel 
 
 piyubsuyitewa 
 
 Fold 
 
 yunanageri 
 
 Knot 
 
 postageri 
 
 Forget 
 
 rasikatka 
 
 Know 
 
 wemateri 
 
 Free 
 
 maitcaweli 
 
 Labor 
 
 kiapareri 
 
 Frighten 
 
 pika 
 
 Laugh 
 
 wetsologiwatewa 
 
 Gather 
 
 pianimatawa 
 
 Lead 
 
 pindukwewa 
 
 Give 
 
 penegeri 
 
 Leak 
 
 psagigwa 
 
 Glow 
 
 tcitciupgeri 
 
 Leave 
 
 wanankai 
 
 Go 
 
 ayeri 
 
 Lengthen 
 
 walapitcanti 
 
 Gone 
 
 nianitci 
 
 Level 
 
 kuteageri 
 
 Grasp 
 
 puestaganti 
 
 Liberate 
 
 rasigiewa 
 
 Grease 
 
 kirenathalaga 
 
 Lick 
 
 pameruteri 
 
 Grind 
 
 pinigitcewa 
 
 Lie 
 
 payaluklawata 
 
 Groan 
 
 tciahatewa 
 
 Lifeless 
 
 repantke 
 
 Grow 
 
 kretkalanu 
 
 Lift 
 
 peopkateri 
 
 Hang 
 
 puitceripatena 
 
 Load 
 
 puetgiteri 
 
 Harvest 
 
 pukasitcandi 
 
 Lock 
 
 puisiateri 
 
 Hatch 
 
 saprerigieri 
 
 Look 
 
 peteri 
 
 Hate 
 
 pigegakanteri 
 
 Loosen 
 
 pikuserigieri 
 
 Haul 
 
 kosata 
 
 Lose 
 
 ipenkakandi 
 
 Have 
 
 waneri 
 
 Love 
 
 palikli 
 
 Heal 
 
 wetskatagewa 
 
 Lower 
 
 mala 
 
 Heap 
 
 muleteri 
 
 Make 
 
 pikamerateri 
 
 Hear 
 
 igenakukawa 
 
 Make fire 
 
 pitsuama 
 
 Heat 
 
 remelena 
 
 Mark 
 
 kwerika 
 
 Heed 
 
 pigerenteri 
 
 Marry 
 
 ianiriwatawa 
 
 Help 
 
 pipshageri 
 
 Mask 
 
 kayewa 
 
 Hide 
 
 piogimateri 
 
 Match 
 
 puegelpuka 
 
 Hinder 
 
 wemalateri 
 
 Measure 
 
 piahuteri 
 
 Howl 
 
 kumekuleri 
 
 Meet 
 
 pitcihalaemtani 
 
 Humble 
 
 gigekanoata 
 
 Mistake 
 
 igepenagueri 
 
 Hunting 
 
 riolikayatka 
 
 Mix 
 
 piopgetore 
 
 Hurl 
 
 puekunugeri 
 
 Moisten 
 
 aati 
 
 Hurt 
 
 iuhuJutawa 
 
 Mortify 
 
 sopirigieri 
 
 Hurry 
 
 mutciawa 
 
 Move 
 
 ayewa 
 
 Imagine 
 
 kantcirunatkali 
 
 Mourn 
 
 tciahatewa 
 
 Increase 
 
 pitcutenakante 
 
 Nourish 
 
 pimia 
 
 Intoxicate 
 
 puemetakagieri 
 
 Obscure 
 
 puwemtagieri 
 
 Imitate 
 
 wemtapatgeri 
 
 Offend 
 
 pigekakli 
 
 Inform 
 
 kiatcaparere 
 
 Offer 
 
 pinegeri 
 
 Inquire 
 
 pupumahaperi 
 
 Open 
 
 kucirigandewiciatandi 
 
70 
 
 TRIBES OF 
 
 EASTERN PERU 
 
 
 Owe 
 
 pidibiwatci 
 
 Shame 
 
 pateteri 
 
 Paddle 
 
 kosete 
 
 Shelter 
 
 lapirigiahwa 
 
 Pain 
 
 katcindi 
 
 Shoot 
 
 puemkahateri 
 
 Paint 
 
 pionateri 
 
 Show 
 
 pakatgeteri 
 
 Pass 
 
 saluatewa 
 
 Sift 
 
 saihugiteri 
 
 Passing 
 
 repanatka 
 
 Sing- 
 
 tcikaluretewa 
 
 Pierce 
 
 piomugueri 
 
 Skin 
 
 pigispugieri 
 
 Pity 
 
 nuamuneriata 
 
 Sleep 
 
 puemegwa 
 
 Plant 
 
 wetaheri 
 
 Slap 
 
 puerlageri 
 
 Play 
 
 piamwatewa 
 
 Slide 
 
 rasegieri 
 
 Polish 
 
 tcitciatandi 
 
 Smell 
 
 winipa 
 
 Pour 
 
 supreatkali 
 
 Spit 
 
 puatskawa 
 
 Present 
 
 pikigelelukageri 
 
 Soften 
 
 pubtciriteri 
 
 Prop 
 
 piwustateri 
 
 Speak 
 
 wanberi 
 
 Protect 
 
 piwemerateri 
 
 Stand 
 
 famatewa 
 
 Punish 
 
 kastigateri 
 
 Steal 
 
 katcungeri 
 
 Pursue 
 
 puyahida 
 
 Stop 
 
 pakutci 
 
 Put 
 
 vvitageri 
 
 Stoop 
 
 pepuyuguawa 
 
 Reach 
 
 saplangatawa 
 
 Strain 
 
 saihugiteri 
 
 Receive 
 
 watgieri 
 
 Strike 
 
 piahutc-akiewa 
 
 Recover 
 
 itcutkali 
 
 Suck 
 
 tcipuleneli 
 
 Reduce 
 
 totsotando 
 
 Suckle 
 
 tcuteupanageri 
 
 Relax 
 
 kucirigandi 
 
 Sunburn 
 
 panugeri 
 
 Remove 
 
 kateni 
 
 Supply 
 
 pwyankageritci 
 
 Repair 
 
 palitcageri 
 
 Sweep 
 
 satceritcewa 
 
 Repent 
 
 puamunenata 
 
 Swim 
 
 nanuhawa 
 
 Resist 
 
 wetcwamtewa 
 
 Take 
 
 wadgieri 
 
 Respect 
 
 pameteteri 
 
 Taste 
 
 petemgeri 
 
 Rest 
 
 papananitawa 
 
 Terrify 
 
 puwemiogeri 
 
 Rejoice 
 
 metcuata 
 
 Thin 
 
 kerinatcai 
 
 Reward 
 
 puyenateri 
 
 Think 
 
 wisenigoeri 
 
 Rise 
 
 kerinathala 
 
 Throw 
 
 puekunugiri 
 
 Rising 
 
 maharliwato 
 
 Tie 
 
 postateri 
 
 Roast 
 
 pigamateri 
 
 Torment 
 
 paentcingaigen 
 
 Rob 
 
 pitcukateri 
 
 Touch 
 
 tcasitceri 
 
 Rot 
 
 ritcpawatkali 
 
 Trade 
 
 panigiteri 
 
 Rub 
 
 satceritcawa 
 
 Turn 
 
 kerenathalai 
 
 Run 
 
 pianetka 
 
 Twist 
 
 saperitsatewa 
 
 Said 
 
 puikustewa 
 
 Understand 
 
 puemateri 
 
 Say 
 
 waneptcina 
 
 Unite 
 
 wakutsiregieri 
 
 Scream 
 
 saklanketawa 
 
 Untie 
 
 wesuteri 
 
 See 
 
 pateri 
 
 Vomit 
 
 tapleritawa 
 
 Seek 
 
 puekegieri 
 
 Wait 
 
 etcwakaka 
 
 Send 
 
 tuetleli 
 
 Walk 
 
 pasekamtena 
 
 Separate 
 
 wacerayani 
 
 Walk (on trail) 
 
 pukusehamena 
 
 Set fire 
 
 witcigeri 
 
 Want 
 
 ikwatkani 
 
 Sew 
 
 biutsa 
 
 Wash 
 
 kanaapewa 
 
ARAWAKAN STOCK, THE PIRO 
 
 71 
 
 Watch 
 
 atcwakageri 
 
 Wish 
 
 Waylay 
 
 peteri 
 
 Wither 
 
 Weaken 
 
 puemiwatka 
 
 Worship 
 
 Weep 
 
 satciritcawa 
 
 Wrap up 
 
 Whet 
 
 pugewanatanti 
 
 Yawn 
 
 Whip 
 
 pukutcipgiateri 
 
 
 
 ADDITIONAL 
 
 WORDS 
 
 Abdomen 
 
 wesati 
 
 Bark (dog) 
 
 Abominable 
 
 ekatete 
 
 Bark (tree) 
 
 About 
 
 kwageli 
 
 Basket 
 
 Above 
 
 awaka 
 
 Battle 
 
 Abroad 
 
 malekapiani 
 
 Beach 
 
 Absolutely 
 
 peginarekotoriko 
 
 Bead 
 
 Achote (plant 
 
 
 Beads (string) 
 
 for paint) 
 
 apigeri 
 
 Beard 
 
 Admiration 
 
 sihi 
 
 Beautiful 
 
 Advance 
 
 putenani 
 
 Beast 
 
 Adze 
 
 eptce 
 
 Bed 
 
 Affectionate 
 
 vendi 
 
 Before 
 
 Afterward 
 
 penithugeni 
 
 Below 
 
 Agreeable 
 
 kinhalero 
 
 Belt 
 
 All 
 
 siyuka 
 
 Besides 
 
 Alone 
 
 walepgiali 
 
 Bitter 
 
 Always 
 
 wanekla 
 
 Blind 
 
 Ancient 
 
 toro 
 
 Blood 
 
 Anger 
 
 remtewana 
 
 Blunt 
 
 Animal 
 
 nikali 
 
 Body 
 
 Antique 
 
 muetcikauniputi 
 
 Bog 
 
 Aperture 
 
 repukanata 
 
 Boldness 
 
 Areta (plant) 
 
 hegeperidi 
 
 Bone 
 
 Ashes 
 
 tcitcipagi 
 
 Bottom 
 
 Assassin 
 
 pualagiri 
 
 Bowl 
 
 Assent 
 
 pieutageri 
 
 Box 
 
 Attention 
 
 igenakutena 
 
 Boyish 
 
 Avaricious 
 
 katciperi 
 
 Brains 
 
 Axe 
 
 katate 
 
 Branch 
 
 Backward 
 
 katco 
 
 Brave 
 
 Bad 
 
 ikwigelero 
 
 Breath 
 
 Bag 
 
 keri 
 
 Breeches 
 
 Bait 
 
 ritheg 
 
 Bridge 
 
 Bald 
 
 paginetena 
 
 Bright 
 
 Balsa 
 
 mapala 
 
 Brilliant 
 
 Band 
 
 tcumpi 
 
 Broth 
 
 Bandage 
 
 biliawakawa 
 
 Brush 
 
 Barbed 
 
 rendikayatka 
 
 Bundle 
 
 nalekli 
 
 yatcawa 
 
 pameletanti 
 
 saperitceri 
 
 ramptionabkali 
 
 thamta 
 
 pitcitca 
 
 kogita 
 
 puekumukandi 
 
 zati 
 
 tehweti 
 
 wapitci 
 
 wesopto 
 
 kwigeleri 
 
 nikali 
 
 tcieteigeriko 
 
 muenikana 
 
 mala 
 
 tcumbi 
 
 ruyu 
 
 samentcekpsali 
 
 mitcawa 
 
 gerari 
 
 hatendi 
 
 imani 
 
 kaspa 
 
 mterihuni 
 
 hipapua 
 
 aintcegi 
 
 kapurali 
 
 pologi 
 
 kobiti 
 
 ratcitca 
 
 wekano 
 
 renlawana 
 
 papananitewa 
 
 hitcaragia 
 
 kunkakigea 
 
 itenti 
 
 kalagiri 
 
 iha 
 
 pupulubandi 
 
 posteteli 
 
72 TRIBES OF EASTERN PERU 
 
 Button 
 
 fostegi 
 
 Cabin 
 
 yotero 
 
 Cage 
 
 teawa 
 
 Camp 
 
 sana 
 
 Cane 
 
 kanugeriri 
 
 Cane (wild) 
 
 kogihaci 
 
 Canoe 
 
 kanawa 
 
 Care 
 
 tcako 
 
 Cause 
 
 tcenani 
 
 Cave 
 
 siephepli 
 
 Cavity 
 
 wenama 
 
 Certainly 
 
 klikakli 
 
 Chain 
 
 iuematsa 
 
 Chance 
 
 heritca 
 
 Charcoal 
 
 tcitcisiri 
 
 Cheerful 
 
 nikatharo 
 
 Chieha 
 
 kuya 
 
 Chief 
 
 wigiwi 
 
 Chief’s name 
 
 klineriwakipiya 
 
 Chonta (palm) 
 
 iniri 
 
 Chop 
 
 pakastagieri 
 
 Clay 
 
 mapo 
 
 Clearing 
 
 sana 
 
 Clever 
 
 kwigelero 
 
 Cloak 
 
 hitcarata 
 
 Close 
 
 aviku 
 
 Cluck 
 
 kaputa 
 
 Coal of fire 
 
 tcitci 
 
 Coarse 
 
 yugepi 
 
 Coat 
 
 kutcpakandi 
 
 Comb 
 
 tceri 
 
 Cook 
 
 ralitcandi nixi 
 
 Comfort 
 
 meiwala 
 
 Common 
 
 paginirinekopla 
 
 Companion 
 
 nimotsolai 
 
 Conceal 
 
 pateri 
 
 Consent 
 
 ralekli 
 
 Consumed 
 
 retcpahanatka 
 
 Content 
 
 meiwatena 
 
 Convey 
 
 piokanateri 
 
 Cord 
 
 yuketsa 
 
 Corn 
 
 tcigi 
 
 Corpse 
 
 ripanaatea 
 
 Cotton 
 
 wapge 
 
 Coward 
 
 mareti 
 
 Crab 
 
 yotero 
 
 Crazy 
 
 tcinikaneli 
 
 Creature 
 
 mteri 
 
 Crude 
 
 erupt i 
 
 Cruel 
 
 eetete 
 
 Cup 
 
 sulia 
 
 Cushma 
 
 ikanopi 
 
 Custom 
 
 piwapukineri 
 
 Dance 
 
 pausatiwa 
 
 Danger 
 
 ilakakli 
 
 Dawn 
 
 ratepa hugini 
 
 Daytime 
 
 ingeni 
 
 Dead 
 
 ripananatka 
 
 Dear 
 
 hitcolero 
 
 Debt 
 
 palikli 
 
 Decoration 
 
 apihaieri 
 
 Deep 
 
 fenhali 
 
 Descent 
 
 twesitnatka 
 
 Ditch 
 
 mitayo 
 
 Discouraged 
 
 iwagiwati 
 
 Dish 
 
 sorotci 
 
 Distant 
 
 wasera 
 
 Ditch 
 
 tubskata 
 
 Door 
 
 ibapto 
 
 Doubtless 
 
 triable 
 
 Down 
 
 aklapulini 
 
 Dress 
 
 katseri 
 
 Drunk 
 
 rimeta 
 
 Dust 
 
 pagi 
 
 Each 
 
 kada 
 
 Each one 
 
 kadahisiwi 
 
 Early 
 
 uyatsunukawa 
 
 Earth 
 
 huge 
 
 Edge 
 
 spueta 
 
 Egg 
 
 fonaki 
 
 Enclosure 
 
 tcieputeku 
 
 End 
 
 mkatataro 
 
 Enemy 
 
 kaminitcieri 
 
 Enough 
 
 palitcagieri 
 
 Entire 
 
 pegineriko 
 
 Equal 
 
 kwigali 
 
 Estuary 
 
 iswitha 
 
 Even 
 
 ginando 
 
 Evil 
 
 kantci 
 
 Everywhere 
 
 puenemeneriakla 
 
 Exaggerate 
 
 vendiputenani 
 
 Excuse 
 
 palmata 
 
 Fan 
 
 tigenetpui 
 
 Far 
 
 wastcira 
 
ARAWAKAN STOCK, THE PIRO 
 
 73 
 
 Farm 
 
 Sana 
 
 Handle 
 
 igiepi 
 
 Fast 
 
 hetceri 
 
 Happiness 
 
 puekuatewa 
 
 Fat 
 
 putenani 
 
 Hard 
 
 ciklu 
 
 Fat, n. 
 
 retuigi 
 
 Harpoon 
 
 tcukurigeri 
 
 Fault 
 
 mekutsuri 
 
 Hat 
 
 sagietpua 
 
 Favor 
 
 pipehageanu 
 
 He 
 
 wali 
 
 Fear 
 
 pikagiawa 
 
 Health 
 
 itcutkali 
 
 Feather 
 
 imegi 
 
 Hearing, n. 
 
 wegepi 
 
 Fetters 
 
 wima 
 
 Heat 
 
 evi 
 
 Few 
 
 sotsotagi 
 
 Hers 
 
 fo 
 
 Fierce 
 
 kuali 
 
 Hide 
 
 fuemta 
 
 Finally 
 
 nikatatcali 
 
 High 
 
 fenu 
 
 Fine 
 
 kwakeleri 
 
 Hill 
 
 mango 
 
 Fireside 
 
 tcitcisi 
 
 Hill-top 
 
 wesanariha 
 
 Firewood 
 
 tcitci 
 
 His 
 
 ha 
 
 Fishhook 
 
 yumueigi 
 
 Hole 
 
 sapwa 
 
 Flame 
 
 kari 
 
 Honey 
 
 ururapa 
 
 Flat 
 
 entagati 
 
 Hot 
 
 emeta, emeri 
 
 Flexible 
 
 merete 
 
 Horn 
 
 wekapa 
 
 Floor 
 
 naratika 
 
 House 
 
 pantci 
 
 Fog 
 
 ciarka 
 
 How 
 
 ipitcatiti 
 
 Following 
 
 iroyiani 
 
 Humor 
 
 pasigiewa 
 
 Forest 
 
 inkwainisi 
 
 Hunger 
 
 natcinatkali 
 
 Fresh 
 
 okiadiida 
 
 Hungry 
 
 natcenatkani 
 
 Friend 
 
 namegwini 
 
 Hut 
 
 mteripantci 
 
 From 
 
 ageri 
 
 I 
 
 ita 
 
 Full 
 
 kenandi 
 
 Ice 
 
 katcikleri 
 
 Fuzz 
 
 wisakegia 
 
 Immediately 
 
 ayawatci 
 
 Gain 
 
 hitcka 
 
 Impossible 
 
 epkamerethuli 
 
 Gay 
 
 yuku 
 
 In 
 
 egi 
 
 Gaudy 
 
 eraba 
 
 Inferior 
 
 patenosa 
 
 Gently 
 
 ahikelaklu 
 
 Information 
 
 puenkagenu 
 
 Ghost 
 
 nzamena 
 
 Island 
 
 kaneprekli 
 
 Glance 
 
 reyepi 
 
 Joy 
 
 kwigeletweno 
 
 Go 
 
 piata 
 
 Judge 
 
 rektcikali 
 
 Gold 
 
 thrusti 
 
 Jug 
 
 irapi 
 
 Good 
 
 kwigelero 
 
 Justice 
 
 kanugereri 
 
 Gone 
 
 napukani 
 
 Kind 
 
 satikla 
 
 Grand 
 
 kerini 
 
 Kindness 
 
 powakate 
 
 Group 
 
 putanani 
 
 Ladder 
 
 unkalegea 
 
 Grove 
 
 tciyi 
 
 Lame 
 
 hitcuri 
 
 Gum 
 
 pukigiti 
 
 Large 
 
 keri 
 
 Habit 
 
 nekameriwaklatatano 
 
 Late 
 
 kai 
 
 Hairy 
 
 wigeuktsa 
 
 Lean 
 
 puemnu 
 
 Hall 
 
 kerehata 
 
 Lie, n. 
 
 kayalukeri 
 
 Hammer 
 
 hitcelaipi 
 
 Lifeless 
 
 repanantka 
 
 Hammock 
 
 tcietci 
 
 Litter 
 
 puentankuteri 
 
TRIBES OF EASTERN PERU 
 
 74 
 
 Little 
 
 Load 
 
 Long 
 
 Loss 
 
 Low 
 
 Maker 
 
 Male 
 
 Mankind 
 
 Mat 
 
 Meat 
 
 Medicine 
 
 Menstruation 
 
 Merry 
 
 Middle 
 
 Milk 
 
 Aline 
 
 Alirror 
 
 Alore 
 
 Moreover 
 
 Mouthful 
 
 Mud 
 
 Much 
 
 My 
 
 Naked 
 
 Nail 
 
 Name 
 
 Narrow 
 
 Nausea 
 
 Near 
 
 Nearby 
 
 Nearly 
 
 Needle 
 
 Nest 
 
 Never 
 
 New 
 
 New Year 
 Nickname 
 No 
 
 Nothing 
 
 Nourishment 
 
 Now 
 
 Never 
 
 Occasion 
 
 Occiput 
 
 Odor 
 
 Old 
 
 Opening 
 
 iwikle 
 
 pukanaptcua 
 
 wekla 
 
 kwevi 
 
 patenosa 
 
 kameretua 
 
 aneri 
 
 eneri 
 
 sateemta 
 
 igeti 
 
 katsupali 
 
 temteha 
 
 keneri 
 
 sukakeli 
 
 tcukba 
 
 wita 
 
 aniafi 
 
 sato 
 
 patetci 
 
 yubika 
 
 ka’ali 
 
 itcolena 
 
 no 
 
 mamkati 
 itcegi, fostagi 
 genaka 
 etserero 
 piusa 
 
 hitcanegwini 
 
 tciapulaku 
 
 itcaweweri 
 
 sapui 
 
 kusitci 
 
 ikiepahugeni 
 
 eruti 
 
 waleruti 
 
 yukegiwaea 
 
 ikia 
 
 malasa 
 
 niktci 
 
 tcawawiwi 
 
 pahugeni 
 
 pakatgi 
 
 haknugi 
 
 rasekata 
 
 bere 
 
 fenhali 
 
 Opposite 
 
 Other 
 
 Ourselves 
 
 Over 
 
 Overhead 
 
 Paddle 
 
 Paint, n. 
 
 Painted 
 
 Pan 
 
 Paper 
 
 Passion 
 
 Past 
 
 Pepper 
 
 Perhaps 
 
 Piece 
 
 Pitcher 
 
 Place 
 
 Plantain 
 
 Plate 
 
 Platter 
 
 Play 
 
 Plead 
 
 Pocket 
 
 Poison 
 
 Pole 
 
 Pound 
 
 Poor 
 
 Pot 
 
 Power 
 
 Preparation 
 
 Proprietor 
 
 Quick 
 
 Quickly 
 
 Rafters 
 
 Rag 
 
 Rain 
 
 Rainbow 
 
 Rather 
 
 Ready 
 
 Relative 
 
 Resin 
 
 Restless 
 
 Right 
 
 Rind 
 
 Ring 
 
 River 
 
 Roast meat 
 
 wakani 
 
 pasereta 
 
 witca 
 
 ruyu 
 
 tuakanonaka 
 
 saluhapi 
 
 wiyona 
 
 kayunali 
 
 yomugeri 
 
 kirika 
 
 panakawa 
 
 pukao 
 
 kumuli 
 
 kasitciri 
 
 wastageri 
 
 akbagi 
 
 inigelawaka 
 
 paranta 
 
 paranta 
 
 sirotce 
 
 sepate 
 
 paniugenteri 
 
 zapa 
 
 katcinahaspa 
 
 ahamuana 
 
 penigetciwa 
 
 meganenkatati 
 
 kulpeta imati 
 
 wemkatali 
 
 pasigitcwa 
 
 kaihari 
 
 iamputi 
 
 yamputi 
 
 ikwansata 
 
 puserimkali 
 
 hina 
 
 tci 
 
 wetcinani 
 
 teenahute 
 
 numuli 
 
 itcali 
 
 ipugahuta 
 
 putekli 
 
 thainta 
 
 pirigieri 
 
 seriha 
 
 pulutere 
 
ARAWAKAN STOCK, THE PIRO 
 
 75 
 
 Rough 
 
 ipubtceri 
 
 Some 
 
 pimerina 
 
 Rubber 
 
 pegi 
 
 Somehow 
 
 imaguini 
 
 Rule 
 
 fuetana 
 
 Song 
 
 tcikali 
 
 Sad 
 
 puesinika 
 
 Soul 
 
 usamena 
 
 Salt 
 
 tewi 
 
 Sour 
 
 kapsalikatcueri 
 
 Same 
 
 waliku 
 
 Spirit 
 
 kakwali 
 
 Sand 
 
 fsatte 
 
 Stake 
 
 pitcpap 
 
 Sap 
 
 ihiha 
 
 Star 
 
 kakgere 
 
 Satisfactory 
 
 rapoohanta 
 
 Stem 
 
 maserati 
 
 Scalp 
 
 wimta 
 
 Stick 
 
 hukli 
 
 Scarcely 
 
 yumatci 
 
 Still water 
 
 ipaha 
 
 Seal 
 
 keria 
 
 Stink 
 
 pusi 
 
 Seat 
 
 pteplali 
 
 Stone 
 
 sutli 
 
 Secret 
 
 puetcirukandi 
 
 Stool 
 
 tepleli 
 
 Secure 
 
 wali 
 
 Stop 
 
 atcenakaka 
 
 Sensible 
 
 iukletsa 
 
 Straight 
 
 ethero 
 
 Settlement 
 
 keripubtci 
 
 Strong 
 
 itculi 
 
 Shade 
 
 katciklawaka 
 
 Struggle, n. 
 
 kwya 
 
 Shame 
 
 patwata 
 
 Stubborn 
 
 kamenitciri 
 
 Shelter 
 
 emagiitceri 
 
 Suck 
 
 hirini 
 
 Shell 
 
 soluta 
 
 Suitable 
 
 makli 
 
 Shirt 
 
 kanopi 
 
 Summit 
 
 fenu 
 
 Short 
 
 tcinehuti 
 
 Sun 
 
 katci 
 
 Shotgun 
 
 tciteiesi 
 
 Support 
 
 tcineri 
 
 Shoulder 
 
 puethana 
 
 Surround 
 
 pirigeri 
 
 Shut 
 
 empaleti 
 
 Swiftly 
 
 tcineyuti 
 
 Sickly 
 
 pawatanto 
 
 Syrup 
 
 putcuakerespa 
 
 Sickness 
 
 kapuhali 
 
 Tail 
 
 funtci 
 
 Side 
 
 wakani 
 
 Tall 
 
 bamiputi 
 
 Sidewise 
 
 sereta 
 
 Teacher 
 
 imakandi 
 
 Sieve 
 
 sihoyi 
 
 Tears 
 
 wegwileha 
 
 Silent 
 
 puetcerugiema 
 
 Then 
 
 wanegweni 
 
 Since 
 
 agieri 
 
 There 
 
 bekka 
 
 Skeleton 
 
 inskaguli 
 
 Therefore 
 
 iguigeli 
 
 Skirt 
 
 emkatceri 
 
 They 
 
 hoapa 
 
 Skirt (black) 
 
 katcirinama 
 
 Thirsty 
 
 nerenano 
 
 Skull 
 
 ratcitca 
 
 This 
 
 fegera 
 
 Sky 
 
 tawaka 
 
 Thither 
 
 beka 
 
 Slander 
 
 heyalahilyeka 
 
 Thong 
 
 kutcikiateri 
 
 Slap 
 
 wata 
 
 Thorn 
 
 sutci 
 
 Sleep 
 
 wepunawata 
 
 Through 
 
 ituku 
 
 Sleeping 
 
 remka 
 
 Time 
 
 satkapewa 
 
 Slowly 
 
 ahigelaklu 
 
 To 
 
 tcapla 
 
 Smoke 
 
 nontcitcani 
 
 Tobacco 
 
 iri, idi 
 
 Snuff-taker 
 
 kolipa 
 
 Together 
 
 pawakalinaki 
 
 So 
 
 triakli 
 
 Too much 
 
 ikwiglari 
 
 Soap 
 
 mukatcutara 
 
 Town 
 
 pubtci 
 
76 TRIBES OF EASTERN PERU 
 
 Trail 
 
 aterihapu 
 
 When 
 
 hikli 
 
 Trick 
 
 wagerota 
 
 Whence 
 
 hetispukuta 
 
 Trunk 
 
 pologi 
 
 Where 
 
 wakwapeani 
 
 Tube 
 
 huaka 
 
 Wherever 
 
 inuawini 
 
 Tump-line 
 
 appta 
 
 Which 
 
 kleneri 
 
 Twilight 
 
 yatzukawa 
 
 Why 
 
 iritcilenegi 
 
 Twins 
 
 tetcpakakugeni 
 
 Wide 
 
 kerira 
 
 Twist 
 
 psatkapewa 
 
 Wind 
 
 hanati 
 
 Ugly 
 
 ekata 
 
 Wing 
 
 imegi 
 
 Unborn 
 
 katcikleri 
 
 Wisely 
 
 ritcinikwili 
 
 Underneath 
 
 mala 
 
 Witch 
 
 kahuntci 
 
 Unequal 
 
 iputekli 
 
 With 
 
 ima 
 
 Upward 
 
 tuaka 
 
 Within 
 
 itoko 
 
 Useful 
 
 kwanaseri 
 
 Without 
 
 pwotcpageri 
 
 Useless 
 
 mohareli 
 
 Wood 
 
 ahamuana 
 
 Valuable 
 
 ikatciperi 
 
 Wool 
 
 imegi 
 
 Very 
 
 putenani 
 
 Worn-out 
 
 keri 
 
 Vicious 
 
 putenane 
 
 Worse 
 
 aktataputenan 
 
 Vine 
 
 sapi 
 
 Worth 
 
 hikiepwi 
 
 Waist 
 
 wiptcigi 
 
 Worthless 
 
 ibeila 
 
 Warm 
 
 puenkuka 
 
 Wound 
 
 kateinuru 
 
 Waterfall 
 
 kafuhali 
 
 Year 
 
 inewakatka 
 
 Wax 
 
 iururu 
 
 Yes 
 
 ehe, ewa 
 
 Weapon 
 
 hahali 
 
 Yet 
 
 ikwiegwa 
 
 Wedge 
 
 remaleteli 
 
 You 
 
 puapa 
 
 Well 
 
 huigelero 
 
 Your 
 
 ne 
 
 Wet 
 
 hanatkali 
 
 Yours 
 
 pua 
 
ARAWAKAN STOCK, THE MASHCO 
 
 77 
 
 MASHCO 
 
 Distribution and General Culture. The Mashco, Moeno, or 
 Sirineiri, as they are called by their surrounding neighbors, be¬ 
 lieve themselves to be related to the Piro. It is a small tribe, and 
 occupies the territory on the south of the Manu River, between 
 the Sutlija and upper Madre de Dios Rivers. The Mashco live 
 along the rivers, two or three families together in one house, with 
 other houses a short distance away. They often have their fields 
 in a common clearing. Their houses are of the common type built 
 of poles, and covered with leaves. While they have their fields 
 together, each family has its own section. The men hunt together, 
 and divide their catch equally among the families. The men wear 
 cotton cushmas, and the women wear short cotton skirts. They 
 paint their faces, hands, and feet for protection from insects, as 
 is common among all the tribes in the region. They wear anklets, 
 and arm and leg bands, but do not mutilate the body in any form. 
 They make very good pottery. They are the only Indians left in 
 the region who continue to make and use stone axes. 
 
 Marriage. In their marriage relations, they are not as strict as 
 some of the other tribes, for they often marry Campa or Piro. 
 The present chief is a Piro who married a Mashco woman. 
 
 The Dead. They wrap the body together with all its belong¬ 
 ings in a cushma, and bury it in a sand bar along the banks of the 
 river; even a man’s dogs are killed and buried with him. All 
 members of the family paint their faces black, and spend one day 
 and night in weeping. The body is carried to the grave by two 
 men, the whole tribe going along. No marker is used, and the 
 next high water obliterates all traces of the burial. 
 
 Personal Appearance. The Mashco were known first through 
 the Campa, who had been in the habit of capturing the Mashco 
 for servants. The Mashco are larger than the Campa, and darker 
 in color than the other tribes about them. They are also taller 
 and longer headed. The head measurements of the only one I 
 was able to measure were: length, 187 mm., and breadth, 142 mm., 
 giving a cephalic index of 75.94. 
 
 My information about the Mashco was obtained from Sr. 
 Baldomero Rodriguez, who lived in their immediate neighbor¬ 
 hood, and had many of them in his employ. I made a long journey 
 
78 
 
 TRIBES OF EASTERN PERU 
 
 to visit the tribe, but upon arriving at their river, learned they 
 had gone away, no one knew where. After waiting for three weeks 
 and despairing of their return, I was compelled to leave without 
 seeing them. 
 
 Vocabulary. 
 
 All 
 
 ondupa 
 
 Pay 
 
 amambisbis 
 
 Bad 
 
 yakulueni 
 
 Peccary 
 
 ote 
 
 Body 
 
 nono 
 
 Pineapple 
 
 ihina 
 
 Brother 
 
 yeyi 
 
 Plantain 
 
 apati 
 
 Cause 
 
 kesepi 
 
 Pow eel (bird) 
 
 kwelye 
 
 Come 
 
 ena 
 
 Pot 
 
 tcerokutho 
 
 Corn 
 
 hiuje 
 
 Rifle 
 
 amatcipoto 
 
 Cup 
 
 tciromopa 
 
 Saber 
 
 itcapalo 
 
 Drink 
 
 kuthkotai 
 
 Sleep 
 
 titi 
 
 Driver 
 
 ekuli 
 
 Snake 
 
 embi 
 
 Eat 
 
 yembapeta 
 
 Stream 
 
 umai 
 
 Good 
 
 bivi 
 
 Sun 
 
 ne 
 
 House 
 
 kitcapo 
 
 Surge 
 
 tcaraba 
 
 Little 
 
 bapana 
 
 Tapir 
 
 siema 
 
 Lizard 
 
 due 
 
 Two 
 
 gundupa 
 
 Many 
 
 wandupa 
 
 Three 
 
 gundupa 
 
 Moon 
 
 thin 
 
 Turkey 
 
 pano 
 
 Monkey 
 
 tcure 
 
 Turtle 
 
 petha 
 
 Monkey (black) 
 
 sue 
 
 Uncle 
 
 kokoa 
 
 Move 
 
 mbui 
 
 Until 
 
 kanopoki 
 
 Much 
 
 wandupa 
 
 Wangana (animal) 
 
 ndieri 
 
 Night 
 
 ne 
 
 Woman 
 
 buavi 
 
 One 
 
 runa 
 
 Yucca 
 
 tai 
 
PANOAN STOCK 
 
 History. The first missionaries from Lima who crossed the 
 Andes to the upper Amazon River found a number of related 
 tribes speaking dialects of the same language; they gave the name 
 of the most prominent tribe to the whole stock. That tribe has 
 succumbed long ago to the by-products of European civilization, 
 but its name, Pano, survives. According to their early tradition, 
 the Pano came from some place in the North, near the equator, 
 
 Figure 6 
 
 Cashibo fishing village 
 
 and settled about the mouth of the Huallaga River. Here they 
 came into contact with the Yevera, who forced them to move 
 southward into the plains of Sacramento, the region between the 
 Huallaga, Ucayali, and Pachitea Rivers. In time, a half dozen or 
 more tribes were differentiated and established in definite territory 
 of their own: most important of these were the Conebo, Setibo, 
 Sipibo, Cashibo, Remo, and Amahuaca. The missions, first es¬ 
 tablished by Father Juan de Sucero in 1686, later brought Indians 
 from various tribes together in villages. The Indians became dis¬ 
 satisfied, however, largely because diseases introduced by traders 
 were scattered among all the tribes. The people died by thou¬ 
 sands, and many tribes disappeared entirely. Marcoy (page 576) 
 says that in the Eighteenth Century, a hundred and twenty-seven 
 
 79 
 
80 
 
 TRIBES OF EASTERN PERU 
 
 tribes were recorded along the upper Amazon and its tributaries; 
 now only twenty-nine remain. There was a general uprising 
 among the Indians in 1768, the mission stations were destroyed, 
 and many of the missionaries were killed. Of the missions in Peru, 
 which in the middle of the Eighteenth Century numbered nearly 
 one hundred and fifty, only nine remained in 1875. On account 
 of the activity of these early missionaries, the beliefs and customs 
 of all the tribes in that region were so modified that it is impossible 
 today to rebuild their ancient culture. Traditions survive that 
 the Pano had bark paper upon which they kept hieroglyphic rec¬ 
 ords of divisions of the year, dates, and important facts; that they 
 carved idols of their deities; worshipped the sun and fire; and 
 practised the rite of circumcision. These accounts are not well 
 authenticated, and we shall never know what the facts were. The 
 attempts at hieroglyphic writing made for me were not at all suc¬ 
 cessful. No one except the man making the marks could tell what 
 they were, hence I do not reproduce them here. 
 
 CONEBO 
 
 Distribution. The largest of the Panoan tribes at the present 
 time is the Conebo, which occupies the territory along both sides 
 of the Ucayali River about Cumarea, in latitude 10° south. For¬ 
 merly the tribe numbered several thousand, but today there are 
 not more than five hundred remaining. They are the Indians most 
 commonly found in the employ of the rubber men all along the 
 river. They say they are brothers of the Inca, and that there is a 
 branch of their tribe called Inca. My best information was ob¬ 
 tained from a Conebo man through an educated Macheyenga, 
 Samisiri, as an interpreter, and from Dr. Baldimero Rodriguez, a 
 Spaniard, who had lived many years among the Conebo, and spoke 
 their language well. 
 
 At Cahuide we found a Conebo man married to a Macheyenga 
 woman who spoke both Macheyenga and Conebo. By using 
 Samisiri as interpreter, we were able to get a vocabulary and an 
 account of certain Conebo customs and beliefs. The man did not 
 remember his Conebo name. He came from down the Ucayali 
 River where he had been used for several years by rubber 
 gatherers. When his first wife died, he brought his only son to 
 
PANOAN STOCK, THE CONEBO 
 
 81 
 
 the Javero River, and married the Macheyenga woman. His 
 wife’s Conebo name is Kaiyanovi, and his son’s is Waringoci. 
 
 The original home of the Conebo tribe, according to the ancient 
 tradition, was around twenty-three small lakes along the Urubamba 
 River, two or three days in canoe below Sepahua, or six days above 
 the mouth of the Tambo. Eleven lakes were on the left of the 
 river and twelve on the right, and all were entered by canoes from 
 the Ucayali through small communicating rivers. Some tribes are 
 still living in this region. The names of the lakes from south to 
 
 Figore 7 
 
 Conebo tobacco pipes of wood with stems of bird bone. (2/7.) 
 
 north are: Siboya, Ankia, Vinoya, Comairiya, Toboya, Nosotobia, 
 Sawaiya, Aroya, Pasaya, Hanapansia, and Sanpiya on the left; and 
 Sunapavora, Panaosa, Masio, Kako, Amakadia, Sipidia, Sararaya, 
 Ipaiyira, Natoiki, Komangiya, Taoqua, and Pakatca on the right. 
 We passed along this river, but were unable to learn of any such 
 lakes. They were, no doubt, mere bayous, the names of which have 
 been forgotten, and not lakes. There are many of them along the 
 Urubamba and Ucayali Rivers, frequented by the Indian fisher¬ 
 men. Villages are often built on the high banks of these pro¬ 
 tected bayous. 
 
 Houses. The Conebo build quadrangular houses, and orient 
 them north and south. The southern end is left open to the ridge, 
 while the northern end has a circular projection, and is roofed to 
 within four feet of the ground. The roof on the sides of the house 
 extends to within three feet of the ground. 
 
 A typical house measures forty-four feet long and twelve feet 
 wide, with six posts five feet high and five inches in diameter on 
 each side. The northern semicircular end, which extended four 
 
82 
 
 TRIBES OF EASTERN PERU 
 
 feet beyond the square, is supported by two posts. The ridge 
 pole is supported by four forked posts, six inches in diameter and 
 ten feet high. There are no cross ties of any kind, not even at the 
 end of the house. The roof is supported by thirty-four rafters, 
 seventeen on each side, and fourteen laths, seven on each side. 
 The roof is made of long palm leaves, put on with the butt of the 
 frond at the ridge. The leaves of the left side of the frond are bent 
 to the right at an angle of forty-five degrees, and three or four are 
 tied together to the laths in three places. The west roof is put on 
 first, beginning at the northern corner. The east roof is allowed 
 to project eight or ten inches above the west roof. The method of 
 building and roofing the house reveals the fact that the storms 
 come from the north and east. These roofs last for five or six years, 
 when they must be renewed. The poles and roof are all tied on 
 with strips of the bark of the balsa tree ( Cecropia ). This house 
 had three fires, and three large mats, which would indicate that it 
 was occupied by three families. The fires are always just under 
 the roof on the west side, winch allows most of the smoke to escape, 
 and also allows the larger logs used for the fire to extend outside. 
 The fire is made of three large logs with ends so placed together 
 that they serve as a tripod for the large cooking pot; if an extra 
 pot is needed another log is placed between two of these. By this 
 means, fire is easily kept, and quickly kindled by the use of small 
 sticks between the large logs. It is an effective and economical 
 method. The Conebo use no hammocks, but sleep, wrapped in 
 their cushmas, on mats on the floor without mattress or head-rest. 
 
 Dress and Ornamentation. Conebo men wear plain white, dyed, 
 or painted cotton cloth cushmas and embroidered trousers. They 
 often go without their trousers, which are considered more ap¬ 
 propriate for dress occasions. The women wear cotton skirts and 
 shoulder cloaks (plate 11, b). These they usually dye black, and 
 often embroider the skirts. Sometimes, instead of the cloak, they 
 wear a waist with short sleeves. The women gather wild cotton, 
 spin, and weave it. The men’s cushmas are often painted by 
 stretching them on the ground, and applying black paint in beauti¬ 
 ful geometrical designs with a brush or a strip of bamboo. 
 
 Men and women wear long necklaces of seeds or animal teeth; 
 close-fitting necklaces of beads; and bracelets and anklets of woven 
 cotton fringed with hair or teeth. The anklets are sometimes 
 
Peabody Museum Papers 
 
 Vol. X, Plate 10 
 
 Conebo Indian pottery vessels. (1/11.) 
 

 / 
 
 
 
 
PANOAN STOCK, THE CONEBO 
 
 83 
 
 woven in place. The men also wear around their necks, hanging 
 down their backs, a finely woven band of cotton to which is at¬ 
 tached the “ utcate,” the use of which is described on another 
 page. The men carry with them at all times their trinket bags, 
 which contain their toilet articles and small implements: their 
 tweezers for extracting the beard, a bit of mirror, a comb made of 
 spines split from the chonta palm, fruit of the genipa or a kernel 
 of arnotto for paint, a lump of wax, and a ball of thread for repair¬ 
 ing their arrows. 
 
 Food Supply. The Conebo have good fields, and grow all the 
 vegetables and fruits common to the tribes of the region, but they 
 are the great fish and turtle eaters of the upper Amazon. It is said 
 that the Conebo are never found where there are not plenty of 
 fish. They prefer fish to game while most of the other tribes prefer 
 game. They use the bow made of chonta palm {Oreodoxa ), and 
 arrows of wild cane (Gynerium saccharoides). The blowgun they 
 obtain by barter from the Jivaro. The harpoon, with toggle head 
 and float of a short piece of balsa wood, would seem to be a native 
 invention. Acuna (page 80) says the Indians of the lower Amazon 
 use harpoons. The harpoon is used to catch the paiche (Vastus 
 gigas), which feeds in the quiet water along the bayous. It is a 
 large crimson scaled fish, growing to a length of eight feet. The 
 Indians remove the skin, cut the flesh into large flat slabs, salt it, 
 and hang it out to dry. When properly cared for it will keep for 
 several months. They also catch the sea-cow (Manatus australis), 
 and preserve its flesh in the same way. Large turtles are captured 
 when they go out to lay their eggs on the sand bars in the dry 
 season. The men build a blind, or hide in the shadow of some tree 
 on a moon-lit night, until the turtles come out some time after 
 midnight, then rushing from their hiding place they turn them 
 over on their backs, rendering them helpless. The mpn carry the 
 turtles home, and keep them in pens or artificial ponds until needed 
 for food. The eggs are collected in large numbers, crushed and 
 preserved with salt in earthenware jars for two or three months. 
 Formerly the turtles were fattened and sold to the missions. The 
 egg is half the size of a hen’s egg, and very good eating. 
 
 Canoes. The Conebo are the best canoe builders in the whole 
 region, but are not better canoemen than the Piro. All their 
 canoes are the regular dugout type, made from the red cedar or 
 
84 
 
 TRIBES OF EASTERN PERU 
 
 of capironi (Cedrela odorata), known as the canoe tree, which grows 
 from three to six feet in diameter, very tall, straight, and free from 
 knots. The largest canoes are forty feet long, four and a half feet 
 wide, and two anil a half feet deep. The bow is bluntly pointed, 
 while the stern has a broad flat extension used as a seat for the 
 steersman. Canoes are made without keel, because of the easier 
 handling in rapid waters. The sides are worked down very thin. 
 Although the tree works easily when green, it is hard to split 
 when dry. They formerly burned out the canoe, controlling the 
 fire with wet leaves, but now they use an adze. The canoes are 
 usually plain, but they are sometimes painted in geometrical de¬ 
 signs. The paddle is made with great care from capironi, or from 
 the broad flat root of the ohe tree. It is five and three quarters 
 feet long and seven and a half inches wide, painted in elaborate 
 geometrical designs in black. 
 
 The Dead. When a man dies he is wrapped in his cushma, and 
 his face, hands, and feet are painted black for burial. His bows 
 and arrows are placed at his side and buried with him, while his 
 canoe is broken to pieces. As the body lies on the floor, the women 
 relatives dance around the corpse, holding up their hands, and 
 singing the song of the dead. The men sit outside the house drink¬ 
 ing chicha. At sunset the body is buried in the earth floor of the 
 house, on its back, at full length. Formerly the body was placed 
 in a large jar, sealed, and buried in the floor. When a woman dies, 
 her necklaces and other ornaments are buried with her, and all 
 her cooking utensils are broken. The family continues to live in 
 the house. A widow cuts her hair and weeps at intervals for a time, 
 but there is no other sign of mourning. 
 
 Religion. The Conebo believe in a creator, who was once on 
 earth when he made men, animals, plants, mountains, and valleys, 
 but is now in the sky, from whence he watches the actions of men. 
 He is called Otcipapa, or grandfather. They offer him neither 
 homage nor devotion of any kind. They believe in an evil spirit, 
 called Urima, who lives in the earth. All evils are attributed to 
 his influence. They fear him, and refrain from mentioning his 
 name, but address no petitions to him. 
 
 Music. The Conebo are not particularly musical, yet they have 
 flutes and Pan’s pipes of bamboo joints, which are used by individ¬ 
 uals for their own amusement . The music here recorded was heard 
 
PANOAN STOCK, THE CONEBO 
 
 85 
 
 sung and whistled by many different persons upon many occasions. 
 No words were used, but the music was hummed in a low voice. 
 
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 Marriage. The Conebo permit plural marriages, but few men 
 other than the chief have more than one wife. There is no formal 
 marriage ceremony, but the approval of the head-man must first 
 be secured, and then the girl’s father must be consulted. After 
 the marriage the man may live with his wife’s father, until he 
 clears a field and builds a house. When the marriage has been 
 agreed upon, a fiesta is arranged for a moonlit night. Abun¬ 
 dance of intoxicating drink is manufactured for the occasion and 
 all dance and drink freely late into the night. The girl to be mar¬ 
 ried is taken in charge by some older women, and after she has 
 been given drink until she is overcome, they build a platform of 
 split balsa logs, lay the girl upon it, tie her legs apart to two up¬ 
 right poles, and then perform the operation of defloration with a 
 bamboo knife. During this time the others have continued the 
 dance. The girl, when the dance is finished, becomes the man’s wife 
 without other ceremony, and takes him to her father’s house. 
 
 This custom of defloration is common among all the Panoan 
 tribes. Its origin and import are impossible now to determine. 
 Among some tribes an old man performs the operation. The 
 Panoan worship the moon: as the performance takes place at the 
 full of the moon, it is easy to imagine, as some of them do, that the 
 ceremony is in the nature of a sacrifice of virginity to the moon. 
 It is a common saying that the moon makes women of the girls. 
 When you ask a man why the operation is performed, he will 
 either say that he does not know, or that it is a way of letting 
 everybody know the girl is a virgin. Whatever the origin, this 
 public performance would have a powerful influence in stimulating 
 virtue. When asked if a man would take the girl in case the women 
 reported she was not a virgin, they reply that all girls are virtuous. 
 
86 
 
 TRIBES OF EASTERN PERU 
 
 When there are two or more wives, each has her own sleeping 
 mat, fireplace, and cooking utensils. Each wife gives the husband 
 a part of the food, which he eats apart, and when he has finished, 
 the wives eat what is left. Boys eat with their fathers, and girls 
 with their mothers. 
 
 Before a girl reaches puberty, or in other words is eligible for 
 marriage, her mother makes a very large earthenware jar, capable 
 of holding twenty or more gallons. This is intended to hold the 
 intoxicating drink for the daughter’s defloration ceremony. The 
 drink is made by girls who chew the root of sweet cassava ( Mani- 
 hot aip%) in order to mix the saliva with the juices of the plant and 
 start fermentation. Pulverized corn is sometimes added to the 
 masticated cassava, the whole mixed with water, and allowed to 
 sit in the sun until sufficiently ripe to satisfy the taste, when it is 
 strained through a long basket, and stored away in the large jar. 
 
 Personal Appearances. The Conebo admire a flat, broad head, 
 and plump arms and legs. Soon after birth, the child’s head is 
 bound with a board on the forehead and a pad of cotton behind. 
 This bandage is kept in place for five or six months, which insures 
 the permanency of the deformation. This method is followed also 
 by the Sipibo, and this accounts for the high cephalic index of 
 these two tribes (plate 18 and figure 9). Men and women of all the 
 Panoan tribes wear constrictions on the arms, wrists, and ankles. 
 These are worn tightly enough to interfere slightly with the circu¬ 
 lation, causing a deposition of fat in the tissues, and producing 
 the desired plumpness of limbs. 
 
 Pottery. The Conebo women are the best potters in the whole 
 Amazon Valley (plate 10), but they are followed very closely by 
 their Sipibo neighbors. The pottery made by these two tribes is 
 supplied by exchange to many other tribes throughout the Ucayali 
 River and its tributaries. The Conebo make more pottery, and 
 hence their name is attached to all the pottery of the two tribes. 
 The materials and decorations used by the two tribes are practi¬ 
 cally identical, and the processes are the same, but the Conebo are 
 better mechanics and the more skilful artists. While it is impos¬ 
 sible to determine which tribe made a piece of common pottery, 
 one may be quite certain that the finer examples were manu¬ 
 factured by the Conebo. 
 
 The materials are all obtained locally. The white clay is col- 
 
Peabody Museum Papers 
 
 Vol. X, Plate 11 
 
 Panoan garments: a, Sipibo man’s cushma; 5, Conebo woman’s shoulder blanket. (1/15.) 
 

 / 
 
 
 
PANOAN STOCK, THE CONEBO 
 
 87 
 
 lected from the river banks at low water, and the pottery, on this 
 account, is made during the dry season. The ash or bark of the 
 ohe tree (Licania utilis), or of some other tree giving a very fine 
 white ash, is mixed with clay in an old pot where it can be kept 
 clean. When the clay, mixed with water, has reached the desired 
 consistency, a small lump is rolled, between the hands or on a 
 board, into a long fillet, the size depending upon the thickness of 
 the pot. This is then placed around the edge of the pot under 
 construction, squeezed into place by the fingers, and smoothed by 
 holding a stone on the inside, and rubbing with a shell on the out¬ 
 side. Thus the worker goes around and around the pot, until it 
 is completed. No wheel is known; the pot sits in the sand or on a 
 board. The necks of the smaller pots are made separately, and 
 luted on. 
 
 The small drinking bowls are made exceedingly thin, and in per¬ 
 fect form. The rim is trimmed with the teeth, moistened with the 
 tongue, and finished with the thumb nail. When the pot is finished, 
 it is allowed to stand in the shade until it has hardened, then it is 
 smoothed and polished. If it is a cooking pot, it is fired at once; 
 if it is to be painted, a thin slip of very fine white clay is first ap¬ 
 plied, and when dry the decoration is laid on with a strip of bam¬ 
 boo. Yellow clay is used for yellow slip, and red stone for red slip. 
 The large rough pots are placed in a slow open fire, and thoroughly 
 burned. The large puberty pots are burned by placing them up¬ 
 side down on a tripod of three smaller pots, and covering them 
 with a great heap of dry thorny bamboo, then a fire is built under¬ 
 neath, and fed with the same material. By this method very little 
 smoke is produced, and the intensity of the heat can be controlled. 
 The fine drinking bowls are treated very differently: a large pot 
 with a hole in the bottom is placed on three stones, or more often 
 three piles of inverted pots and the bowls to be fired are inverted 
 inside the large pot. The first one is placed over the hole and ashes 
 poured around and over it, and others are inverted over this, until 
 the pot is full, or all are used. A slow fire is kept burning under 
 the large pot until all are well baked, then they are taken out one 
 at a time, and while hot, melted copal is poured over them. This 
 accounts for the glazed appearance characteristic of this pottery. 
 
 The various designs used in the decoration of the pottery must 
 have had some symbolic significance in the beginning, but at 
 
88 
 
 TRIBES OF EASTERN PERU 
 
 present no one seems to know the symbolism. They say they have 
 always used these forms. Similar designs are used in making their 
 bead necklaces, in painting their cushmas, and in decorating their 
 paddles, tobacco pipes, etc. 
 
 The rough pottery is used for ordinary cooking purposes; the 
 small bowls, for dipping food and drink from the larger pots; the 
 larger bowls, for passing drink to guests; the larger jars with 
 short necks, for carrying and storing water; and the largest of all 
 are made primarily to hold the intoxicating drink used at the 
 puberty ceremony for girls, and later used for storage purposes. 
 The largest of these chicha jars so far reported is one in the Uni¬ 
 versity Museum, Philadelphia, collected by the author in 1914, 
 which is four feet two inches across, and three feet high. 
 
 Grammar. The plural is formed by adding ‘ bu ’ to the singular: 
 dog, otciti; dogs, otcitibu; parrot, wawa; parrots, wawabu. The 
 masculine adds ‘ embu ’ to the singular or plural, and the feminine 
 adds ‘aibu’; dog, otciti; dog, m., otcitembu; dog,/., otcitaibu. 
 
 The conjugation of four verbs, be, speak, live, and bring, follows: 
 
 Singular 
 
 1 iadiki 
 
 2 suaikimi'iki 
 
 3 hariki 
 
 TO BE, UNANKU 
 
 PRESENT 
 
 Plural 
 
 nowariki 
 
 matoi'iki 
 
 haboriki 
 
 Singular 
 
 1 buenduraku 
 
 2 miaraibirei 
 
 3 haraki 
 
 IMPERFECT 
 
 Plural 
 
 kaurakatiriki 
 
 matokimimoabukanai’ 
 
 rambakandosiwa 
 
 Singular 
 
 1 katanki 
 
 2 minkikatana 
 
 3 karaka 
 
 PAST 
 
 Plural 
 
 nuarakatinki 
 
 matokibotakatankenda 
 
 burakanki 
 
 TO SPEAK, YOYOIKE 
 
 Singular 
 
 1 uriyoyoikai 
 
 2 miasayoyoiwe 
 
 3 owariyoyoikai 
 
 PRESENT 
 
 Plural 
 
 nowarayoyoiku 
 malokeyoyoikai 
 o wa bob iyoy o ika i 
 
 CONDITIONAL 
 
 Singular Plural 
 
 1 yoyoitiraibire norawutsatiayoyoitiki 
 
 2 yoyoitibiraiki haskatarayoyoiberikati 
 
 3 haberayoyoitibiriki haskalarayotoikati 
 
 IMPERFECT 
 
 1 warayoyoikatiai noaborayoyoikatiai 
 
 2 warayoyoikatiai moarayoyoikatiai 
 
 3 warayoyoikatiai moarayoyoikatiai 
 
 PRESENT PERFECT 
 
 1 uramananku nowararanku 
 
 2 mironkininanku haskalaronkianku 
 
 3 haskalaronkinanku haskaronkiyoyoikanku 
 
PANOAN STOCK, THE CONEBO 
 
 89 
 
 PAST 
 
 1 liyarayoyoikai miyakemiyoyoika 
 
 2 miyakiyoyoka miyarayoyoikenki 
 
 3 miyarikiyoyoka miyarayoyoikenki 
 
 FUTURE 
 
 1 yereyoyoiki nowarayoyoitiiki 
 
 2 yoyoiwui haborayoyoitibiriki 
 
 3 yoyoirabiratiiki haborayoyoitibiriki 
 
 PAST PARTICIPLE 
 
 haroyoyoiku 
 
 PAST PERFECT 
 
 1 haskataraunyoyoi- haskatankemiyoyoiku 
 
 antanku 
 
 2 haskatarakeman- haskatankemiyoyoiku 
 
 anki 
 
 3 eroyoyoikambaiki wabarahaskalanyoyo- 
 
 ikai 
 
 IMPERFECT PRESENT PARTICIPLE 
 
 yoyoiwu harayoyoikai 
 
 PRESENT PERFECT 
 IMPERATIVE 
 
 haberayoyoiviraku 
 
 TO LIVE, HARAKA 
 
 PRESENT FUTURE 
 
 Singular Plural 
 
 1 urahaku noahano 
 
 2 miakihariva matokihariva 
 
 3 haiirahaku harakanku 
 
 IMPERFECT 
 
 1 haiirahakatitai haiiranoahakati 
 
 2 haiirahakatie miakihaii’ikatia 
 
 3 harakati haiirahakatikanu 
 
 Singular 
 
 1 urihabirati’iki 
 
 2 harivandosiwu 
 
 3 haraviraku 
 
 Plural 
 
 ninononhanonku 
 
 handosiwu 
 
 haraverakanku 
 
 CONDITIONAL 
 
 1 harakianku norahativiriki 
 
 2 haravimirahakanku mirahati’iki 
 
 3 haravirakanku harakanti’iki 
 
 PRESENT PARTICIPLE 
 
 haraka 
 
 PAST 
 
 1 urahakatie 
 
 2 miakihaiikatie 
 
 3 habutaraipownika 
 
 noarahaku 
 
 noararamahaiipowniku 
 
 haiirahapownikanku 
 
 PAST PARTICIPLE 
 
 haiirahakatitai 
 
 IMPERATIVE 
 
 nendurahaku 
 
 TO BRING, URAVIKAI 
 
 PRESENT 
 
 Singular 
 
 1 rabuiteiki 
 
 2 abuikima 
 
 3 haraibuti’iki 
 
 Plural 
 
 nora’abuiti’iki 
 
 nundosiwu 
 
 wabungbuti’iki 
 
 FUTURE 
 
 Singular Plural 
 
 1 erabuti’iki norabuti’iki 
 
 2 nunkibuti’iki bundusiwa 
 
 3 bukinka haborabuti’iki 
 
 1 urabuku 
 
 2 menkibua 
 
 3 burkima 
 
 PAST 
 
 norabuku 
 
 minkibua 
 
 marabukanki 
 
 CONDITIONAL 
 
 1 burati’iki noraburbuirati’iki 
 
 2 bucongdoconk bendosimi 
 
 3 haraburburati’iki harabuti’iki 
 
 PRESENT PARTICIPLE PAST PARTICIPLE IMPERATIVE 
 
 burconghaienawa marabwaku iraki 
 
90 TRIBES OF EASTERN PERU 
 
 ADJECTIVE PRONOUNS 
 
 Anything 
 
 hawidi’ibidai 
 
 All,/. 
 
 aiinvobitcoditi 
 
 Some 
 
 yamerdiki 
 
 All, TO. 
 
 itceritsanaii 
 
 A few 
 
 tsowarihovida 
 
 Same 
 
 harliki 
 
 Nobody 
 
 howana 
 
 Sufficient 
 
 yamatanerake 
 
 Nothing 
 
 maraiyamasai 
 
 Both 
 
 drabui 
 
 Much 
 
 itcaliti 
 
 Each one 
 
 habitcorilai’i 
 
 Few, to. 
 
 yamataniraker 
 
 Other 
 
 oitsa 
 
 Every, m. 
 
 havitci 
 
 Such a 
 
 ha’adi 
 
 Every, /. 
 
 hatioavia 
 
 Something 
 
 hardiki 
 
 
 Either 
 
 owitsaraskaravitci 
 
 
 PERSONAL PRONOUNS 
 
 
 I 
 
 iya, ilya We 
 
 witsanawa, noabu 
 
 Thou 
 
 yebitco, mia You 
 
 natoti, matobu 
 
 He 
 
 drabui. eanato They 
 
 yawitsarasiba nawa. 
 
 She 
 
 hatinetoti, owa 
 
 owabu 
 
 
 POSSESSIVE ADJECTIVES 
 
 
 Mine 
 
 nokona Ours 
 
 habati 
 
 Thine 
 
 hawina Yours 
 
 hawina 
 
 His 
 
 seitsa Theirs 
 
 kokui 
 
 
 DEMONSTRATIVE 
 
 ADJECTIVES 
 
 
 This, to. 
 
 nato 
 
 That, distant, m. 
 
 hadlki 
 
 This,/. 
 
 nokonarikinekto 
 
 That, distant. /. 
 
 hlcimeyakata 
 
 That, to. 
 
 howirato 
 
 These 
 
 oyakaka 
 
 That,/. 
 
 owadi 
 
 
 
 
 COMPARISON 
 
 
 Good 
 
 hai'inkinokawe 
 
 Sour 
 
 pagi 
 
 Better 
 
 hakontiki 
 
 Sourer 
 
 makac 
 
 Best 
 
 hakontiki 
 
 Sourest 
 
 makac 
 
 Bad 
 
 hakomolikisinai 
 
 Much 
 
 iteariki 
 
 Worse 
 
 vinokai’idake 
 
 More 
 
 itcebideska 
 
 Worst 
 
 haskirasabutsanake 
 
 Most 
 
 itcemiliki 
 
 Sweet 
 
 wata 
 
 Little 
 
 kimca 
 
 Sweeter 
 
 watacema 
 
 Less 
 
 itcamecigo 
 
 Sweetest 
 
 watacema 
 
 Least 
 
 itcameeigo 
 
PAN0AN STOCK, THE CONEBO 
 
 91 
 
 Vocabulary. 
 
 THE FAMILY 
 
 Family 
 
 itcarikanonkai’ibo 
 
 Brother 
 
 honiboci 
 
 Man 
 
 werbo 
 
 Sister 
 
 sevi 
 
 Woman 
 
 ai’ibo 
 
 Son 
 
 yosi 
 
 Husband 
 
 mia 
 
 Daughter 
 
 yosa 
 
 Wife 
 
 nokoeni 
 
 Child, m. 
 
 otco’atonk 
 
 Grandfather 
 
 otcipapa 
 
 Child,/. 
 
 mici 
 
 Grandmother 
 
 tetacko 
 
 Boy 
 
 waka 
 
 Father 
 
 papa 
 
 Girl 
 
 yosa 
 
 Mother 
 
 teta 
 
 Infant 
 
 tcakitcora 
 
 Uncle 
 
 tciopapa 
 
 Grandson 
 
 kai’ibo 
 
 Aunt 
 
 natci 
 
 Granddaughter 
 
 tsano, tetaciko 
 
 
 PARTS OF THE BODY 
 
 
 Body 
 
 yamarakanami 
 
 Stomach 
 
 poko 
 
 Flesh 
 
 nami 
 
 Belly 
 
 poro 
 
 Skin 
 
 bici 
 
 Arm 
 
 hatioya 
 
 Bone 
 
 saotc 
 
 Forearm 
 
 poya 
 
 Skull 
 
 manapu 
 
 Upper arm 
 
 kici 
 
 Head 
 
 mapo 
 
 Lower arm 
 
 vitais 
 
 Hair 
 
 woa 
 
 Elbow 
 
 poenki 
 
 Hair, white 
 
 wos 
 
 Wrist 
 
 muituki 
 
 Face 
 
 vimano 
 
 Joint 
 
 pontonko 
 
 Beard 
 
 koimi 
 
 Hand 
 
 maka 
 
 Eye 
 
 vero 
 
 Palm 
 
 mikenopas 
 
 Eyebrow 
 
 verokosini 
 
 Thumb 
 
 mikana 
 
 Ear 
 
 paveki 
 
 Nail 
 
 mansis 
 
 Nose 
 
 dretci 
 
 Finger 
 
 miatoti 
 
 Mouth 
 
 kusa 
 
 Index finger 
 
 icama’oha 
 
 Tooth 
 
 seta 
 
 Patella 
 
 drabosa 
 
 Tongue 
 
 hana 
 
 Foot 
 
 tai’ipoga 
 
 Neck 
 
 teton 
 
 Sole of foot 
 
 tai’inopas 
 
 Shoulder 
 
 vaska 
 
 Toes 
 
 tai’imontis 
 
 Back 
 
 karso 
 
 Heel 
 
 tai’itciponk 
 
 Side 
 
 espi 
 
 Ankle 
 
 tai’itongo 
 
 Breast 
 
 slrotci 
 
 
 
 
 CARDINAL 
 
 POINTS 
 
 
 North 
 
 paro 
 
 Southwest 
 
 natokayavi 
 
 South 
 
 tcipunki 
 
 Southeast 
 
 natotcipunki 
 
 East 
 
 varipikoti 
 
 Zenith 
 
 nato’abutciki 
 
 West 
 
 varihikita 
 
 Nadir 
 
 maiwitcitco 
 
 Northwest 
 
 nendoriki 
 
 Up river 
 
 parorebuki 
 
 Northeast 
 
 nendoriparatcipunki 
 
 Down river 
 
 toipunki 
 
92 
 
 TRIBES OF EASTERN PERU 
 
 UNIVERSAL SYSTEM 
 
 The Conebo have words for one and two only; four is sometimes two 
 and two, while all the other words are taken from the Quichua instead of 
 the old Panoan. The Quichua is like the northeastern Peruvian dialect. 
 I do not now attempt to account for this borrowing. 
 
 
 1 havitco 
 
 14 tcunka tcusku 
 
 
 
 2 rabui 
 
 15 tcunka pitcika 
 
 
 
 3 kwimica 
 
 16 tcunka sokota 
 
 
 
 4 tcusku 
 
 17 tcunka kantcis 
 
 
 
 5 pitcika 
 
 18 tcunka pusak 
 
 
 
 6 sokota 
 
 19 tcunka iskun 
 
 
 
 7 kantcis 
 
 20 rabui tcunka 
 
 
 
 8 pusak 
 
 21 rabui tcunka havitco 
 
 
 9 iskun 
 
 22 rabui tcunka rabui 
 
 
 10 tcunka 
 
 30 kwimica tcunka 
 
 
 
 11 tcunka havitco 
 
 31 kwimica tcunka havitco 
 
 
 12 tcunka rabui 
 
 40 tcusku tcunka 
 
 
 
 13 tcunka kwimica 
 
 50 pitcika tcunka 
 
 
 
 
 VERBS 
 
 
 be 
 
 olnke 
 
 move 
 
 lamarakaka 
 
 buy 
 
 howakope 
 
 paddle 
 
 hSwenake 
 
 call 
 
 kernake 
 
 paint 
 
 masa 
 
 carry 
 
 seyake 
 
 painted 
 
 masaawa 
 
 chop 
 
 pusake 
 
 pass 
 
 venokaene 
 
 come 
 
 netahooa 
 
 pay 
 
 sheroe 
 
 cook 
 
 yoake 
 
 pick 
 
 senaraki 
 
 cry 
 
 siyeke 
 
 return 
 
 kakase 
 
 cut 
 
 nakakl 
 
 roast 
 
 yonanke 
 
 die 
 
 mawata 
 
 run 
 
 h a w a k e e n t a ka 
 
 dig 
 
 tceneke 
 
 sell 
 
 manege 
 
 divide 
 
 pakerske 
 
 send 
 
 kataw a 
 
 drink 
 
 seyake 
 
 sew 
 
 kursegkC 
 
 eat 
 
 pete 
 
 shoot 
 
 towate 
 
 enter 
 
 heke 
 
 sing 
 
 aburwa 
 
 fall 
 
 rakate 
 
 sit down 
 
 yakate 
 
 fly 
 
 noya 
 
 sleep 
 
 osae 
 
 give 
 
 nifneke 
 
 smell 
 
 kenanke 
 
 go 
 
 nena 
 
 sting 
 
 natursaka 
 
 grow 
 
 yose 
 
 stir 
 
 coveanke 
 
 have 
 
 yftanke 
 
 sweep 
 
 masote 
 
 hear 
 
 nlnkiyeme 
 
 swim 
 
 nonoe 
 
 hide 
 
 pebldaka 
 
 think 
 
 cenane 
 
 hunt 
 
 havernake 
 
 vomit 
 
 kenane 
 
 know 
 
 megoniyema 
 
 wash 
 
 tcokapareba 
 
PANOAN STOCK, THE CONEBO 
 
 93 
 
 ADDITIONAL WORDS 
 
 above 
 
 wokltcideke 
 
 canoe 
 
 monte 
 
 absent 
 
 mimpapiyoeta 
 
 cat 
 
 meceato 
 
 after 
 
 nokooronampotaame 
 
 chair 
 
 yacate 
 
 afterwards 
 
 dramldeaki 
 
 cloak 
 
 kolltce 
 
 all 
 
 havltce 
 
 close 
 
 keneya 
 
 all 
 
 hativavia 
 
 cloud 
 
 nictc, nltakoe 
 
 all, m., pi. 
 
 echereetsauie 
 
 coca 
 
 hawaro 
 
 all, /., pi. 
 
 ienvobetcodete 
 
 copper 
 
 panse 
 
 alone 
 
 habetco 
 
 corn 
 
 serke 
 
 also 
 
 habeseeke 
 
 cotton 
 
 wasmie 
 
 always 
 
 nenowldeeta 
 
 cow 
 
 vaca 
 
 anger 
 
 merakake 
 
 crazy 
 
 tcopotawake 
 
 ankle 
 
 tictongi 
 
 dance 
 
 weweuahoa 
 
 arm 
 
 halebya 
 
 dangerous 
 
 hakomilekekatema 
 
 arrow 
 
 peya 
 
 dark 
 
 tcararlke 
 
 as if 
 
 nadavenakautekaua 
 
 day 
 
 etesavate 
 
 at night 
 
 yameamerie 
 
 day after tomorrow 
 
 aetsabakes 
 
 axe 
 
 yame 
 
 deaf 
 
 nfnkiyamede, nlnkiyemab 
 
 back 
 
 carso 
 
 deep 
 
 koceo 
 
 ball 
 
 varawalo 
 
 difficult 
 
 anantesnareke 
 
 balsa 
 
 tapa 
 
 deer 
 
 tcaso 
 
 basket 
 
 sinta 
 
 dinner 
 
 yantamparabano 
 
 beard 
 
 koerne 
 
 direct 
 
 anatcireke 
 
 beautiful 
 
 akolekhehooa 
 
 distance 
 
 otcolike 
 
 bed 
 
 watce 
 
 dog 
 
 otcetc 
 
 before 
 
 mooa 
 
 double 
 
 tsamarake 
 
 belly 
 
 poso 
 
 dozen 
 
 takevalakeola 
 
 below 
 
 yakatce 
 
 drum 
 
 tambora 
 
 between 
 
 hike 
 
 duck 
 
 nono 
 
 bird 
 
 esa 
 
 each one 
 
 habetcorelie 
 
 black 
 
 woa 
 
 ear 
 
 pavake 
 
 blind 
 
 yamerdike 
 
 early 
 
 netawe 
 
 body 
 
 yamarakaname 
 
 easy 
 
 onantemaleka 
 
 bone 
 
 s&otc 
 
 earth 
 
 mie 
 
 both 
 
 drabue 
 
 elbow 
 
 poSnke, pontonko 
 
 bow 
 
 kanote 
 
 enough 
 
 yamatauerakb 
 
 bracelet 
 
 esorsta 
 
 eye 
 
 v£ro 
 
 breast 
 
 srotce 
 
 eyebrow 
 
 verokosene 
 
 branch 
 
 hewepaybk 
 
 face 
 
 vemano 
 
 brave 
 
 buabo 
 
 far 
 
 otcosereke 
 
 breakfast 
 
 Impebano 
 
 fear 
 
 nStepautcea 
 
 bridge 
 
 kawate 
 
 finger 
 
 meatote 
 
 brilliant 
 
 kencollke 
 
 fire 
 
 caro, tee 
 
 cacas 
 
 torampe 
 
 first 
 
 habetco 
 
 cane 
 
 sawl 
 
 fish 
 
 woa 
 
94 
 
 TRIBES OF EASTERN PERU 
 
 
 flesh 
 
 name 
 
 lower leg 
 
 velass 
 
 floor 
 
 hamata 
 
 machete 
 
 matceto 
 
 flowers 
 
 hua 
 
 massasamba (fruit) samameate 
 
 fog 
 
 matse 
 
 massamba (fruit) 
 
 nesaurime&re 
 
 following 
 
 habwetaoki 
 
 mend 
 
 koshitfkg 
 
 forearm 
 
 poya 
 
 midday 
 
 guadeapti 
 
 fork, wooden 
 
 sasa 
 
 milk 
 
 torilmpe 
 
 fork, silver 
 
 sasica 
 
 monkey 
 
 esokoro 
 
 foot 
 
 tiepoga 
 
 moon 
 
 os8 
 
 four times 
 
 etefrekatabate 
 
 mouth 
 
 kusa 
 
 fruit 
 
 sena 
 
 mouth 
 
 sgrke 
 
 gold 
 
 cole 
 
 much 
 
 etcalete 
 
 hammock 
 
 amaka 
 
 nail 
 
 nauses 
 
 hand 
 
 maka 
 
 name 
 
 hani 
 
 handsome, m. 
 
 hakonteke 
 
 neck 
 
 taton 
 
 handsome, /. 
 
 rakSrnaenow 
 
 never 
 
 kSrnami 
 
 happy 
 
 hoyamaka 
 
 new 
 
 hekerSkti 
 
 hat 
 
 yonarake 
 
 night 
 
 oeenare 
 
 head 
 
 mapo 
 
 nobody 
 
 howana 
 
 headache 
 
 esendica 
 
 noise 
 
 tgtirametS 
 
 health 
 
 meminenolmpade 
 
 nose 
 
 drgtee 
 
 heel 
 
 tietceponk 
 
 nose-ornament 
 
 kgrnltc 
 
 hill 
 
 mauesne 
 
 not any 
 
 yiimerska 
 
 horse 
 
 cabie 
 
 nothing 
 
 mariyamari 
 
 house 
 
 srobo 
 
 not yet 
 
 oimpadeo 
 
 how 
 
 howlde 
 
 now 
 
 oimpadeoe 
 
 hunger 
 
 terapecasSperandasuaso 
 
 ocelot 
 
 enowaka 
 
 hunt 
 
 guanorake 
 
 old 
 
 papS,cgo 
 
 index finger 
 
 eshania oba 
 
 old man 
 
 otcspapa 
 
 injustice 
 
 eritckeamiik 
 
 old woman 
 
 teliicgo 
 
 jaguar 
 
 eno 
 
 old tree 
 
 lievetano 
 
 just 
 
 habetceralnkS 
 
 one or the other 
 
 owetsaraskaravetce 
 
 lack 
 
 manorakS 
 
 once 
 
 y abet coratatau ga 
 
 lake 
 
 evah 
 
 one-fourth 
 
 drabuekaskSsabue 
 
 large 
 
 ane 
 
 one-half 
 
 kSskebano 
 
 last 
 
 pQwSstea 
 
 one-third 
 
 neawe 
 
 late 
 
 maraklbadS 
 
 orange 
 
 naransa 
 
 lazy man 
 
 yomutsil 
 
 other 
 
 oetsa 
 
 leaf 
 
 nepue 
 
 paddle 
 
 veente 
 
 left, to the 
 
 mfirmeo 
 
 pair 
 
 kesydrabue 
 
 lemon 
 
 lemoh 
 
 palm 
 
 mekSnopas, tienopas 
 
 lie, n. 
 
 hansuetaeti 
 
 Pan’s pipes 
 
 pakanowekao 
 
 life 
 
 dromivS 
 
 pantaloons 
 
 tcgrastg 
 
 little 
 
 yam at aneraker 
 
 papaya 
 
 potca 
 
 light 
 
 howl 
 
 parrot 
 
 wawa 
 
 load 
 
 karka 
 
 part 
 
 satu 
 
 long 
 
 mSnk6rdenlluk6 
 
 past 
 
 ewldeke 
 
95 
 
 PANOAN STOCK, THE CONEBO 
 
 patelle 
 
 drabosa 
 
 then 
 
 olmpadeo 
 
 peccary 
 
 hondo 
 
 third 
 
 kenieca 
 
 pipe 
 
 cenetapoo 
 
 thing 
 
 hardeke 
 
 plantain 
 
 paranta 
 
 thirst 
 
 tlreseStcasgatsemol 
 
 play 
 
 manorakg 
 
 three-fourths 
 
 liahetcek&skgr 
 
 pole 
 
 heve 
 
 thrice 
 
 kemesherSbotaeva 
 
 potato 
 
 paa 
 
 through 
 
 hdwewoomanketcetcowerr 
 
 pure 
 
 hesveyama 
 
 thumb 
 
 mekana 
 
 quickly 
 
 gstonawe 
 
 tired 
 
 lerSosem&rezg 
 
 quiet 
 
 coplsege 
 
 tired, very 
 
 greokoceame 
 
 rain 
 
 oe 
 
 tobacco 
 
 dromba 
 
 reason 
 
 otmpardaShe vino 
 
 today 
 
 necanengata 
 
 rest 
 
 wgrekose&me 
 
 toes 
 
 tiemontes 
 
 rifle 
 
 waratawate 
 
 tomorrow 
 
 wakes 
 
 right, to the 
 
 mekayow 
 
 tongue 
 
 hana 
 
 river 
 
 huolya 
 
 too bad 
 
 menokienaka 
 
 roof 
 
 peshe 
 
 tooth 
 
 sat a 
 
 sad 
 
 hoyenig 
 
 trail 
 
 vie 
 
 sad 
 
 hoyenig, pe&merae 
 
 tree 
 
 hewg 
 
 salt 
 
 tace 
 
 tribe 
 
 sowotsa 
 
 same 
 
 harleke 
 
 trunk 
 
 heweveda 
 
 sea 
 
 piro&ne 
 
 turkey 
 
 COSO 
 
 second 
 
 napong 
 
 turn, n. 
 
 wietetso 
 
 secure 
 
 hifnpedgke 
 
 twice 
 
 habetgrekatanga 
 
 shawl 
 
 dakote 
 
 two-thirds 
 
 drabasaboa 
 
 shirt 
 
 kotong 
 
 ugly 
 
 hakemoleke 
 
 shirt 
 
 tcetondg 
 
 until 
 
 groki 
 
 shot-gun 
 
 towate 
 
 upper leg 
 
 kece 
 
 shoulder 
 
 v&ska 
 
 useful 
 
 hiyonoteama 
 
 side 
 
 aspe 
 
 various 
 
 etchareke 
 
 silver 
 
 coleke 
 
 verba, fruit 
 
 nerswa 
 
 sing 
 
 micinahoa 
 
 village 
 
 pgskauko 
 
 single 
 
 yakapalebano 
 
 voyage 
 
 dramaunkaki 
 
 skin 
 
 bece 
 
 waist 
 
 kotonk 
 
 supper 
 
 pepalebano 
 
 war 
 
 senate 
 
 skull 
 
 manapoo 
 
 warm 
 
 tsanaseke 
 
 sky 
 
 nie 
 
 water 
 
 umpas 
 
 sleep 
 
 osakas 
 
 way 
 
 vie 
 
 small 
 
 mackotceenow 
 
 where 
 
 hijwide 
 
 snow 
 
 neawl 
 
 white hair 
 
 wos 
 
 some, m. 
 
 yamgrdeke 
 
 wind 
 
 newa 
 
 some, /. 
 
 tsowarehovidS, 
 
 word 
 
 haunhitt 
 
 something 
 
 hawedeebedae 
 
 work 
 
 nokora 
 
 soul 
 
 mawate 
 
 wrist 
 
 muetuke 
 
 spoon 
 
 tcetcka 
 
 year 
 
 tsosenemarike 
 
 spoon, wooden 
 
 nokesta 
 
 yesterday 
 
 yanta 
 
 tapir 
 
 awa 
 
 yucca 
 
 atsa 
 
96 
 
 TRIBES OF EASTERN PERU 
 
 SIPIBO 
 
 Distribution and General Culture. The Sipibo properly belong 
 to the region of the Ucayali River near the mouth of the Tarnbo, 
 but today they are found scattered among rubber workers all 
 along the Ucayali, Urubamba, and Madre de Dios Rivers. Their 
 traditional home was a place called Roboya on the lower Ucayali. 
 The group whose physical measurements are recorded here was 
 found in the possession of Sr. Maximo Rodriguez, a rubber gatherer 
 on the Madre de Dios, near the mouth of the Piedras River. We 
 are indebted to Sr. Rodriguez for much of our information, for 
 the privilege of working with the Indians, and for his own splen¬ 
 did hospitality. 
 
 The Sipibo speak a dialect of the Panoan language very similar 
 to that of the Conebo. Their whole culture, material and social, 
 is practically the same as that of the Conebo. They have the 
 same loose political organization, with a head-man who exercises 
 little authority except in warfare, and occasionally in family 
 quarrels. They successfully repelled invasions attempted by the 
 Inca in ancient times, but they were greatly impressed by their 
 civilization and warfare. They think that the Inca will yet return 
 to power in the Andes. Anything they see that is new, strange, or 
 beyond understanding, they believe belongs to the Inca. 
 
 Home Life. The Sipibo build the same type of house as that 
 described for the Conebo (plate 12, a). They sleep on mats made 
 of reeds, or the soft parts of palm fronds. For their food supply, 
 they depend less upon fish and more upon agriculture, than do the 
 Conebo. They grow large fields of yucca or sweet cassava, and 
 make it into flour as needed. When the plant is about ten months 
 old, they pull the tubers, peel, and soak them in an old canoe for 
 several days, then shred them and roast in large pans, thus re¬ 
 ducing the mass to a very coarse flour. This flour may be stored 
 for several months, and used as needed. It is eaten in soup or with 
 water only, and is very nourishing. The plant grows from a cut¬ 
 ting, and requires very little cultivation. 
 
 The cooking utensils consist of the usual pots, bowls, wooden 
 spoons, and ladles with handles on either the right or left side (plate 
 15). 
 
Peabody Museum Papers 
 
 Vol. X, Plate 12 
 
 Sipibo house and group 
 
i 
 
 
 
 
 
Peabody Museum Papers Vol. X, Plate 13 
 
 
 Sipibo Indians 
 
PANOAN STOCK, THE SIPIBO 
 
 97 
 
 Dress and Ornamentation. The men dress in a cotton cushma 
 (figure 10), which reaches to the knees, and sometimes they add to 
 this a pair of embroidered trousers. The women wear short cotton 
 skirts, tcitonti, and cloaks, rakota, over one or both shoulders 
 (plate 13). Men and women go bareheaded except at night, or 
 in the sun, when they throw a loose cloth over the head. The 
 women gather the wild cotton, seed, clean, and store it away in 
 large leaf pockets which have a hole in the side for the hand. These 
 receptacles are suspended from the roof, and look like hornet 
 
 nests. The spinning is done with a spindle of chonta palm, ten 
 inches long, having a whorl of pottery, one and a half inches in 
 diameter, and three-quarters of an inch thick, similar to those of 
 neighboring tribes. The lower end of the spindle rests in a gourd 
 cup, while the other is twirled between the thumb and forefinger. 
 In order to prevent perspiration and the clinging of the thread, 
 the fingers are frequently dipped into a bowl of ashes. 
 
 The cushmas, skirts, and cloaks are woven on a large horizontal 
 loom (plate 14, b). The necklaces, and arm and leg bands are 
 woven on a small heart-shaped loom made of a bent liana (plate 16). 
 
98 
 
 TRIBES OF EASTERN PERU 
 
 The cushma may be dyed dark red, and have heavy lines of black 
 painted over it, or it may be white with either red or black lines 
 in paint (plate 11, a). The native-made skirts and cloaks are usu¬ 
 ally dyed black. 
 
 Cords are made of bast, and used for nets, bags, carrying- 
 baskets, harpoon and bow cords, and drum strings. The men wear 
 strings of feathers hanging down their backs, and long strings of 
 beads and seeds over the left shoulder and under the right arm 
 
 Figure 9 
 
 Sipibo mother and children. The head of the infant is undergoing artificial deformation 
 
 (plate 17). The knife, utcate, is attached to a long finely woven 
 band, and hung around the neck (plate 17). 
 
 Both sexes wear half-inch bands on ankles, wrists, and above 
 the elbows, also necklaces of monkey teeth, and various kinds of 
 beads. Those of monkey teeth fit close to the neck, arms, legs, or 
 wherever worn (plate 18). The longer strings of beads are worn 
 over the shoulder. Beads are made of seeds and nuts of different 
 kinds, bird bones, and teeth of various animals, such as pig, jaguar, 
 tapir, and monkey. Many glass beads are used on bands, an inch 
 
Peabody Museum Papers 
 
 Vol. X, Plate 14 
 
 Sipibo Indians: a, Dugout canoe, 46 feet long and 5 feet broad, made from a single log; 
 6, Woman weaving; c. Head-man and family 
 
Peabody Museum Papers 
 
 Vol. X, Plate 15 
 
 Sipibo household utensils, fire fans, and knife. (About 1/7.) 
 
PANOAN STOCK, THE SIPIBO 
 
 99 
 
 wide, worn about the neck and wrists; these are of different colors, 
 and woven into beautiful geometrical designs (plate 19). Both 
 men and women wear nose and lip ornaments. The septum is 
 pierced, and a small disc of shell or silver, the size of a dime, is 
 suspended on a thread or tied up close to the septum. The lower 
 
 Figure 10 
 
 Decorative design from a Sipibo man’s cushma 
 
 lip is pierced in the middle at the level of the gums, and a flat piece 
 of silver or wood, kodi, inserted. This ornament is two to four 
 inches long, tapering from one-fourth inch at the lip, to one-half 
 inch at the lower end (figure 12, a, b). They paint their faces, 
 hands, and feet in elaborate geometrical designs as shown in figure 
 13. These lines are laid on with strips of bamboo. A strip, of the 
 
100 
 
 TRIBES OF EASTERN PERU 
 
 desired width, is drawn over the surface of the paint, then laid 
 on the skin, and drawn from left to right. The work is free hand, 
 and done very rapidly. Certain persons become more expert 
 than others, and may be called upon to paint a number of friends. 
 Anyone may wear the paint, which seems to have no significance, 
 other than that of satisfying their ideas of beauty. 
 
 Tobacco. The men grow tobacco, and smoke it in large wooden 
 pipes, six inches long, one and a half inches across at the bowl, 
 and tapering to one-half inch at the bottom. The short stem is 
 
 Figure 11 
 
 Decorated battens used with tape and belt looms, Sipibo Indians. (4/7.) 
 
 made of bird bone; these are like the pipes of the Conebo shown 
 in figure 7. The women never smoke. 
 
 Artistic Designs. The Sipibo use the same general geometrical 
 designs as the Conebo on their pottery, paddles, clubs, and parts 
 of the body. They usually paint the legs, arms, forehead, and 
 neck black, and then paint designs in red or black on the face, 
 hands, and feet. The original designs, here reproduced (figure 13), 
 were drawn by a woman with a strip of bamboo on the face, hands, 
 and feet of her husband; then with a pencil she copied the designs 
 on paper after a tracing of a hand, a foot, and a rough sketch of a 
 face, had been made for her. The same designs are used by women 
 and men without distinction. Whatever meaning these designs 
 may have had originally has been lost, for they are used for purely 
 
Peabody Museum Papers 
 
 Vol. X, Plate 16 
 
 Sipibo arm bands, spindlewhorls, and looms for weaving narrow fabrics. (About 1/10.) 
 
Peabody Museum Papers 
 
 Vol. X, Plate 17 
 
 Sipibo necklace of woven cotton with nut-shell pendants, and a feathered head band. (1/4.) 
 
PANOAN STOCK, THE SIPIBO 
 
 101 
 
 decorative purposes now. It is interesting to note how completely 
 blank spaces are filled with fragments of designs, and how variety 
 is given by making some of the elements in wider lines. There is 
 a general similarity of design running through all the productions, 
 whether on implements, utensils, clothing, or the person, but no 
 two are exactly alike. The angular forms may have been produced 
 by basket-work. Very few curved lines, if any, are to be found, 
 and no realistic drawings. 
 
 Marriage. A man may marry as many women as he can support, 
 but all must belong to his own tribe. He may have concubines 
 
 Figtjbe 12 
 
 Sipibo Indians: a, Silver disc worn suspended from the septum of the nose (see plate 
 13, a); b, Silver labret worn through the lower lip; c. Wooden labrets. (1/1.) 
 
 from another tribe, and so raids are made among enemy tribes for 
 the purpose of obtaining women. A man must marry all the 
 sisters of the family as soon as they are old enough, but he may 
 marry into other families also. The marriage ceremony with the 
 operation of defloration, is the same as among the Conebo. Each 
 wife has her own fire in the large common house, and she and her 
 children eat and sleep alone. Houses are not in villages, but each 
 house is separated by some distance of forest. A son may bring 
 his wife into his father’s house; or several brothers may build a 
 large house together, and bring up their families under the same 
 roof, having nothing else in common. Wives are always very 
 kindly treated; even when unfaithful they are not punished or 
 driven away. They are thus encouraged to confess, and give the 
 name of the offender. The method of settling such a family affair 
 
102 
 
 TRIBES OF EASTERN PERU 
 
 is, to say the least, unique. The offended hushand gives no sign, 
 but at the next fiesta when there is always drinking of chicha, and 
 all are more or less intoxicated, he catches the guilty man by the 
 hair of the head, and cuts a long deep gash in his scalp, with a small 
 knife, called utcate, made and carried by every man for this pur¬ 
 pose. They are now made of steel, but in the form of the ancient 
 peccary tusk knife. Satisfaction is thus secured and the matter 
 finally settled; there is no grudge remaining, and no retaliation. 
 The offender cannot be attacked at any other time, cut in any 
 other place, or punished in any other way. From the fact that each 
 
 Sipibo Indians: Designs used in the decoration of the person by both sexes. The lines 
 are in black or red paint. Usually the neck and forehead are painted black 
 
 man carries an utcate, it would seem that there must be constant 
 use for them. We examined a number of heads, and found that 
 about one in four had scars, and some fellows had three or four. 
 Scars are no disgrace, yet those who had none took it as a good 
 joke on the other fellows, and pointed out the guilty ones, who took 
 it all good naturedly. Men treat women and children with great 
 consideration. They trade their own things for necklaces, beads, 
 etc., and give them to the women. Sometimes a woman would 
 not trade her own things because her husband was away, but 
 when he came he always allowed his wife to do as she wished. I 
 never saw any evidence of anger or rude treatment between hus¬ 
 band and wife. 
 
Peabody Museum Papers 
 
 Vol. X, Plate 18 
 
 Sipibo head-flattening board, hair combs, and woven arm bands ornamented with monkey 
 teeth. (About 2/5.) 
 
Peabody Museum Papers 
 
 Vol. X, Plate 19 
 
 Sipibo beaded necklaces, and bracelet (upper figure). (About 1/3.) 
 
PANOAN STOCK, THE SIPIBO 
 
 103 
 
 The Dead. When a man dies a small canoe is made for a coffin, 
 his body and all his belongings are placed in it, and buried in the 
 earth floor of the house. All his neighbors attend the funeral, and 
 while the men are placing the coffin in the grave, the women march 
 around the outside of the house, holding hands and weeping. The 
 wife or wives remain in the house near the grave. 
 
 The family cuts down the field, and moves away to prepare a 
 new field and build a house. The old house is left standing over 
 the grave. The widow at once goes into mourning; she cuts off 
 her hair, paints her face black, and wears white clothing for a 
 year. Every night for a month, and every full moon for a year, 
 she returns to weep at her husband’s grave. She throws away 
 
 Figure 14 
 
 Sipibo paddle, showing decoration in black paint upon either side. Length, 68 inches 
 
 everything that her husband has given her or made for her. At 
 Rodriguez’s place there were two women in mourning; one for a 
 relative, and the other for her husband. The one mourning her 
 husband had her hair cut close to her head, was dressed in white, 
 and remained under her mosquito net all the time, eating nothing 
 for some days. The other woman, as I passed, was crying so as 
 to be heard a long distance, but in a half hour when I passed again, 
 ,she showed no signs of mourning or grief. 
 
 When a woman dies, she is buried under the floor of the house 
 in the same way, without any ceremony, and the widower shows 
 no sign of mourning. When a small child dies, the neighbors come 
 in and sit around the room; the dead child is passed around and 
 each woman in turn holds it for a time in her arms, and then it is 
 buried under the floor of the house. 
 
104 
 
 TRIBES OF EASTERN PERU 
 
 Religion. The Sipibo worship the moon as mother of all men. 
 At each full moon there is a fiesta with songs and dancing. They 
 have no worship of the sun. They do not account for the origin of 
 man or of anything else. There are three heavens, all above, 
 where the souls of the dead go. There were but two until white 
 men came, when the lowest heaven was invented for them, the 
 next higher for all the savages, and the highest for themselves, 
 who are not savages but civilized men. 
 
 The good and bad all go to the same place at death. Heaven, 
 or the place of the dead, is much like earth, except that there are 
 no storms, and sunshine always. There are no enemies, or hard¬ 
 ships, but plenty of game, fish, and women. All live above eter¬ 
 nally, and there is no resurrection or return to earth. There is very 
 little difference between the treatment of the good and bad, except 
 that the bad may have more difficulty in getting food. 
 
 Medicine Men. The medicine man gathers herbs, makes medi¬ 
 cine, yobusi, and attends the sick. He reduces dislocations, and 
 sets broken bones with splints and bandages. He massages a 
 great deal in his treatments, but practises sorcery also. He shoots 
 small bones or wooden arrows into anyone at a distance, causing 
 sickness and death. He can remove such arrows shot by other 
 medicine men. To do this he has a smoking ceremony in which he 
 uses tobacco. He sucks the arrow, removes the piece of bone or 
 wood from the body of the sick man, takes it from his mouth, and 
 exhibits it to the patient and to others present. In certain ail¬ 
 ments he covers the seat of the pain with wet tobacco leaves, 
 blows on them, and afterward sucks out the disease and swallows 
 it. Such diseases do him no harm. If a man dies in spite of this 
 treatment, it is because the other medicine man is more powerful 
 than he, and he is not held responsible. The position of medicine 
 man is inherited by his eldest son. The sick are well cared for, 
 and the old people are respected and kindly treated. 
 
PANOAN STOCK, THE AMAHUACA 
 
 105 
 
 AMAHUACA 
 
 Distribution and General Culture. I was unable to visit the 
 home of the Amahuaca, but my information was obtained from 
 two very reliable sources: Sr. Mathias Scharff, who had lived and 
 worked among the Amahuaca for several years, using them in 
 gathering and transporting rubber; and an Amahuaca girl, Kat- 
 seime, about twelve years of age, belonging to a Peruvian woman 
 who was on her way from the interior to Lima. The girl had been 
 stolen from her own people a few years before by the Campa, and 
 sold to a rubber gatherer. We spent six weeks at the same rubber 
 station, and got a vocabulary and much information from her. She 
 was afterward taken from the low hot interior country over the 
 Andes mountains at an elevation of 16,600 feet. She was poorly 
 clad, compelled to walk to keep up with her owner on horseback, 
 and, in her exhausted condition in the cold high climate, she con¬ 
 tracted pneumonia, and died before reaching the coast. 
 
 The home of the Amahuaca is the high country about the head¬ 
 waters of the Sepauhua, Piedras, and Purus Rivers. The tribe is 
 reported to be very large, possibly three or four thousand people. 
 They live in families along the river in large communal houses. 
 Their houses are built one hundred to two hundred feet long, and 
 thirty to fifty feet wide, with very high ridge pole, and open gables. 
 The framework of the house is made of rough poles, and the roof, 
 which comes down to within three feet of the ground, is made of 
 palm leaves. A wide hallway bordered with woven mats of palm 
 leaves runs through the middle of the house. On each side there 
 are a number of rooms ten or twelve feet square, separated from each 
 other by woven mats. Fifty or more people live in each house. 
 
 The people sleep in large wide hammocks, capable of supporting 
 two or three persons. When the evenings are cool a fire is built 
 under the hammock to keep the occupants warm. Each family 
 has its own fireplace, which is either in the central hallway or at 
 one end of the house. 
 
 The Amahuaca have a very loose tribal organization. The chief 
 inherits his position, but exercises very little authority except in 
 times of warfare, when he has full control. They are an agricul¬ 
 tural people, having large fields for growing corn, cassava, plan¬ 
 tains, pumpkins, and peanuts. Their food supply is supplemented 
 
106 
 
 TRIBES OF EASTERN PERU 
 
 by hunting and fishing. They build blinds of leaves near game 
 trails, and shoot the animals with arrows as they pass. They also 
 use blinds to call the curassows within shooting distance. They 
 capture the tapir by digging a deep pit in his runway, and cover¬ 
 ing it with leaves. They carry the dirt a long distance away from 
 the pit. 
 
 Fire is made by twirling one stick between their hands on a. 
 base which rests on raw cotton. They make chic-ha by the same 
 method as the other Panoan tribes, and from the roots of some tree 
 make a very intoxicating drink, which renders them delirious and 
 causes them to fall into a deep sleep from which they awaken with 
 pleasant memories. They are not as good pottery makers as the 
 other related tribes, but manufacture sufficient for their own use. 
 They make a rough carrying-basket of the ribs of palm leaves,, 
 which they carry with the aid of a tump-line of bark. 
 
 Signal Code. They make Pan’s pipes of reeds which are used in 
 making music for their moonlight dances. The drum is not used 
 in their dances, but is kept for the special purpose of sending 
 signals at a distance. The drum is made of a section of the trunk 
 of a hollow tree, covered with the tanned skin of the howling 
 monkey. Instead of the drum, they sometimes use a flat root of 
 the alatea tree, from which they remove the bark, but leave the 
 root in place. The signal is sent by pounding the root with a 
 heavy maul, the sound of which may be heard a very long distance 
 through the forest. 
 
 How complete the signal code is no one has been able to learn,, 
 but it seems to be sufficient for all their needs. It would appear 
 that a drum keeper is always left at the village or at the landing 
 place on the river to send warning signals in case of emergency. 
 Once when Scharff went with his men to visit a village, he found 
 an Indian at the river, who directed him to the chief’s house. 
 Soon after leaving the Indian, Scharff heard the sound of the signal 
 drum, and when he reached the house, there was no one there 
 except the chief to receive him. His interpreter told the chief that 
 they came as friends to visit him. The chief replied, “ If you are 
 friends, you will leave your guns outside, and come into the house.” 
 When they went in, they were given chicha, and seated in ham¬ 
 mocks. After another drum signal had been given, the people 
 came from the forest into the house. 
 
PANOAN STOCK, THE AMAHUACA 
 
 107 
 
 Dress and Ornamentation. The women wear a short skirt 
 made of grass, bark, or woven cotton. The men go about naked 
 with the exception of a cord about the waist under which is tucked 
 the foreskin of the penis. This device is apparently designed to 
 protect the organ from injury. Children go naked until the time 
 of puberty. 
 
 The bodies are more or less covered with paint to protect the 
 skin from the sun and bites of insects. Faces, hands, arms, and 
 legs are painted either red or black. Both men and women pierce 
 their ears, and insert small joints of bamboo as needle cases. The 
 hard wood and bone needles are used primarily for removing thorns 
 from their feet and exposed bodies. The septum of the nose is 
 pierced, and a small stick of wood worn through it. The lower lip 
 is also pierced, and a decorated piece of flat wood or silver is worn 
 in the same manner as among the Conebo. 
 
 They artificially flatten the head of infants by tying a board on 
 the forehead, and they also flatten the nose by tying a band across 
 it. The front teeth are sometimes filed to a point in order to pre¬ 
 vent the collection of particles when eating meat, and to be better 
 able to tear the fibers apart. All wear long strings of beads made 
 of red and white seeds, and bands of woven cotton around the 
 arms, either plain, or with small monkey teeth attached. 
 
 Marriage. The Amahuaca marry within the tribe, but outside 
 their own village. While they are allowed to marry more than one 
 wife, monogamy is the general rule. To marry, it is necessary for 
 a boy to hunt and work for the father of the girl he proposes to 
 marry, until he has shown to the satisfaction of the father that 
 he is able to support a family. When the father has given his 
 consent, the young man must go into the forest some miles away, 
 clear a field, plant it, and build a house. When his field is ready 
 to use, at the end of about ten months, he returns, and takes his 
 bride, without ceremony, to live with him in the new home. At 
 the end of a year they return and make their home in the com¬ 
 munal house of the wife’s people. If a woman proves unfaithful, 
 which seldom happens, she is driven away from the tribe. 
 
 When a man has more than one wife, each has her own hammock, 
 and fireplace; each furnishes her share of food for the husband, 
 who eats alone, or with the boys of the family. After he has con¬ 
 cluded his meal, the women and girls eat what is left. 
 
108 
 
 TRIBES OF EASTERN PERU 
 
 The Dead. When a man dies his immediate family leaves the 
 house. The men of the household tie a rope around the neck of 
 the naked corpse, and drag it into the forest, where it is buried in 
 a sitting posture, and covered with leaves and earth. There is 
 no other ceremony, and no evidence of mourning. 
 
 Warfare. The Amahuaca is one of the few tribes that makes a 
 formal declaration of war, or notifies its enemies that it is prepar¬ 
 ing to fight. The common cause for warfare is the raids made for 
 the purpose of kidnapping women. The chief has absolute au¬ 
 thority, and makes preparations two or three months before set¬ 
 ting out on a war campaign. They collect food, and make bows 
 and arrows. When everything is ready, all the young women and 
 children, carrying enough food to last two months, are sent away 
 a long distance into the forest. It is the custom among all of these 
 tribes for the conquerors to capture the women, and so this pre¬ 
 caution is taken. The older women go with the men to carry food 
 and ammunition. One tribe notifies another that it proposes to 
 make an attack, by scattering loose corn along their trails. This 
 seems to be a formal declaration of war. When a rubber gatherer 
 wishes to be friendly, and to trade with the Indians, he hangs a 
 gift in a tree near the Amahuaca’s house. If the Indian wishes 
 to accept the offer of friendship, he takes it, and leaves something 
 in its place; if he does not wish to be friendly, he leaves it, and 
 scatters corn about the place, as an evidence of hostility. When 
 going into battle, this tribe makes the attack on the enemy very 
 early in the morning, long before daylight. They keep their posi¬ 
 tions as they advance by imitating the call of some bird. When 
 they have completely surrounded the house, the signal to attack 
 is given by the chief. The chief remains behind at some distance, 
 with a small bodyguard about him, receives messages, and sends 
 orders directing the fighting. 
 
 They carry off the young women and children, but kill all the 
 men and old women. They burn the buildings and destroy the 
 fields, but never take possession of them. In warfare, they use 
 bows and arrows, and clubs, but no spears, blowguns, or poisoned 
 arrows. 
 
 The Amahuaca are noted warriors. They are said to be at 
 enmity with all Whites, and to kill them upon sight. Upon inquiry, 
 I learned that the first expedition that went up the Purus River into 
 
PANOAN STOCK, THE AMAHUACA 
 
 109 
 
 the Amahuaca country was well received by the Indians, and 
 furnished with all necessary provisions. After spending some time 
 with the tribe in looking over the territory for rubber trees, the 
 men, when they were ready to leave, captured an Indian girl, and 
 carried her away before the Indians could make resistance. When 
 they discovered what had happened, the Indians followed and 
 attacked the canoes in their attempt to rescue the girl. None of 
 the white men were badly hurt, but many of the Indians were 
 slaughtered. They were finally beaten off, and the girl was carried 
 away. Since then they have not admitted white men to their 
 villages; and because of this they are reported to be savages. 
 
 Character. A very good insight into the character of the Ama¬ 
 huaca is given by the following occurrence: Sr. Scharff wished very 
 much to have a large group of Amahuaca assist him in gathering 
 and transporting rubber, and so taking with him as interpreter an 
 Amahuaca who had been in his employ for several years, he made 
 a visit to one of the chiefs in the interior. When they landed from 
 their canoes at the Indian village, the interpreter went to the chief, 
 leaving Scharff and his armed men behind. He told the chief 
 what they had come for, also about the good character of Scharff, 
 and the work he wanted the chief and his people to do. The chief 
 replied that he wished the white men would leave him and his 
 people alone in their own country, that they were not molesting 
 the Whites, and they did not wish to be molested; but after due 
 consideration the chief sent for Scharff and told him that he would 
 make an investigation of his place for himself. He selected four 
 of his own men, and went home with Scharff. They looked over 
 the territory, made complete investigation of the whole situation, 
 and returned to their people. They then held a meeting, and de¬ 
 cided to accept Scharff’s offer, and to move to his river. The chief 
 told Scharff that they would remain where they were for the pres¬ 
 ent and send men in advance who would make clearings, build 
 houses for his people, and that in a year, when the fields were ready, 
 the tribe as a whole would move to its new location. The plan was 
 accepted and faithfully carried out by the chief. 
 
 The Indians were not always given such an opportunity to decide 
 their own fate, as we learned from many occurrences and reports. 
 We made a journey of several months to visit the brother of Sr. 
 Scharff, who had a place and several hundred Indians on the upper 
 
110 
 
 TRIBES OF EASTERN PERU 
 
 Piedras River, but before we could reach him, he was killed. He 
 had been in the habit of sending a white man with some Indians to 
 bring in men of another tribe. The methods were often barbarous; 
 a few Indians would be captured, more killed, and the rest put 
 to flight. Just before his death, Scharff (the brother) sent some 
 of his Amahuaca Indians alone, armed with Winchester rifles, to 
 capture a tribe a long distance away. It was the first opportunity 
 these Indians ever had to retaliate, and they decided to make good 
 use of it. Making preparations for a long absence, they soon re¬ 
 turned, killed Scharff and his ten white employees, and burned 
 the place. The report soon reached other rubber men, and Sr. 
 Baldimero Rodriguez, with whom we had spent several weeks on 
 one of our voyages, went over to learn what had become of all the 
 rubber and other effects belonging to Scharff. The details will 
 never be known, for he and all of his men were killed, and no 
 white man has since risked a visit. The brother who was killed 
 was the most notorious of all the rubber gatherers in the upper 
 Amazon region. 
 
 Vocabulary. 
 
 THE FAMILY 
 
 People 
 
 atiri 
 
 Sister 
 
 tcipi 
 
 Family 
 
 mikai, meke 
 
 Son 
 
 tcampi 
 
 Man 
 
 hunte 
 
 Daughter 
 
 tcipi 
 
 Woman 
 
 cbnto 
 
 Infant 
 
 bista 
 
 Father 
 
 upa 
 
 Grandfather 
 
 miyawaka 
 
 Mother 
 
 mipui 
 
 Grandmother 
 
 uga, mipui 
 
 Brother 
 
 tcampi 
 
 
 
 
 PARTS 
 
 OF THE BODY 
 
 
 Body 
 
 nampi 
 
 Neck 
 
 tustcu 
 
 Bone 
 
 cautc 
 
 Breast 
 
 tcutcu 
 
 Ilair 
 
 bate 
 
 Stomach 
 
 poka 
 
 Face 
 
 eruke 
 
 Bowels 
 
 poko 
 
 Chin 
 
 huta 
 
 Bladder 
 
 isonti 
 
 Beard 
 
 kunte 
 
 Arm 
 
 bona 
 
 Eye 
 
 wero 
 
 Hand 
 
 maka 
 
 Eyebrow 
 
 werspi 
 
 Finger 
 
 muka 
 
 Eyelash 
 
 wersmi 
 
 Foot 
 
 taku 
 
 Ear 
 
 pavinki 
 
 Leg 
 
 gistci 
 
 Mouth 
 
 kuska 
 
 Heart 
 
 hointi 
 
 Lip 
 
 kuteka 
 
 Breath 
 
 wihe 
 
 Teeth 
 
 huta 
 
 
 
PANOAN STOCK, THE AMAHUACA 111 
 
 ANIMALS, BIRDS, AND PLANTS 
 
 Monkey 
 
 tcemtuk 
 
 Mosquito 
 
 ciu 
 
 Jaguar 
 
 intok 
 
 Corn 
 
 huki 
 
 Dog 
 
 eintuk 
 
 Yucca 
 
 atsi 
 
 Pig 
 
 iya 
 
 Cane 
 
 tawata 
 
 Fish 
 
 iyepa 
 
 Banana 
 
 manintca 
 
 Bird 
 
 isa 
 
 Papaya 
 
 ni’impe 
 
 Turkey 
 
 kotcutc 
 
 Camote 
 
 kadi 
 
 Poweel 
 
 asink 
 
 Tree 
 
 hi 
 
 Macaw 
 
 stcka 
 
 Bark 
 
 ckaka 
 
 Bee 
 
 micki 
 
 Wood 
 
 hie 
 
 Fly 
 
 necibi 
 
 Cotton 
 
 capu 
 
 
 
 COLORS 
 
 
 White 
 
 otco 
 
 Blue 
 
 tcao 
 
 Black 
 
 tcao 
 
 Yellow 
 
 mi’itee 
 
 Green 
 
 tcotc 
 
 Red 
 
 bietce 
 
 VERBS 
 
 Answer 
 
 nesmaii 
 
 Fall 
 
 pakui 
 
 Ask 
 
 ukaii 
 
 Fear 
 
 itakui 
 
 Bend 
 
 konti’I 
 
 Fight 
 
 mutcui 
 
 Bite 
 
 tutcai’I 
 
 Fill 
 
 wupatci 
 
 Bleed 
 
 empi 
 
 Find 
 
 elnki 
 
 Boil 
 
 hobatce 
 
 Float 
 
 wuatce 
 
 Break 
 
 uratcki 
 
 Fly 
 
 pui 
 
 Bring 
 
 wuki 
 
 Follow 
 
 giwaii 
 
 Burn 
 
 kuatci 
 
 Forget 
 
 sinayampi 
 
 Bury 
 
 wake 
 
 Freeze 
 
 matsi 
 
 Call 
 
 kuntatci 
 
 Give 
 
 inanki 
 
 Catch 
 
 kusatci 
 
 Go 
 
 kai 
 
 Come 
 
 hoki 
 
 Grow 
 
 naba 
 
 Cook 
 
 hobake 
 
 Hear 
 
 bastcaki 
 
 Cry 
 
 adarki 
 
 Help 
 
 akinki 
 
 Cure 
 
 natcuke 
 
 Hit 
 
 magui 
 
 Cut 
 
 catuki 
 
 Hold 
 
 untak 
 
 Die 
 
 naki 
 
 Hunt 
 
 haintc 
 
 Dig 
 
 wucaki 
 
 Kiss 
 
 imbake 
 
 Dive 
 
 heki 
 
 Know 
 
 einke 
 
 Divide 
 
 kakuki 
 
 Laugh 
 
 usaik 
 
 Do 
 
 aki 
 
 Lead 
 
 buki 
 
 Dream 
 
 uctcaiik 
 
 Leak 
 
 bupai 
 
 Drink 
 
 aiyaki 
 
 Learn 
 
 apai 
 
 Drop 
 
 mananke 
 
 Leave 
 
 niwaki 
 
 Eat 
 
 hilrf 
 
 Lend 
 
 inanki 
 
 Enter 
 
 eki 
 
 Lie 
 
 utsai 
 
112 
 
 TRIBES OF EASTERN PERU 
 
 
 Lift 
 
 iyarki 
 
 Shake 
 
 cake 
 
 Like 
 
 untak 
 
 Shoot 
 
 matarke 
 
 Listen 
 
 undestcai 
 
 Show 
 
 inke 
 
 Live 
 
 andowhai 
 
 Sing 
 
 cumbake 
 
 Look 
 
 elnki 
 
 Sink 
 
 untuke 
 
 Lose 
 
 yokaki 
 
 Sit 
 
 saui 
 
 Make 
 
 aki 
 
 Sleep 
 
 ocai’i 
 
 Meet 
 
 iike 
 
 Smell 
 
 cuti 
 
 Miss 
 
 kantai’i 
 
 Smoke 
 
 koi 
 
 Murder 
 
 itotaki 
 
 Steal 
 
 vianke 
 
 Overturn 
 
 mapokiwani 
 
 Strike 
 
 mauke 
 
 Paint 
 
 kuntari 
 
 Suck 
 
 uyuke 
 
 Pass 
 
 vlndoke 
 
 Swallow 
 
 hidii 
 
 Pay 
 
 inank! 
 
 Swim 
 
 wugai 
 
 Present 
 
 inanke 
 
 Think 
 
 cinai 
 
 Roast 
 
 nantuki 
 
 Thunder 
 
 baiicke 
 
 Rob 
 
 vlanke 
 
 Tie 
 
 nocake 
 
 See 
 
 elnke 
 
 Vomit 
 
 hanake 
 
 Seek 
 
 wandaki 
 
 Wash 
 
 tcokake 
 
 Sell 
 
 manke 
 
 Weave 
 
 kustcuke 
 
 Set 
 
 wake 
 
 Wound 
 
 buoi 
 
 Sew 
 
 kustcuke 
 
 
 
 
 ADDITIONAL 
 
 WORDS 
 
 
 Around 
 
 watci 
 
 Fan 
 
 pici 
 
 Bad 
 
 iroma 
 
 Fishhook 
 
 mickiti 
 
 Basket 
 
 kaka 
 
 Fast 
 
 wuntah 
 
 Bead 
 
 moro 
 
 Fever 
 
 itsi 
 
 Bed 
 
 kaka 
 
 Fire 
 
 tci’I 
 
 Belt 
 
 navi 
 
 Floor 
 
 tahuk 
 
 Bow 
 
 biya 
 
 Friend 
 
 ansabu 
 
 Bridge 
 
 hii 
 
 Fruit 
 
 biempe 
 
 Canoe 
 
 ckatcuk 
 
 Full 
 
 aui 
 
 Cold 
 
 matse 
 
 Funeral 
 
 mai 
 
 Crooked 
 
 takorne 
 
 Grave 
 
 kinti 
 
 Cooking pot 
 
 kunte 
 
 Good 
 
 cada 
 
 Cushma 
 
 wastci 
 
 Hammock 
 
 disi 
 
 Day 
 
 notoi 
 
 Hard 
 
 kuda 
 
 Dead 
 
 nai 
 
 High 
 
 mananke 
 
 Deep 
 
 bisma 
 
 Hill 
 
 mai 
 
 Diarrhea 
 
 tcihui 
 
 House 
 
 tapas 
 
 Dry 
 
 dando 
 
 Hot 
 
 itsi 
 
 Ear-rings 
 
 theusi 
 
 Hungry 
 
 kucmanai 
 
 Ear-rings of shell 
 
 paruntanti 
 
 I 
 
 iya 
 
 Egg 
 
 watce 
 
 Knife 
 
 iyampi 
 
 Empty 
 
 iyemba 
 
 Lake 
 
 wakoma 
 
 Enemy 
 
 ilakui 
 
 Leaf 
 
 montepwi 
 
113 
 
 PANOAN STOCK, THE AMAHUACA 
 
 Lip plug 
 
 kirtcu 
 
 Sand 
 
 mlsbo 
 
 Long 
 
 tcai 
 
 Seed 
 
 ustcuk 
 
 loom 
 
 topiki, hii 
 
 Sharp 
 
 mocak 
 
 Many 
 
 naha 
 
 Shoe 
 
 tantc 
 
 Mat 
 
 bicii 
 
 Short 
 
 bista 
 
 Meal 
 
 hifdee 
 
 Sick 
 
 widamba 
 
 Meat 
 
 nampi 
 
 Snake 
 
 trontuk 
 
 Medicine 
 
 micipa 
 
 Skirt 
 
 watci 
 
 Middle 
 
 kakuki 
 
 Skull 
 
 mapu 
 
 Midnight 
 
 natai 
 
 Sky 
 
 ocuk, nai 
 
 Milk 
 
 auntuk 
 
 Small 
 
 bista 
 
 Moon 
 
 ustcuk 
 
 Soft 
 
 wayo 
 
 Mountain 
 
 mismi, nef 
 
 Spirit, good 
 
 yocima 
 
 Mud 
 
 mai 
 
 Spoon 
 
 yambetsamba 
 
 Naked 
 
 watcemai 
 
 Spring 
 
 ina 
 
 Narrow 
 
 sambi 
 
 Star 
 
 bista 
 
 Near 
 
 orama 
 
 Stone 
 
 mastca 
 
 Necklace 
 
 moro 
 
 Straight 
 
 tcai 
 
 Needle 
 
 hombo 
 
 String 
 
 nutci 
 
 Neighbor 
 
 wiputek 
 
 Supper 
 
 ledi 
 
 Nest 
 
 kaka 
 
 Sun 
 
 wadik 
 
 Never 
 
 tsambe 
 
 Sweat 
 
 niskai 
 
 New 
 
 uinta 
 
 Sweet 
 
 wata 
 
 Night 
 
 yampei 
 
 Tattoo 
 
 apu 
 
 No 
 
 vampa 
 
 This 
 
 itably 
 
 Noon 
 
 yambinatcki 
 
 Thread 
 
 nici 
 
 Nose-ring 
 
 edutcbe 
 
 Tobacco 
 
 ftompe 
 
 Nothing 
 
 yampa 
 
 Tomorrow 
 
 anuntai 
 
 Old 
 
 tcunti 
 
 Tongue 
 
 antak 
 
 One 
 
 naa 
 
 Tribe 
 
 wuitsa 
 
 Open 
 
 wicuatckui 
 
 Truth 
 
 konk 
 
 Pain 
 
 isi 
 
 Ugly 
 
 yeroma 
 
 Paint 
 
 kuntai 
 
 Urine 
 
 isawi 
 
 Palm 
 
 kaso 
 
 Unripe 
 
 kuda 
 
 Path 
 
 wai 
 
 Untrue 
 
 ontsahi 
 
 Pole 
 
 waketa 
 
 Vacant 
 
 yamba 
 
 Poor 
 
 watcimai’e 
 
 Vine 
 
 nestci 
 
 Pot 
 
 kicpu 
 
 War 
 
 mauki 
 
 Rain 
 
 ui 
 
 Water 
 
 wakoma 
 
 Rich 
 
 cadak 
 
 Wet 
 
 mutca 
 
 Ring 
 
 matca 
 
 Wide 
 
 toah 
 
 Ripe 
 
 maniwa 
 
 Wind 
 
 matsi 
 
 River 
 
 huntuk 
 
 Wing 
 
 pai 
 
 Roof 
 
 mananki 
 
 Yesterday 
 
 ayante 
 
 Root 
 
 hi 
 
 You 
 
 miya 
 
 Rope 
 
 nice 
 
 Young 
 
 mastcuk 
 
 Round 
 
 doro 
 
 Good man 
 
 tcadak 
 
 Salt 
 
 tastcik 
 
 Bad man 
 
 iromak 
 
114 TRIBES OF EASTERN PERU 
 
 PHRASES 
 
 My house 
 
 mitapas 
 
 I am tired 
 
 paki 
 
 Our house 
 
 untak 
 
 I am sleepy 
 
 kustcai 
 
 My foot 
 
 tahutc 
 
 I am weak 
 
 wufkai 
 
 My feet 
 
 mitahutc 
 
 Here it is 
 
 nahaki 
 
 Your foot 
 
 nitahutc 
 
 There it is 
 
 oha 
 
 My hand 
 
 muimaka 
 
 I am in my canoe 
 
 mistcahu 
 
 My hands 
 
 itabuk 
 
 You are in my canoe 
 
 mindastcu 
 
 Your hand 
 
 mainta 
 
 We are in our canoe 
 
 mistcuha 
 
 My dog 
 
 untak 
 
 We are in our good canoe 
 
 caduk niknunhaunka 
 
 This woman 
 
 itably conto 
 
 He is in my canoe 
 
 ahaditu 
 
 This man 
 
 itably hunti 
 
 A man will come in a canoe dahondihue 
 
 I am warm 
 
 meska 
 
 A man will come with baggage hayahue 
 
 I am cold 
 
 cukei 
 
 I see two men in a canoe 
 
 itawihowi 
 
 I am hungry 
 
 kucmenahi 
 
 I saw two macaws 
 
 itawiinke 
 
 I am thirsty 
 
 wakoma 
 
 I have seen a dog 
 
 intoinke 
 
JIVARAN STOCK 
 
 Distribution of Tribes. This group of Indians, commonly known 
 as the Jivaro, occupies a large territory on the eastern slope of the 
 Andes Mountains in Ecuador between the Chinchipa, Altoma- 
 ranan, and Pastaza Rivers. A small space between the Marona 
 and the lower Pastaza is inhabited by the Murato. There are 
 nine tribes speaking dialects of the Jivaran language, and having 
 similar cultures: Huambesa, Tamora, Cuanduasi, Ashira, Andoa, 
 Copotaza, Arapeca, Chargaime, and Upano. The first five of 
 these tribes are friendly among themselves, and are enemies of 
 the other four tribes. A line drawn west from Andoa would divide 
 these two hostile factions. I was unable to visit the Jivaro in 
 their own country to make personal observations, but was fortunate 
 in finding at Iquitos, Peru, Sr. F. T. Muniz, who lived and traveled 
 for some years among this people, and who gave me much informa¬ 
 tion regarding them. 
 
 Early in the Seventeenth Century, the missionaries came into 
 contact with some of the tribes, and established stations. The old 
 Spanish town of Macas is reported to have had at one time several 
 thousand Jivaro, but today the town has disappeared and the 
 inhabitants are scattered among the Upano, who speak a dialect 
 of the same language. The more remote tribes have had little 
 contact with the Whites, and they continue to practise their old 
 customs and to live their old tribal life. Their number has been 
 reduced, until at the present time there are not more than eight 
 or ten thousand remaining. 
 
 Home Life. There is no chief over the whole group, but each 
 tribe has its own head-man. In time of war, a war-chief is selected 
 who has absolute authority. They have no villages, but live in 
 large oval-shaped communal houses, which may be seventy-five 
 feet long and forty feet wide, containing several families. A family 
 living in the large house may have a small house at a clearing some 
 distance away, where they live while cultivating their fields. The 
 houses are built of poles and have thatched roofs, the walls contin¬ 
 uing to the ground, without windows or other openings except two 
 
 115 
 
116 
 
 TRIBES OF EASTERN PERU 
 
 doors, one at either end of the house, one of which is for the use 
 of women and the other for men. Each woman has her own little 
 section of the women’s end of the house, with her fireplace made 
 of three short logs with ends together. At the other end of the 
 house the men are grouped, each having his own stool and couch. 
 The men in the house spend their time manufacturing blowguns, 
 poisoned darts, quivers, lances, and round shields of wood or tapir 
 skin. Here they make and keep the great signal drum. The men 
 sit on stools, but the women must sit on the floor. They have no 
 hammocks, but sleep on couches built on raised platforms around 
 the walls. The women take care of the dogs, and keep them tied 
 day and night to the foot of their couches. They make coarse 
 pottery by the common coiling method, and also make baskets, 
 nets, mats, and ropes as needed. 
 
 Food Supply. They are an agricultural people, depending less 
 upon hunting and fishing than many of the neighboring tribes. 
 They grow corn, cassava, sweet potatoes, and plantains. They 
 depend to some extent upon hunting and fishing. They use no 
 bows and arrows, but depend upon other devices. They are more 
 expert at using the blowgun than any of the surrounding tribes. 
 
 The blowgun is made of two pieces of chonta palm, carved, pol¬ 
 ished, wrapped with strips of bark, and covered with pitch. The 
 guns are about seven feet long, one and a half inches in diameter 
 at the mouthpiece, and taper to three-quarters of an inch at the 
 muzzle. The mouthpiece is made of bone which is inserted in 
 the end of the gun. The Yagua blowgun mouthpiece is spool¬ 
 shaped with a depression for the lips, while the Jivaro mouthpiece 
 has a bone which is put into the mouth when blown. 
 
 The poisoned arrows are made of strips of chonta palm with 
 a wisp of silk-cotton on one end to fill the bore and catch the 
 breath. They are carried in a quiver which is fastened to a small 
 joint of bamboo filled with curari poison, into which the points are 
 dipped before being used. Blowguns are used here as bows and 
 arrows are used among the other tribes, for killing birds and 
 monkeys. The flight of the arrow is noiseless, and when it strikes 
 the animal the shock is so slight that no attention is paid to it. 
 The poison acts so quickly that the animal soon becomes dizzy 
 and falls to the ground. The blowgun is the most effective weapon 
 for all small game. 
 
JIVARAN STOCK 
 
 117 
 
 They use traps, snares, and pitfalls for catching the larger 
 animals. For catching fish they use large nets with nut sinkers and 
 balsa floats. They also poison the pools with the roots of babasco 
 (,Jacquinia ar miliar is). When the poison is used in large quanti¬ 
 ties the water is turned a whitish color, killing all the fish, which 
 float on the surface where they are picked up from canoes. 
 
 Certain animals are taboo. The deer and sloth are supposed to 
 be the dwelling places of the evil spirits, and are not eaten. The 
 tapir is not considered good for women to eat. The men grow 
 tobacco, and use it to smoke and drink. 
 
 Fire Making. They make fire by the common method of twirl¬ 
 ing a stick between the palms. They have an interesting tradition 
 of how they first obtained fire. In the beginning they cooked their 
 eggs in the sun, and warmed their food under their arms. A Jivaro 
 man, Takia, first learned to make fire by rubbing two sticks 
 together, but he kept the fire to himself, and would not allow his 
 people to use it or to know how to make it, so they attempted to 
 steal it from him. At that time the Jivaro resembled men but 
 could fly like birds. Several of them went to Takia’s house to try 
 to get the fire, but Takia kept his door ajar, and when one put his 
 head in, he closed the door, and killed him. The snake said that 
 he would try another method, so he wet his wings, and went to 
 the path where Takia’s wife would find him in the early morning. 
 She took pity on him, carried him into the house, and placed him 
 near the fire. When he was warm and dry, he took a fire brand 
 with his tail, and flew away to the top of a dead tree where he ob¬ 
 tained some dry bark in which he wrapped the fire, and carried it 
 to his own house. There he built a fire, and gave it to his people, 
 so they were no longer compelled to ripen their food under their 
 arms. Takia scolded his wife, but the Jivaro have had fire ever 
 since, and know how to make it by rubbing together two pieces of 
 silk-cotton wood. 
 
 Dress and Ornamentation. Men wear either a kilt-like cotton 
 garment reaching the knees, or a loose sleeveless bark shirt. These 
 garments are sometimes painted in geometric designs, or decorated 
 by sewing on strings of monkey teeth, beads, or feathers. The 
 leaders at the dance wear a beautiful ceremonial hat or crown made 
 of feathers. The men also wear a back ornament made of bird 
 bones, which is suspended from a band over the forehead. The 
 
118 
 
 TRIBES OF EASTERN PERU 
 
 mummified head or war trophy is worn suspended over this orna¬ 
 ment of bird bones. The women wear a skirt of cotton or bark 
 which reaches a little below the knees, and a cotton cloak thrown 
 over one shoulder and fastened under the arm. The children run 
 about naked until the approach of puberty. 
 
 Both men and women wear necklaces of the teeth of various 
 animals, and seeds of various kinds and colors. In their ears the 
 men wear sticks of chonta palm about six inches long and one inch 
 thick, from which are suspended feathers and wings of beetles. 
 The nose and lips are not perforated. They paint their faces, 
 hands, and feet black with “ wito ” (Genipa Americana ), for pro¬ 
 tection against the flies and the sun. The hair is worn long behind, 
 and cut square across in front. The men wear a loop of hair in 
 front of their ears, wrapped and decorated with feathers. 
 
 Marriage. Polygamy is common among the Jivaro. A man has 
 the first right to marry his cousin, and may also take her younger 
 sister when she reaches the age of puberty. He is not compelled 
 to marry his cousin, as he may prefer to steal a wife from an enemy 
 tribe. The consent of the girl’s father is necessary, before the mar¬ 
 riage can take place, and if he is willing, lie gives a great feast in¬ 
 viting all the members of the large household. The feast and mar¬ 
 riage ceremony are in charge of the medicine man. When all are 
 ready, the medicine man takes food and serves it to the bride, 
 saying, “ This is the way you must serve your husband.” He offers 
 her corn, cassava bread, sweet potatoes, and plantains, and each 
 time repeats the same injunction. Then he brings a servant whom 
 the bridegroom has secured, and says, “ You must always be ready 
 to serve your husband without his asking.” This concludes the 
 ceremony proper, and the rest of the night is spent in feasting and 
 dancing. 
 
 The Jivaro often make raids upon their enemies for the purpose 
 of carrying off young women for wives or servants. It has been 
 reported that the Jivaro practise the couvade, but my informant 
 was positive that they do not now, and probably never did. 
 
 When a man goes to visit a friend at his house, he steps inside 
 the door, and stands at one side. A woman brings him a seat, and 
 announces him. His host washes, combs his hair, paints his face, 
 and dresses; when ready, he advances, greets the visitor, and sits 
 down in front of him. The visitor talks in a high voice for fifteen 
 
JIVARAN STOCK 
 
 119 
 
 or twenty minutes without interruption, giving an account of what 
 he has seen, and what he has done since their last meeting. The 
 host occasionally gives assent by saying, “ And this is the way you 
 have done it.” When the visitor has concluded, the host takes his 
 turn for about the same period, then they stop and begin talking 
 about other things in a quiet tone. When a woman enters a house 
 she is taken at once to the women’s apartment without any 
 ceremony. 
 
 The Dead. When a man dies he is left in his bed, all of his pos¬ 
 sessions are placed about him, together with food and drink. The 
 house and fields are deserted, and no one ever goes back to the 
 house or takes anything from the fields. 
 
 Religion. The Jivaro do not have a well developed religious 
 belief. Iguanchi, their chief spirit, takes account of all the impor¬ 
 tant acts of life, but he is not worshipped in any sense, although he 
 is considered a good and friendly spirit. It is unfortunate that the 
 early missionaries applied the name of this good spirit to the Devil 
 and manufactured a new name for God. The Jivaro have never 
 willingly accepted religious teaching, and many times have driven 
 the missionaries out of the country. They despise the Zaparo, 
 because they have accepted Christian teaching, and are more 
 under the influence of the Whites. The Zaparo, on the other hand, 
 call the Jivaro “ ancas,” or savages, and are greatly afraid of them. 
 
 Medicine Men. No one dies a natural death. Disease and 
 death are caused by the influence of an enemy medicine man, and 
 hence the disease must be overcome by a friendly medicine man. 
 The medicine man uses both herbs and magic combined. He 
 ■selects his herbs, performs his incantations over them, moving 
 his head from side to side, and then gives them to the patient. He 
 then soaks tobacco in water, takes the fluid in the hollow of his 
 hands, and sniffs it into his nostrils. He continues his incanta¬ 
 tions, and calls upon the evil spirit to come out of the man, saying 
 If you, the evil one, have caused this sickness, come and take it 
 away.” He asks the patient if he feels better; if he does not, then 
 he calls upon the animals in the same language. If the patient is 
 not better by this time he gathers other herbs and repeats the 
 process, then he sucks from the seat of the pain and exhibits a 
 piece of bone, chonta, or a small spider which he has sucked out. 
 If the patient gets well, he makes lavish presents to the medicine 
 
120 
 
 TRIBES OF EASTERN PERU 
 
 man, but if he dies, his friends may kill the medicine man or some 
 member of his family, and a vendetta may be started in this way. 
 When a medicine man is sent for, he first makes inquiry, and if 
 he thinks a person may not recover he finds some excuse for not 
 administering unto him. 
 
 Mummified Heads. The Jivaro are considered a war-like 
 people, and as stated above, they are divided into two hostile 
 groups, which have been traditional enemies for generations and 
 live in a chronic state of warfare. There are continual raids made 
 from one tribe to another, killing the men, and carrying off the 
 women. They are sometimes called head hunters and cannibals, 
 because they cut off the heads of the enemy, and carry them home 
 to be preserved as trophies (plate 20). They are not cannibals, as 
 they never eat any portion of the body. 
 
 The tsantsa, or mummified head, is their greatest trophy. 
 When one makes a raid to secure a head the chances are even that 
 he will lose his own, hence it is considered a great honor to take 
 the head of one of the traditional enemy. If the head is that of 
 a chief, some noted warrior, or other important individual, the 
 honor is greater, and a great feast must be given to which all the 
 friendly tribes are invited. To give such a feast it is necessary to 
 clear a field and grow cassava, corn, and plantains, for food and 
 drink for the great throng that- will attend. This requires several 
 months or possibly two or three years, hence it is necessary to pre¬ 
 serve the head in order to have it present at the feast, as evidence 
 of the hero’s prowess. 
 
 The hero must plant his fields, but near the time of the feast 
 his friends may assist him in hunting, fishing, and preserving meat, 
 while the women of the house assist his wife in making great 
 quantities of drink to be stored in large earthen jars. 
 
 The man must also undergo a fast, or rather submit to taboos. 
 He paints his body with black lines, lives alone, and shows his 
 bravery by going without weapons. He must not kill game with 
 a spear, or eat the flesh of certain animals. He confines himself 
 almost entirely to fruits, vegetables, and fish caught in the net. 
 When the time for the feast arrives, the head-man takes charge. 
 When the dance is ready to begin, the hero, carrying the tsantsa on 
 the top of a staff, comes through the house, and presents it to the 
 Master of Ceremonies, who dips the head first into a decoction of 
 
Peabody Museum Papers 
 
 Vol. X, Plate 20 
 
 Chanchas or shrunken human heads, prepared by the Jivaro Indians. (About 1/4.) 
 
JIVARAN STOCK 
 
 121 
 
 tobacco, then in chicha, and again in clear water. He afterwards 
 pours a little of each of these beverages into the mouth of the hero, 
 who is seated on a low stool. This ceremony ends the fast for the 
 hero, and frees him from further obligations. The tobacco juice 
 he has taken serves as a violent emetic, but he soon recovers, goes 
 to the river for a bath, and returns to take part in the dance. The 
 Master of Ceremonies carries the head towards the dancers, falls 
 on his knees many times, and ends by making an address compli¬ 
 mentary to the courage of the hero, in which he says, “ Brave 
 Jivaro, you have avenged an injury.” He then sets up the staff, 
 with the head on it, in the dance ground; and the men, with the 
 hero’s wife, clasp hands and dance around the head, hurling ridicule 
 and derisive epithets at it, as they advance and retreat. At the 
 same time the other women dance in a great circle on the outside 
 of the men. 
 
 The dance at the feast of the head is the only opportunity that 
 a woman ever has to dance with the men. It is her greatest honor. 
 After this dance is over, the hero takes the head and hangs it on 
 the principal pillar of the house, where it remains indefinitely. It. 
 may eventually be thrown into the river or disposed of at will. In 
 some tribes it is kept and worn on anniversary occasions over the 
 bird-bone back ornament. This ends the ceremonies connected 
 with the head, but the dance continues day and night until the 
 supplies are exhausted. 
 
 At midnight on the last day of the dance, a large number of 
 young peccaries, which have been kept fat for the occasion, are 
 brought out, killed by the Master of Ceremonies, and divided 
 among the guests to furnish food for their journey home. This 
 signifies the end of the dance, and is the farewell salutation. 
 Preparations are now made for the departure, and then all join 
 in a final dance which ends at daybreak. They have been eating, 
 drinking, and dancing for days, and all are so tired that they soon 
 camp and take a long sleep. 
 
 When the enemy is killed, his head is cut off with a bamboo- 
 knife, and carried home where it is hung up for three or four days 
 until decomposition begins. An incision is made at the edge of 
 the hair and carried over the top of the head to the back of the 
 neck, and the skull is removed. The skin is cleaned of flesh, and 
 boiled in an infusion of herbs containing astringents and preserva- 
 
122 
 
 TRIBES OF EASTERN PERU 
 
 lives. The skin is then sewn up, and shrunken by putting hot 
 sand and hot stones inside. As the skin shrinks it is manipulated 
 to keep it in the desired form. Finally the head is greased and 
 smoked for a long time over a fire made of roots of a certain palm 
 tree. To keep the lips in position while the skin is drying, three 
 small chonta palm sticks are thrust through them from below, 
 and cotton strings woven in and out over the lips. These sticks 
 are replaced with cotton cord when the head is completely cured; 
 a transverse cord is attached to the three suspended cords, and 
 hanging from it there are usually several single cords about fifteen 
 inches long, decorated with feathers or beetle wings. These cords 
 are not records, or quipus, but are used for ornamental purposes 
 only. The ears are perforated, and have various decorations of 
 feathers, beads, and beetle wings suspended. 
 
 When the skin is sewn up, a short stick is placed inside, attached 
 to a string through a hole in the top of the head. This is used for 
 suspension of the head over the ornament of bird bones, when it is 
 worn. The head is reduced to about one-eighth its normal size as 
 is shown in the photograph (plate 20), and is very dark brown in 
 color on account of the smoke. It has been said that these heads 
 resemble the originals to such an extent that they may be recog¬ 
 nized. A woman is said to have recognized the head of her son, 
 but in all such cases of recognition the fact is known that the head 
 has been taken, and that it is kept in a certain house, so it would 
 be very easy to identify it. There is so little resemblance to the 
 original head that any one seeing a head for the first time is likely 
 to doubt the story of its origin. 
 
 Some tribes preserve the heads of their friends as well as those 
 of their enemies, but women’s heads are never preserved. 
 
 Every boy is trained to be a warrior. He learns the manufac¬ 
 ture and use of weapons, and the taking of the head. He kills a 
 sloth, reduces and preserves its head in the same way that the 
 warriors preserve the heads of their slain enemies. 
 
 For protection against the raids of their enemies they make 
 sharp points of chonta palm and set them in the ground about the 
 fields, so as to impale the enemy as he approaches. They also dig 
 pitfalls in the trails, plant lances below, and cover the pit with 
 leaves and bark. These pits are usually dug near the place where 
 a log crosses the trail. 
 
JIVARAN STOCK 
 
 123 
 
 Dances. In ordinary dances, the men and women dance around 
 a circle, not together but at the same time, all singing with a flute 
 accompaniment. There is a special dance which the men dance in 
 pairs. Each is armed with a lance, each in turn makes a short 
 address in which he glorifies himself, then dances in front of the 
 others with his lance ready to strike, and ends by making a feint 
 at his opponent; the others then go through the same performance. 
 In the love dance, a man dances in a circle, blowing a flute, while 
 a woman follows him about. 
 
 The drum is never used to furnish music for the dance, but only 
 for purposes of communication. It is made of a log, five feet long 
 
 Figure 15 
 
 Jivaro Indian drum, five feet long and about one foot in diameter, made by burning out 
 the interior of a log 
 
 and one foot in diameter, with a hole burned out in the middle, 
 leaving a lip which gives only a single tone (figure 15). 
 
 Myths. The Creation. They have an interesting story of the 
 creation of man. All animals originally had the understanding of 
 men; animals, birds, and reptiles all used the same language, 
 talked together, and understood each other. A great serpent 
 lived in a lake, and killed many of the animals and birds when 
 they came to the lake to drink or to bathe. So many of them were 
 killed that they held a consultation to determine what might be 
 done to dispose of the serpent. They captured the serpent by 
 draining the lake, and killed him. Then they held a great feast 
 at which they drank much, and men danced with the widows of 
 those who had been killed in the conflict with the serpent. Until 
 this time all the animals used one language, talked, and acted like 
 men, but now each group of animals and birds went away from 
 this feast speaking its own language. Some birds continued as 
 men, and some of the monkeys as women; so today at their dances, 
 the men sing, “ histi, histi, histi,” and the women sing, “ oa, oa, 
 oa,” in imitation of the bird and the monkey. 
 
124 
 
 TRIBES OF EASTERN PERU 
 
 The Flood. They have a myth accounting for the destruction of 
 the world by water. A great feast was to be held, and two boys 
 were sent away into the forest to get game. They made a camp 
 under a tree, and went out to hunt. They secured much game, 
 dressed it, and hung it up at the camp. The second day when 
 they returned heavily laden with game, they were surprised to find 
 that their first day’s catch had been stolen. When they returned 
 on the third day, they again found the meat had been stolen. On 
 the next day, one remained in hiding to discover the thief. He 
 found it was a great snake that lived in the hollow of the tree under 
 which they had camped. To destroy the snake they built a fire 
 in the tree, and the snake fell into the fire. The boys were hungry, 
 and one of them ate some of the roasted flesh of the snake. He 
 soon became thirsty, drank all of the water they had at the camp, 
 then went to the spring, anti from there to the lake. He was soon 
 transformed into a frog, next into a lizard, and finally into a snake, 
 which began to grow very rapidly. His brother was frightened, 
 and tried to pull him out of the water, but the lake began to over¬ 
 flow. The snake then told his brother that, the lake would continue 
 to grow until the whole world would be covered, and that, the 
 people would perish unless he returned and told them to make 
 their escape. 
 
 He told his brother to put a calabash in his pocket, to go on top 
 of the highest mountain, and when the water came, to climb the 
 highest palm tree. The brother returned, and told his people 
 what had happened, but they refused to believe him, accusing him 
 of destroying his brother; so he fled to the top of the mountain, 
 and when the water came, climbed the palm tree. After many 
 days the water began to subside, and he came down to the ground. 
 From the top of the mountain he could see the vultures eating the 
 dead people in the valley, so he went back to the lake where he 
 found his brother, and carried him away in his calabash. 
 
 Origin of the Sun and Moon. The sun and the moon, in the be¬ 
 ginning, were two Jivaro men living on the earth in the same house, 
 with a woman called Ahora. They quarreled together about the 
 woman, and the moon said he did not, like her anyway, and in his 
 anger started to climb up a vine to the sky. The sun obscured him¬ 
 self for a time, and the woman cried, “ Why are you leaving me 
 here alone, I am going to the sky also,” and started to climb up 
 
JIVARAN STOCK 
 
 125 
 
 after the moon. She carried with her a basket of potter’s clay. 
 When she was near the sky, the moon saw her, and called, “ Why 
 do you follow me? ” Before she could reply, he cut the vine and 
 she, with her basket, fell to the earth. The clay grew, and the 
 women today say that the clay from which they make their pots 
 came from the soul of Ahora. 
 
 The sun went up to the sky, seeking the woman. The moon, 
 fearing the sun, fled, running on the mountain tops so that the sun 
 was unable to overtake him, and they have never been reconciled: 
 thus the sun is always seen by day, and the moon by night. The 
 sun and the moon were not able to live in harmony with one 
 woman; they were always jealous of each other and quarreling 
 about her, so today the Jivaro are jealous, and fight for their 
 women. Ahora is now a bird and at every new moon she can be 
 heard to cry, “ My husband, my husband, why have you aban¬ 
 doned me? ” 
 
 Origin of the Stars. A jaguar married a Jivaro woman, and asked 
 her to pick the insects from his head. She did so, and ate the in¬ 
 sects, as is their custom, but soon became nauseated. This made 
 the jaguar angry, and he asked, “ Why are you nauseated with 
 your husband? ” He at once ate her. As he was eating her, two 
 eggs fell from his mouth; his mother, standing by, gathered up the 
 eggs, and put them away in cotton in a small pot. They hatched 
 finally, and were two Jivaro boys. They were afraid of jaguars, 
 so they planned to kill them all, but one escaped, so the boys 
 decided to go to the sky where they would be safe. 
 
 They made two bows, and many arrows. The small boy shot 
 at the sky first, but his arrow did not reach the clouds. The first 
 arrow the larger boy shot, pierced the sky, the second hit the end 
 of the first, and the third the end of the second; and so the line of 
 arrows finally reached down to the earth. The boys climbed up 
 the line of arrows to the sky, and became the first bright stars. 
 The line remained for a long time, and the people from the earth 
 and the sky went up and down. It was in this way that the Jivaro 
 learned how the stars originated. At last the moon cut down the 
 arrow passage, and left the stars up in the sky. (The second part 
 of this story seems to be borrowed.) 
 
 Vocabulary. While Sr. Muniz knew enough of the Jivaro lan¬ 
 guage to get on with the people whom he had in his employ, his 
 
126 
 
 TRIBES OF EASTERN PERU 
 
 knowledge was not sufficiently exact to be of much scientific value. 
 He had, however, made a very good vocabulary which is here 
 supplied for comparative study in the future. 
 
 THE FAMILY 
 
 People 
 
 sagra 
 
 Father 
 
 aparu 
 
 Man 
 
 aicmango, kapito 
 
 Mother 
 
 nukuru 
 
 Woman 
 
 nua 
 
 Brother 
 
 yatsuru, yatsutci, 
 
 Wife 
 
 eiohiri 
 
 
 yetci 
 
 Grandfather 
 
 apatceru 
 
 Sister 
 
 umai, umaru 
 
 Grandmother 
 
 mukucuru 
 
 Servant 
 
 kunarun 
 
 
 PARTS 
 
 OF THE BODY 
 
 
 Body 
 
 ayeci 
 
 Shoulder 
 
 tankwero 
 
 Flesh 
 
 namanki 
 
 Back 
 
 yakai 
 
 Head 
 
 muka 
 
 Rib 
 
 pali 
 
 Head, shrunken 
 
 tsansa 
 
 Abdomen 
 
 huahi, ambug 
 
 Hair 
 
 indaci 
 
 Buttock 
 
 sumu 
 
 Face 
 
 yapi, yapiro 
 
 Arm 
 
 kunato, kundo 
 
 Chin 
 
 hankwi 
 
 Right hand 
 
 uniur’ra 
 
 Beard 
 
 hankwe, suso 
 
 Left hand 
 
 wina 
 
 Bearded man 
 
 susurintino 
 
 Finger 
 
 wehi 
 
 Eye 
 
 ha, hi 
 
 Stomach 
 
 ambuhi 
 
 Eyes 
 
 Irani 
 
 Soul 
 
 ma’ambi, nusi 
 
 Mouth 
 
 kweno, weno 
 
 Joint 
 
 nantiyi 
 
 Tooth 
 
 nai 
 
 
 
 
 
 ANIMALS 
 
 
 Anaconda 
 
 yanunga 
 
 Fly, large 
 
 antci 
 
 Ant 
 
 wheta 
 
 Hawk 
 
 pintco 
 
 Armadillo 
 
 cucingi 
 
 Hen 
 
 ataci 
 
 Armadillo, large 
 
 sima 
 
 Heron 
 
 imia, kau 
 
 Bear 
 
 tcagua 
 
 Hog 
 
 kangai 
 
 Bee 
 
 tcini 
 
 Hornet 
 
 eti 
 
 Bee, honey 
 
 nukutce 
 
 Lizard 
 
 camba 
 
 Bee, yellow 
 
 micki 
 
 Louse 
 
 yarangwi 
 
 Bee, savage 
 
 sikati 
 
 Macaw 
 
 apatci 
 
 Bird 
 
 tcingue, picko 
 
 Macaw, yellow 
 
 yambono 
 
 Cat 
 
 mici, miciko 
 
 Monkey 
 
 yakuma 
 
 Cattle 
 
 hapa 
 
 Mosquito 
 
 ukumbe, ai’iti 
 
 Deer 
 
 wagra 
 
 Partridge 
 
 wangwica 
 
 Dog 
 
 yawaru 
 
 Parrot 
 
 tuici 
 
 Duck 
 
 undura 
 
 Parrot, green 
 
 kanwi 
 
 Fish 
 
 namaka, kanka 
 
 Pig 
 
 kuga 
 
JIVARAN STOCK 
 
 127 
 
 Puma 
 
 hapa yahua 
 
 Tarantula 
 
 pandakwi 
 
 Rabbit 
 
 sauwa 
 
 Tortoise 
 
 tcarapa 
 
 Rooster 
 
 ayumba 
 
 Trompetero 
 
 tciwa 
 
 Snake, black 
 
 napi makantci 
 
 Turkey 
 
 awatca 
 
 Snake, water 
 
 nikats 
 
 Turtledove 
 
 ciemba 
 
 Spider 
 
 kuntci 
 
 Wasp, yellow 
 
 hihuhu 
 
 Squirrel 
 
 kunamba 
 
 Wasp, black 
 
 angaini 
 
 Tapir 
 
 pana 
 
 Woodpecker 
 
 katacoma 
 
 
 
 PLANTS 
 
 
 Bean 
 
 mika 
 
 Pine 
 
 tcua 
 
 Camote 
 
 impi 
 
 Plantain 
 
 pandama 
 
 Caucho 
 
 pinta 
 
 Pumpkin 
 
 yuhui 
 
 Cane 
 
 wayi 
 
 Squash 
 
 ungucpi 
 
 Cane, wild 
 
 zapapa 
 
 Star apple 
 
 yasu 
 
 Cedar 
 
 tcimbui 
 
 Sweet potato 
 
 impiyumitak 
 
 Corn 
 
 ca 
 
 Thorn 
 
 sapa 
 
 Flower 
 
 sisa 
 
 Thicket 
 
 suata 
 
 Forest 
 
 ikiama 
 
 Tobacco 
 
 sango 
 
 Gourd 
 
 sapaya 
 
 Tree 
 
 kambua 
 
 Latex, rubber 
 
 turahi 
 
 Tree, copal 
 
 kunki tcirikipo 
 
 Leaf 
 
 nuka 
 
 Tree, lanco 
 
 kakita, waruma 
 
 Onion 
 
 sipui 
 
 Woods 
 
 satca 
 
 Palm, chonta 
 
 piaio 
 
 Yucca 
 
 mama 
 
 Pepper 
 
 himia 
 
 
 
 
 
 NUMERALS 
 
 
 1 
 
 cikitiki 
 
 7 himira’iwiki’iraku 
 
 2 
 
 himira 
 
 8 mlnendu’iwiki’iraku 
 
 3 
 
 min&idu 
 
 9 ainduki'iwiki'iraku 
 
 4 
 
 ainduki 
 
 10 mai’iwiki’amuku 
 
 5 
 
 wina’amu 
 
 20 huihi iwiki amuku 
 
 6 
 
 wina’iwiki’iraku 
 
 
 
 
 
 VERBS 
 
 
 Abandon 
 
 ahapatino 
 
 Appetize 
 
 yayatisatino 
 
 Able 
 
 nikupasitino 
 
 Augment 
 
 pombartino 
 
 Accelerate 
 
 huomakatino 
 
 Arrive 
 
 hiatino 
 
 Accompany 
 
 ayatino 
 
 Ascertain 
 
 canuate 
 
 Ache 
 
 nahamatifio 
 
 Assist 
 
 awaratino 
 
 Across 
 
 ikentakatino 
 
 Awaken 
 
 nandaiktino 
 
 Address 
 
 wahastino 
 
 Bandage 
 
 hingwiata 
 
 Advance 
 
 imahata 
 
 Baptize 
 
 imitiratino 
 
 Advise 
 
 atserkatino 
 
 Bathe 
 
 maitino 
 
 Afraid 
 
 icamatino 
 
 Bar 
 
 ustukeratiiio 
 
128 
 
 TRIBES OF EASTERN PERU 
 
 
 Bark 
 
 siimatino, tapaikino 
 
 Conquer 
 
 nauratino 
 
 Be 
 
 awai, puhustino 
 
 Constrain 
 
 imiteratino 
 
 Beat 
 
 awatino 
 
 Construct 
 
 pi’ikmartino 
 
 Beg 
 
 surucuo 
 
 Contain 
 
 pi’iktino 
 
 Behead 
 
 supiktino 
 
 Continue 
 
 aiyemsatino 
 
 Behold 
 
 istino 
 
 Converse 
 
 ahusatino 
 
 Believe 
 
 nikartino 
 
 Cook 
 
 inyarkatino 
 
 Bid 
 
 unsuktino 
 
 Corrupt 
 
 kanatino 
 
 Blister 
 
 nu vvehe 
 
 Cover 
 
 maingatino 
 
 Blow 
 
 iyutino 
 
 Covet 
 
 wareruntino 
 
 Blow, nose 
 
 cikimartino 
 
 Create 
 
 nahantino 
 
 Boil 
 
 kunktino 
 
 Crop 
 
 yukiflo 
 
 Bore 
 
 yuyuatino 
 
 Crouch 
 
 akaiktino 
 
 Bore, horn 
 
 ihirvitino 
 
 Crowd 
 
 ninatino 
 
 Bore, wood 
 
 inyuratino 
 
 Cry 
 
 liaitino 
 
 Braid 
 
 isemata 
 
 Cure 
 
 sartino 
 
 Brave 
 
 kaherkatino 
 
 Cut 
 
 sispiktiiio 
 
 Bring 
 
 itatino 
 
 Cut down 
 
 awingatino 
 
 Bring wood 
 
 hirituatino 
 
 Cut hair 
 
 awartino 
 
 Build 
 
 ukurtino 
 
 Cut up 
 
 akartino 
 
 Build, house 
 
 yeamtino 
 
 Dance 
 
 hansihasinatino 
 
 Burn 
 
 ikimaktino 
 
 Deceive 
 
 anangatino 
 
 Buy 
 
 sumaktino 
 
 Desert 
 
 asatino 
 
 Carry 
 
 ayatino 
 
 Desist 
 
 aikatiasatino 
 
 Cast 
 
 ahapatino 
 
 Die 
 
 hakatino 
 
 Catch 
 
 icikta 
 
 Dig 
 
 faustino 
 
 Catch fish 
 
 kwinutino a'atino 
 
 Dig out canoe 
 
 awatino 
 
 Catch up 
 
 amayanta 
 
 Dine 
 
 itsiktino 
 
 Change 
 
 yapahiatino 
 
 Discharge 
 
 ipiatino 
 
 Check 
 
 nimakatino 
 
 Disembark 
 
 akakatino 
 
 Choke 
 
 kahimaratino 
 
 Divide 
 
 akangatino 
 
 Chop 
 
 aentsuquatino awatino 
 
 Do 
 
 nahantino 
 
 Circle 
 
 yetseratiiio 
 
 Dog 
 
 yahu'aru 
 
 Clear 
 
 mastae 
 
 Donate 
 
 suritino 
 
 Climb 
 
 kakeratino 
 
 Double 
 
 apihikutino 
 
 Clothe 
 
 nambiktino 
 
 Dress, an animal 
 
 akaratino 
 
 Come 
 
 winitino 
 
 Drink 
 
 wartino, uwartino. 
 
 Come here 
 
 winita 
 
 
 umartino 
 
 I come 
 
 winahe, wite 
 
 Drop 
 
 huhisikatino 
 
 You come 
 
 winita, wita 
 
 Eat 
 
 yurumatino 
 
 He comes 
 
 winima 
 
 Elevate 
 
 acatwa 
 
 He will come 
 
 winitiua 
 
 Embark 
 
 hakiertino 
 
 They come 
 
 wintino 
 
 Encounter 
 
 inguktino 
 
 Compress 
 
 citatino 
 
 Entangle 
 
 hukamatino 
 
 Conceal 
 
 inhuktino 
 
 Examine 
 
 umbuartino 
 
 Conclude 
 
 amatino 
 
 Exceed 
 
 nangamastino 
 
 Conduct 
 
 iakustino 
 
 Execute 
 
 umiktino 
 
JIVARAN STOCK 
 
 129 
 
 Extinguish 
 
 ikinatino 
 
 Impede 
 
 nukurktinc 
 
 Fail 
 
 partino 
 
 Intercept 
 
 utariatino 
 
 Fan 
 
 awahingtino 
 
 Instruct 
 
 nuimiteratino 
 
 Fast 
 
 igeramaktino 
 
 Intermeddle 
 
 pakikino 
 
 Fear 
 
 icamamatino 
 
 Invite 
 
 ipiatino 
 
 Feast 
 
 iciektino 
 
 Join 
 
 huktino 
 
 Ferment 
 
 misatino 
 
 Jump 
 
 sikingtiiio 
 
 Feed 
 
 uhundatino 
 
 Kill 
 
 matino 
 
 Fell 
 
 atsongatino 
 
 Kill, flies 
 
 mandurtatino 
 
 Fight 
 
 maakatino 
 
 Kiss 
 
 apoktino, apatino 
 
 Fill 
 
 piiktifio 
 
 Kneel 
 
 aiakicatino 
 
 Finish 
 
 amuktino 
 
 Knot 
 
 awhemata 
 
 Fish 
 
 ahundakatino 
 
 Know 
 
 wenikatino, nikartino 
 
 Fit 
 
 whaingtino 
 
 Lead 
 
 ikiestiiio 
 
 Follow 
 
 mayamagatino 
 
 Leak 
 
 ukartino 
 
 Forget 
 
 kahinamakatino 
 
 Learn 
 
 nuimiteratino 
 
 Fling 
 
 hapatino 
 
 Leave 
 
 hukitiiio 
 
 Fly 
 
 nanamatino 
 
 Lessen 
 
 nakuiktino 
 
 Freeze 
 
 mitciptino 
 
 Lie 
 
 wiitaratino 
 
 Full 
 
 nayentumatiiio 
 
 Light 
 
 ikinuktino 
 
 Gargle 
 
 kinktino 
 
 Light, candle 
 
 yiikaimaktino 
 
 Give 
 
 susatino 
 
 Like 
 
 istino 
 
 Give birth 
 
 enyeng ganusta 
 
 Load 
 
 aensuka 
 
 Go 
 
 witiiio 
 
 Lodge 
 
 atuktino 
 
 Go out 
 
 wiektino 
 
 Look for 
 
 juktino 
 
 I go 
 
 witi, wihe 
 
 Loose 
 
 hatiatiiio 
 
 You go 
 
 wita 
 
 Love 
 
 aniata 
 
 We go 
 
 witi’imatin 
 
 Make camp 
 
 yapartiiio 
 
 Grind 
 
 pa’atamastino 
 
 Make candle 
 
 aka’atino 
 
 Grow 
 
 sakartino 
 
 Make canoe 
 
 pukmartino 
 
 Grow plantains 
 
 sapastino 
 
 Make drunk 
 
 maniktino 
 
 Guard 
 
 inguekitino 
 
 Make load 
 
 irumartino 
 
 Hang 
 
 eukarustino 
 
 Make rope 
 
 tcapiktino 
 
 Harvest 
 
 iwitino 
 
 Make time 
 
 uritino 
 
 Have 
 
 amatifio 
 
 Make trail 
 
 hindamatino 
 
 Hear 
 
 anduktino 
 
 Marry 
 
 turutatino, nuatakatino 
 
 Heat, sun 
 
 itsiroderatino 
 
 Measure 
 
 yagartino 
 
 Help 
 
 yenguitino 
 
 Melt 
 
 menartino 
 
 Hide 
 
 ukmatino 
 
 Mix 
 
 surimatino 
 
 Hinder 
 
 kaningmaktino 
 
 Mortify 
 
 tambiratmarta 
 
 Hit 
 
 atiiio 
 
 Murder 
 
 naruma 
 
 Hope 
 
 wahastino 
 
 Nourish 
 
 ayuratino 
 
 House 
 
 yea 
 
 Observe 
 
 imastiiio 
 
 Hunt 
 
 funakatiiio 
 
 Obstruct 
 
 arangtino 
 
 Hurry 
 
 meteke 
 
 Obtain 
 
 atciktino 
 
 Hunt 
 
 misirtino 
 
 Oppose 
 
 atuktino 
 
 Injure 
 
 enuktino 
 
 Overflow 
 
 wandakatino 
 
130 
 
 TRIBES OF EASTERN PERU 
 
 Overtake 
 
 kenmaktino 
 
 Sew 
 
 apaktino 
 
 Owner 
 
 ataciertino 
 
 Sharpen 
 
 aksakata 
 
 Paddle 
 
 wiandakatino 
 
 Ship 
 
 ehekeratiiio 
 
 Pain 
 
 wakemeratino 
 
 Shoot 
 
 trapitci 
 
 Pardoned 
 
 sakaiamatino 
 
 Shorten 
 
 aksakatino 
 
 Part 
 
 akangatino 
 
 Shrink, head 
 
 tcuiritino 
 
 Pass 
 
 nangamastino 
 
 Singe, scorch 
 
 mingartino 
 
 Pay 
 
 akiktino 
 
 Sit 
 
 puhustino 
 
 Place 
 
 wasimayatino 
 
 Sit, bird on tree 
 
 patamastino, ikitati 
 
 Play 
 
 antengtino 
 
 Sleep 
 
 kanartino 
 
 Play, drum 
 
 tunduyatino 
 
 Slip 
 
 inartino 
 
 Poultice 
 
 kankartino 
 
 Smoke 
 
 mukunatino 
 
 Precipitate 
 
 mitsangatino 
 
 Soften 
 
 minertiiio 
 
 Punish 
 
 asutiatino 
 
 Sow 
 
 spikitcutino 
 
 Put out 
 
 ikiepartino 
 
 Speak 
 
 tcitcastino 
 
 Quench 
 
 kinuktino 
 
 Spin, cotton 
 
 anungtino 
 
 Question 
 
 inindarustino 
 
 Spy 
 
 nakaktino 
 
 Quiet 
 
 inesatino 
 
 Stand 
 
 wahastiiio 
 
 Quarrel 
 
 maakatino 
 
 Stick 
 
 acingate 
 
 Rain 
 
 yutuktino 
 
 Stir 
 
 anankirtino 
 
 Reach 
 
 hiatino 
 
 Stoop 
 
 itiyurcama 
 
 Recuperate 
 
 sa’aritino 
 
 Strangle 
 
 kinktino 
 
 Recover 
 
 tcimiartino 
 
 Strike 
 
 awatino 
 
 Reduce 
 
 pinuartino 
 
 Suck 
 
 mukunatino 
 
 Rest 
 
 yamaratino 
 
 Subdue 
 
 nupuiktino 
 
 Repay 
 
 awangatino 
 
 Subside 
 
 wakinatino 
 
 Full 
 
 ihemeratino 
 
 Suspend 
 
 awaktanitino 
 
 Return 
 
 wakitatino 
 
 Swim 
 
 ukuaktino 
 
 Restore 
 
 ayendatino 
 
 Talk 
 
 tcitcastino 
 
 Rise, river 
 
 nupengaratino 
 
 Teach 
 
 nikaperatino 
 
 Roast 
 
 uwatino 
 
 Thresh 
 
 akartino 
 
 Roast, in leaves 
 
 yankunatino 
 
 Throw 
 
 ahapatino 
 
 Rob 
 
 kasamakatino 
 
 Tie 
 
 etsemdata 
 
 Roil 
 
 yapimakatino 
 
 Tighten 
 
 taingwegatino 
 
 Roll up 
 
 napictino 
 
 Toast 
 
 nuiktino 
 
 Roost 
 
 aiyamatino, awamsatino 
 
 Track 
 
 yengatino 
 
 Rub 
 
 yakartiiio 
 
 Trade 
 
 takuktcamgatino 
 
 Say 
 
 timatino 
 
 Travel 
 
 wakastino 
 
 Scatter 
 
 spikitcutino 
 
 Trust 
 
 apuhukitino 
 
 Scramble 
 
 wakatino 
 
 Twine 
 
 huorta 
 
 Secure 
 
 aenderatino 
 
 Unable 
 
 kuhendakatino 
 
 See 
 
 istino, ista 
 
 Unchaste 
 
 takaptino 
 
 Sell 
 
 suruktino 
 
 Understand 
 
 ananktino 
 
 Seek 
 
 wenekatino 
 
 Unloosen 
 
 akupkatino 
 
 Send, convey 
 
 aumatino 
 
 Unload 
 
 takurtita 
 
 Serve 
 
 aismaktino 
 
 Uproot 
 
 aentsuratino 
 
 Settle 
 
 pakatino 
 
 Untwist 
 
 kumgatino 
 
JIYARAN STOCK 
 
 131 
 
 Untie 
 
 hetiatino 
 
 Weed 
 
 takaitino 
 
 Visit 
 
 istino 
 
 Wind 
 
 kendaiertino 
 
 Wash 
 
 nihertino 
 
 Wild 
 
 yupieratino 
 
 Watch 
 
 itikimartino 
 
 Wish 
 
 aniatino 
 
 Want 
 
 tartino 
 
 Work 
 
 takastino 
 
 Weave 
 
 nihingate 
 
 Write 
 
 artino 
 
 
 ADDITIONAL WORDS 
 
 
 Above 
 
 arakani 
 
 Box 
 
 urukta 
 
 Account 
 
 cuaka 
 
 Breathe 
 
 aclngata 
 
 Achote, plant 
 
 ipiako 
 
 Brevity 
 
 huomuk 
 
 Acorn 
 
 atcuinama 
 
 Bridge 
 
 tcaka 
 
 Active 
 
 asumbi 
 
 Brief 
 
 kuranta 
 
 Adam’s apple 
 
 piuwa 
 
 Broad 
 
 whangarama 
 
 Afternoon 
 
 kiawi 
 
 Brood 
 
 utciri 
 
 Again 
 
 ataki 
 
 Brook 
 
 nananda 
 
 Aged 
 
 acanda 
 
 Broom 
 
 hapika 
 
 Air 
 
 nasi 
 
 Broth 
 
 kando 
 
 Alcohol 
 
 coaki, kaii 
 
 Bundle 
 
 hintcazon 
 
 Alone 
 
 ningue 
 
 Call, n. 
 
 kikame 
 
 Already 
 
 wingahi 
 
 Candle 
 
 koapartino 
 
 All 
 
 tuki 
 
 Candle 
 
 yi 
 
 All right maki, makati, paiayo, ya’atsu 
 
 Canoe 
 
 kanu 
 
 Ancient 
 
 tin wiki 
 
 Care 
 
 titu 
 
 Appetizing 
 
 yayatino 
 
 Cataract 
 
 mutci 
 
 Aside 
 
 arandatci 
 
 Certain 
 
 turanwi, nikasi 
 
 Away 
 
 aranda 
 
 Chacara 
 
 aha 
 
 Axehead 
 
 yutca’ayineri 
 
 Chance 
 
 amakei 
 
 Bad 
 
 kumaro 
 
 Charcoal 
 
 kayi, akata, kahimakai 
 
 Bag 
 
 cigra 
 
 Chicha 
 
 mihanantci, mahentci 
 
 Ball 
 
 mari, mara 
 
 Chip 
 
 nakacu 
 
 Balsa 
 
 papanga 
 
 Clever 
 
 yatciteranum 
 
 Basket 
 
 tcankina 
 
 Close 
 
 mai 
 
 Beautiful 
 
 penkera 
 
 Cloth 
 
 puci 
 
 Because 
 
 uruka 
 
 Coal 
 
 kaigami, kaiki 
 
 Bed 
 
 pika, piaka 
 
 Cold 
 
 kutuki, sitsika 
 
 Bed, stream 
 
 kuyuama 
 
 Coffin 
 
 kanunma 
 
 Before 
 
 yaou 
 
 Complete 
 
 peikama 
 
 Behind 
 
 atu 
 
 Contented 
 
 cire 
 
 Below 
 
 amara, nungatci 
 
 Copal light 
 
 kunkipuari 
 
 Bitter 
 
 yapa 
 
 Cornfield 
 
 naitcaca 
 
 Black 
 
 mukusa 
 
 Cornstalk 
 
 caski 
 
 Blue 
 
 lara 
 
 Cotton 
 
 anitci 
 
 Board 
 
 hapata 
 
 Cover for pot 
 
 amanekta 
 
 Boiled 
 
 knukama 
 
 Crude 
 
 inea 
 
 Bow 
 
 kicimago 
 
 Cry 
 
 hax 
 
132 TRIBES OF EASTERN PERU 
 
 Current 
 
 tcitciwi 
 
 Custom 
 
 nuki 
 
 Dark 
 
 kerama 
 
 Darkness 
 
 kaci’Ikihi 
 
 Dart 
 
 kandac 
 
 Day 
 
 sawanda, sawe 
 
 Day before yesterday 
 
 anuyaou 
 
 Day after tomorrow 
 
 nukacini 
 
 Dead 
 
 hakame 
 
 Deaf 
 
 kuic-iri 
 
 Deep 
 
 hiercta 
 
 Direct 
 
 tulupin 
 
 Dislike 
 
 netsa 
 
 Disregard 
 
 yahasama 
 
 Distant 
 
 tihercatayerta 
 
 Door 
 
 ureta 
 
 Doubt 
 
 tumaci 
 
 Drop 
 
 rum 
 
 Dry 
 
 karma 
 
 Dry meat 
 
 narnama, puka 
 
 Dumb 
 
 IniirrI 
 
 Dung 
 
 suata 
 
 Dye 
 
 tciengarpi 
 
 Eager 
 
 hitcitamai 
 
 Early 
 
 taeiki 
 
 Easy 
 
 ciri 
 
 Egg 
 
 nuhinda 
 
 Embrace 
 
 mineksate 
 
 Empty 
 
 muguida 
 
 Evening 
 
 cuara 
 
 Entire 
 
 aci 
 
 Evil 
 
 tuna, tawi 
 
 Far 
 
 koro 
 
 Fanner 
 
 awahuku 
 
 Farmhouse 
 
 kundino, insawa 
 
 Farther 
 
 aranda 
 
 Fat 
 
 apo 
 
 Fear 
 
 icamama 
 
 Feast 
 
 manbun 
 
 Feather 
 
 uri 
 
 Feeble 
 
 watsarama 
 
 Fermented 
 
 misawi 
 
 Few 
 
 icitiku 
 
 Fiber 
 
 teambira 
 
 Fierce 
 
 yupairama 
 
 Fierce, wild 
 
 kaheno 
 
 Fight 
 
 manama 
 
 Fine thread 
 
 sapsati 
 
 Fine 
 
 cerma 
 
 Fire 
 
 hi 
 
 Firewood 
 
 kacua 
 
 First month 
 
 huotciti 
 
 Fishhook 
 
 sau 
 
 Flexible 
 
 kuciterama 
 
 Flour 
 
 narina 
 
 Flute 
 
 pingue 
 
 Food 
 
 yuruna 
 
 Foolish 
 
 upa 
 
 Form 
 
 kutanga 
 
 For this 
 
 asa 
 
 Forward 
 
 wikehi 
 
 Fresh 
 
 mitci 
 
 Fried 
 
 yuti, yurangue 
 
 Friend 
 
 amigro 
 
 Friendly 
 
 nikasa 
 
 From whom 
 
 yana 
 
 Front 
 
 niheyi 
 
 Full 
 
 nukupwi 
 
 Full moon 
 
 nantuwata'apakw 
 
 Garment 
 
 awangwema 
 
 Generous 
 
 isaramus 
 
 Gold 
 
 kuri 
 
 Gone 
 
 wetci 
 
 Good 
 
 penkwera, ayo 
 
 Good day 
 
 ma'aki puhuma 
 
 Good time 
 
 isita, isata 
 
 Gratis 
 
 yanga, andera 
 
 Grove 
 
 ikiama 
 
 Growth 
 
 sakarta 
 
 Grave 
 
 matcitnusa 
 
 Gum 
 
 karia 
 
 Gun 
 
 akaro 
 
 Handkerchief 
 
 papu 
 
 Happening 
 
 whikahe 
 
 Happy 
 
 cira 
 
 Hard 
 
 kakarama 
 
 He 
 
 ni 
 
 Here 
 
 yasa 
 
 Head of palm 
 
 sambu, sambia 
 
 Heavy 
 
 kamburama 
 
 Here 
 
 pai, yasa 
 
 Hide 
 
 nuapi 
 
 High 
 
 yuki 
 
 Hill 
 
 nainda 
 
JIVARAN STOCK 
 
 133 
 
 Hillside 
 
 nainda 
 
 Money 
 
 tcankitu 
 
 His 
 
 amwi 
 
 Moon 
 
 nantu 
 
 Honey 
 
 micki 
 
 Moonlight 
 
 isetatatwi 
 
 Hot 
 
 suitsuit, swariti 
 
 Month 
 
 mantu 
 
 House 
 
 hea, yea 
 
 More 
 
 knatci 
 
 How much 
 
 uruntuna 
 
 Most 
 
 ahui 
 
 Hunger 
 
 irka, suka 
 
 Mould 
 
 umi 
 
 Hungry 
 
 sukumama 
 
 My 
 
 wina 
 
 I 
 
 wi 
 
 Much 
 
 untsure 
 
 Idle 
 
 naki 
 
 Mud 
 
 sakusa 
 
 Idiotic 
 
 uguci 
 
 Machete 
 
 sa’api 
 
 Ill 
 
 hama, hawi 
 
 Many 
 
 irunume 
 
 Image 
 
 eirie 
 
 Meal 
 
 ihanikinga 
 
 Impossible 
 
 itiurtcati 
 
 Mean 
 
 citama 
 
 Incision 
 
 miserma 
 
 Mercy 
 
 sakardi 
 
 Inside 
 
 inita 
 
 Naked 
 
 misu, tcanambi 
 
 Insufficient 
 
 nukuptcu 
 
 Name 
 
 nari 
 
 Insomnia 
 
 ahunerta 
 
 Narrow 
 
 pana 
 
 Invaluable 
 
 aiiuanuca 
 
 Narrows 
 
 seretci 
 
 Jet 
 
 sasa 
 
 Near 
 
 arandatci, tipu 
 
 Jivaro 
 
 cuaru 
 
 Net 
 
 nika 
 
 Juice 
 
 yumiri 
 
 New 
 
 yamai 
 
 Lack 
 
 yayatsa 
 
 Night 
 
 kaci 
 
 Lance 
 
 nanki 
 
 Nightfall 
 
 kaiitci 
 
 Lard 
 
 kunduta 
 
 No 
 
 sa 
 
 Large 
 
 unda 
 
 None 
 
 atsuma 
 
 Late 
 
 uruma 
 
 Not 
 
 isa, atsuma 
 
 Lean 
 
 watsarama 
 
 Now 
 
 yame 
 
 Lean to 
 
 hea’apakta 
 
 Oil 
 
 asuite 
 
 Lemon 
 
 yumungo 
 
 Other 
 
 tcikitci 
 
 Lie 
 
 wi’ita 
 
 Outside 
 
 aranda 
 
 Light 
 
 hi 
 
 Over 
 
 yukinukinama 
 
 Light, to make 
 
 pandahi 
 
 Overhead 
 
 araka 
 
 Lighter 
 
 sata 
 
 Pain 
 
 nahamawa 
 
 Lightly 
 
 takapta 
 
 Pair 
 
 lhi 
 
 Little 
 
 utcitci 
 
 Past 
 
 kihini 
 
 Load, on back 
 
 aimakamatikwaskwa 
 
 Path 
 
 pisarta 
 
 Long 
 
 kuna 
 
 People 
 
 aentzu 
 
 Long ago 
 
 nitek 
 
 Pepper 
 
 anaibe 
 
 Long time 
 
 tconta 
 
 Pitch 
 
 sikata 
 
 Law 
 
 kuyuama 
 
 Pity 
 
 kuemfl 
 
 Lumber 
 
 numi 
 
 Plain 
 
 paka 
 
 Lunatic 
 
 tumbl 
 
 Playa 
 
 kanusa 
 
 Midday 
 
 itsatutapiri 
 
 Pocket 
 
 wambatci 
 
 Middle 
 
 akangata 
 
 Poison 
 
 siasa 
 
 Milk 
 
 muntzu 
 
 Poison, fish 
 
 timo 
 
 Mirror 
 
 espik 
 
 Pole 
 
 numi 
 
134 
 
 TRIBES 
 
 OF EASTERN PERU 
 
 Poor 
 
 misupahi 
 
 Side, other 
 
 amaini 
 
 Pot, chicha 
 
 muetsa 
 
 Side, this 
 
 huine 
 
 Pot, cooking 
 
 yertci 
 
 Silver 
 
 kwita 
 
 Pot, water 
 
 itc-ingana 
 
 Simple 
 
 kuntcikuno 
 
 Preparation 
 
 kokai 
 
 Simpleton 
 
 satca 
 
 Purse 
 
 pihantciri 
 
 Singular 
 
 iekitciki 
 
 Pshaw 
 
 ma’a 
 
 Slide 
 
 mitsangama 
 
 Quickly 
 
 kuranda 
 
 Slowly 
 
 yitamara 
 
 Quiet 
 
 titu 
 
 Smallpox 
 
 muro 
 
 Quiver 
 
 tcipeti 
 
 Smell 
 
 naherstino 
 
 Rainbow 
 
 kundaiika 
 
 So 
 
 kewi 
 
 Readily 
 
 acitcimbiahi 
 
 Soft 
 
 mina 
 
 Ready 
 
 urukana 
 
 Sold 
 
 wankani 
 
 Rear 
 
 insakahi 
 
 Solid 
 
 katsurama 
 
 Red 
 
 kapaka 
 
 Sorcerer 
 
 wicino 
 
 Reed 
 
 pa’ata 
 
 Soup 
 
 tumbi 
 
 Return 
 
 tatastahi 
 
 Source 
 
 pukumi 
 
 Remedy 
 
 sunka 
 
 Spear 
 
 ihiyuta 
 
 Returned 
 
 wakitakiapa 
 
 Spider web 
 
 ango angomari 
 
 Right 
 
 tutupine 
 
 Spirit, evil 
 
 sumai, cuentci pasuna 
 
 Ring 
 
 takasaipa 
 
 Spirit, good 
 
 uisa 
 
 Risen 
 
 mihungahi 
 
 Spirits 
 
 mahmtcikareana 
 
 River 
 
 entsa 
 
 Star 
 
 yaya 
 
 Road 
 
 yinda 
 
 Steam 
 
 maye 
 
 Robber 
 
 kasa 
 
 Sterile 
 
 ka’a 
 
 Robust 
 
 undaiyeci 
 
 Strange 
 
 ma 
 
 Roof 
 
 kombanaka 
 
 Storm 
 
 nasensayiyatawi 
 
 Room 
 
 piektcuaci 
 
 Street 
 
 yinda 
 
 Round 
 
 kaner 
 
 Strong 
 
 kakarama 
 
 Rubber 
 
 farara 
 
 Sufficiently 
 
 nukupwi 
 
 Sad 
 
 mayahi 
 
 Sufficient 
 
 makiti 
 
 Salt 
 
 wi, katci 
 
 Sullen 
 
 panda 
 
 Same 
 
 tuki, au 
 
 Summit 
 
 nukurka 
 
 Sands 
 
 naikimi 
 
 Subdued 
 
 nupuitkam 
 
 Sap 
 
 yumiri 
 
 Sun 
 
 etsa 
 
 Sash 
 
 sa’aki 
 
 Sunset 
 
 etsanungahasebi 
 
 Saw 
 
 murra 
 
 Sunset 
 
 itsa pukundahi 
 
 Scanty 
 
 sutaratci 
 
 Supply 
 
 aliui 
 
 Sea 
 
 neri 
 
 Sweet 
 
 yumina 
 
 Salt 
 
 yahu 
 
 Thankful 
 
 yumisatinu 
 
 Separate 
 
 miswa 
 
 Thanks 
 
 makiti 
 
 Shirt 
 
 puci 
 
 Thanksgiving 
 
 ildauntumkatae 
 
 Short 
 
 tcuwatsiki 
 
 That 
 
 nu 
 
 Shortly 
 
 sutara 
 
 Then 
 
 nuyi, nu 
 
 Short time 
 
 nuiki 
 
 There 
 
 nuim, atu 
 
 Show 
 
 inyukturitino 
 
 Thin 
 
 serritce 
 
 Sick 
 
 tumaro ha’ahi 
 
 Thirst 
 
 kita 
 
JIVARAN STOCK 
 
 135 
 
 Thirsty 
 
 titukapuhama 
 
 This 
 
 asa, asau, hunuasa 
 
 Thou 
 
 amwi 
 
 Thus 
 
 nutcuaci 
 
 Time 
 
 nuike 
 
 Today 
 
 yamai 
 
 Together 
 
 apalakama 
 
 Together, go 
 
 ihe, wirite 
 
 Together, two 
 
 apatikama 
 
 Tomorrow 
 
 kacini 
 
 Twilight 
 
 sawarta 
 
 Underneath 
 
 waptaka 
 
 Unknowable 
 
 nikatcii 
 
 Unknown 
 
 tea 
 
 Unmarried 
 
 natsa 
 
 Until then 
 
 weawikatahi 
 
 Unwilling 
 
 nakimage 
 
 Upon, hill 
 
 murra 
 
 Vacant, house 
 
 sa’aki 
 
 Vanilla 
 
 sikuta 
 
 Very 
 
 ti 
 
 Very well 
 
 ayo 
 
 Vexed 
 
 kaherkama 
 
 Village 
 
 hea aparama 
 
 Vine 
 
 ka’api, naiku, teresa, 
 harango 
 
 Vine, fish poison 
 
 yokei 
 
 Vinegar 
 
 kaciki 
 
 Walk 
 
 wikasta 
 
 Wall 
 
 kawito 
 
 Wasp 
 
 hihuhu 
 
 Water 
 
 yume 
 
 Water, boiling 
 
 nuhukmakata 
 
 Water, in pot 
 
 uwarae 
 
 Warm 
 
 swera 
 
 Wax 
 
 nugi, saka 
 
 Weary 
 
 pimbikma 
 
 Weigh 
 
 kinawi 
 
 Well 
 
 ya’atsi, ya’atsin 
 
 Wet 
 
 tcupikama 
 
 What 
 
 kurakangui 
 
 What 
 
 wari 
 
 What, animal 
 
 urukahi 
 
 What, thing 
 
 warimba 
 
 When 
 
 urutai 
 
 Where 
 
 tui, tuin 
 
 Wherefore 
 
 itiurkatiniki 
 
 Whirlpool 
 
 winki 
 
 Whither 
 
 tuimba 
 
 White 
 
 puhu 
 
 White, feather 
 
 sui 
 
 Who 
 
 ya, yuna 
 
 Whole 
 
 sinseka 
 
 Wings 
 
 nanepwe 
 
 With 
 
 yai 
 
 Wood 
 
 hi 
 
 Wornout 
 
 sambayaska 
 
 Yes 
 
 he, hete 
 
 Yesterday 
 
 anu, yau 
 
 You 
 
 atuma 
 
 Your 
 
 amino 
 
WITOTAN STOCK 
 
 Distribution. The largest and most important of the tribes of 
 the Putumayo River region is the Witoto (Huitote, Ouitote, 
 Uitote). It occupies the territory between the Putumayo and 
 Caqueta or Yapura Rivers on the north, and the Napo River on 
 the south. The population of the region is fifteen to twenty 
 thousand, made up of the following sub-tribes: 
 
 Emuirise 
 
 Gella 
 
 Haiyofo 
 
 Huraya 
 
 Kabduya 
 
 Komeyone 
 
 Laboyano 
 
 Maynane 
 
 Monunisaya 
 
 Nongoni 
 
 Ouokaise 
 
 Sebua 
 
 Sigayo 
 
 Spuna 
 
 Utcerua 
 
 Yabuyano 
 
 My authorities, from whom the following information was ob¬ 
 tained, were Sr. Plinio Torres, who had used a band of Witoto for 
 
 Outlines of hand and foot of Witoto Indian 
 
 a number of years in gathering rubber along the Putumayo and 
 Madre de Dios Rivers; and the best possible authority, Jagi 
 Huari, a Peruvian, who when six years of age had been left alone 
 with the tribe for six years, in order that he might learn the lan¬ 
 guage, and then serve as an interpreter when these Indians were 
 taken over by Sr. Torres. He thus learned the language and cus¬ 
 toms of the Indians, and has continued to live with them for the 
 past fourteen years. 
 
 On account of some disagreement with other rubber gatherers, 
 Torres left the Putumayo region, with his Indians, and traveled 
 
 136 
 
WITOTAN STOCK 
 
 137 
 
 more than a thousand miles to the junction of the Amigo and Madre 
 de Dios Rivers, where we found him clearing land and building a 
 house. Several of his Indians died after reaching the Madre de 
 Dios on account of fevers and dysentery contracted on the journey. 
 
 Organization. The Witoto Indians have a very close political 
 organization for the sub-tribes, but there is no chief over all of 
 the tribes. They live in enormous communal houses, grouped 
 together about a great plaza. Each village has a chief, ijama, 
 and two or more sub-chiefs, one for each of the large houses. The 
 offices of chief and sub-chief are inherited by the eldest son. The 
 duties of the sub-chiefs are to assist the chief, and to act in his 
 stead when he is disabled or away from home. If the chief dies 
 leaving a young son, his brother acts as chief until the son is about 
 eighteen years of age. If a chief has no son, his brother becomes 
 the chief. 
 
 The chief has absolute power over the lives and property of his 
 people; however, if the chief is unjust or exercises his authority 
 too freely his people may move away, and leave him behind. The 
 chief has full power in time of war, but for ordinary occasions he 
 calls for volunteers. The chiefs may have more than one wife. 
 When one chief visits another he takes tobacco and coca along 
 with him, as a gift, while his wives take choice fruits and meats 
 for the host’s wives. His host invites him into his house, and offers 
 him tobacco and coca, and when he departs the chief presents 
 him with tobacco and coca, or a tiger tooth necklace. 
 
 Houses. The large communal houses may have as many as a 
 hundred apartments, and are capable of accommodating as many 
 families. The center of the house is used for a meeting place and 
 for dances. The houses are kept dark on account of flies. The 
 roof, made of the leaves of vegetable ivory palm (Phytelephas 
 macrocarpa ), reaches to the ground. There is no smoke-hole or 
 windows, and only one folding door made of leaves, which is kept 
 closed. Each family has a very small hanging door of leaves. The 
 large apartment opposite the entrance door is assigned to the chief. 
 The house, plate 21, was being constructed for the accommodation 
 of Torres’ group, so that it was not as large as the ordinary Witoto 
 house. It was built, as the number of outside posts would indi¬ 
 cate, to accommodate twenty families. The house was sixty feet 
 long, forty-five feet wide, and thirty feet high. It will be seen 
 
138 
 
 TRIBES OF EASTERN PERU 
 
 from the framework that there are no central posts supporting 
 the roof. This allows a large open space of floor in the center. 
 The whole inside of the house is left open; the apartments are 
 indicated only by the hammock posts, and the small individual 
 fires. They make fire in the ordinary way, by twirling a stick be¬ 
 tween the palms of the hands, and also by striking fire from two 
 stones. They have no traditions about the origin of fire. 
 
 Food Supply. The Witoto are primarily an agricultural people. 
 Each family has its own field in which they cultivate cassava, 
 plantains, potatoes, pineapples, and coca. In making the field, 
 the men cut the trees with stone axes, and the women burn the 
 brush, plant, and cultivate the vegetables. They add fish and 
 game to their food supply, but prefer fish to game, probably be¬ 
 cause there is less of it. They hunt together in common, and 
 bring the catch to the chief, who distributes it equally among the 
 families. 
 
 They capture peccaries, deer, and tapirs in a great net, six feet 
 high and a thousand or fifteen hundred feet long, which is stretched 
 among the trees in a suitable place in the forest. They catch the 
 fish with spears, hooks, and nets, but for the most part depend 
 upon poisoning the pools with the crushed leaves and roots of 
 the babasco ( Jacquinia armillaris). The poison is carried to the 
 pools in baskets, which are dipped frequently into the water, and 
 soon the dead fish are seen floating on the surface. A very effec¬ 
 tive hook is made by tying the spine of Astrocaryum to a stick, 
 and baiting it with a worm. The blowgun, obiyaka, eight or 
 ten feet in length, is made of two pieces of chonta palm ( Badris 
 ciliata), grooved, polished, wrapped with a tough strip of the bark 
 of huimbaquiro ( Bornbax or Jacitara), and coated with a resinous 
 gum ( Vismia guianensis ). The arrows used with blowguns are 
 made of chonta or patawa palm ( Oenocarpus patawa ) with a wisp 
 of silk-cotton (Bornbax), tipped with poison made from the extract 
 of a tree called oipui, or made of ramu ( Strychnos castelmoeana) 
 and pani ( Cocculus toxicoferus) . The arrow points are cut in the 
 making, so that they will easily break off in the wound. In hunt¬ 
 ing, a lance, moruko, is also used with poisoned tip. These lances 
 are made of the leaf stalk of cane with chonta palm poisoned 
 points. Eight or ten of these lances are carried in a bamboo case, 
 the tips resting in curari poison. The spears are of three types: 
 
Peabody Museum Papers 
 
 Vol. X, Plate 21 
 
 Witoto Indian group, and house in process of construction 
 
WITOTAN STOCK 
 
 139 
 
 barbed, for killing the tapir; round, for use in warfare; and with 
 a point of bamboo, for killing fish. 
 
 The women make a very refreshing drink, called hugabi, from 
 the fruit of the kenaku palm, mixed with cassava, but they have 
 no intoxicating drinks. They eat regularly, only twice a day; 
 breakfast, monenena, in the morning at daybreak, and supper, 
 nawita, in the evening at about six o’clock or sundown. Through 
 the day they chew the leaves of the coca plant (Erythroxylon coca ), 
 but take no other food. The leaves of the coca are toasted, pul¬ 
 verized, and mixed with the ashes of burnt leaves of another plant. 
 
 Jaliko, the Feast of the Pole. Each year at the beginning of 
 the season for clearing and planting the fields, they cut down a 
 large tree, and carry a section, three feet or more in diameter and 
 fifty to seventy-five feet in length, into the house of the chief. 
 The log is so heavy that it is always necessary for them to call 
 upon other villages for assistance. While the men are clearing 
 and planting the fields, the chief, with the aid of the sub-chiefs, 
 spends his time in carving the log. The chief carves on one end 
 the bust of a woman with her hands crossed on her breast. The 
 sub-chiefs hew off the top of the log for a dancing platform, and 
 paint on each side a great snake, the anaconda, in three colors: 
 red, yellow, and black. At the end of eight months, when the 
 first fruits are ripe, a great feast, called Jaliko, the feast of the pole, 
 is given. 
 
 When the time arrives, the chief appoints six men to collect the 
 food and drink for the feast. Two men wear white bark cushmas 
 painted in front and back with jaguars; two wear cushmas painted 
 with poles and branches; and two wear cushmas painted with 
 birds. All of the men wear bark masks with only their eyes visible. 
 Early in the afternoon of the day of the feast, these six men go 
 armed to the houses of the sub-chiefs. The two representing the 
 jaguars carry long poles with hooks on the ends, and proceed to 
 tear off the roof of the house; the two men painted with poles and 
 branches carry stone hatchets, and begin to cut down the posts of 
 the house; and the two men painted with birds go into the fields, 
 and begin to destroy them. In order to prevent this wholesale 
 destruction of the houses and fields, the families hasten to give 
 the men a great abundance of food of all kinds: fruit, cassava 
 bread, meat, fish, and nuts, which they carry to the chief’s house 
 
140 
 
 TRIBES OF EASTERN PERU 
 
 where the dance and feast are to be held. In the evening all the 
 village people gather at the chief’s house for the feast and dance, 
 which lasts all night and until late in the afternoon of the next 
 day. The women dance on the ground, while the men dance on 
 the top of the log. Each man supports himself with a pole, which 
 he holds upright in front of him with both hands, facing the 
 women. One man leads the singing for the dance, while the others 
 join in at the chorus. When the leader is tired out, another takes 
 his place. The burden of the song is in adoration of the sun, 
 moon, plants, fruits, and animals. The rhythm of the dance is 
 accentuated by the sound of rattles, made of nuts, worn by the 
 men above the calf of the right leg. The dance of the men on the 
 log is merely a shifting from one foot to the other, emphasizing 
 the beat with the right foot. 
 
 After the dance is over, the chief cuts up the image of the woman 
 and gives a piece to the head of each family present, who takes it 
 home and burns it in his own little fireplace. The chief himself 
 burns the head of the image. 
 
 The feast appears to be a kind of harvest thanksgiving ceremony, 
 but the exact meaning of the different elements is difficult to 
 understand. Their dances and feasts are usually held when the 
 different fruits are ripe, or when certain fish come up the river. 
 During these festive dances, other households are invited and all 
 exchange wives during the dance, with the exception of the chiefs. 
 Two of the best musicians lead the dance. Each has attached to 
 his arm a bunch of feathers, and carries a Pan’s pipe of three 
 bamboo joints of different lengths. The music is made by each 
 in turn blowing a single note on his pipe. The women generally 
 dance in circles with clasped hands, and the men dance around 
 the outside with their arms locked. The drum is not used at the 
 dance, but only for signals and messages. The flutes made of 
 the human arm bones of their enemies are used only for personal 
 amusement, and played when the individuals who made them are 
 alone. 
 
 Other Amusements. Among most tribes, the boys find amuse¬ 
 ment in shooting with the bow and arrow, but the Witoto do not 
 use these and the boys must find amusement in some other way. 
 They make wooden tops, humuraka, about six inches long and one 
 and a half inches thick, with a notch at one end, and a point at the 
 
WITOTAN STOCK 
 
 141 
 
 other. A string is wound around the top, and it is thrown up in 
 the air. The men and boys also play ball. They make a large 
 rubber ball, uwika detirowi, about six inches in diameter, and 
 all play together around the central plaza. The ball is tossed into 
 the air and must be caught on the knee of the right leg, bounced 
 into the air again, and received in the same way on the other side. 
 The hands must not be used except in guiding the ball to the 
 knee. These ball games between villages last four or five days. 
 They play ball in the afternoon, and dance at night. 
 
 Dress and Ornamentation. No clothing is worn indoors, but 
 the men, when on the trail, hunting, or working in the fields, wear 
 a breechcloth of bark. The women wear narrow woven cotton 
 bands on the wrists and ankles. Neither men nor women wear 
 paint or are tattooed. The men pierce the ears and the alae of the 
 nose, for the insertion of feathers, but the septum is not perforated. 
 The sub-chiefs pierce their ears and the alae of the nose, and wear 
 a wooden plug in the middle of the lower lip. The chief wears, in 
 addition, two extra lip plugs one on either side of the center. The 
 plugs are sometimes made of silver or gold. The sub-chiefs wear 
 jaguar tooth necklaces; in case of trouble between the chief and a 
 sub-chief this necklace is taken away by the chief, and the sub¬ 
 chief is thus disgraced. The extra lip plugs are the only evidence f 
 of position worn by the chief. As there is no clothing or headdress 
 worn, these are the only marks of distinction within the tribe. 
 
 Marriage. The Witoto marry outside the village, but within the 
 tribe. No one, except the chiefs and the medicine men, is allowed 
 to have more than one wife. The medicine men are allowed to 
 have three or four, while the chiefs may have as many as they 
 wish. The sons of chiefs must always marry the daughters of 
 other chiefs. The three or four hundred people living in one group 
 are considered as one family, and all of the children as brothers and 
 sisters. 
 
 When a young man wishes to take a wife he speaks to his father, 
 who makes arrangement with the father of the girl he desires; 
 but if the boy’s father is dead he goes to the chief instead. The 
 boy makes a present of tobacco to the chief, works for the girl’s 
 father, and gives him tobacco and coca. The tobacco and coca 
 for the father are brought in, and left on the floor of the house. 
 At the same time, the boy brings rare fruits and game, and a cer- 
 
142 
 
 TRIBES OF EASTERN PERU 
 
 tain kind of wood, popai, which is very much prized, and presents 
 them to the girl’s mother. The food is then divided among all the 
 families in the house, and if all partake, it is considered a sign that 
 they agree to the marriage. The boy must then remain in the 
 house that night, and sleep alone. The next day the girl’s father 
 sends her to the boy’s household where she lives with the family 
 until after puberty, when the young man takes her to his own 
 apartment in the family house of his father. If a wife should prove 
 unfaithful, she is killed by her husband. 
 
 When a woman is about to be confined, she retires to the forest 
 alone, and returns with her child. She is given presents by all of 
 the other women of the household. When a chief’s wife has a 
 child, the medicine men come to the house; the eldest takes the 
 child in his arms, sings and chants a ceremony, then passes it to 
 the next, and he to the next, continuing throughout the night. 
 This ceremony is intended to keep the evil spirits away from the 
 mother and child, and to give the child good health. The child 
 is named by the father and mother, without any ceremony. There 
 seem to be family and tribal names. Jagi Huari means “ beads 
 about his neck.” His son’s name is Guaita Huari — Guaita 
 means “ to catch.” The name Huari is never found in any other 
 sub-tribe, and the name Jagi can never be used by any other 
 family. Men are sometimes given nicknames of animals or birds. 
 Some examples of individual names are as follows: 
 
 Sebua sub-tribe: chief’s name, Sorroginema; wife’s, Jenadeno; 
 and son’s, Irimamuy. Man’s name, Binarima; wife’s, Bogeirei; 
 and son’s, Keifo. Man’s name, Siaguide; wife’s, Nanimegoqueina; 
 and son’s, Boiriyama. 
 
 Kabduya sub-tribe: man’s name, Suyei; wife’s, Setiniyei; son’s, 
 Kitibequi; and daughter’s, Sirequitofeno. 
 
 Monunisaya sub-tribe: man’s name, Jairebiuneima; and wife’s, 
 Diguidami. 
 
 Nongoni sub-tribe: man’s name, Yidima; wife’s, Sanuano; 
 son’s, Cani; and daughter’s, Cayei. 
 
 The families are always small, in spite of the common desire for 
 children. There are seldom more than three or four children born in 
 one family. The members of the family sleep in individual ham¬ 
 mocks; the father on one side of the apartment, the mother on the 
 other, with the children in the back part, and a fire in the middle. 
 
WITOTAN STOCK 
 
 143 
 
 The Dead. When a chief dies he is wrapped in a new hammock 
 with all his possessions and buried in the center of the floor of 
 the house, then the people move away, and build another house. 
 When any other member of the tribe dies, he is buried under his 
 own fireplace, and the house is not deserted. The grave is dug 
 about five feet deep, and the body placed in a sitting posture. A 
 man dies in his hammock. Each family places some offering in the 
 hammock, then it is bound around the corpse with a rope, and 
 placed in the grave with all his possessions. His dogs and pet 
 animals are buried alive, or later when caught are killed and 
 buried. 
 
 If a father and mother both die and leave young children, they 
 are buried alive with the mother. Jagi knew of one case where 
 both parents had died and had left three little children, the mother 
 dying shortly after the father. The eldest child, about eight years 
 of age, overheard the people talking, and learned that the children 
 were to be buried alive, so he quietly escaped to the forest; but 
 the other two were put in the grave alive with the mother and 
 covered up with earth. Jagi was present, and witnessed the burial. 
 
 Two or three months after a man’s death the people of his house 
 hold a fiesta and dance in his honor. When a man dies, his widow 
 cuts off and burns the bands which are put on her ankles and arms 
 when she is promised in marriage. If she has great affection for 
 her husband, and thinks she will never want to marry again she 
 cuts off her hair as a sign of mourning. When a wife dies, a man 
 shows no signs of grief or mourning. 
 
 If any one is suffering from some incurable disease which renders 
 him helpless, or from some unknown serious disease, he is buried 
 alive. Ordinarily they take exceptionally good care of the aged, 
 because they are considered wise, and their counsel is desired. 
 
 Medicine Men. When anyone is sick, the members of his family 
 give him such remedies as are commonly known among the tribe. 
 If he does not recover and the sickness proves serious, the aimi, or 
 medicine man, is called in. He gives no medicine, but treats the 
 patient by magic and manipulation. He takes ground tobacco 
 leaves, boils them in a small cooking pot, squeezes out the liquid, 
 boils it again until it is a thick syrup, and then mixes with it water 
 and the ashes of the popai. He dips his fingers into the liquid, and 
 puts them in his mouth. In a few minutes he is overcome with 
 
144 
 
 TRIBES OF EASTERN PERU 
 
 dizziness and sickness and in this condition is able to discover the 
 disease. After a half hour he takes tepid water as an emetic. He 
 has now discovered the disease, knows what it is, and where it is 
 located. He uses no drugs, but begins at once his manipulations. 
 He rubs the patient, always in the direction of the extremities, 
 and blows the disease away from between his hands. He presses 
 with the heels of the hands, rolls his knuckles, and rubs with his 
 fingers; as he finishes rubbing, he brings his hands together at the 
 top of the patient’s head, or at his toes, or his finger tips, and then 
 blows away the disease. To insure the safety of the patient from 
 the return of the disease, he blows upon the hammock. 
 
 The medicine man operates in the middle of the big house. The 
 patient is brought in, laid on a mat, or swung in a hammock. If, 
 however, the patient is too sick to be moved, he may be treated in 
 his own apartment. About ten feet inside of the door of the big 
 house there is a pole on which hangs a bag of coca, at the bottom 
 of which is kept a small pot of liquid tobacco. The medicine man, 
 in taking his tobacco, squats before this pot with his back towards 
 the center of the house. If the patient is seriously sick, the medi¬ 
 cine man may remain with him for several days blowing away the 
 disease. Besides this kind of treatment, the medicine man is 
 able also to reduce fractures, using tablets of wood as splints; to 
 lance ulcers; to put on plasters of various kinds; and to cup the 
 back and shoulders for diseases of the chest. 
 
 When a medicine man is sick he attributes his sickness to some 
 powerful medicine man in another tribe. In cases of epidemics the 
 medicine man goes from house to house, and if many die he recom¬ 
 mends that they burn the houses and move away. In all cases 
 death is due to the influence of some other medicine man, and the 
 local medicine man is not held responsible. The medicine man is 
 paid for his services in tobacco, coca, and jaguar teeth. When 
 a child is sick its mother eats nothing but cassava. If anyone is 
 near to death, the other members of the household sit nearby and 
 sing. In case of smallpox they separate the sick, and send all the 
 unaffected people away to the forest during the continuance of 
 the disease. 
 
 Ordinarily the medicine man does not reveal the sickness that he 
 has removed from the body of the patient, but in certain cases of 
 severe illness he bites and sucks from the body of the patient a 
 
WITOTAN STOCK 
 
 145 
 
 small object of gold, silver, wood, or bone, shows it to the chief, 
 and says that he has taken it from the body. The chief takes it, 
 shows it to the patient, and then returns it to the medicine man, 
 who puts it in his mouth. This is the evil that is causing the disease, 
 and since it has been removed, the patient says that he feels better, 
 and usually recovers. 
 
 The medicine man works in the fields as an ordinary member of 
 the tribe; but he is respected by his own tribe, because he is able 
 to cure diseases, and he is feared by other tribes because he is able 
 to send diseases upon them. A medicine man is not able to send 
 any particular disease, but just disease of some kind. 
 
 The position of medicine man is inherited. The eldest son is 
 always supposed to have the power to heal. From childhood he is 
 not allowed to eat certain kinds of food, or to do certain things. 
 He must not eat the fat or flesh of animals, or certain fruits. He 
 may eat small birds, small fish, and cassava, the common staple 
 food. He uses a great deal of tobacco. The boy is taught by his 
 father, but he is not allowed to practise until after his father’s 
 death. Each large house has a medicine man, but the greatest 
 of the medicine men lives in the house with the chief. 
 
 Cosmogony. The Witoto start with the world already made, 
 without any account of its creation. They know that the world 
 is round from the fact that they see a circular horizon. They know 
 also that it is flat with water all around and under it, because they 
 have dug wells and found water below. 
 
 At death they go up to the sky from the point of departure on 
 the top of the high mountains in the west. One time a man, after 
 going to the top of the mountain, came back, and told the people 
 that he saw great mountains and cities beyond, but no one else 
 has ever gone to see them. The rivers join together, and run away 
 into a great hole in the earth, called monokakagi, and never come 
 back. Where the hole is, and what finally becomes of the water 
 is unknown. 
 
 Man is an evolved monkey. A long time ago, before there was 
 any sun or moon, monkeys came up through a hole in the earth, 
 and after a long time some of them developed into men, while the 
 rest remained monkeys. The Witoto were the first men. At the 
 time the monkeys became men, there was no sun, but it came 
 afterward from some unknown place. The animals came about 
 
146 
 
 TRIBES OF EASTERN PERU 
 
 the same time that men made their appearance. Fathers tell their 
 children stories about how the monkeys became men. 
 
 Time is counted by moons, dawi; and by seasons, hwiyaraoli; 
 the time from one rainy season to another, or from harvest to 
 harvest, or flowering time to flowering time. 
 
 Religion. They believe a big man, Hosinimui, is in the sky, 
 who has a long beard which reaches to the middle of his body, but 
 has no hair on his head, and who wears the sun as a crown. When 
 the sun goes down at night it is because he has gone to bed, and 
 put out the light. His food is composed entirely of honey and 
 peanuts. There is also an evil spirit, Taife, who has long finger 
 nails, and may do personal injury to his victims. At death all 
 without distinction go above in the sky, and remain there forever, 
 inactive. The soul of the dead, hursesima, comes back to earth 
 at times, and walks around at night. 
 
 Warfare. The Witoto are not a war-like people, but are forced 
 at times to go to war, and at such times are well organized under 
 the chief. When they want to provoke war with another tribe, 
 some members of the war party go to the other tribe, and give 
 a man coca; when he begins to eat it, they hit him on the head with 
 a stone hatchet, kill him, cut off his head, and carry it home to eat. 
 To secure volunteers for such a war, the chief places on the ground 
 a pot containing the extract of tobacco. He then makes an ad¬ 
 dress, dips his fingers into the liquid, places them on the tip of his 
 tongue, and calls upon all who are willing to go to war to do the 
 same thing. This ceremony is in the nature of an oath, and is 
 often used on other occasions. It is the most sacred oath, and is 
 never broken. 
 
 When they kill men in war they cut off the heads and the arms, 
 and carry them home, where they eat the flesh of the heads, throw 
 away the skull, and make flutes of the arm bones. The heads are 
 boiled, and the teeth taken out and made into necklaces. The 
 flesh is eaten by the old men, and the leader of songs, nugoitimoi. 
 Recently Torres’ band of Witoto Indians made a raid against the 
 Andoke, killed three men, cut off their heads, ate the flesh, then 
 placed the skulls on top of poles in front of their own houses. 
 Jagi says this is not the usual practice. Sometimes the skulls have 
 the facial part broken away, and the rest hung to the roof over the 
 chief’s quarters. 
 
WITOTAN STOCK 
 
 147 
 
 When a chief dies or is killed, his own people take out his teeth, 
 and burn or break them, for fear some enemy may dig up the body, 
 and take the teeth for a necklace. When prisoners are taken, they 
 are brought home, and killed in the plaza by an executioner, who 
 uses a lance or a stone hatchet. Captured women are tied to a 
 pole in the center of the plaza, and left there over night, when any 
 man who wishes may have access to them, a privilege seldom 
 accepted. The next day they are killed by the executioner. 
 
 As the Witoto have no bows and arrows, they use in warfare 
 spears, hard wood clubs like double-edged swords, called makana, 
 and stone axes. They do not use their poisoned lances or blow- 
 guns in warfare. 
 
 It has been reported that the Witoto are cannibals, that they 
 eat the heads, arms, hands, and feet of their enemies or undesirable 
 
 Witoto Indian drum five feet long and two feet in diameter made from a log. The 
 interior was burned out through the two holes and connecting slit 
 
 persons coming among them; but they eat only a part of the 
 flesh of the head, and that for revenge, and for the purpose of in¬ 
 spiring fear in their enemies. For the same reason, they make 
 flutes of the bones of the arm. 
 
 Signal Code. The drum, huari, is used entirely as a means of 
 communication. It is made of a log, five or six feet in length and 
 two feet in diameter (figure 17). On the top of the log is a hole 
 near each end, six inches in diameter, and connecting these is a 
 slit, one and a half inches wide. The interior of the log is burned 
 out through the slit and holes, and the fire controlled by blowing 
 through the leg bone of a stork. The two sides are of different 
 thickness, thus they produce two tones differing in pitch. For 
 sending messages two drums are used, and four tones are furnished, 
 
148 
 
 TRIBES OF EASTERN PERU 
 
 differing in pitch and quality. The operator stands between the 
 two logs, and beats them with his rubber-tipped stick, huakitchu. 
 His code is based upon these four different tones, the time between 
 his strokes, and the number of blows. The drum is kept in the 
 chief’s house, suspended from the roof or is hung by lianas from 
 a tree outside, and kept from swinging by cords attached to a 
 buried log. 
 
 The Witoto have been made notorious on account of the “ Atroc¬ 
 ities of the Putumayo,” made public a few years ago by Sir Roger 
 Casement. The real condition of affairs in the Putumayo region, 
 and the treatment of the Witoto by rubber gatherers could not 
 well be exaggerated. Hearing of these misdeeds of the rubber 
 gatherers, I reported them to the Peruvian Government and to 
 my own, some two years before Sir Roger Casement had heard of 
 them. The Peruvian Government immediately stopped the atroc¬ 
 ities, as is evidenced by the fact that Sir Roger presents only 
 reports of what had happened, not anything that he himself saw. 
 
 Grammar. In order to form the comparative, maka, much, is 
 prefixed to the positive. There is no superlative form. 
 
 COMPARISON 
 
 Good 
 
 mari 
 
 Bad 
 
 marineti 
 
 Better 
 
 makamari 
 
 Worse 
 
 makamarineti 
 
 
 USE OF 
 
 POSSESSIVE ADJECTIVES 
 
 
 My father 
 
 kwaimoa 
 
 Their house 
 
 imakahopo 
 
 My mother 
 
 kwainono 
 
 Our house 
 
 kaghopo 
 
 My house 
 
 kwaihopo 
 
 My good house 
 
 knaihopomari 
 
 His house 
 
 baimwihopi 
 
 o His good dogs 
 
 baimakotikomari 
 
 Your house 
 
 ohapo 
 
 Large house 
 
 ijuikopo 
 
 
 
 PRONOUNS 
 
 
 I 
 
 kwe 
 
 We 
 
 kai 
 
 Thou 
 
 o 
 
 You 
 
 omo 
 
 He 
 
 o 
 
 They 
 
 omo 
 
 She 
 
 ohe 
 
 
 
 This 
 
 naimwe 
 
 My 
 
 knai 
 
 That 
 
 biama 
 
 Your 
 
 ohe 
 
 Which 
 
 muka 
 
 This 
 
 bai 
 
 Who 
 
 bumwa 
 
 Our 
 
 kai 
 
 What is this? 
 
 hadiyabuwi 
 
 i? What man is this? 
 
 wimabuo? 
 
 What did you say? 
 
 nupodo? 
 
 Whose dog is this? 
 
 biyihikobmvi? 
 
WITGTAN STOCK 
 
 149 
 
 DECLENSION 
 
 
 The man 
 
 wlgma 
 
 
 
 For the man . wigmayi 
 
 
 
 With the 
 
 man wigmadiga 
 
 
 Vocabulary. 
 
 
 THE FAMILY 
 
 
 Man 
 
 igma 
 
 Aunt 
 
 iusunu 
 
 Woman 
 
 rino 
 
 Brother 
 
 ama 
 
 Husband 
 
 kwi’ini 
 
 Sister 
 
 bunu 
 
 Wife 
 
 kwi’ai 
 
 Sort 
 
 hito 
 
 Grandfather 
 
 iusuma 
 
 Daughter 
 
 hisa 
 
 Grandmother 
 
 iusunu 
 
 Bby 
 
 iurotiko 
 
 Father 
 
 mota 
 
 Girl 
 
 hisa 
 
 Mother 
 
 e s i 
 
 Baby 
 
 hamadi 
 
 Uncle 
 
 iusuma 
 
 
 
 
 CARDINAL POINTS 
 
 
 North 
 
 oguayak 
 
 Zenith 
 
 haaka 
 
 West 
 
 bibemu 
 
 Nadir 
 
 ana 
 
 South 
 
 oyekodubehaukunak Up river 
 
 avibeni 
 
 East 
 
 biye 
 
 Down river 
 
 wireni 
 
 
 
 COLORS 
 
 
 White 
 
 insereti 
 
 Blue 
 
 mokoreti 
 
 Black 
 
 hitereti 
 
 Yellow 
 
 hosi 
 
 'Red 
 
 hiyoreti 
 
 Brown 
 
 | 
 
 hetuda 
 
 
 
 NUMERALS 
 
 
 1 
 
 dahi 
 
 5 
 
 dabakwiro 
 
 2 ' 
 
 mena 
 
 10 
 
 nangwahibekwiro 
 
 8 
 
 dahiyamand 
 
 20 
 
 aikwiro 
 
 4 
 
 naka’amak 
 
 Above 20 (many) daheseti 
 
 
 
 ORDINALS 
 
 
 First 
 
 dahi 
 
 Last 
 
 irakena 
 
 They count their fingers, beginning with the little finger of the 
 left hand. For the right hand, the same names are used as for the 
 left hand, except for the thumb which has a new word, ten. From 
 ten to twenty the toes are counted in the same order as the fingers, 
 with a new word for twenty. No other words are used for num¬ 
 bers except the indefinite word for a great number. 
 
150 TRIBES OF EASTERN PERU 
 
 VERBS 
 
 Ask 
 
 bikanaiti 
 
 Know 
 
 iunati 
 
 Break 
 
 jedi 
 
 Make 
 
 huinoka 
 
 Bring 
 
 ati 
 
 Paint 
 
 hidi 
 
 Burn 
 
 oside 
 
 Play 
 
 deterowi 
 
 Catch 
 
 gaita 
 
 Put 
 
 lioni 
 
 Come 
 
 biti 
 
 Reply 
 
 iu’aidoti 
 
 Cook 
 
 rokoki 
 
 Return 
 
 biti 
 
 Cry 
 
 kweri 
 
 Roast 
 
 ruika 
 
 Cut 
 
 koaiti 
 
 Run 
 
 arikina 
 
 Pie 
 
 foodaiti 
 
 Say 
 
 nupo 
 
 Dig 
 
 ekono 
 
 See 
 
 kiodo 
 
 Drink 
 
 biro 
 
 Send 
 
 oretati 
 
 Eat 
 
 gunu 
 
 Sew 
 
 tifoka 
 
 Fall 
 
 iu’aidi 
 
 Sing 
 
 rono 
 
 Fly 
 
 fedi 
 
 Sleep 
 
 inidi 
 
 Give 
 
 haisika 
 
 Smell 
 
 nuita 
 
 Go 
 
 makariti 
 
 Speak 
 
 nakti 
 
 Grow 
 
 moni 
 
 Suck 
 
 dlsenhiro 
 
 Have 
 
 jino 
 
 Swim 
 
 idi 
 
 Hear 
 
 kakadi 
 
 Take 
 
 hiro 
 
 Hunt 
 
 henodi 
 
 Walk 
 
 liaiti 
 
 Judge 
 
 hifaneti 
 
 Wash 
 
 hokoki 
 
 
 ADDITIONAL 
 
 WORDS 
 
 
 About 
 
 iaredi 
 
 Death 
 
 baidi 
 
 Bad 
 
 marineti 
 
 Dog 
 
 hiko 
 
 Ball, rubber 
 
 uika 
 
 Dog,/. 
 
 hikoerino 
 
 Beads 
 
 jagi 
 
 Dog, m. 
 
 hiko'oima 
 
 Better 
 
 makamari 
 
 Dogs 
 
 hikotiko 
 
 Bird 
 
 ofoma 
 
 Drum 
 
 wari 
 
 Bird,/. 
 
 ofomaerina 
 
 Drumstick 
 
 wakitcu 
 
 Bird, in. 
 
 ofomaoima 
 
 Dry 
 
 saf renet i 
 
 Birds 
 
 nanofoma 
 
 Empty 
 
 heriainoti 
 
 Blowgun 
 
 obiyaka 
 
 False 
 
 benagnoyoti 
 
 Chicha 
 
 eimo 
 
 Feast 
 
 jaliko 
 
 Chicha, fruit 
 
 bugabi 
 
 Fever 
 
 duiko 
 
 Chief (name of) 
 
 Ijama 
 
 Full 
 
 monitaiti 
 
 “ “ “ 
 
 Kutunen 
 
 Good 
 
 mari 
 
 “ “ « 
 
 Rianumui 
 
 Green 
 
 hamadi 
 
 «« (C <« 
 
 Amigo 
 
 Hard 
 
 kweneredi 
 
 “ “ “ 
 
 Mampi 
 
 Here 
 
 benoma 
 
 « <« i< 
 
 Ifi 
 
 Hot 
 
 usireti 
 
 Cold 
 
 rosireti 
 
 House 
 
 hopo 
 
 Corn 
 
 petcato 
 
 Jaguar 
 
 hiko 
 
 Day 
 
 aje 
 
 Lance 
 
 suda 
 
WITOTAN STOCK 
 
 151 
 
 Large 
 
 ijui 
 
 Spirit, evil 
 
 
 taife 
 
 Late 
 
 nawiti 
 
 Spirit, good 
 
 
 hosinimui 
 
 Many 
 
 aka 
 
 Stone 
 
 
 nofuika 
 
 Medicine man 
 
 eima 
 
 Straight 
 
 
 hanoredi 
 
 Moon 
 
 hwibui 
 
 Sun 
 
 
 hitoma 
 
 More 
 
 aka 
 
 Sweet 
 
 
 niaimeridi 
 
 Much 
 
 aka 
 
 Tapir 
 
 
 hegedima 
 
 Naked 
 
 dunoka 
 
 Tapir, /. 
 
 
 hegedima’erino 
 
 Needle 
 
 egido 
 
 Tapir, m. 
 
 
 hegedima’oima 
 
 Negative 
 
 ineti 
 
 Tapirs 
 
 
 hegeditiko 
 
 Nest 
 
 hoho 
 
 There 
 
 
 hipihi 
 
 Night 
 
 nagone 
 
 There, distant 
 
 baini 
 
 No 
 
 damaiti 
 
 Thief 
 
 
 fuiki 
 
 None 
 
 ineti 
 
 Tobacco 
 
 
 jera 
 
 Nothing 
 
 jidi 
 
 Tomorrow 
 
 
 ikomoni 
 
 Old 
 
 iuaikeroma 
 
 Top 
 
 
 humuraka 
 
 Open 
 
 ekono 
 
 Tree 
 
 
 amina 
 
 Opposite 
 
 oruikadlbi 
 
 Tribe (name 
 
 of) 
 
 Laboyano 
 
 Paddle 
 
 faijahi 
 
 66 66 
 
 66 
 
 Sebua 
 
 Pain 
 
 isiredi 
 
 66 66 
 
 66 
 
 Huraya 
 
 Palmfruit 
 
 kenaku 
 
 66 66 
 
 66 
 
 Monunisaya 
 
 Partridge 
 
 kotoma 
 
 66 66 
 
 66 
 
 Nongoni 
 
 Pig 
 
 aimo 
 
 66 66 
 
 66 
 
 Kabduya 
 
 Pig,/. 
 
 aimo’erino 
 
 66 66 
 
 66 
 
 Haiyofo 
 
 Pig, m. 
 
 aimo’oima 
 
 Truth 
 
 
 wanai 
 
 Pigs 
 
 togaimo 
 
 Turkey 
 
 
 muidoki 
 
 Poison 
 
 aupui 
 
 Ugly 
 
 
 heredi 
 
 Quickly 
 
 arikena 
 
 Warm 
 
 
 ikasiti 
 
 Rain 
 
 dedi 
 
 Wet 
 
 
 riadi 
 
 Raw 
 
 uweneti 
 
 Where 
 
 
 nifue 
 
 Ripe 
 
 hiedi 
 
 Wide 
 
 
 adjuemi 
 
 River 
 
 ije 
 
 Wind 
 
 
 aifui 
 
 Same 
 
 adinomo 
 
 Wing 
 
 
 riaiko 
 
 Singer 
 
 iiugoitemai 
 
 Worse 
 
 
 makamarineti 
 
 Sky 
 
 mona 
 
 Yes 
 
 
 he 
 
 Small 
 
 hanoredi 
 
 Yesterday 
 
 
 nafatoni 
 
 Soul 
 
 hursesima 
 
 
 
 
MIRANHAN GROUP 
 
 Vocabulary. The short vocabulary here appended was ob¬ 
 tained from a small boy at a rubber station on the Manu River. 
 He had been captured sometime before, but had not learned to 
 speak Spanish well enough to give me any information about his 
 people, nor even where they lived. The man who had him did not 
 know where he came from, or to what tribe he belonged. 
 
 THE FAMILY 
 
 Man 
 
 kwakpi 
 
 Son 
 
 itsemeni 
 
 Woman 
 
 kwatci 
 
 Child 
 
 mani 
 
 Father 
 
 takani, tci’iha 
 
 Baby 
 
 tcowapekwi 
 
 Mother 
 
 kwa’atro, kwa'atco 
 
 
 
 
 PARTS OF 
 
 THE BODY 
 
 
 Head 
 
 manikwi 
 
 Chest 
 
 mapahi 
 
 Hair 
 
 manikwahi 
 
 Abdomen 
 
 mapahi 
 
 Cheek 
 
 manipa 
 
 Arm 
 
 inanahenkwa 
 
 Chin 
 
 makwatsahi 
 
 Upper arm 
 
 maneliikwa 
 
 Eye 
 
 ma’atci 
 
 Lower arm 
 
 maonsik 
 
 Eyebrow 
 
 mahe 
 
 Hand 
 
 maonse 
 
 Eyelash 
 
 ma’atcitci 
 
 Finger 
 
 maonskwa 
 
 Ear 
 
 manimi 
 
 Nail 
 
 maonsikwani 
 
 Nose 
 
 matihigo 
 
 Hips 
 
 makipa 
 
 Mouth 
 
 mahi 
 
 Leg 
 
 mat’tia 
 
 Teeth 
 
 makwahi 
 
 Upper leg 
 
 makipa 
 
 Tongue 
 
 manihikwi 
 
 Lower leg 
 
 mapateri 
 
 Neck 
 
 manikwa 
 
 Knee 
 
 matonahi 
 
 Throat 
 
 makortotsa 
 
 Ankle 
 
 mattia 
 
 Shoulder 
 
 makomavik 
 
 Foot 
 
 mattiapa 
 
 Back 
 
 mapaseria 
 
 Toe 
 
 mattikwa 
 
 Side 
 
 mam'miko 
 
 Joint 
 
 makomivik 
 
 
 VERBS 
 
 
 Bite 
 
 meikoi 
 
 Rise 
 
 kwakwameni 
 
 Come 
 
 kwaditcitci 
 
 Run 
 
 matini 
 
 Drink 
 
 veheterlk 
 
 Sit 
 
 kwatakivi 
 
 Eat 
 
 kwamematco wa 
 
 Sleep 
 
 kwakikwa 
 
 Paddle 
 
 mapotoa 
 
 
 
 152 
 
MIRANHAN GROUP 
 
 153 
 
 ADDITIONAL WORDS 
 
 Dog 
 
 oipi 
 
 Floor 
 
 iumainkwa 
 
 Cat 
 
 i’lkernek 
 
 Canoe 
 
 meina 
 
 Hog 
 
 mani 
 
 Paddle 
 
 potokwa 
 
 Jaguar 
 
 hoipi 
 
 Pole 
 
 katehika 
 
 Parrot 
 
 waro 
 
 Day 
 
 mepa 
 
 Turkey 
 
 nimiko 
 
 Night 
 
 kaveni 
 
 Cock 
 
 kwapi 
 
 Tomorrow 
 
 pekorekan 
 
 Hen 
 
 kataraka 
 
 Good day 
 
 Imlnlk 
 
 Yucca 
 
 waheriki 
 
 Thank you 
 
 meimivi 
 
 Plantain 
 
 iuhlko 
 
 Yes 
 
 eheh 
 
 House 
 
 ha’antc 
 
 No 
 
 tsatanikato 
 
 Roof 
 
 iume’eko 
 
 
 
TUPIAN STOCK 
 
 TIATINAGUA 
 
 Distribution. The Tiatinagua occupy the territory south of the 
 Madre de Dios between the Inambari and Beni Rivers, particularly 
 along the Tambopata, Heath, and Madidi Rivers. They number 
 at present five or six hundred, and are known locally by various 
 names: Atsahuaca, Yamiaca, and Guarayo or Huarayo. The 
 term Huarayo has no ethnic value, but is a general name applied 
 to all savages, as the term Chuncho is used in some other regions. 
 These Indians speak a dialect of the Tupian language. 
 
 Organization. The Tiatinagua have a very loose tribal organi¬ 
 zation. Each group has a head-man or chief, who leads his people 
 in their wanderings from their permanent villages in the interior 
 to their hunting places. Two or three families live together in 
 small palm-leaf houses. They build temporary shelters on sand 
 bars, along the rivers, by leaning palm leaves against a bent pole. 
 They travel for the most part on foot, crossing the rivers on balsas, 
 made of two logs fastened together by chonta palm pins driven 
 through them. They make no canoes. 
 
 Food Supply. Around their permanent homes in the forest they 
 make great clearings where they grow corn, cassava, sweet pota¬ 
 toes, and plantains. Along the rivers, where they hunt and fish 
 at certain seasons of the year, they plant bananas and plantains 
 in a small clearing out of sight of the river. These clearings are 
 so well secluded that a traveler would not be able to find them 
 without knowing the location or clue. The traveler, seeing a 
 single banana or plantain tree standing at the river bank, wonders 
 how it happened to grow there. If he were to land, and make his 
 way into the forest behind this tree, he would find plenty of fruit. 
 
 Plantains are eaten raw, or are roasted when green or ripe. 
 The rind is split by biting it longitudinally, and is removed with 
 the fingers and teeth. Then the plantain is placed in the fire, 
 and roasted on hot coals. They make very little pottery, and 
 often use a joint of bamboo, instead of a cooking pot, especially 
 
 154 
 
TUPIAN STOCK, THE TIATINAGUA 
 
 155 
 
 when they wish to cook fish. They cut a joint of green bamboo of 
 sufficient size, place the fish inside, and throw the joint into the 
 fire. The fish cooks before the bamboo burns through. 
 
 The men make fire by twirling a stick between the palms of the 
 hands in the ordinary fashion. They do not grow tobacco, or use 
 it in any form. The men hunt, fish, and make balsas. The women 
 clear, plant, and cultivate the fields, build their houses and shelters, 
 gather fruits and nuts, and even make bows and arrows for the 
 men. The men hunt in large numbers, and divide their catch. 
 The common method used in hunting most of their game is the 
 
 Figure 18 
 
 Tiatinagua woman making cornmeal 
 
 drive. They encircle a wide area, and drive game towards a com¬ 
 mon center on high ground, where the animals are killed with bows 
 and arrows. They have no hooks, but are very successful in 
 shooting fish, and sometimes drive them into a trap made by 
 planting sticks across a side stream. 
 
 The Tiatinaguas are the most expert in the use of the bow and 
 arrow of any of the tribes visited. The bow is held in the left 
 hand, with the arrow on the left of the bow, and under the fore¬ 
 finger; then the arrow is held on the string with the thumb and 
 index finger, and pulled with the other three fingers on the string. 
 They pull across the breast with the head turned to the left, and 
 the arrow below the line of the eye. In shooting at a target, six 
 inches in diameter, at a distance of twenty-five yards, they made 
 
156 
 
 TRIBES OF EASTERN PERU 
 
 an average of a direct hit once in five times, with the other arrows 
 close to the target. They use bows and arrows about six feet in 
 length. 
 
 Dress and Ornamentation. The chief wears a shirt made of 
 woven wild cotton while all the other men wear a close fitting 
 sleeveless bark shirt which comes down nearly to the knees. The 
 women wear a piece of bark as an apron, hanging in front from a 
 belt or string tied around the waist. The children wear no cloth¬ 
 ing until after puberty. They dye their clothing, and paint their 
 bodies, black with wito and red with arnotto. Women and children 
 wear necklaces made of the teeth of monkeys, peccaries, and other 
 animals. The men sometimes wear a crescent-shaped nose orna¬ 
 ment made of mother-of-pearl, and certain men wear two or three 
 bright feathers under one arm. Neither men nor women pierce 
 their ears or lips. The heads of the children are flattened by tying 
 a board on the forehead, as is the custom already described among 
 the Conebo. 
 
 Marriage. The chief alone is allowed to have more than one 
 wife. They marry within their own tribe, but outside of their own 
 village, and bring their wives to live in their villages. There is no 
 marriage ceremony, and as far as could be learned, only mutual 
 consent between the two parties directly concerned is necessary. 
 If a woman dislikes her husband or his people, she may return to 
 her own people, without restraint. Wives are very well treated, 
 yet a husband may sell his wife or his children. Marriage cannot 
 take place until after puberty ceremonies have been performed for 
 both boys and girls. 
 
 When puberty arrives, a feast and dance takes place. The old 
 women take the girls aside and cut the hymen with a bamboo 
 knife. The men take the boys at puberty, and cut the frenum 
 preputii with the same kind of bamboo knife. When a husband 
 dies his widow returns to her own people, and lives with her 
 brother. The chief may have five or six wives, but must take them 
 from other Tiatinagua villages. 
 
 When a woman is to be confined she retires into the forest with 
 two other women as assistants. After a suitable place is selected, 
 one woman sits down with her back against a tree and takes the 
 patient on her lap, locking her arms under those of the patient, 
 and holding her firmly in that position while the other woman 
 assists in the delivery. 
 
Peabody Museum Papers 
 
 Vol. X, Plate 22 
 
 Tiatinagua Indian bark cushma, necklaces, headdress, and feather ornaments. (1/10.) 
 
TUPIAN STOCK, THE TIATINAGUA 
 
 157 
 
 The Dead. When a man dies in a village the body is taken to 
 the forest, and buried at full length. His clothing, bows, and 
 arrows are buried with him. If a man dies while traveling or en¬ 
 camped along the river, the body is thrown into the river without 
 ceremony. 
 
 A few days after we left one Tiatinagua village, a Peruvian, Sr. 
 Galvez, who had formerly visited the village, came back to it. For 
 some unknown reason, the Indians killed him, cut off his head, and 
 threw the body into the river. It is not known what disposition 
 they made of the head. When our canoemen were returning up 
 the river, they found a skeleton on a sand bar which they identified 
 as that of Galvez by means of his American shoes. The fish had 
 eaten all the flesh from the bones, but the boots were still in place. 
 
 When one is sick with some incurable disease, or is thought 
 permanently helpless, the men tie his hands and feet together, and 
 throw him into the river to drown. They believe that all sickness 
 comes on account of cultivation, as there is no sickness in the 
 forest. When there is an epidemic, they segregate the sick. Some 
 time before our visit, there had been an epidemic of sore eyes, and 
 half the people were affected. The diseased ones were separated, 
 while the others went away into the forest. 
 
 Religion. They start with the world in its present condition, 
 and have no traditions of a creator. They believe in two separate 
 spirits. A good spirit, Itosiga, is in the form of a very large white 
 man, with a long black beard who lives in the depths of the forest, 
 where only a few very old men have seen him. His only function 
 is that of causing the growth of plants. He is not worshipped or 
 held in any reverence. The other spirit, Ikwikwi, is in the form of 
 a small black man, with black beard. He also lives in the forest, 
 and occasionally is seen. When he is heard coming through the 
 bushes, they shoot arrows at him, and drive him away. He is not 
 evil, and does them no harm, but they feel uncomfortable when he 
 is near. 
 
 Personal Appearance. When we visited the Tiatinagua village 
 at La Torre, on the Tambopata River we found the people healthy 
 and in good physical condition. Apparently, they take less care 
 of their personal appearance than any of the other tribes. They 
 allow the hair to grow long, and do not extract the scattered hairs 
 on the face or body; consequently they appear to be much more 
 
158 
 
 TRIBES OF EASTERN PERU 
 
 hairy than any of the other tribes. The list of physical measure¬ 
 ments will reveal a marked difference between the Tiatinagua, 
 and the Panoan and Arawakan groups. 
 
 The Tiatinagua, while not differing greatly in stature, have 
 very slender bodies, long faces, and long heads. They have the 
 lowest index of any of the groups, 76.31. The minimum frontal 
 measurement is the lowest of all, and there is a marked depression 
 at the temples. While they have the long face and long head, they 
 have, at the same time, the broadest nose of any of the tribes 
 measured, which may indicate that some method of artificial 
 flattening is in use. 
 
 Grammar. The masculine is formed by adding yawi to the 
 noun, and the feminine by adding pona. The plural is formed by 
 adding kematine to the singular. 
 
 PRONOUNS 
 
 I 
 
 eya 
 
 We 
 
 dekya 
 
 Thou 
 
 ikwanaiyi 
 
 You 
 
 dekya 
 
 He 
 
 iyawi 
 
 They 
 
 dekya 
 
 She 
 
 iwenasi 
 
 
 
 Vocabulary. 
 
 
 
 
 
 THE 
 
 FAMILY 
 
 
 Chief 
 
 otonia 
 
 Uncle 
 
 bapba 
 
 Man 
 
 deha, yawi 
 
 Aunt 
 
 toto 
 
 Woman 
 
 ipona 
 
 Brother 
 
 koki 
 
 Husband 
 
 bekopu 
 
 Sister 
 
 obi 
 
 Wife 
 
 ikuyi 
 
 Son 
 
 tcowa 
 
 His wife 
 
 alwanasi 
 
 Daughter 
 
 icewi 
 
 Grandfather 
 
 hoasi 
 
 Boy 
 
 ibakwe 
 
 Grandmother 
 
 canasi 
 
 Girl 
 
 ipona 
 
 Father 
 
 kaka 
 
 Infant 
 
 icowi 
 
 Mother 
 
 nai’ig 
 
 
 
 
 PARTS OF 
 
 THE BODY 
 
 
 Head 
 
 iyohwak 
 
 Teeth 
 
 ese 
 
 Hair 
 
 iohwana 
 
 Tongue 
 
 yana 
 
 Face 
 
 ikohwa 
 
 Shoulder 
 
 ibahak 
 
 Eye 
 
 ikohwa 
 
 Back 
 
 itna’asa 
 
 Ear 
 
 icahak 
 
 Side 
 
 ithohanic 
 
 Nose 
 
 ekwi 
 
 Breast 
 
 ekopeci 
 
 Mouth 
 
 inama 
 
 Arm 
 
 iya 
 
 Lip 
 
 ikwasa 
 
 Elbow 
 
 wacu 
 
TUPIAN STOCK, THE TIATINAGUA 159 
 
 Hand 
 
 ime 
 
 Knee 
 
 ocaha 
 
 Palm 
 
 imehoto 
 
 Ankle 
 
 ikibocahi 
 
 Finger 
 
 imesis 
 
 Foot 
 
 ihiohu 
 
 Nail 
 
 imekica 
 
 Toe 
 
 ihiohis 
 
 Thumb 
 
 imeyaiyai 
 
 Sole 
 
 ihiohukahu 
 
 Index 
 
 imekisa 
 
 Stomach 
 
 mahi 
 
 Leg 
 
 ikisi 
 
 
 
 
 
 COLORS 
 
 
 black 
 
 katagwa 
 
 red 
 
 kaokwiuigi 
 
 blue 
 
 katawakiheni 
 
 white 
 
 kaocini 
 
 green 
 
 katawa 
 
 yellow 
 
 hawahawa 
 
 
 
 NUMERALS 
 
 
 1 
 
 owi 
 
 12 
 
 tiyehipa 
 
 2 
 
 bikapiai 
 
 13 
 
 owitahoho 
 
 3 
 
 bahipiep 
 
 14 
 
 owitahawa 
 
 4 
 
 bekadepiai 
 
 15 
 
 owikacici 
 
 5 
 
 iamatamata 
 
 16 
 
 iyisamahow 
 
 6 
 
 ai’ipiep 
 
 17 
 
 owitahoakikici 
 
 7 
 
 bikanipiai 
 
 18 
 
 iyidakawadakawa 
 
 8 
 
 bikapiyohuma 
 
 19 
 
 diyikini 
 
 9 
 
 ki’ipiha 
 
 20 
 
 i’isawani 
 
 10 
 
 i’ iamatamata 
 
 21 
 
 i’ iniweyakakiko 
 
 11 
 
 wanla 
 
 22 
 
 eaniwgyakakiko 
 
 VERBS 
 
 Ask 
 
 woihaha 
 
 Go 
 
 pokihey 
 
 Break 
 
 isahakwi 
 
 Grow 
 
 powahi 
 
 Bring 
 
 yekwi 
 
 Have 
 
 akwikayani 
 
 Burn 
 
 ewahakwi 
 
 Hear 
 
 hacahak 
 
 Buy 
 
 ehehaikwi 
 
 Know 
 
 habawikaiia 
 
 Call 
 
 gowikwi 
 
 Make 
 
 tiotikwi 
 
 Come 
 
 fuekwi 
 
 Play 
 
 mahamaha 
 
 Cook 
 
 ekwakwi 
 
 Put 
 
 heakikwokwama 
 
 Cry 
 
 ta’akwi 
 
 Rain 
 
 enahwa 
 
 Cut 
 
 ahakwi 
 
 Reply 
 
 soiha’akwi 
 
 Die 
 
 manohe 
 
 Return 
 
 fuinahi 
 
 Dig 
 
 tiokwi 
 
 Roast 
 
 nowakwi 
 
 Drink 
 
 yene 
 
 Rob 
 
 sikanto 
 
 Dry 
 
 hokaya 
 
 Run 
 
 kwahikwahi 
 
 Eat 
 
 itcahikaha 
 
 Send 
 
 pokimi 
 
 Fall 
 
 hawitcakwihi 
 
 Sew 
 
 sokokwi 
 
 Ely 
 
 kwakwesan 
 
 Shoot 
 
 pohoheti 
 
 Give 
 
 kiakwi 
 
 Sit 
 
 aliokikwi 
 
160 
 
 TRIBES OF EASTERN PERU 
 
 
 Sing 
 
 isawahki 
 
 Swim 
 
 besani 
 
 Sleep 
 
 kakawi 
 
 Take 
 
 icikwi 
 
 Smell 
 
 uciwicini 
 
 Thing 
 
 keawiya 
 
 Speak 
 
 mimikwi 
 
 Walk 
 
 pokikwi 
 
 Sting 
 
 ha’akwakwi 
 
 Wash 
 
 cakwakwi 
 
 Suck 
 
 hekibibikwi 
 
 
 
 
 ADDITIONAL 
 
 WORDS 
 
 
 Above 
 
 biakwa 
 
 Hand 
 
 keakaha 
 
 All 
 
 pokohiwi 
 
 Hat 
 
 ehyauha 
 
 Arrow 
 
 emehi 
 
 Here 
 
 andikwi 
 
 Balsa 
 
 ewisipi 
 
 High 
 
 kiau 
 
 Bark cushnia 
 
 nohwa’aki 
 
 Hot 
 
 tcatiyo 
 
 Bark for cushma 
 
 tcapaka 
 
 House 
 
 iking 
 
 Basket 
 
 icaha 
 
 My house 
 
 ikwayiki 
 
 Bird 
 
 tsamapwi 
 
 Hunger 
 
 hiakwi 
 
 Blind 
 
 kowamihi 
 
 Knife 
 
 epi 
 
 Bow 
 
 weya 
 
 Late 
 
 sidia 
 
 Breakfast 
 
 mekawaka 
 
 Leaf 
 
 ehawini 
 
 Canoe 
 
 kwakba 
 
 Left 
 
 icani 
 
 Cloud 
 
 bo 
 
 Light 
 
 sidia 
 
 Cold 
 
 tcaiwi 
 
 Little 
 
 oipohwi 
 
 Corn 
 
 ciki 
 
 Long 
 
 hoano 
 
 Deaf 
 
 keanini 
 
 Machete 
 
 ba 
 
 Day 
 
 hapohwakia 
 
 Many 
 
 kematini 
 
 Death 
 
 manwa, emano 
 
 Midday 
 
 yekohayanek 
 
 Dinner 
 
 kici 
 
 Moon 
 
 bahi 
 
 Dog 
 
 nyawewa 
 
 Much 
 
 kibutcini 
 
 Dove 
 
 kwibehi 
 
 Music 
 
 emiaki 
 
 Each 
 
 obwani 
 
 Naked 
 
 pakimae 
 
 Earth 
 
 meca 
 
 Near 
 
 katcipede 
 
 East 
 
 eiya 
 
 Needle 
 
 akiseko 
 
 Enemy 
 
 hahipya 
 
 Net 
 
 hietcakyi 
 
 Every 
 
 kewicini 
 
 Never 
 
 kiyakwa 
 
 Far 
 
 kewecini 
 
 New- 
 
 itcakwa 
 
 Eire 
 
 kwaki 
 
 Night 
 
 sinia 
 
 Fish 
 
 sewa 
 
 No 
 
 opwuyahwuba 
 
 Flesh 
 
 notci 
 
 Nothing 
 
 tcamak 
 
 Floor 
 
 kicika 
 
 Old 
 
 itig 
 
 Flower 
 
 akwikaha 
 
 Opposite 
 
 owhemihik 
 
 Forest 
 
 epiyo 
 
 Other 
 
 kiepiya 
 
 Friend 
 
 kamimiakwikwe 
 
 Oven 
 
 meci 
 
 Full 
 
 ceahietcka 
 
 Paddle 
 
 ehebihi 
 
 Gold 
 
 owi 
 
 Pain 
 
 kanei 
 
 Good 
 
 ei 
 
 Paint, red 
 
 atcote 
 
 Grief 
 
 kanehi 
 
 Paint, black 
 
 w-ito 
 
TUPIAN STOCK, THE TIATINAGUA 
 
 161 
 
 Painted 
 
 hakokatanaiatcatci 
 
 Papaya 
 
 esiya 
 
 Partridge 
 
 koicwi 
 
 Plantain 
 
 ehagni 
 
 Playa, sand bar 
 
 vicihai 
 
 Plenty 
 
 kematoni 
 
 Pole 
 
 akwi 
 
 Poweel 
 
 ekwik 
 
 Quickly 
 
 sokokwahihi 
 
 Ready 
 
 yekwohaiikwi 
 
 Right 
 
 ipaiii 
 
 Ripe 
 
 inhaws 
 
 River 
 
 na’ai 
 
 Roof 
 
 omi 
 
 Root 
 
 akwisakwi 
 
 Roast corn 
 
 ciki 
 
 Round 
 
 ciki 
 
 Salt 
 
 sesasesi 
 
 Same 
 
 yekwi 
 
 Short 
 
 itewehi 
 
 Silver 
 
 ihawi 
 
 Spirit, good 
 
 idosiga 
 
 Spirit, bad 
 
 imigue 
 
 Sky 
 
 eya 
 
 Sleepy 
 
 balahi 
 
 Small 
 
 keatciya 
 
 Snake 
 
 peyo 
 
 Snow 
 
 nehatcitcina 
 
 Sour 
 
 weci 
 
 Spectacles 
 
 ikowa 
 
 Spoon 
 
 oyana 
 
 Stone 
 
 mei 
 
 Straight 
 
 kaminihi 
 
 Sun 
 
 eceki 
 
 Supper 
 
 sindia 
 
 Sweet 
 
 kabitca 
 
 That 
 
 hikifoihi 
 
 There 
 
 wekwi 
 
 Thief 
 
 sipohwi 
 
 Thirst 
 
 ina 
 
 This 
 
 hikiwa 
 
 Tired 
 
 kemano 
 
 Tobacco 
 
 nabakwakwi 
 
 Today 
 
 mikawa 
 
 Tomorrow 
 
 bikawa, mikawahi 
 
 Tree 
 
 akwa 
 
 Tree, cushma 
 
 wapei 
 
 Water 
 
 ena, enaoha 
 
 Wet 
 
 keatco 
 
 Wide 
 
 ewecani 
 
 Yes 
 
 apweya 
 
 Yonder 
 
 ahipwehi 
 
 Young 
 
 ico 
 
 Yucca 
 
 eyi 
 
162 
 
 TRIBES OF EASTERN PERU 
 
 ATSAHUACA 
 
 Vocabulary. A dialect of Tiatinagua vocabulary, obtained from 
 a rubber man on the Tambopata River. 
 
 FAMILY 
 
 
 Man 
 
 t’harki 
 
 
 
 Woman 
 
 tcinani 
 
 
 
 PARTS 
 
 OF THE BODY 
 
 
 Hair 
 
 eyohwa 
 
 Teeth 
 
 isthe 
 
 Neck 
 
 enatck 
 
 Chin 
 
 ekwekwe 
 
 Face 
 
 ecimo 
 
 Arm 
 
 iya 
 
 Eye 
 
 etohwa 
 
 Hand 
 
 emi 
 
 Eyebrow 
 
 ibowa 
 
 Thumb 
 
 emetitee 
 
 Eyelash 
 
 itohwaya 
 
 Index finger 
 
 eme 
 
 Ear 
 
 ecaha 
 
 Leg 
 
 itisi 
 
 Nose 
 
 ewi 
 
 Foot 
 
 ehiohwi 
 
 Mouth 
 
 enaba 
 
 Blood 
 
 ina 
 
 Lip 
 
 ikwausa 
 
 
 
 
 ADDITIONAL WORDS 
 
 
 Bow 
 
 enaba 
 
 Monkey 
 
 isthehawa 
 
 Bring 
 
 tatikwi 
 
 No 
 
 tcama 
 
 Carnote 
 
 kwaiyo 
 
 Papaya 
 
 heme 
 
 Candle 
 
 watika 
 
 Pig 
 
 yohi 
 
 Came 
 
 ete 
 
 Plantain 
 
 ikawi 
 
 Canoe 
 
 tcitca 
 
 Plenty 
 
 kahinso 
 
 Canoe 
 
 kanoahi 
 
 Poweel 
 
 ewi 
 
 Come 
 
 yakopaka 
 
 Rat 
 
 si’au 
 
 Corn 
 
 sitce 
 
 String 
 
 ot’to 
 
 Cushma 
 
 tharki 
 
 Tea 
 
 ita 
 
 Cushma bark 
 
 nauha’aki 
 
 Tree 
 
 isthehowa 
 
 Dead 
 
 himano 
 
 Tree for bark cloth 
 
 wapei 
 
 Dog 
 
 iniwewa 
 
 Turkey 
 
 ewi 
 
 Enemy 
 
 huanaya 
 
 Water 
 
 ena 
 
 Fish 
 
 sthiwa 
 
 Yes 
 
 ei 
 
 Macaw 
 
 kha 
 
 Yucca 
 
 eke 
 
TUPIAN STOCK, THE MABENARO 
 
 163 
 
 MABENARO 
 
 The Mabenaro live in the interior of the forests north of the 
 Madre de Dios River, some twenty miles from Gamatana. At the 
 time of our visit, their villages had not been discovered by the 
 rubber men. One of Torres’ rubber prospectors, while traveling 
 through the forest in search of rubber trees, came upon two Indian 
 children, a boy about twelve years of age and his sister some two 
 years younger, and carried them to his home on the Madre de 
 Dios. We visited his place about three months later, and found 
 the children held there as servants. When found, they were both 
 naked, and the only thing they had in their possession was a bow 
 and arrow. As the children had not yet learned to speak Spanish, 
 we could obtain very little information concerning them or their 
 language. The children were both rather tall and slender, and 
 had no physical deformations. Their head measurements were: 
 
 Boy 
 
 length, 185 mm. 
 breadth, 147 mm. 
 height, 126 mm. 
 cephalic index, 79.46 
 
 Girl 
 
 length, 171 mm. 
 breadth, 136 mm. 
 height, 125 mm. 
 cephalic index, 79.53 
 
 I was able to obtain a short vocabulary from which it would seem 
 that their language is very closely related to that of the Tiatinagua. 
 I did not obtain any numerals, because the children were unable 
 to count. They seemed bright and cheerful in spite of their un¬ 
 happy surroundings, and the girl was continually humming the 
 following tune: 
 
 
 
 
 
 
 
 
 
 
 
 
 u 
 
 
 F ~ #— 
 
 
 
 
 h 2 )-- 
 
 
 i 
 
 P 2 !- 
 
 :=N 
 
 — 
 
 - * 
 
 - 
 
 i-PM- 
 
 
 
 
 
 
 i in 
 
 / 
 
 "U 1 9 • m 0 m 
 
 m 
 
 
 0 • m 
 
 
 
 I n 
 
 JZ 
 
 yn r- r r 
 
 r v 
 
 
 F r * 
 
 
 r: r”ii ! 
 
 j H 
 
 V 
 
 \J-~ ——v-l-1— 
 
 » = 
 
 T — V— ■ •- 
 
 ^ 11 
 
164 
 
 TRIBES OF EASTERN PERU 
 
 Vocabulary. 
 
 THE FAMILY 
 
 Man 
 
 dia 
 
 Son 
 
 deanawa 
 
 Woman 
 
 wani 
 
 Daughter 
 
 ipona 
 
 Father 
 
 tata 
 
 Infant 
 
 nana 
 
 Mother 
 
 wanti 
 
 Boy 
 
 ka’abo 
 
 Brother 
 
 dodo 
 
 Girl 
 
 iyaro 
 
 Sister 
 
 doda 
 
 
 
 
 PARTS 
 
 OF THE BODY 
 
 
 Hair 
 
 iyoina 
 
 Neck 
 
 inara 
 
 Head 
 
 iyoa 
 
 Shoulder 
 
 ibatha 
 
 Eye 
 
 ithoa 
 
 Back 
 
 ibibakwa 
 
 Eyebrow 
 
 iboathuna 
 
 Chest 
 
 thatha 
 
 Eyelash 
 
 ithokaguina 
 
 Arm 
 
 ibai 
 
 Ear 
 
 ithaha 
 
 Hand 
 
 imiatsa 
 
 Nose 
 
 awi 
 
 Finger 
 
 imi 
 
 Mouth 
 
 ikwatsa 
 
 Leg 
 
 itha 
 
 Teeth 
 
 itsi 
 
 Foot 
 
 iwatsi 
 
 Chin 
 
 ithawi 
 
 
 
 
 ADDITIONAL WORDS 
 
 
 Bird 
 
 waboro 
 
 Parrot 
 
 kwitsa 
 
 Chicken 
 
 tawalipa 
 
 Peccary 
 
 wabathama 
 
 Cock 
 
 tawalipadia 
 
 Poweel 
 
 mapi 
 
 Cold 
 
 buata 
 
 Pucucunga (bird) 
 
 tintothara 
 
 Come 
 
 thiathia 
 
 Plantain 
 
 naha 
 
 Dog 
 
 niyo 
 
 River 
 
 mano 
 
 Duck 
 
 hohi 
 
 Tree 
 
 akwi 
 
 Fire 
 
 kwathi 
 
 Turkey 
 
 titobai’i 
 
 Forest 
 
 athe 
 
 Wangana 
 
 wabu 
 
 Hot 
 
 atcowa 
 
 Water 
 
 eowi 
 
 House 
 
 ithai’i 
 
 Wood 
 
 kwathithi 
 
 Jaguar 
 
 huli 
 
 Yucca 
 
 kwavia 
 
SOMATIC CHARACTERS 
 
 Measurements. While the measurements recorded are the ones 
 usually taken by workers in the field, some explanation of points 
 of departure may prevent confusion in comparisons. Those who 
 have worked among the more primitive peoples, know how difficult 
 it sometimes is to disarm suspicion and to overcome superstition, 
 with regard to taking measurements, which, for accuracy, require 
 that the instrument touch the body of the subject. It is often a 
 very delicate matter, necessitating sufficient time to work into the 
 good graces of the people, and to secure their full confidence. It 
 was always an individual matter with these people; one man would 
 stand up to be measured without hesitation, while another would 
 refuse absolutely, and no amount of persuasion, cigarettes, or other 
 inducements, would overcome his prejudice. We found it next to 
 impossible to take measurements of the women; any such sug¬ 
 gestion was resented by the men in unmistakable demeanor. The 
 only measurements of women obtained were those of the Witoto 
 and Piro. 
 
 A comparison of the measurements of various stock groups re¬ 
 veals some interesting differences in physical development, see table 
 6, pages 178-9. The Witoto are the tallest, and have the longest 
 arms and legs, and the smallest heads, faces, noses, and bodies. 
 Their heads are the longest and lowest, giving them a height- 
 breadth index of 86.23 and a cephalic index of 77.43. They have 
 the least prognathism, the greatest breadth of lower face, but the 
 lowest upper facial index, 76.63. They have an unusual span with 
 a ratio to height of 107.3. The difference in height between men 
 and women is 152 mm., which makes the women only 90.6 per cent 
 of the men in stature. 
 
 The Tupian representatives, the Tiatinagua, were the shortest 
 in stature, arms, legs, and trunk. Their ratio of span to stature 
 is 102.3. They had the highest and narrowest heads which gave 
 them a height-breadth index of 94.49, and a cephalic index of 76.31. 
 They had the shortest noses, and the highest nasal index, or 92.16. 
 The Panoan had the largest and broadest heads and faces, with 
 
 165 
 
166 
 
 TRIBES OF EASTERN PERU 
 
 indices of 87.23 and 84.75, respectively. The Arawakan had the 
 longest and largest bodies of all, and they were taller than the 
 Panoan. The women of the Arawakan group measured were 
 Piro. Comparing their stature with that of the Piro men, there is 
 found a difference of 103 mm., which makes the women 93.6 per 
 cent the height of the men. The ratio of the span to the stature 
 of the women is 100.8, while for the men it is 103.7. The average 
 cephalic index of the men is 77.43, while that of the women is 78.07. 
 There is a very noticeable difference in ranges in the two largest 
 groups, the Arawakan and the Panoan; they were greater among 
 the Arawakan in every case. 
 
 EXPLANATORY 
 
 1. Age: approximate. All were adults. 
 
 2. Height: in bare feet. 
 
 3. Height to shoulder: to acromion of right shoulder. 
 
 4. Span: maximum arm reach. 
 
 5. Arm length: height to shoulder, less height to middle finger. 
 
 6. Shoulder breadth: biacromial. 
 
 7. Chest diameters: at level of nipples. 
 
 8. Length of cubit: left, over the elbow to tip of medius. 
 
 9. Length of finger: left, third, over the joint. 
 
 10. Length of hand: left, line of thenar and liypothenar eminences to end of 
 
 medius. 
 
 11. Breadth of hand: left, across the knuckles. 
 
 12. Breadth of foot: left, maximum at right angles to the length. 
 
 13. Head length: glabello-occipital. 
 
 14. Head breadth: maximum. 
 
 15. Head height: auricular. 
 
 16. Minimum frontal: between temporal crests. 
 
 17. Menton-crinion: chin to hair line. 
 
 18. Bizygomatic: maximum width of upper face. 
 
 19. Bigonial: diameter between angles of lower jaw. 
 
 20. Nose height: sub-nasal point to nasion. 
 
 21. Nose breadth: over the alae. 
 
 22. Eye measurements: between the outer and the inner angles. 
 
 23. Cephalic module: average of length, breadth, and height of head. 
 
 24. A X 100 -7- b: measure of prognathism. 
 
 25. Facial index: menton-nasion H- bizygomatic breadth. 
 
 26. Measurements: in millimeters. 
 
 No attempt has been made to subject the measurements to a 
 refined mathematical treatment, because the different series con¬ 
 tain too few individuals to make the results of much value. 
 
SOMATIC CHARACTERS 167 
 
 Thirty-four measurements were taken, twelve indices were cal¬ 
 culated, and the average, minimum, maximum, and range de¬ 
 termined of the following groups. 
 
 TABLES OF MEASUREMENTS AND INDICES 
 
 Arawakan Stock 
 
 Table 1. Piro, 23 males and 8 females. 
 
 “ 2. Macheyenga, 19 males. 
 
 Panoan Stock 
 
 Table 3. Sipibo, 14 males. 
 
 “ 4. Conebo, 3 males; 
 
 “ “ Setibo, 3 males; 
 
 “ “ Amahuaca, 2 males. 
 
 Tupian Stock 
 Table 5. Tiatinagua, 4 males 
 
 Witotan Stock 
 
 Table 5. Witoto, 5 males and 4 females. 
 
 “ 6. Comparison of Average Measurements. 
 
TABLE 1. ARAWAKAN STOCK. MEASUREMENTS 
 
 Males 
 
 i 
 
 2 
 
 3 
 
 4 
 
 5 
 
 6 
 
 7 
 
 8 
 
 9 
 
 10 
 
 11 
 
 Age. 
 
 38 
 
 25 
 
 30 
 
 55 
 
 35 
 
 40 
 
 30 
 
 24 
 
 33 
 
 25 
 
 30 
 
 Height. 
 
 1640 
 
 1580 
 
 1580 
 
 1530 
 
 1635 
 
 1620 
 
 1650 
 
 1610 
 
 1580 
 
 1620 
 
 1680 
 
 Height to shoulder. 
 
 1380 
 
 1340 
 
 1320 
 
 1250 
 
 1380 
 
 1330 
 
 1400 
 
 1340 
 
 1280 
 
 1330 
 
 1400 
 
 Height to middle finger. 
 
 650 
 
 630 
 
 630 
 
 550 
 
 650 
 
 620 
 
 680 
 
 590 
 
 600 
 
 560 
 
 620 
 
 Height sitting. 
 
 930 
 
 850 
 
 850 
 
 840 
 
 870 
 
 830 
 
 875 
 
 840 
 
 900 
 
 850 
 
 880 
 
 Height s. perct. tot. ht. 
 
 56.71 
 
 53.80 
 
 53.80 
 
 54.90 
 
 53.27 
 
 51.23 
 
 53.03 
 
 52.17 
 
 56.96 
 
 52.47 
 
 52.38 
 
 Span. 
 
 1690 
 
 1610 
 
 1650 
 
 1580 
 
 1685 
 
 1685 
 
 1690 
 
 1710 
 
 1620 
 
 1695 
 
 1750 
 
 Span excess of height. 
 
 50 
 
 30 
 
 70 
 
 50 
 
 50 
 
 65 
 
 40 
 
 100 
 
 40 
 
 75 
 
 70 
 
 Shoulder breadth. 
 
 373 
 
 370 
 
 400 
 
 375 
 
 380 
 
 360 
 
 390 
 
 380 
 
 370 
 
 370 
 
 400 
 
 Chest diam. lateral. 
 
 300 
 
 270 
 
 270 
 
 285 
 
 290 
 
 280 
 
 280 
 
 290 
 
 285 
 
 270 
 
 270 
 
 Chest diam. ant.-post. 
 
 240 
 
 240 
 
 240 
 
 235 
 
 250 
 
 240 
 
 245 
 
 230 
 
 230 
 
 205 
 
 250 
 
 Chest index. 
 
 80 
 
 88.89 
 
 88.89 
 
 82.46 
 
 86.21 
 
 85.71 
 
 87.50 
 
 79.31 
 
 80.72 
 
 75.82 
 
 92.59 
 
 Cubit length. 
 
 460 
 
 465 
 
 440 
 
 425 
 
 450 
 
 440 
 
 450 
 
 460 
 
 440 
 
 460 
 
 460 
 
 Hand length. 
 
 184 
 
 179 
 
 176 
 
 168 
 
 181 
 
 182 
 
 168 
 
 177 
 
 167 
 
 175 
 
 188 
 
 Hand width. 
 
 00 
 
 00 
 
 80 
 
 85 
 
 85 
 
 88 
 
 81 
 
 90 
 
 80 
 
 83 
 
 78 
 
 83 
 
 Hand index. 
 
 47.83 
 
 44.61 
 
 48.30 
 
 50.60 
 
 48.62 
 
 44.51 
 
 53.57 
 
 44.19 
 
 49.70 
 
 44.57 
 
 44.15 
 
 Length mid. finger. 
 
 110 
 
 110 
 
 112 
 
 101 
 
 107 
 
 106 
 
 106 
 
 110 
 
 107 
 
 111 
 
 117 
 
 Foot length. 
 
 247 
 
 240 
 
 240 
 
 240 
 
 255 
 
 245 
 
 255 
 
 245 
 
 250 
 
 255 
 
 260 
 
 Foot width. 
 
 108 
 
 92 
 
 98 
 
 102 
 
 108 
 
 105 
 
 105 
 
 100 
 
 no 
 
 no 
 
 105 
 
 Foot index. 
 
 43.73 
 
 38.33 
 
 40.83 
 
 42.50 
 
 42.35 
 
 42.86 
 
 41.17 
 
 51.02 
 
 44 
 
 43.14 
 
 40.38 
 
 Hand grasp, r. 
 
 37 
 
 33 
 
 30 
 
 35 
 
 35 
 
 36 
 
 30 
 
 35 
 
 30 
 
 27 
 
 37 
 
 Hand grasp, 1. 
 
 35 
 
 25 
 
 30 
 
 33 
 
 37 
 
 32 
 
 35 
 
 40 
 
 30 
 
 30 
 
 37 
 
 Head length. 
 
 209 
 
 196 
 
 189 
 
 193 
 
 192 
 
 193 
 
 180 
 
 184 
 
 193 
 
 194 
 
 200 
 
 Head breadth. 
 
 159 
 
 147 
 
 153 
 
 150 
 
 148 
 
 151 
 
 141 
 
 147 
 
 150 
 
 141 
 
 159 
 
 Head height.. 
 
 136 
 
 123 
 
 128 
 
 140 
 
 131 
 
 135 
 
 134 
 
 131 
 
 142 
 
 135 
 
 138 
 
 Aurieular-nasion (a) . 
 
 93 
 
 93 
 
 90 
 
 92 
 
 97 
 
 99 
 
 94 
 
 91 
 
 98 
 
 100 
 
 96 
 
 Auricular-prosthyon ( b) . 
 
 102 
 
 104 
 
 99 
 
 101 
 
 103 
 
 102 
 
 106 
 
 99 
 
 104 
 
 102 
 
 103 
 
 Cephalic index. 
 
 76.08 
 
 75 
 
 80.95 
 
 77.72 
 
 77.08 
 
 78.24 
 
 78.33 
 
 79.89 
 
 77.72 
 
 72.68 
 
 79.50 
 
 Height-breadth index. 
 
 85.53 
 
 83.67 
 
 83.66 
 
 93.33 
 
 88.51 
 
 89.40 
 
 95.04 
 
 89.12 
 
 94.67 
 
 95.74 
 
 86.79 
 
 (a) X 100 4- b . 
 
 91.18 
 
 89.42 
 
 90.91 
 
 91.09 
 
 94.17 
 
 97.06 
 
 98.11 
 
 91.92 
 
 94.23 
 
 98.04 
 
 93.20 
 
 
 168 
 
 155 
 
 156 
 
 161 
 
 157 
 
 159 
 
 152 
 
 157 
 
 162 
 
 167 
 
 166 
 
 C. M. versus height. 
 
 102.4 
 
 98.1 
 
 98.7 
 
 105.2 
 
 96.6 
 
 98.1 
 
 92.1 
 
 97.5 
 
 102.5 
 
 96.9 
 
 98.8 
 
 Menton-nasion. 
 
 114 
 
 111 
 
 121 
 
 121 
 
 120 
 
 121 
 
 112 
 
 114 
 
 129 
 
 119 
 
 126 
 
 Mouth-nasion. 
 
 71 
 
 65 
 
 69 
 
 77 
 
 75 
 
 76 
 
 70 
 
 74 
 
 77 
 
 70 
 
 73 
 
 Menton-crinion. 
 
 201 
 
 198 
 
 194 
 
 206 
 
 192 
 
 187 
 
 191 
 
 179 
 
 186 
 
 185 
 
 194 
 
 Bizygomatic breadth. 
 
 145 
 
 144 
 
 146 
 
 146 
 
 146 
 
 147 
 
 142 
 
 145 
 
 144 
 
 136 
 
 153 
 
 Facial index. 
 
 78.62 
 
 77.08 
 
 82.88 
 
 82.88 
 
 82.19 
 
 82.31 
 
 78.87 
 
 78.62 
 
 89.58 
 
 87.50 
 
 82.35 1 
 
 Min. frontal breadth. 
 
 127 
 
 120 
 
 116 
 
 121 
 
 126 
 
 121 
 
 121 
 
 117 
 
 118 
 
 116 
 
 122 
 
 Bigonial breadth. 
 
 120 
 
 121 
 
 127 
 
 137 
 
 124 
 
 128 
 
 120 
 
 122 
 
 128 
 
 121 
 
 136 
 
 Nose height. 
 
 49 
 
 44 
 
 45 
 
 51 
 
 49 
 
 46 
 
 46 
 
 47 
 
 49 
 
 48 
 
 48 
 
 Nose breadth. 
 
 40 
 
 43 
 
 39 
 
 44 
 
 38 
 
 43 
 
 42 
 
 43 
 
 39 
 
 38 
 
 45 
 
 Nasal index. 
 
 81.63 
 
 97.73 
 
 86.67 
 
 82.27 
 
 77.55 
 
 93.48 
 
 91.30 
 
 91.49 
 
 79.59 
 
 79.17 
 
 93.75 
 
 Ear height. 
 
 .. 
 
 
 
 68 
 
 69 
 
 65 
 
 72 
 
 65 
 
 67 
 
 64 
 
 63 
 
 Ear breadth. 
 
 •• 
 
 
 
 33 
 
 35 
 
 27 
 
 35 
 
 33 
 
 29 
 
 34 
 
 28 
 
 Mouth width. 
 
 57 
 
 56 
 
 54 
 
 55 
 
 59 
 
 53 
 
 58 
 
 52 
 
 53 
 
 49 
 
 60 
 
 Eyes max. width. 
 
 102 
 
 97 
 
 90 
 
 92 
 
 97 
 
 99 
 
 99 
 
 95 
 
 89 
 
 97 
 
 96 
 
 Eyes min. width. 
 
 35 
 
 35 
 
 32 
 
 32 
 
 40 
 
 41 
 
 35 
 
 35 
 
 34 
 
 34 
 
 36 
 
 * All measurements are in millimeters. 
 
 168 
 
OF PIRO INDIANS, (23 MALES AND 8 FEMALES) 
 
 12 
 
 13 
 
 14 
 
 15 
 
 16 
 
 17 
 
 18 
 
 19 
 
 20 
 
 21 
 
 22 
 
 23 
 
 Aver. 
 
 Min. 
 
 Max. 
 
 Range 
 
 36 
 
 27 
 
 25 
 
 24 
 
 32 
 
 40 
 
 33 
 
 43 
 
 26 
 
 23 
 
 30 
 
 35 
 
 
 
 
 
 1640 
 
 1610 
 
 1550 
 
 1630 
 
 1630 
 
 1600 
 
 1660 
 
 1540 
 
 1580 
 
 1620 
 
 1650 
 
 1660 
 
 1613 
 
 1530 
 
 1680 
 
 150 
 
 ; 1380 
 
 1360 
 
 1280 
 
 1350 
 
 1370 
 
 1310 
 
 1390 
 
 1260 
 
 1310 
 
 1360 
 
 1410 
 
 1390 
 
 1344 
 
 1250 
 
 1410 
 
 160 
 
 650 
 
 640 
 
 590 
 
 610 
 
 640 
 
 580 
 
 630 
 
 550 
 
 600 
 
 620 
 
 670 
 
 650 
 
 620 
 
 550 
 
 680 
 
 130 
 
 885 
 
 890 
 
 850 
 
 850 
 
 860 
 
 880 
 
 875 
 
 845 
 
 890 
 
 850 
 
 880 
 
 870 
 
 866 
 
 830 
 
 930 
 
 100 
 
 53.90 
 
 55.28 
 
 54.84 
 
 52.14 
 
 52.76 
 
 55 
 
 52.71 
 
 54.87 
 
 56.33 
 
 52.47 
 
 53.33 
 
 52.41 
 
 53.77 
 
 51.23 
 
 56.71 
 
 5.48 
 
 1740 
 
 1650 
 
 1615 
 
 1680 
 
 1705 
 
 1635 
 
 1745 
 
 1590 
 
 1650 
 
 1700 
 
 1695 
 
 1730 
 
 1673 
 
 1580 
 
 1750 
 
 170 
 
 100 
 
 40 
 
 65 
 
 50 
 
 75 
 
 35 
 
 85 
 
 50 
 
 70 
 
 80 
 
 45 
 
 70 
 
 61 
 
 30 
 
 100 
 
 70 
 
 370 
 
 372 
 
 390 
 
 375 
 
 385 
 
 370 
 
 380 
 
 375 
 
 372 
 
 380 
 
 400 
 
 390 
 
 379 
 
 360 
 
 400 
 
 40 
 
 300 
 
 285 
 
 280 
 
 285 
 
 290 
 
 275 
 
 280 
 
 290 
 
 290 
 
 275 
 
 295 
 
 285 
 
 283 
 
 270 
 
 300 
 
 30 
 
 245 
 
 240 
 
 235 
 
 245 
 
 230 
 
 220 
 
 250 
 
 240 
 
 245 
 
 230 
 
 240 
 
 240 
 
 237 
 
 205 
 
 250 
 
 45 
 
 81.66 
 
 84.22 
 
 83.41 
 
 85.95 
 
 79.30 
 
 80.02 
 
 89.27 
 
 82.75 
 
 85.17 
 
 83.65 
 
 81.37 
 
 84.22 
 
 83.87 
 
 75.82 
 
 92.59 
 
 16.77 
 
 460 
 
 463 
 
 430 
 
 445 
 
 450 
 
 460 
 
 440 
 
 455 
 
 430 
 
 455 
 
 450 
 
 462 
 
 450 
 
 425 
 
 465 
 
 40 
 
 180 
 
 180 
 
 172 
 
 180 
 
 173 
 
 184 
 
 182 
 
 172 
 
 176 
 
 179 
 
 173 
 
 178 
 
 177 
 
 167 
 
 188 
 
 21 
 
 .87 
 
 84 
 
 85 
 
 84 
 
 82 
 
 85 
 
 83 
 
 88 
 
 87 
 
 84 
 
 86 
 
 85 
 
 84 
 
 78 
 
 90 
 
 12 
 
 48.33 
 
 46.66 
 
 49.42 
 
 46.66 
 
 47.40 
 
 46.19 
 
 45.60 
 
 51.16 
 
 49.43 
 
 46.92 
 
 49.71 
 
 47.75 
 
 47.64 
 
 44.15 
 
 53.57 
 
 9.42 
 
 111 
 
 110 
 
 106 
 
 107 
 
 108 
 
 116 
 
 107 
 
 110 
 
 105 
 
 109 
 
 110 
 
 111 
 
 109 
 
 101 
 
 117 
 
 16 
 
 250 
 
 245 
 
 240 
 
 250 
 
 255 
 
 260 
 
 245 
 
 253 
 
 245 
 
 250 
 
 250 
 
 240 
 
 248 
 
 240 
 
 260 
 
 20 
 
 105 
 
 100 
 
 101 
 
 106 
 
 105 
 
 105 
 
 106 
 
 110 
 
 105 
 
 104 
 
 107 
 
 97 
 
 104 
 
 92 
 
 110 
 
 18 
 
 42 
 
 51.02 
 
 42.08 
 
 42.40 
 
 41.17 
 
 40.38 
 
 43.27 
 
 43.47 
 
 42.86 
 
 41.60 
 
 42.80 
 
 40.40 
 
 42.77 
 
 38.33 
 
 51.02 
 
 12.69 
 
 36 
 
 35 
 
 32 
 
 35 
 
 33 
 
 35 
 
 37 
 
 29 
 
 36 
 
 35 
 
 33 
 
 30 
 
 33 
 
 27 
 
 37 
 
 10 
 
 32 
 
 30 
 
 31 
 
 35 
 
 34 
 
 33 
 
 32 
 
 30 
 
 36 
 
 38 
 
 31 
 
 35 
 
 33 
 
 25 
 
 40 
 
 15 
 
 209 
 
 203 
 
 191 
 
 192 
 
 182 
 
 194 
 
 204 
 
 193 
 
 201 
 
 188 
 
 181 
 
 208 
 
 194 
 
 180 
 
 209 
 
 29 
 
 159 
 
 153 
 
 153 
 
 149 
 
 144 
 
 145 
 
 159 
 
 150 
 
 155 
 
 147 
 
 142 
 
 158 
 
 150 
 
 141 
 
 159 
 
 18 
 
 138 
 
 129 
 
 134 
 
 133 
 
 133 
 
 139 
 
 138 
 
 141 
 
 138 
 
 130 
 
 134 
 
 140 
 
 134 
 
 123 
 
 142 
 
 19 
 
 98 
 
 93 
 
 91 
 
 98 
 
 93 
 
 99 
 
 97 
 
 91 
 
 93 
 
 94 
 
 93 
 
 98 
 
 95 
 
 90 
 
 100 
 
 10 
 
 102 
 
 103 
 
 100 
 
 102 
 
 102 
 
 103 
 
 102 
 
 100 
 
 101 
 
 101 
 
 105 
 
 102 
 
 102 
 
 99 
 
 105 
 
 6 
 
 76.08 
 
 75.35 
 
 79.58 
 
 78.60 
 
 79.12 
 
 74.74 
 
 77.92 
 
 77.72 
 
 77.11 
 
 78.19 
 
 77.34 
 
 75.90 
 
 77.43 
 
 72.68 
 
 80.95 
 
 8.27 
 
 86.79 
 
 84.31 
 
 88.16 
 
 89.62 
 
 92.36 
 
 95.86 
 
 86.79 
 
 93.99 
 
 89.03 
 
 88.43 
 
 94.36 
 
 88.60 
 
 89.71 
 
 83.66 
 
 95.86 
 
 12.20 
 
 96.08 
 
 90.29 
 
 91 
 
 96.08 
 
 91.18 
 
 96.11 
 
 95.10 
 
 91 
 
 92.08 
 
 93.07 
 
 88.57 
 
 96.08 
 
 93.26 
 
 88.57 
 
 98.11 
 
 9.54 
 
 168 
 
 162 
 
 159 
 
 158 
 
 153 
 
 159 
 
 167 
 
 161 
 
 164 
 
 155 
 
 152 
 
 168 
 
 159 
 
 152 
 
 168 
 
 16 
 
 102.4 
 
 100.6 
 
 102.5 
 
 96.93 
 
 93.86 
 
 99.37 
 
 100.60 
 
 104.54 
 
 103.79 
 
 95.67 
 
 92.12 
 
 101.20 
 
 99.17 
 
 92.12 
 
 105.23 
 
 13.11 
 
 114 
 
 113 
 
 121 
 
 120 
 
 113 
 
 124 
 
 120 
 
 121 
 
 117 
 
 117 
 
 112 
 
 112 
 
 118 
 
 111 
 
 129 
 
 18 
 
 71 
 
 68 
 
 73 
 
 75 
 
 72 
 
 74 
 
 72 
 
 77 
 
 74 
 
 74 
 
 71 
 
 69 
 
 72 
 
 65 
 
 77 
 
 12 
 
 179 
 
 200 
 
 205 
 
 189 
 
 185 
 
 188 
 
 189 
 
 205 
 
 203 
 
 186 
 
 190 
 
 191 
 
 194 
 
 185 
 
 206 
 
 21 
 
 146 
 
 145 
 
 146 
 
 146 
 
 144 
 
 140 
 
 151 
 
 146 
 
 145 
 
 145 
 
 142 
 
 140 
 
 145 
 
 136 
 
 153 
 
 17 
 
 78.08 
 
 77.93 
 
 82.87 
 
 82.19 
 
 78.47 
 
 88.57 
 
 79.47 
 
 82.88 
 
 80.69 
 
 80.6 
 
 78.87 
 
 79.43 
 
 81.45 
 
 77.08 
 
 89.58 
 
 12.50 
 
 127 
 
 123 
 
 119 
 
 123 
 
 119 
 
 117 
 
 124 
 
 120 
 
 123 
 
 121 
 
 120 
 
 117 
 
 121 
 
 116 
 
 127 
 
 11 
 
 120 
 
 120 
 
 132 
 
 126 
 
 121 
 
 125 
 
 128 
 
 137 
 
 128 
 
 123 
 
 120 
 
 125 
 
 125 
 
 120 
 
 137 
 
 17 
 
 49 
 
 46 
 
 48 
 
 47 
 
 47 
 
 49 
 
 48 
 
 51 
 
 50 
 
 48 
 
 46 
 
 49 
 
 48 
 
 44 
 
 51 
 
 % 
 
 41 
 
 41 
 
 41 
 
 40 
 
 43 
 
 39 
 
 43 
 
 44 
 
 42 
 
 41 
 
 42 
 
 40 
 
 41 
 
 38 
 
 44 
 
 6 
 
 83.67 
 
 89.13 
 
 85.42 
 
 85.10 
 
 91.48 
 
 79.59 
 
 89.58 
 
 86.27 
 
 84.00 
 
 85.42 
 
 91.3 
 
 81.63 
 
 86.59 
 
 79.17 
 
 97.73 
 
 8.56 
 
 69 
 
 68 
 
 67 
 
 72 
 
 66 
 
 64 
 
 66 
 
 69 
 
 
 
 
 
 66 
 
 63 
 
 72 
 
 9 
 
 35 
 
 34 
 
 31 
 
 34 
 
 33 
 
 34 
 
 32 
 
 35 
 
 
 
 
 
 33 
 
 27 
 
 35 
 
 8 
 
 57 
 
 56 
 
 55 
 
 56 
 
 55 
 
 51 
 
 58 
 
 55 
 
 56 
 
 55 
 
 58 
 
 56 
 
 55 
 
 51 
 
 60 
 
 9 
 
 102 
 
 99 
 
 91 
 
 98 
 
 97 
 
 93 
 
 99 
 
 91 
 
 97 
 
 96 
 
 98 
 
 99 
 
 96 
 
 89 
 
 102 
 
 13 
 
 36 
 
 35 
 
 32 
 
 40 
 
 34 
 
 34 
 
 35 
 
 32 
 
 34 
 
 37 
 
 36 
 
 40 
 
 35 
 
 32 
 
 41 
 
 9 
 
 Females 
 
 1 
 
 2 
 
 3 
 
 4 
 
 5 
 
 6 
 
 7 
 
 8 
 
 Aver. 
 
 Min. 
 
 Max. 
 
 Range 
 
 Age. . 
 
 
 
 
 25 
 
 60 
 
 30 
 
 33 
 
 28 
 
 25 
 
 50 
 
 40 
 
 36 
 
 
 
 
 Height 
 
 
 
 
 1560 
 
 1580 
 
 1470 
 
 1580 
 
 1490 
 
 1450 
 
 1520 
 
 1430 
 
 1510 
 
 1470 
 
 1580 
 
 110 
 
 Span. 
 
 
 
 
 1580 
 
 1620 
 
 1460 
 
 1580 
 
 1490 
 
 1460 
 
 1550 
 
 1440 
 
 1522 
 
 1440 
 
 1620 
 
 180 
 
 Head length. 
 
 
 
 182 
 
 186 
 
 178 
 
 185 
 
 189 
 
 184 
 
 185 
 
 188 
 
 183 
 
 178 
 
 189 
 
 11 
 
 Head breadth 
 
 
 
 140 
 
 139 
 
 141 
 
 143 
 
 151 
 
 148 
 
 144 
 
 147 
 
 143 
 
 139 
 
 148 
 
 9 
 
 Span excess of height. 
 
 20 
 
 40 
 
 10 
 
 0 
 
 0 
 
 10 
 
 30 
 
 10 
 
 12 
 
 0 
 
 40 
 
 40 
 
 Cephalic index. 
 
 
 76.92 
 
 74.73 
 
 79.21 
 
 77.33 
 
 79.89 
 
 80.43 
 
 77.87 
 
 78.19 
 
 78.07 
 
 74.73 
 
 80.43 
 
 5.70 
 
 169 
 
TABLE 2. ARAWAKAN STOCK. MEASUREMENTS 
 
 Males 
 
 1 
 
 2 
 
 3 
 
 4 
 
 5 
 
 6 
 
 7 
 
 8 
 
 9 
 
 Age. 
 
 25 
 
 30 
 
 25 
 
 40 
 
 35 
 
 23 
 
 50 
 
 35 
 
 30 
 
 Height. 
 
 1070 
 
 1630 
 
 1620 
 
 1560 
 
 1590 
 
 1610 
 
 1570 
 
 1650 
 
 1620 
 
 Height to shoulder. 
 
 1390 
 
 1350 
 
 1370 
 
 1300 
 
 1330 
 
 1360 
 
 1290 
 
 1370 
 
 1360 
 
 Height to middle finger. 
 
 640 
 
 630 
 
 660 
 
 630 
 
 580 
 
 640 
 
 620 
 
 650 
 
 650 
 
 Height sitting. 
 
 850 
 
 830 
 
 850 
 
 850 
 
 800 
 
 840 
 
 850 
 
 860 
 
 840 
 
 Height s. perct. tot. lit. 
 
 50.9 
 
 50.9 
 
 52.5 
 
 54.5 
 
 50 
 
 52.1 
 
 54.1 
 
 52.1 
 
 51.8 
 
 Span. 
 
 1700 
 
 1650 
 
 1690 
 
 1650 
 
 1640 
 
 1650 
 
 1640 
 
 1690 
 
 1680 
 
 Span excess of height. 
 
 30 
 
 20 
 
 70 
 
 90 
 
 50 
 
 40 
 
 70 
 
 40 
 
 60 
 
 Shoulder breadth. 
 
 430 
 
 450 
 
 400 
 
 400 
 
 360 
 
 380 
 
 400 
 
 440 
 
 420 
 
 Chest diam. lateral. 
 
 313 
 
 281 
 
 290 
 
 285 
 
 310 
 
 270 
 
 290 
 
 304 
 
 315 
 
 Chest diam. ant.-post. 
 
 230 
 
 240 
 
 250 
 
 235 
 
 240 
 
 205 
 
 235 
 
 230 
 
 235 
 
 Chest index. 
 
 73.1 
 
 85.4 
 
 86.2 
 
 82.4 
 
 77.4 
 
 75.9 
 
 81.0 
 
 75.6 
 
 74.6 
 
 Cubit length. 
 
 460 
 
 470 
 
 420 
 
 420 
 
 430 
 
 460 
 
 450 
 
 420 
 
 410 
 
 Hand length. 
 
 175 
 
 183 
 
 170 
 
 172 
 
 169 
 
 184 
 
 177 
 
 168 
 
 170 
 
 Hand width. 
 
 88 
 
 85 
 
 84 
 
 83 
 
 84 
 
 87 
 
 83 
 
 84 
 
 85 
 
 Hand index. 
 
 50.3 
 
 46.5 
 
 49.1 
 
 48.3 
 
 49.7 
 
 47.3 
 
 46.9 
 
 50 
 
 50 
 
 Length middle finger. 
 
 105 
 
 114 
 
 101 
 
 104 
 
 102 
 
 106 
 
 105 
 
 101 
 
 101 
 
 Foot length. 
 
 251 
 
 263 
 
 252 
 
 250 
 
 253 
 
 252 
 
 250 
 
 260 
 
 256 
 
 Foot width. 
 
 100 
 
 103 
 
 96 
 
 99 
 
 99 
 
 97 
 
 97 
 
 102 
 
 97 
 
 
 39 8 
 
 39 1 
 
 38 1 
 
 39.6 
 
 39 1 
 
 38 5 
 
 38 8 
 
 38 4 
 
 38 
 
 Hand grasp, r. 
 
 32 
 
 38 
 
 35 
 
 38 
 
 28 
 
 37 
 
 36 
 
 36 
 
 35 
 
 Hand grasp, 1. 
 
 34 
 
 47 
 
 44 
 
 48 
 
 30 
 
 40 
 
 39 
 
 41 
 
 38 
 
 Head length. 
 
 180 
 
 187 
 
 186 
 
 193 
 
 175 
 
 185 
 
 190 
 
 182 
 
 184 
 
 Head breadth. 
 
 145 
 
 147 
 
 147 
 
 145 
 
 143 
 
 146 
 
 142 
 
 144 
 
 146 
 
 Head height. 
 
 135 
 
 136 
 
 133 
 
 135 
 
 136 
 
 133 
 
 135 
 
 132 
 
 133 
 
 Auricular-nasion (a). 
 
 110 
 
 109 
 
 98 
 
 98 
 
 106 
 
 102 
 
 102 
 
 104 
 
 100 
 
 Auricular-prosthyon (f>). 
 
 111 
 
 112 
 
 108 
 
 105 
 
 101 
 
 109 
 
 107 
 
 110 
 
 103 
 
 Cephalic index. 
 
 80.6 
 
 78.6 
 
 79 
 
 75 
 
 81.7 
 
 78.9 
 
 74.7 
 
 79.1 
 
 79.4 
 
 Height-breadth index. 
 
 93.1 
 
 92.5 
 
 90.5 
 
 93.1 
 
 94.4 
 
 91.1 
 
 95 
 
 91.7 
 
 91.1 
 
 (u) X 100 b . 
 
 99.1 
 
 97.3 
 
 90.7 
 
 93.3 
 
 97 
 
 97.3 
 
 95.3 
 
 94.6 
 
 97.1 
 
 Cephalic module. 
 
 15.3 
 
 17.7 
 
 15.5 
 
 15.8 
 
 15.1 
 
 15.5 
 
 15.6 
 
 15.2 
 
 15.4 
 
 C. M. versus height. 
 
 91.6 
 
 96.3 
 
 95.7 
 
 101.2 
 
 95 
 
 96.3 
 
 99.4 
 
 92.1 
 
 95.1 
 
 Menton-nasion. 
 
 120 
 
 121 
 
 112 
 
 105 
 
 98 
 
 119 
 
 107 
 
 110 
 
 109 
 
 Mouth-nasion. 
 
 70 
 
 72 
 
 69 
 
 70 
 
 64 
 
 69 
 
 67 
 
 68 
 
 65 
 
 Menton-crinion. 
 
 187 
 
 189 
 
 175 
 
 162 
 
 153 
 
 186 
 
 169 
 
 177 
 
 152 
 
 Bizygomatic breadth. 
 
 140 
 
 141 
 
 153 
 
 144 
 
 146 
 
 141 
 
 143 
 
 143 
 
 148 
 
 Facial index. 
 
 85.7 
 
 85.8 
 
 73.2 
 
 72.9 
 
 76.1 
 
 84.4 
 
 74.8 
 
 76.9 
 
 73.6 
 
 Min. frontal breadth. 
 
 117 
 
 124 
 
 124 
 
 118 
 
 117 
 
 123 
 
 118 
 
 120 
 
 122 
 
 Bigonial breadth. 
 
 120 
 
 120 
 
 117 
 
 117 
 
 120 
 
 119 
 
 118 
 
 123 
 
 120 
 
 Nose height. 
 
 50 
 
 52 
 
 52 
 
 50 
 
 49 
 
 51 
 
 50 
 
 50 
 
 49 
 
 Nose breadth. 
 
 45 
 
 45 
 
 39 
 
 38 
 
 34 
 
 45 
 
 42 
 
 40 
 
 43 
 
 Nasal index. 
 
 90 
 
 86.5 
 
 75 
 
 76 
 
 68.4 
 
 88.2 
 
 84 
 
 80 
 
 87.7 
 
 Ear height. 
 
 69 
 
 64 
 
 67 
 
 65 
 
 59 
 
 63 
 
 68 
 
 64 
 
 67 
 
 Ear breadth. 
 
 
 
 
 
 
 
 
 
 
 Mouth width. 
 
 63 
 
 64 
 
 59 
 
 52 
 
 49 
 
 64 
 
 60 
 
 58 
 
 61 
 
 Eyes max. width. 
 
 104 
 
 106 
 
 90 
 
 94 
 
 97 
 
 103 
 
 106 
 
 102 
 
 104 
 
 Eyes min. width. 
 
 46 
 
 46 
 
 40 
 
 35 
 
 35 
 
 46 
 
 45 
 
 44 
 
 44 
 
 170 
 
OF MACHEYENGA INDIANS (19 MALES) 
 
 10 
 
 11 
 
 12 
 
 13 
 
 14 
 
 15 
 
 16 
 
 17 
 
 18 
 
 19 
 
 Aver. 
 
 Min. 
 
 Max. 
 
 Range 
 
 40 
 
 35 
 
 25 
 
 30 
 
 30 
 
 45 
 
 35 
 
 25 
 
 22 
 
 23 
 
 
 
 
 
 1590 
 
 1580 
 
 1640 
 
 1660 
 
 1580 
 
 1630 
 
 1660 
 
 1560 
 
 1660 
 
 1660 
 
 1610 
 
 1560 
 
 1670 
 
 110 
 
 1340 
 
 1320 
 
 1370 
 
 1350 
 
 1310 
 
 1360 
 
 1380 
 
 1310 
 
 1340 
 
 1350 
 
 1350 
 
 1290 
 
 1390 
 
 100 
 
 590 
 
 620 
 
 670 
 
 640 
 
 620 
 
 640 
 
 660 
 
 630 
 
 620 
 
 630 
 
 632 
 
 580 
 
 670 
 
 90 
 
 810 
 
 800 
 
 840 
 
 820 
 
 810 
 
 830 
 
 850 
 
 840 
 
 820 
 
 810 
 
 832 
 
 800 
 
 860 
 
 60 
 
 50.9 
 
 50 
 
 51.2 
 
 51.3 
 
 51.3 
 
 50.9 
 
 51.2 
 
 53.8 
 
 51.3 
 
 50.6 
 
 51.1 
 
 50 
 
 54.5 
 
 4.5 
 
 1660 
 
 1630 
 
 1690 
 
 1650 
 
 1630 
 
 1670 
 
 1700 
 
 1640 
 
 1670 
 
 1640 
 
 1660 
 
 1630 
 
 1700 
 
 70 
 
 70 
 
 50 
 
 50 
 
 50 
 
 50 
 
 40 
 
 40 
 
 80 
 
 70 
 
 40 
 
 53 
 
 20 
 
 90 
 
 70 
 
 360 
 
 380 
 
 410 
 
 400 
 
 430 
 
 450 
 
 440 
 
 380 
 
 370 
 
 420 
 
 406 
 
 360 
 
 450 
 
 90 
 
 285 
 
 270 
 
 300 
 
 285 
 
 290 
 
 315 
 
 284 
 
 270 
 
 280 
 
 300 
 
 293 
 
 270 
 
 315 
 
 45 
 
 240 
 
 235 
 
 230 
 
 220 
 
 245 
 
 240 
 
 250 
 
 215 
 
 225 
 
 245 
 
 234 
 
 205 
 
 250 
 
 45 
 
 84.2 
 
 88.9 
 
 76.7 
 
 77.2 
 
 84.4 
 
 76.2 
 
 80.6 
 
 79.6 
 
 80.3 
 
 81.6 
 
 80.2 
 
 73.1 
 
 88.9 
 
 15.8 
 
 420 
 
 460 
 
 470 
 
 450 
 
 440 
 
 440 
 
 420 
 
 410 
 
 430 
 
 460 
 
 439 
 
 410 
 
 470 
 
 60 
 
 176 
 
 184 
 
 177 
 
 175 
 
 180 
 
 168 
 
 170 
 
 171 
 
 180 
 
 174 
 
 175 
 
 168 
 
 184 
 
 16 
 
 85 
 
 87 
 
 83 
 
 88 
 
 86 
 
 90 
 
 84 
 
 85 
 
 83 
 
 80 
 
 85 
 
 80 
 
 90 
 
 10 
 
 48.3 
 
 47.3 
 
 46.9 
 
 50.3 
 
 47.8 
 
 53.6 
 
 49.4 
 
 49.7 
 
 46.1 
 
 46.0 
 
 48.1 
 
 46 
 
 53.6 
 
 7.6 
 
 103 
 
 110 
 
 107 
 
 106 
 
 108 
 
 105 
 
 102 
 
 102 
 
 104 
 
 103 
 
 105 
 
 101 
 
 114 
 
 13 
 
 253 
 
 252 
 
 257 
 
 252 
 
 251 
 
 258 
 
 255 
 
 251 
 
 259 
 
 256 
 
 254 
 
 251 
 
 263 
 
 12 
 
 96 
 
 96 
 
 99 
 
 97 
 
 97 
 
 101 
 
 98 
 
 99 
 
 102 
 
 100 
 
 99 
 
 96 
 
 103 
 
 7 
 
 38 
 
 38.1 
 
 38.5 
 
 38.5 
 
 39 
 
 39.1 
 
 38.4 
 
 39.4 
 
 39.3 
 
 39 
 
 38.7 
 
 38 
 
 39.8 
 
 1.8 
 
 38 
 
 37 
 
 31 
 
 29 
 
 33 
 
 36 
 
 34 
 
 35 
 
 37 
 
 30 
 
 35 
 
 28 
 
 38 
 
 10 
 
 46 
 
 44 
 
 36 
 
 31 
 
 33 
 
 39 
 
 41 
 
 45 
 
 42 
 
 36 
 
 40 
 
 30 
 
 48 
 
 18 
 
 176 
 
 189 
 
 186 
 
 188 
 
 191 
 
 180 
 
 179 
 
 190 
 
 187 
 
 185 
 
 184 
 
 175 
 
 193 
 
 18 
 
 144 
 
 147 
 
 146 
 
 148 
 
 146 
 
 145 
 
 144 
 
 148 
 
 147 
 
 145 
 
 145 
 
 142 
 
 148 
 
 6 
 
 135 
 
 136 
 
 134 
 
 136 
 
 134 
 
 135 
 
 134 
 
 133 
 
 136 
 
 132 
 
 134 
 
 132 
 
 136 
 
 4 
 
 99 
 
 102 
 
 102 
 
 98 
 
 101 
 
 107 
 
 103 
 
 109 
 
 99 
 
 105 
 
 102 
 
 98 
 
 110 
 
 12 
 
 103 
 
 108 
 
 106 
 
 104 
 
 107 
 
 110 
 
 105 
 
 111 
 
 102 
 
 109 
 
 107 
 
 101 
 
 112 
 
 11 
 
 81.8 
 
 77.8 
 
 78.5 
 
 78.7 
 
 76.4 
 
 80.6 
 
 80.5 
 
 77.9 
 
 78.6 
 
 78.4 
 
 78.99 
 
 74.70 
 
 81.80 
 
 7.10 
 
 93.8 
 
 92.5 
 
 91.8 
 
 91.9 
 
 91.8 
 
 93.1 
 
 93.1 
 
 89.9 
 
 92.5 
 
 91 
 
 92.5 
 
 89.9 
 
 95 
 
 5.1 
 
 96.1 
 
 94.4 
 
 96.2 
 
 94.2 
 
 94.4 
 
 97.3 
 
 98.1 
 
 98.2 
 
 97.1 
 
 96.3 
 
 96 
 
 90.7 
 
 99.1 
 
 8.4 
 
 15.2 
 
 15.7 
 
 15.5 
 
 15.7 
 
 15.4 
 
 15.0 
 
 15.2 
 
 15.7 
 
 15.7 
 
 15.4 
 
 15.6 
 
 15 
 
 15.8 
 
 .8 
 
 95.6 
 
 99.4 
 
 94.5 
 
 98.1 
 
 97.5 
 
 92.0 
 
 91.6 
 
 101.0 
 
 98.1 
 
 96.3 
 
 96.2 
 
 91.6 
 
 101.2 
 
 9.6 
 
 120 
 
 114 
 
 116 
 
 118 
 
 112 
 
 105 
 
 113 
 
 114 
 
 107 
 
 106 
 
 112 
 
 98 
 
 121 
 
 23 
 
 71 
 
 68 
 
 67 
 
 66 
 
 69 
 
 65 
 
 68 
 
 69 
 
 65 
 
 67 
 
 67 
 
 65 
 
 72 
 
 -7 
 
 186 
 
 177 
 
 180 
 
 179 
 
 176 
 
 163 
 
 175 
 
 178 
 
 164 
 
 168 
 
 173 
 
 152 
 
 189 
 
 37 
 
 146 
 
 141 
 
 150 
 
 151 
 
 145 
 
 144 
 
 146 
 
 149 
 
 145 
 
 144 
 
 145 
 
 140 
 
 153 
 
 13 
 
 82.2 
 
 80.9 
 
 77.3 
 
 78.1 
 
 77.2 
 
 72.9 
 
 77.4 
 
 76.5 
 
 73.8 
 
 73.6 
 
 77.5 
 
 72.9 
 
 85.8 
 
 12.9 
 
 119 
 
 124 
 
 123 
 
 122 
 
 120 
 
 118 
 
 118 
 
 123 
 
 122 
 
 118 
 
 121 
 
 117 
 
 124 
 
 7 
 
 118 
 
 117 
 
 119 
 
 119 
 
 118 
 
 116 
 
 121 
 
 119 
 
 118 
 
 117 
 
 119 
 
 116 
 
 123 
 
 7 
 
 52 
 
 50 
 
 49 
 
 50 
 
 52 
 
 50 
 
 51 
 
 52 
 
 49 
 
 50 
 
 50 
 
 49 
 
 52 
 
 3 
 
 39 
 
 38 
 
 42 
 
 40 
 
 39 
 
 39 
 
 41 
 
 44 
 
 37 
 
 38 
 
 40 
 
 34 
 
 45 
 
 11 
 
 75 
 
 76 
 
 85.7 
 
 80 
 
 75 
 
 78 
 
 80.4 
 
 84.6 
 
 75.5 
 
 76 
 
 80.1 
 
 68.4 
 
 90.0 
 
 21.6 
 
 68 
 
 62 
 
 66 
 
 64 
 
 61 
 
 60 
 
 68 
 
 69 
 
 67 
 
 68 
 
 65 
 
 59 
 
 69 
 
 10 
 
 59 
 
 51 
 
 60 
 
 51 
 
 57 
 
 61 
 
 53 
 
 62 
 
 51 
 
 53 
 
 57 
 
 51 
 
 64 
 
 13 
 
 101 
 
 95 
 
 102 
 
 104 
 
 98 
 
 95 
 
 99 
 
 102 
 
 97 
 
 96 
 
 99 
 
 90 
 
 104 
 
 14 
 
 42 
 
 35 
 
 41 
 
 43 
 
 40 
 
 37 
 
 36 
 
 43 
 
 35 
 
 36 
 
 41 
 
 35 
 
 46 
 
 11 
 
 171 
 
TABLE 3. PANOAN STOCK. MEASUREMENTS 
 
 Males 
 
 i 
 
 2 
 
 3 
 
 4 
 
 5 
 
 6 
 
 7 
 
 Age 25 to 50 . 
 
 
 
 
 
 
 
 
 Height. 
 
 1590 
 
 1590 
 
 1580 
 
 1585 
 
 1500 
 
 1570 
 
 1590 
 
 Height to shoulder. 
 
 1260 
 
 1270 
 
 1320 
 
 1290 
 
 1220 
 
 1280 
 
 1260 
 
 Height to middle finger. 
 
 615 
 
 590 
 
 615 
 
 570 
 
 565 
 
 580 
 
 600 
 
 Height sitting. 
 
 782 
 
 760 
 
 833 
 
 810 
 
 801 
 
 815 
 
 775 
 
 Height s. perct. tot. ht. 
 
 49.8 
 
 48 
 
 52.6 
 
 51.1 
 
 53.4 
 
 51.9 
 
 48.7 
 
 Span. 
 
 1715 
 
 1670 
 
 1690 
 
 1675 
 
 1605 
 
 1660 
 
 1690 
 
 Span excess of height. 
 
 125 
 
 80 
 
 110 
 
 90 
 
 105 
 
 90 
 
 100 
 
 Shoulder breadth. 
 
 375 
 
 390 
 
 405 
 
 365 
 
 350 
 
 370 
 
 385 
 
 Chest diam. lateral. 
 
 305 
 
 320 
 
 300 
 
 270 
 
 275 
 
 270 
 
 315 
 
 Chest diam. ant.-post. 
 
 225 
 
 250 
 
 235 
 
 225 
 
 220 
 
 230 
 
 245 
 
 Chest index. 
 
 73.7 
 
 78.1 
 
 74.3 
 
 83.3 
 
 80 
 
 85.2 
 
 77.7 
 
 Cubit length. 
 
 455 
 
 450 
 
 450 
 
 455 
 
 430 
 
 445 
 
 453 
 
 Hand length. 
 
 172 
 
 170 
 
 168 
 
 180 
 
 173 
 
 179 
 
 171 
 
 Hand width. 
 
 82 
 
 81 
 
 80 
 
 80 
 
 88 
 
 82 
 
 81 
 
 Hand index. 
 
 47.6 
 
 47.9 
 
 47.6 
 
 44.7 
 
 50.8 
 
 45.8 
 
 47.4 
 
 Length middle finger. 
 
 110 
 
 109 
 
 108 
 
 115 
 
 113 
 
 110 
 
 110 
 
 Foot length. 
 
 235 
 
 245 
 
 250 
 
 253 
 
 250 
 
 254 
 
 250 
 
 Foot width. 
 
 102 
 
 103 
 
 105 
 
 101 
 
 111 
 
 106 
 
 102 
 
 Foot index. 
 
 43.4 
 
 42 
 
 42 
 
 39.9 
 
 44.4 
 
 41.7 
 
 40.8 
 
 Hand grasp, r. 
 
 37 
 
 35 
 
 43 
 
 32 
 
 35 
 
 40 
 
 35 
 
 Hand grasp, 1 
 
 40 
 
 30 
 
 37 
 
 32 
 
 32 
 
 36 
 
 39 
 
 Head length. 
 
 179 
 
 190 
 
 174 
 
 176 
 
 182 
 
 173 
 
 189 
 
 Head breadth. 
 
 163 
 
 157 
 
 149 
 
 159 
 
 145 
 
 147 
 
 156 
 
 Head height. 
 
 131 
 
 136 
 
 132 
 
 139 
 
 142 
 
 130 
 
 137 
 
 Auricular-nasion (a). 
 
 97 
 
 101 
 
 91 
 
 91 
 
 92 
 
 91 
 
 101 
 
 Auricular-prosthyon (6). 
 
 104 
 
 108 
 
 99 
 
 95 
 
 99 
 
 95 
 
 109 
 
 Cephalic index. 
 
 91.06 
 
 82.63 
 
 84.48 
 
 90.34 
 
 79.67 
 
 84.22 
 
 82.54 
 
 Height-breadth index. 
 
 80.37 
 
 86.08 
 
 88.59 
 
 87.43 
 
 97.90 
 
 88.44 
 
 87.82 
 
 (a) x 100 4- h . 
 
 93.27 
 
 93.52 
 
 91.92 
 
 95.55 
 
 92.93 
 
 95.55 
 
 92.66 
 
 Cephalic module. 
 
 15.77 
 
 16.10 
 
 15.16 
 
 15.80 
 
 15.63 
 
 15 
 
 16.06 
 
 C. M. versus height. 
 
 99 
 
 101.3 
 
 95.8 
 
 97.7 
 
 104 
 
 98.7 
 
 101 
 
 Menton-nasion. 
 
 125 
 
 117 
 
 125 
 
 125 
 
 117 
 
 126 
 
 118 
 
 Mouth-nasion. 
 
 72 
 
 73 
 
 74 
 
 73 
 
 69 
 
 72 
 
 75 
 
 Menton-crinion. 
 
 193 
 
 190 
 
 193 
 
 191 
 
 186 
 
 192 
 
 191 
 
 Bizygomatic breadth. 
 
 151 
 
 155 
 
 146 
 
 141 
 
 142 
 
 143 
 
 144 
 
 Facial index. 
 
 82.78 
 
 75.48 
 
 85.62 
 
 88.65 
 
 82.39 
 
 88.11 
 
 81.94 
 
 Min. frontal breadth. 
 
 127 
 
 127 
 
 124 
 
 125 
 
 119 
 
 126 
 
 125 
 
 Bigonial breadth. 
 
 134 
 
 134 
 
 118 
 
 118 
 
 127 
 
 119 
 
 133 
 
 Nose height. 
 
 46 
 
 46 
 
 48 
 
 51 
 
 47 
 
 50 
 
 49 
 
 Nose breadth. 
 
 39 
 
 46 
 
 38 
 
 38 
 
 40 
 
 39 
 
 46 
 
 Nasal index. 
 
 84.78 
 
 100 
 
 79.17 
 
 74.51 
 
 85.11 
 
 78 
 
 93.87 
 
 Ear height. 
 
 65 
 
 69 
 
 68 
 
 67 
 
 59 
 
 68 
 
 69 
 
 Ear breadth. 
 
 34 
 
 32 
 
 30 
 
 36 
 
 29 
 
 35 
 
 35 
 
 Mouth width. 
 
 53 
 
 67 
 
 54 
 
 49 
 
 50 
 
 49 
 
 60 
 
 Eyes max. width. 
 
 109 
 
 112 
 
 98 
 
 102 
 
 100 
 
 103 
 
 110 
 
 Eyes min. width. 
 
 41 
 
 41 
 
 37 
 
 37 
 
 37 
 
 38 
 
 40 
 
 172 
 
OF SIPIBO INDIANS (14 MALES) 
 
 8 
 
 9 
 
 10 
 
 11 
 
 12 
 
 13 
 
 14 
 
 Aver. 
 
 Mid. 
 
 Max. 
 
 Range 
 
 1530 
 
 1550 
 
 1570 
 
 1580 
 
 1580 
 
 1540 
 
 1590 
 
 1568 
 
 1500 
 
 1590 
 
 90 
 
 1250 
 
 1260 
 
 1330 
 
 1300 
 
 1250 
 
 1260 
 
 1270 
 
 1273 
 
 1220 
 
 1330 
 
 110 
 
 580 
 
 595 
 
 620 
 
 580 
 
 598 
 
 605 
 
 610 
 
 594 
 
 565 
 
 620 
 
 55 
 
 815 
 
 770 
 
 825 
 
 800 
 
 795 
 
 820 
 
 775 
 
 797 
 
 760 
 
 833 
 
 73 
 
 53.2 
 
 49.6 
 
 52.5 
 
 50.6 
 
 50.3 
 
 53.2 
 
 48.7 
 
 50.97 
 
 48 
 
 53.4 
 
 5.4 
 
 1635 
 
 1645 
 
 1680 
 
 1675 
 
 1690 
 
 1630 
 
 1670 
 
 1666 
 
 1605 
 
 1715 
 
 110 
 
 105 
 
 95 
 
 110 
 
 95 
 
 110 
 
 90 
 
 80 
 
 99 
 
 80 
 
 125 
 
 45 
 
 405 
 
 385 
 
 400 
 
 371 
 
 390 
 
 365 
 
 380 
 
 381 
 
 350 
 
 405 
 
 55 
 
 320 
 
 295 
 
 315 
 
 303 
 
 315 
 
 275 
 
 312 
 
 292 
 
 270 
 
 320 
 
 50 
 
 240 
 
 235 
 
 240 
 
 232 
 
 250 
 
 230 
 
 245 
 
 235 
 
 220 
 
 250 
 
 30 
 
 75 
 
 79.6 
 
 76.2 
 
 76.2 
 
 79.3 
 
 84 
 
 77.7 
 
 78.58 
 
 73.7 
 
 85.2 
 
 11.5 
 
 435 
 
 440 
 
 452 
 
 450 
 
 455 
 
 435 
 
 452 
 
 447 
 
 430 
 
 455 
 
 25 
 
 174 
 
 172 
 
 169 
 
 178 
 
 171 
 
 172 
 
 171 
 
 173 
 
 168 
 
 180 
 
 12 
 
 86 
 
 82 
 
 81 
 
 80 
 
 82 
 
 88 
 
 82 
 
 82.5 
 
 80 
 
 88 
 
 8 
 
 49.4 
 
 47.7 
 
 47.9 
 
 44.9 
 
 47.9 
 
 50.8 
 
 47.9 
 
 47.73 
 
 44.7 
 
 50.8 
 
 6.1 
 
 113 
 
 109 
 
 108 
 
 116 
 
 109 
 
 113 
 
 108 
 
 111 
 
 108 
 
 116 
 
 8 
 
 245 
 
 238 
 
 238 
 
 247 
 
 246 
 
 245 
 
 240 
 
 245 
 
 235 
 
 254 
 
 19 
 
 101 
 
 103 
 
 104 
 
 102 
 
 103 
 
 110 
 
 101 
 
 104 
 
 101 
 
 111 
 
 10 
 
 41.2 
 
 43.2 
 
 43.6 
 
 41.3 
 
 42 
 
 44.9 
 
 42.1 
 
 42.32 
 
 39.9 
 
 44.9 
 
 5.0 
 
 38 
 
 40 
 
 33 
 
 36 
 
 35 
 
 38 
 
 32 
 
 36.4 
 
 32 
 
 43 
 
 11 
 
 38 
 
 31 
 
 39 
 
 30 
 
 32 
 
 30 
 
 33 
 
 34.2 
 
 30 
 
 40 
 
 10 
 
 185 
 
 182 
 
 178 
 
 179 
 
 190 
 
 186 
 
 185 
 
 182 
 
 173 
 
 190 
 
 17 
 
 148 
 
 163 
 
 161 
 
 160 
 
 159 
 
 150 
 
 160 
 
 156 
 
 145 
 
 163 
 
 18 
 
 131 
 
 132 
 
 142 
 
 138 
 
 135 
 
 130 
 
 133 
 
 135 
 
 130 
 
 142 
 
 12 
 
 95 
 
 96 
 
 94 
 
 92 
 
 101 
 
 95 
 
 99 
 
 95 
 
 91 
 
 101 
 
 10 
 
 102 
 
 103 
 
 101 
 
 97 
 
 107 
 
 99 
 
 106 
 
 101 
 
 95 
 
 109 
 
 14 
 
 80 
 
 89.56 
 
 90.45 
 
 89.40 
 
 83.68 
 
 80.65 
 
 81.08 
 
 85.69 
 
 79.67 
 
 91.06 
 
 11.39 
 
 88.51 
 
 80.98 
 
 88.25 
 
 86.25 
 
 84.91 
 
 86.67 
 
 83.13 
 
 86.82 
 
 80.37 
 
 97.90 
 
 17.53 
 
 93.14 
 
 93.20 
 
 93.07 
 
 94.84 
 
 94.38 
 
 95.96 
 
 93.39 
 
 93.81 
 
 91.92 
 
 95.96 
 
 4.04 
 
 15.80 
 
 15.90 
 
 16.03 
 
 15.90 
 
 16.13 
 
 15.50 
 
 15.93 
 
 15.76 
 
 15.00 
 
 16.13 
 
 1.13 
 
 103.2 
 
 102.5 
 
 102.1 
 
 100.6 
 
 101.9 
 
 100.6 
 
 100 
 
 100.5 
 
 97.7 
 
 104 
 
 6.3 
 
 120 
 
 121 
 
 125 
 
 124 
 
 119 
 
 123 
 
 117 
 
 121.5 
 
 117 
 
 126 
 
 9 
 
 72 
 
 70 
 
 74 
 
 72 
 
 74 
 
 72 
 
 70 
 
 72 
 
 69 
 
 75 
 
 6 
 
 189 
 
 191 
 
 192 
 
 190 
 
 191 
 
 193 
 
 186 
 
 190 
 
 186 
 
 193 
 
 7 
 
 145 
 
 148 
 
 146 
 
 142 
 
 152 
 
 154 
 
 143 
 
 146.5 
 
 141 
 
 155 
 
 14 
 
 82.76 
 
 81.76 
 
 85.62 
 
 85.21 
 
 78.29 
 
 79.87 
 
 81.82 
 
 82.88 
 
 75.48 
 
 88.65 
 
 13.17 
 
 122 
 
 124 
 
 124 
 
 126 
 
 127 
 
 119 
 
 127 
 
 124 
 
 119 
 
 127 
 
 8 
 
 130 
 
 131 
 
 118 
 
 119 
 
 133 
 
 128 
 
 134 
 
 128 
 
 118 
 
 134 
 
 16 
 
 50 
 
 48 
 
 46 
 
 49 
 
 46 
 
 48 
 
 47 
 
 48 
 
 46 
 
 51 
 
 5 
 
 38 
 
 41 
 
 39 
 
 43 
 
 41 
 
 41 
 
 38 
 
 40.5 
 
 38 
 
 46 
 
 8 
 
 76 
 
 85.42 
 
 84.78 
 
 87.76 
 
 89.13 
 
 85.42 
 
 80.85 
 
 84.63 
 
 74.51 
 
 100 
 
 25.49 
 
 62 
 
 66 
 
 68 
 
 67 
 
 69 
 
 59 
 
 67 
 
 66 
 
 59 
 
 69 
 
 10 
 
 32 
 
 34 
 
 31 
 
 35 
 
 33 
 
 30 
 
 33 
 
 33 
 
 29 
 
 36 
 
 7 
 
 49 
 
 52 
 
 55 
 
 49 
 
 66 
 
 51 
 
 60 
 
 56 
 
 49 
 
 67 
 
 18 
 
 98 
 
 105 
 
 99 
 
 103 
 
 111 
 
 101 
 
 110 
 
 104 
 
 98 
 
 112 
 
 14 
 
 41 
 
 39 
 
 38 
 
 37 
 
 41 
 
 38 
 
 41 
 
 39 
 
 37 
 
 41 
 
 4 
 
 173 
 
TABLE 4. PANOAN STOCK. MEASUREMENTS OF 3 CONEBO 
 
 CONEBO 
 
 Males 
 
 i 
 
 2 
 
 3 
 
 Average 
 
 Range 
 
 Age. 
 
 38 
 
 30 
 
 23 
 
 
 
 Height. 
 
 1610 
 
 1620 
 
 1590 
 
 1610 
 
 30 
 
 Height to shoulder. 
 
 1350 
 
 1370 
 
 1330 
 
 1350 
 
 40 
 
 Height to middle finger. 
 
 620 
 
 630 
 
 600 
 
 612 
 
 30 
 
 Height sitting. 
 
 841 
 
 854 
 
 820 
 
 838 
 
 34 
 
 Height s. peret. tot. ht. 
 
 52.20 
 
 52.71 
 
 51.57 
 
 52.16 
 
 1.14 
 
 Span. 
 
 1670 
 
 1670 
 
 1660 
 
 1666 
 
 10 
 
 Span excess of height. 
 
 60 
 
 50 
 
 70 
 
 60 
 
 20 
 
 Shoulder breadth. 
 
 370 
 
 390 
 
 365 
 
 375 
 
 25 
 
 Chest diam. lateral. 
 
 275 
 
 285 
 
 264 
 
 274 
 
 21 
 
 Chest diam. ant .-post. 
 
 240 
 
 260 
 
 220 
 
 240 
 
 40 
 
 Chest index. 
 
 87.27 
 
 91.22 
 
 83.33 
 
 87.27 
 
 7.89 
 
 Cubit length. 
 
 450 
 
 470 
 
 440 
 
 451 
 
 30 
 
 Hand length. 
 
 173 
 
 176 
 
 170 
 
 173 
 
 6 
 
 Hand width. 
 
 81 
 
 82 
 
 81 
 
 81 
 
 1 
 
 Hand index. 
 
 46.82 
 
 46.59 
 
 47.65 
 
 47.02 
 
 1.06 
 
 Length mid. finger. 
 
 109 
 
 108 
 
 110 
 
 109 
 
 2 
 
 Foot, length. 
 
 240 
 
 230 
 
 260 
 
 241 
 
 30 
 
 Foot width. 
 
 103 
 
 106 
 
 101 
 
 103 
 
 5 
 
 Foot index. 
 
 42.92 
 
 46.08 
 
 38.84 
 
 42.61 
 
 7.89 
 
 Hand grasp, r. 
 
 40 
 
 46 
 
 37 
 
 40 
 
 9 
 
 Hand grasp, 1. 
 
 37 
 
 41 
 
 33 
 
 37 
 
 8 
 
 Head length. 
 
 177 
 
 180 
 
 175 
 
 177 
 
 5 
 
 Head breadth. 
 
 162 
 
 164 
 
 160 
 
 162 
 
 4 
 
 Head height. 
 
 141 
 
 142 
 
 141 
 
 142 
 
 1 
 
 Auricular-nasion (a). 
 
 95 
 
 95 
 
 94 
 
 95 
 
 1 
 
 Auricular-prosthyon (fr). 
 
 103 
 
 104 
 
 101 
 
 103 
 
 3 
 
 Cephalic index. 
 
 91.53 
 
 91.11 
 
 91.43 
 
 91.36 
 
 .42 
 
 Height-breadth index. 
 
 87.04 
 
 86.59 
 
 88.13 
 
 87.25 
 
 1.54 
 
 (a) X 100 4- b . 
 
 92.23 
 
 91.35 
 
 93.07 
 
 92.22 
 
 1.72 
 
 Cephalic module. 
 
 16 
 
 16.2 
 
 15.9 
 
 16 
 
 .3 
 
 C. M. versus height. 
 
 99.38 
 
 100 
 
 100 
 
 99.13 
 
 .62 
 
 Menton-nasion. 
 
 124 
 
 124 
 
 123 
 
 124 
 
 1 
 
 Mouth-nasion. 
 
 75 
 
 77 
 
 72 
 
 74 
 
 5 
 
 Menton-crinion. 
 
 192 
 
 193 
 
 198 
 
 194 
 
 6 
 
 Bizygomatic breadth. 
 
 142 
 
 141 
 
 142 
 
 141 
 
 1 
 
 Facial index. 
 
 87.32 
 
 87.94 
 
 86.62 
 
 87.26 
 
 1.32 
 
 Min. frontal breadth. 
 
 117 
 
 115 
 
 118 
 
 116 
 
 3 
 
 Bigonial breadth. 
 
 126 
 
 128 
 
 125 
 
 126 
 
 3 
 
 Nose height. 
 
 52 
 
 54 
 
 52 
 
 53 
 
 2 
 
 Nose breadth. 
 
 44 
 
 45 
 
 44 
 
 44 
 
 1 
 
 Nasal index. 
 
 84.62 
 
 83.33 
 
 84.62 
 
 84.19 
 
 1.29 
 
 Ear height. 
 
 
 
 
 
 
 Ear breadth. 
 
 
 
 
 
 
 Mouth width. 
 
 53 
 
 56 
 
 52 
 
 54 
 
 4 
 
 Eyes max. width. 
 
 103 
 
 100 
 
 105 
 
 103 
 
 5 
 
 Eyes min. width. 
 
 35 
 
 34 
 
 35 
 
 35 
 
 1 
 
 174 
 
3 SETIBO, AND 2 AMAHUACA INDIANS (MALES) 
 
 Setibo 
 
 Amahuaca 
 
 1 
 
 2 
 
 3 
 
 Average 
 
 Range 
 
 1 
 
 2 
 
 Average 
 
 Range 
 
 40 
 
 28 
 
 30 
 
 
 
 35 
 
 30 
 
 
 
 1580 
 
 1600 
 
 1560 
 
 1580 
 
 40 
 
 1580 
 
 1620 
 
 1600 
 
 40 
 
 1280 
 
 1330 
 
 1270 
 
 1290 
 
 80 
 
 1300 
 
 1360 
 
 1330 
 
 60 
 
 560 
 
 610 
 
 540 
 
 570 
 
 70 
 
 640 
 
 640 
 
 640 
 
 
 815 
 
 830 
 
 795 
 
 813 
 
 35 
 
 775 
 
 800 
 
 787.5 
 
 25 
 
 51.58 
 
 51.87 
 
 50.90 
 
 51.45 
 
 .97 
 
 49.05 
 
 49.38 
 
 49.21 
 
 .33 
 
 1650 
 
 1690 
 
 1675 
 
 1670 
 
 40 
 
 1670 
 
 1650 
 
 1660 
 
 20 
 
 70 
 
 90 
 
 115 
 
 92 
 
 45 
 
 90 
 
 30 
 
 60 
 
 60 
 
 390 
 
 350 
 
 365 
 
 370 
 
 40 
 
 380 
 
 410 
 
 395 
 
 30 
 
 270 
 
 275 
 
 270 
 
 272 
 
 5 
 
 285 
 
 310 
 
 297 
 
 25 
 
 225 
 
 220 
 
 233 
 
 226 
 
 13 
 
 240 
 
 240 
 
 240 
 
 
 83.31 
 
 80 
 
 86.29 
 
 83.20 
 
 6.29 
 
 84.21 
 
 77.42 
 
 80.81 
 
 6.79 
 
 455 
 
 470 
 
 435 
 
 453 
 
 35 
 
 450 
 
 455 
 
 453 
 
 5 
 
 180 
 
 178 
 
 179 
 
 179 
 
 2 
 
 177 
 
 183 
 
 180 
 
 6 
 
 80 
 
 80 
 
 82 
 
 81 
 
 2 
 
 80 
 
 86 
 
 83 
 
 6 
 
 44.44 
 
 44.94 
 
 45.81 
 
 45.06 
 
 1.37 
 
 45.19 
 
 46.99 
 
 46.09 
 
 1.80 
 
 115 
 
 114 
 
 116 
 
 115 
 
 2 
 
 107 
 
 111 
 
 109 
 
 4 
 
 260 
 
 253 
 
 245 
 
 253 
 
 15 
 
 240 
 
 240 
 
 240 
 
 
 101 
 
 101 
 
 101 
 
 101 
 
 
 97 
 
 103 
 
 100 
 
 6 
 
 38.84 
 
 39.91 
 
 41.22 
 
 39.99 
 
 2.38 
 
 40.41 
 
 42.92 
 
 41.66 
 
 2.51 
 
 40 
 
 28 
 
 32 
 
 33 
 
 12 
 
 35 
 
 33 
 
 34 
 
 2 
 
 30 
 
 34 
 
 32 
 
 32 
 
 4 
 
 30 
 
 38 
 
 34 
 
 8 
 
 180 
 
 178 
 
 174 
 
 177 
 
 6 
 
 192 
 
 191 
 
 192 
 
 1 
 
 164 
 
 161 
 
 156 
 
 160 
 
 8 
 
 157 
 
 155 
 
 156 
 
 2 
 
 141 
 
 139 
 
 130 
 
 137 
 
 11 
 
 136 
 
 141 
 
 138 
 
 5 
 
 95 
 
 91 
 
 92 
 
 93 
 
 4 
 
 95 
 
 99 
 
 97 
 
 4 
 
 102 
 
 95 
 
 95 
 
 97 
 
 7 
 
 101 
 
 103 
 
 102 
 
 2 
 
 91.11 
 
 90.45 
 
 89.66 
 
 90.41 
 
 1.45 
 
 81.77 
 
 81.15 
 
 81.46 
 
 .62 
 
 85.98 
 
 86.43 
 
 83.87 
 
 85.43 
 
 2.56 
 
 86.62 
 
 90.97 
 
 88.79 
 
 4.35 
 
 93.14 
 
 95.55 
 
 96.84 
 
 95.17 
 
 3.70 
 
 94.06 
 
 96.12 
 
 95.09 
 
 2.06 
 
 16 
 
 15.9 
 
 15.4 
 
 15.8 
 
 .6 
 
 16.2 
 
 16.2 
 
 16.2 
 
 .... 
 
 101.27 
 
 99.38 
 
 98.12 
 
 99.59 
 
 3.15 
 
 102.53 
 
 100 
 
 101.26 
 
 2.53 
 
 125 
 
 126 
 
 124 
 
 125 
 
 2 
 
 122 
 
 120 
 
 121 
 
 2 
 
 73 
 
 72 
 
 72 
 
 72 
 
 1 
 
 73 
 
 75 
 
 74 
 
 2 
 
 192 
 
 192 
 
 191 
 
 192 
 
 1 
 
 185 
 
 198 
 
 191 
 
 13 
 
 141 
 
 143 
 
 140 
 
 141 
 
 3 
 
 154 
 
 147 
 
 150 
 
 7 
 
 88.65 
 
 88.11 
 
 88.57 
 
 88.44 
 
 .54 
 
 79.22 
 
 81.63 
 
 80.42 
 
 2.41 
 
 126 
 
 125 
 
 127 
 
 126 
 
 2 
 
 125 
 
 130 
 
 127 
 
 5 
 
 117 
 
 120 
 
 118 
 
 118 
 
 3 
 
 123 
 
 131 
 
 127 
 
 8 
 
 47 
 
 51 
 
 53 
 
 50 
 
 6 
 
 50 
 
 52 
 
 51 
 
 2 
 
 36 
 
 38 
 
 39 
 
 38 
 
 3 
 
 43 
 
 45 
 
 44 
 
 2 
 
 76.60 
 
 74.51 
 
 73.58 
 
 74.89 
 
 3.02 
 
 86 
 
 86.54 
 
 86.27 
 
 .54 
 
 67 
 
 68 
 
 65 
 
 67 
 
 3 
 
 63 
 
 57 
 
 60 
 
 6 
 
 36 
 
 30 
 
 34 
 
 33 
 
 6 
 
 30 
 
 35 
 
 33 
 
 5 
 
 48 
 
 53 
 
 44 
 
 38 
 
 9 
 
 55 
 
 59 
 
 57 
 
 4 
 
 100 
 
 102 
 
 104 
 
 102 
 
 4 
 
 100 
 
 95 
 
 97 
 
 5 
 
 37 
 
 37 
 
 38 
 
 37 
 
 1 
 
 33 
 
 35 
 
 34 
 
 2 
 
 175 
 
TABLE 5. TUPIAN STOCK. MEASUREMENTS OF TIATINAGUA 
 INDIANS (4 MALES) 
 
 Males 
 
 1 
 
 2 
 
 Age. 
 
 30 
 
 25 
 
 Height. 
 
 1590 
 
 1600 
 
 Height to shoulder. 
 
 1320 
 
 1350 
 
 Height to mid. finger. 
 
 630 
 
 610 
 
 Height sitting. 
 
 80 
 
 79.5 
 
 Height s. perct. tot. ht. 
 
 50.31 
 
 49.06 
 
 Span. 
 
 1620 
 
 1630 
 
 Span excess of height. 
 
 30 
 
 30 
 
 Shoulder breadth. 
 
 360 
 
 355 
 
 Chest diam. lateral. 
 
 280 
 
 260 
 
 Chest diam. ant.-post. 
 
 220 
 
 225 
 
 ■Chest index. 
 
 78.57 
 
 86.54 
 
 Cubit length. 
 
 450 
 
 450 
 
 Hand length. 
 
 177 
 
 171 
 
 Hand width. 
 
 78 
 
 77 
 
 Hand index. 
 
 44.7 
 
 44.0 
 
 Length mid. finger. 
 
 109 
 
 108 
 
 Hoot length. 
 
 245 
 
 240 
 
 Foot width. 
 
 108 
 
 99 
 
 Foot index. 
 
 44.1 
 
 41.3 
 
 Hand grasp, r. 
 
 37 
 
 30 
 
 Hand grasp. 1. 
 
 37 
 
 35 
 
 Head length. 
 
 197 
 
 196 
 
 Head breadth. 
 
 145 
 
 147 
 
 Head height. 
 
 141 
 
 136 
 
 Auricular-nasion (a). 
 
 97 
 
 96 
 
 Auricular-prosthyon (b). . . 
 
 100 
 
 99 
 
 Cephalic index. 
 
 73.60 
 
 75 
 
 Height-breadth index. 
 
 97.24 
 
 92.52 
 
 (a) X 100 4- b . 
 
 97 
 
 96.97 
 
 Cephalic, module. 
 
 16.1 
 
 16.0 
 
 C. M. versus height. 
 
 101.3 
 
 100 
 
 Menton-nasion. 
 
 121 
 
 114 
 
 Mouth-nasion. 
 
 67 
 
 67 
 
 Menton-crinion. 
 
 186 
 
 187 
 
 Bizygomatic breadth. 
 
 147 
 
 147 
 
 Facial index. 
 
 82.31 
 
 77.55 
 
 Min. frontal breadth. 
 
 117 
 
 114 
 
 Bigonial breadth. 
 
 118 
 
 118 
 
 Nose height. 
 
 44 
 
 45 
 
 Nose breadth. 
 
 39 
 
 42 
 
 Nasal index. 
 
 88.64 
 
 93.33 
 
 Ear height. 
 
 60 
 
 57 
 
 Ear breadth. 
 
 33 
 
 37 
 
 Mouth width. 
 
 58 
 
 63 
 
 Eves max. width. 
 
 98 
 
 102 
 
 Eyes min. width. 
 
 37 
 
 37 
 
 4 
 
 Aver. 
 
 Min. 
 
 Max. 
 
 Range 
 
 22 
 
 
 
 
 
 1580 
 
 1585 
 
 1570 
 
 1600 
 
 30 
 
 1330 
 
 1323 
 
 1290 
 
 1350 
 
 60 
 
 620 
 
 622 
 
 610 
 
 630 
 
 20 
 
 79.5 
 
 79.5 
 
 79 
 
 80 
 
 1 
 
 50.31 
 
 50 
 
 49.06 
 
 50.32 
 
 1.26 
 
 1650 
 
 1622 
 
 1590 
 
 1650 
 
 60 
 
 70 
 
 38 
 
 20 
 
 70 
 
 50 
 
 370 
 
 359 
 
 350 
 
 370 
 
 20 
 
 265 
 
 268 
 
 260 
 
 280 
 
 20 
 
 245 
 
 230 
 
 220 
 
 245 
 
 25 
 
 92.45 
 
 86.09 
 
 86.54 
 
 92.45 
 
 5.91 
 
 460 
 
 450 
 
 430 
 
 460 
 
 30 
 
 174 
 
 172 
 
 166 
 
 177 
 
 11 
 
 75 
 
 77 
 
 75 
 
 78 
 
 3 
 
 43.1 
 
 43.8 
 
 43.1 
 
 46.4 
 
 3.3 
 
 110 
 
 107 
 
 102 
 
 110 
 
 8 
 
 245 
 
 241 
 
 235 
 
 245 
 
 10 
 
 105 
 
 103 
 
 99 
 
 108 
 
 9 
 
 42.8 
 
 42.6 
 
 41.3 
 
 44.1 
 
 2.8 
 
 32 
 
 32 
 
 28 
 
 37 
 
 9 
 
 32 
 
 32 
 
 25 
 
 37 
 
 12 
 
 185 
 
 191 
 
 184 
 
 197 
 
 13 
 
 146 
 
 145 
 
 143 
 
 147 
 
 4 
 
 134 
 
 137 
 
 134 
 
 141 
 
 7 
 
 92 
 
 95 
 
 92 
 
 97 
 
 5 
 
 98 
 
 99 
 
 98 
 
 101 
 
 3 
 
 78.92 
 
 76.31 
 
 73.60 
 
 78.92 
 
 5.32 
 
 91.10 
 
 94.49 
 
 91.10 
 
 97.24 
 
 6.14 
 
 93.08 
 
 94.98 
 
 92.08 
 
 97 
 
 4.92 
 
 15.2 
 
 15.7 
 
 15.2 
 
 16.1 
 
 .9 
 
 96.2 
 
 99.1 
 
 96.2 
 
 101.3 
 
 5.4 
 
 115 
 
 118 
 
 114 
 
 121 
 
 7 
 
 65 
 
 67 
 
 65 
 
 68 
 
 3 
 
 180 
 
 181 
 
 171 
 
 187 
 
 16 
 
 139 
 
 144 
 
 139 
 
 147 
 
 8 
 
 82.73 
 
 80.90 
 
 77.55 
 
 82.73 
 
 5.18 
 
 114 
 
 114 
 
 111 
 
 117 
 
 6 
 
 123 
 
 119 
 
 118 
 
 123 
 
 5 
 
 42 
 
 44 
 
 42 
 
 45 
 
 3 
 
 42 
 
 40 
 
 39 
 
 42 
 
 3 
 
 100 
 
 92.16 
 
 86.67 
 
 100 
 
 13.33 
 
 59 
 
 60 
 
 59 
 
 65 
 
 6 
 
 34 
 
 35 
 
 33 
 
 37 
 
 4 
 
 52 
 
 56 
 
 51 
 
 63 
 
 12 
 
 96 
 
 98 
 
 96 
 
 102 
 
 6 
 
 36 
 
 36 
 
 34 
 
 37 
 
 3 
 
 3 
 
 23 
 
 1570 
 
 1290 
 
 630 
 
 79 
 
 50.32 
 
 1590 
 
 20 
 
 350 
 
 265 
 
 230 
 
 86.82 
 
 430 
 
 166 
 
 77 
 
 46.4 
 
 102 
 
 235 
 
 99 
 
 42.1 
 
 28 
 
 25 
 
 184 
 
 143 
 
 139 
 
 93 
 
 101 
 
 77.72 
 
 97.20 
 
 92.08 
 
 15.5 
 
 98.7 
 
 115 
 
 68 
 
 171 
 
 142 
 
 80.99 
 
 111 
 
 119 
 
 45 
 
 39 
 
 86.67 
 
 65 
 
 36 
 
 51 
 
 96 
 
 34 
 
 176 
 
lLES 1 
 
 30 
 
 1690 
 
 1380 
 
 660 
 
 870 
 
 51.48 
 
 1800 
 
 110 
 
 400 
 
 310 
 
 220 
 
 70.97 
 
 460 
 
 185 
 
 83 
 
 44.86 
 
 109 
 
 255 
 
 100 
 
 39.20 
 
 45 
 
 33 
 
 191 
 
 149 
 
 133 
 
 98 
 
 96 
 
 78.01 
 
 82.26 
 
 97.96 
 
 15.8 
 
 93.49 
 
 116 
 
 70 
 
 183 
 
 149 
 
 77.85 
 
 123 
 
 128 
 
 46 
 
 44 
 
 95.65 
 
 59 
 
 28 
 
 54 
 
 40 
 
 N STOCK. MEASUREMENTS OF WITOTO 
 INDIANS (5 MALES, 4 FEMALES) 
 
 3 
 
 4 
 
 5 
 
 Aver. 
 
 Min. 
 
 Max. 
 
 Range 
 
 30 
 
 28 
 
 35 
 
 
 
 
 
 1650 
 
 1620 
 
 1600 
 
 1620 
 
 1550 
 
 1690 
 
 140 
 
 1370 
 
 1340 
 
 1330 
 
 1340 
 
 1300 
 
 1380 
 
 80 
 
 580 
 
 610 
 
 570 
 
 594 
 
 550 
 
 660 
 
 110 
 
 860 
 
 820 
 
 810 
 
 824 
 
 760 
 
 870 
 
 110 
 
 52.12 
 
 50.62 
 
 50.63 
 
 50.78 
 
 49.03 
 
 52.12 
 
 3.09 
 
 1780 
 
 1730 
 
 1720 
 
 1738 
 
 1660 
 
 1800 
 
 140 
 
 130 
 
 110 
 
 120 
 
 116 
 
 110 
 
 130 
 
 20 
 
 410 
 
 375 
 
 380 
 
 380 
 
 335 
 
 400 
 
 65 
 
 285 
 
 290 
 
 300 
 
 292 
 
 275 
 
 310 
 
 35 
 
 215 
 
 230 
 
 225 
 
 223 
 
 215 
 
 230 
 
 15 
 
 75.44 
 
 79.31 
 
 75 
 
 76.51 
 
 70.97 
 
 81.81 
 
 10.84 
 
 480 
 
 470 
 
 455 
 
 464 
 
 455 
 
 480 
 
 25 
 
 180 
 
 183 
 
 180 
 
 181 
 
 180 
 
 185 
 
 5 
 
 85 
 
 80 
 
 81 
 
 81 
 
 77 
 
 85 
 
 8 
 
 47.22 
 
 43.71 
 
 45 
 
 44.71 
 
 42.78 
 
 45.00 
 
 2.22 
 
 106 
 
 107 
 
 107 
 
 107 
 
 106 
 
 109 
 
 3 
 
 260 
 
 250 
 
 255 
 
 252 
 
 240 
 
 260 
 
 20 
 
 99 
 
 105 
 
 104 
 
 103 
 
 99 
 
 105 
 
 6 
 
 38.08 
 
 42 
 
 46.22 
 
 42.18 
 
 38.08 
 
 46.22 
 
 8.14 
 
 40 
 
 40 
 
 41 
 
 40 
 
 35 
 
 45 
 
 10 
 
 40 
 
 33 
 
 35 
 
 35 
 
 32 
 
 40 
 
 8 
 
 196 
 
 191 
 
 193 
 
 192 
 
 190 
 
 196 
 
 6 
 
 147 
 
 150 
 
 148 
 
 149 
 
 147 
 
 150 
 
 3 
 
 127 
 
 132 
 
 129 
 
 130 
 
 127 
 
 133 
 
 6 
 
 95 
 
 95 
 
 94 
 
 95 
 
 92 
 
 98 
 
 6 
 
 88 
 
 92 
 
 88 
 
 91 
 
 88 
 
 96 
 
 8 
 
 75 
 
 78.53 
 
 76.68 
 
 77.43 
 
 75 
 
 78.95 
 
 3.95 
 
 86.39 
 
 88 
 
 87.16 
 
 86.23 
 
 82.26 
 
 88.00 
 
 5.74 
 
 92.63 
 
 96.84 
 
 93.62 
 
 104.40 
 
 92.63 
 
 104.40 
 
 11.77 
 
 15.7 
 
 15.8 
 
 15.7 
 
 15.7 
 
 15.7 
 
 15.8 
 
 .1 
 
 95.15 
 
 97.53 
 
 98.13 
 
 97.12 
 
 93.49 
 
 101.29 
 
 7.80 
 
 105 
 
 115 
 
 109 
 
 112 
 
 105 
 
 116 
 
 11 
 
 65 
 
 70 
 
 67 
 
 68 
 
 65 
 
 70 
 
 5 
 
 180 
 
 184 
 
 183 
 
 183 
 
 180 
 
 185 
 
 5 
 
 144 
 
 147 
 
 144 
 
 146 
 
 144 
 
 149 
 
 5 
 
 72.92 
 
 78.23 
 
 75.69 
 
 76.13 
 
 72.92 
 
 78.47 
 
 5.55 
 
 111 
 
 123 
 
 116 
 
 119 
 
 111 
 
 123 
 
 12 
 
 129 
 
 129 
 
 129 
 
 129 
 
 128 
 
 130 
 
 2 
 
 45 
 
 45 
 
 44 
 
 45 
 
 43 
 
 46 
 
 3 
 
 40 
 
 41 
 
 39 
 
 41 
 
 39 
 
 44 
 
 5 
 
 88.89 
 
 91.11 
 
 88.64 
 
 91 
 
 88.64 
 
 95.65 
 
 7.01 
 
 62 
 
 59 
 
 60 
 
 60 
 
 59 
 
 62 
 
 3 
 
 30 
 
 29 
 
 31 
 
 30 
 
 28 
 
 31 
 
 3 
 
 52 
 
 52 
 
 55 
 
 53 
 
 52 
 
 55 
 
 3 
 
 37 
 
 38 
 
 35 
 
 37 
 
 34 
 
 40 
 
 6 
 
 
 1 
 
 2 
 
 3 
 
 4 
 
 Aver. 
 
 
 1430 
 
 1480 
 
 1505 
 
 1455 
 
 1468 
 
 177 
 
TABLE 6. COMPARISON OF AVERAGE MEASUREMENTS 
 
 
 No. 
 
 Height 
 
 Height 
 
 to 
 
 shoulder 
 
 Height 
 
 to 
 
 middle 
 
 finger 
 
 Height 
 
 sitting 
 
 Height 
 s. perct. 
 tot. ht. 
 
 Arm 
 
 length 
 
 Macheyenga, A. 
 
 19 
 
 1610 
 
 1350 
 
 632 
 
 832 
 
 51.10 
 
 718 
 
 Piro, A. 
 
 23 
 
 1613 
 
 1344 
 
 620 
 
 866 
 
 53.77 
 
 724 
 
 Sipibo, P. 
 
 14 
 
 1586 
 
 1273 
 
 594 
 
 797 
 
 50.97 
 
 679 
 
 Conebo, P. 
 
 3 
 
 1610 
 
 1350 
 
 612 
 
 838 
 
 52.16 
 
 738 
 
 Setibo, P. 
 
 3 
 
 1580 
 
 1290 
 
 570 
 
 813 
 
 51.45 
 
 720 
 
 Amahuaca, P. 
 
 2 
 
 1600 
 
 1330 
 
 640 
 
 788 
 
 49.21 
 
 690 
 
 Tiatinagua. 
 
 4 
 
 1585 
 
 1322 
 
 622 
 
 795 
 
 50.00 
 
 700 
 
 Witoto. 
 
 5 
 
 1620 
 
 1340 
 
 594 
 
 824 
 
 50.78 
 
 746 
 
 Arawakan. 
 
 42 
 
 1612 
 
 1347 
 
 626 
 
 849 
 
 52.44 
 
 721 
 
 Panoan. 
 
 22 
 
 1593 
 
 1311 
 
 604 
 
 809 
 
 50.97 
 
 707 
 
 Difference. 
 
 
 19 
 
 36 
 
 22 
 
 40 
 
 1.47 
 
 14 
 
 
 No. 
 
 Hand 
 
 index 
 
 Middle 
 
 finger 
 
 length 
 
 Foot 
 
 length 
 
 Foot 
 
 width 
 
 Foot 
 
 index 
 
 Hand 
 grasp, r. 
 
 Macheyenga, A. 
 
 19 
 
 48.10 
 
 105 
 
 254 
 
 99 
 
 38.70 
 
 34.5 
 
 Piro, A. 
 
 23 
 
 47.64 
 
 109 
 
 248 
 
 104 
 
 42.77 
 
 33.5 
 
 Sipibo, P. 
 
 14 
 
 47.73 
 
 111 
 
 245 
 
 104 
 
 42.32 
 
 36.4 
 
 Conebo, P. 
 
 3 
 
 47.02 
 
 109 
 
 241 
 
 103 
 
 42.61 
 
 40.4 
 
 Setibo, P. 
 
 3 
 
 45.06 
 
 115 
 
 253 
 
 101 
 
 39.99 
 
 33.3 
 
 Amahuaca, P. 
 
 2 
 
 46.09 
 
 109 
 
 240 
 
 100 
 
 41.66 
 
 34.0 
 
 Tiatinagua. 
 
 4 
 
 44.80 
 
 107 
 
 241 
 
 103 
 
 42.60 
 
 31.7 
 
 Witoto. 
 
 5 
 
 44.71 
 
 107 
 
 252 
 
 103 
 
 42.18 
 
 40.0 
 
 Arawakan. 
 
 42 
 
 47.87 
 
 107 
 
 251 
 
 102 
 
 40.74 
 
 34.0 
 
 Panoan. 
 
 22 
 
 46.78 
 
 111 
 
 245 
 
 102 
 
 41.65 
 
 36.0 
 
 Difference. 
 
 
 1.09 
 
 -4 
 
 6 
 
 
 -.91 
 
 -2.0 
 
 No. 
 
 C. M. 
 versus 
 height 
 
 Menton- Mouth- 
 nasion nation 
 
 Menton- Diam. 
 crinion bizyg. 
 
 Facial 
 
 index 
 
 Macheyenga, A. 
 
 Piro, A. 
 
 Sipibo, P. ... 
 Conebo, P. . . . 
 
 Setibo, P. 
 
 Amahuaca, P. . 
 Tiatinagua.... 
 Witoto. 
 
 19 
 
 23 
 
 14 
 
 3 
 
 3 
 2 
 
 4 
 
 5 
 
 96.20 
 
 99.17 
 
 100.50 
 
 99.13 
 
 99.59 
 
 101.26 
 
 99.10 
 
 97.12 
 
 112 
 
 118 
 
 122 
 
 124 
 
 125 
 121 
 118 
 112 
 
 67 
 
 173 
 
 72 
 
 194 
 
 72 
 
 190 
 
 74 
 
 194 
 
 72 
 
 192 
 
 74 
 
 191 
 
 67 
 
 181 
 
 68 
 
 183 
 
 145 
 
 77.50 
 
 145 
 
 81.45 
 
 147 
 
 82.88 
 
 141 
 
 87.26 
 
 141 
 
 88.44 
 
 150 
 
 80.42 
 
 144 
 
 80.90 
 
 146 
 
 76.63 
 
 Arawakan. . 
 Panoan.... 
 
 Difference 
 
 42 97.69 
 
 22 100.24 
 
 115 
 
 123 
 
 70 184 
 
 73 192 
 
 145 79.48 
 
 145 84.75 
 
 -8 
 
 -5.27 
 
 178 
 
(MALES) SHOWN IN TABLES 1 TO 5 
 
 Span 
 
 Excess 
 
 span 
 
 over 
 
 height 
 
 Span 
 
 percent 
 
 height 
 
 Shoulder 
 
 breadth 
 
 Chest 
 
 diameter 
 
 lateral 
 
 Chest 
 
 diameter 
 
 ant.- 
 
 post. 
 
 Chest 
 
 index 
 
 Cubit 
 
 length 
 
 Hand j 
 length 
 
 Hand 
 
 width 
 
 1661 
 
 51 
 
 103.2 
 
 406 
 
 293 
 
 234 
 
 80.20 
 
 439 
 
 175 
 
 85 
 
 1673 
 
 60 
 
 103.7 
 
 379 
 
 283 
 
 237 
 
 83.87 
 
 450 
 
 177 
 
 84 
 
 1666 
 
 80 
 
 105.0 
 
 381 
 
 292 
 
 235 
 
 78.58 
 
 447 
 
 173 
 
 83 
 
 1666 
 
 56 
 
 103.4 
 
 375 
 
 274 
 
 240 
 
 87.27 
 
 451 
 
 173 
 
 81 
 
 1670 
 
 90 
 
 105.6 
 
 370 
 
 272 
 
 226 
 
 83.20 
 
 453 
 
 179 
 
 81 
 
 1660 
 
 60 
 
 103.7 
 
 395 
 
 297 
 
 240 
 
 80.81 
 
 453 
 
 180 
 
 83 
 
 1622 
 
 38 
 
 102.3 
 
 359 
 
 268 
 
 230 
 
 86.09 
 
 450 
 
 172 
 
 77 
 
 1738 
 
 116 
 
 107.3 
 
 380 
 
 292 
 
 223 
 
 76.51 
 
 464 
 
 181 
 
 81 
 
 1667 
 
 57 
 
 103.4 
 
 392 
 
 288 
 
 236 
 
 82.04 
 
 445 
 
 176 
 
 85 
 
 1666 
 
 78 
 
 104.5 
 
 385 
 
 284 
 
 235 
 
 82.46 
 
 451 
 
 176 
 
 82 
 
 1 
 
 -21 
 
 -1.1 
 
 7 
 
 4 
 
 1 
 
 -.42 
 
 -6 
 
 
 3 
 
 Hand 
 grasp, 1. 
 
 Head 
 
 length 
 
 Head 
 
 breadth 
 
 Head 
 
 height 
 
 Auric.- 
 
 nasion 
 
 (a) 
 
 A uric.- 
 pros- 
 thyon 
 
 ( b ) 
 
 Cephalic 
 
 index 
 
 Height- 
 
 breadth 
 
 index 
 
 a X 100 
 b 
 
 Ceph¬ 
 
 alic 
 
 module 
 
 39.7 
 
 184 
 
 146 
 
 134 
 
 102 
 
 107 
 
 78.99 
 
 92.50 
 
 96.00 
 
 156 
 
 33.1 
 
 194 
 
 150 
 
 134 
 
 95 
 
 102 
 
 77.43 
 
 89.71 
 
 93.26 
 
 159 
 
 34.2 
 
 182 
 
 156 
 
 135 
 
 95 
 
 101 
 
 85.69 
 
 86.82 
 
 94.07 
 
 158 
 
 37.0 
 
 177 
 
 162 
 
 142 
 
 95 
 
 103 
 
 91.36 
 
 87.25 
 
 92.22 
 
 160 
 
 32.0 
 
 177 
 
 160 
 
 137 
 
 93 
 
 97 
 
 90.41 
 
 85.43 
 
 95.17 
 
 158 
 
 34.0 
 
 192 
 
 156 
 
 138 
 
 97 
 
 102 
 
 81.46 
 
 88.79 
 
 95.09 
 
 162 
 
 32.2 
 
 191 
 
 145 
 
 138 
 
 95 
 
 100 
 
 76.31 
 
 94.49 
 
 95.00 
 
 157 
 
 35.0 
 
 192 
 
 145 
 
 130 
 
 95 
 
 91 
 
 77.43 
 
 86.23 
 
 104.4 
 
 157 
 
 36.4 
 
 189 
 
 148 
 
 134 
 
 99 
 
 105 
 
 78.30 
 
 91.10 
 
 94.63 
 
 158 
 
 34.3 
 
 182 
 
 159 
 
 138 
 
 95 
 
 101 
 
 87.33 
 
 87.07 
 
 94.07 
 
 160 
 
 2.1 
 
 7 
 
 -11 
 
 -4 
 
 4 
 
 4 
 
 -9.03 
 
 4.03 
 
 .56 
 
 -2 
 
 Diam. 
 
 min. 
 
 frontal 
 
 Diam. 
 bigon. 
 
 Nose 
 
 height 
 
 Nose 
 
 width 
 
 Nasal 
 
 index 
 
 Ear 
 
 height 
 
 r. 
 
 Ear 
 
 width 
 
 r. 
 
 Mouth 
 
 width 
 
 Eyes 
 
 max. 
 
 width 
 
 Eyes 
 
 min. 
 
 width 
 
 121 
 
 119 
 
 50 
 
 40 
 
 80.10 
 
 65 
 
 
 57 
 
 99 
 
 41 
 
 121 
 
 125 
 
 48 
 
 41 
 
 86.59 
 
 66 
 
 34 
 
 55 
 
 96 
 
 35 
 
 124 
 
 128 
 
 , 48 
 
 41 
 
 84.63 
 
 66 
 
 33 
 
 56 
 
 104 
 
 39 
 
 116 
 
 126 
 
 53 
 
 44 
 
 84.19 
 
 
 
 54 
 
 103 
 
 35 
 
 126 
 
 118 
 
 50 
 
 38 
 
 74.89 
 
 67 
 
 33 
 
 48 
 
 102 
 
 37 
 
 127 
 
 127 
 
 51 
 
 44 
 
 86.27 
 
 60 
 
 33 
 
 57 
 
 97 
 
 34 
 
 114 
 
 119 
 
 44 
 
 41 
 
 92.16 
 
 60 
 
 35 
 
 56 
 
 98 
 
 36 
 
 119 
 
 129 
 
 45 
 
 41 
 
 91.00 
 
 60 
 
 30 
 
 53 
 
 100 
 
 37 
 
 121 
 
 122 
 
 49 
 
 41 
 
 83.35 
 
 66 
 
 34 
 
 56 
 
 98 
 
 38 
 
 123 
 
 125 
 
 51 
 
 42 
 
 82.50 
 
 64 
 
 33 
 
 54 
 
 102 
 
 36 
 
 -2 
 
 -3 
 
 -2 
 
 -1 
 
 .85 
 
 2 
 
 1 
 
 2 
 
 -4 
 
 2 
 
 179 
 
ARCHAEOLOGICAL REMAINS 
 
 The expedition was not equipped to do archaeological work, but 
 studies were made of the ancient ruins in the Andes region, and of 
 some previously unreported remains in the interior of Bolivia. 
 
 Mounds at Trinidad, Bolivia. Just below Trinidad on the 
 Mamore River, there is a mound so large that it gives the name 
 La Loma to the home and cattle ranch of Sr. Suarez. In digging 
 to determine whether or not the mound was artificially built, 
 we found a very badly decomposed human skeleton in situ at a 
 depth of eight feet. The mound was originally about twenty-five 
 feet high and one hundred and fifty feet in diameter, but it had 
 been cut down on one side to make room for a house and a graded 
 road to it (plate 23, a). We looked about the country and located 
 several other mounds. No excavations have been made in this 
 territory, and we know nothing of the ancient culture represented 
 here. 
 
 Burial Towers, Colocolo, Bolivia. At Colocolo, on the high 
 plateau between Oroyo and La Paz, there are groups of peculiar 
 adobe burial towers. A square-topped structure from ten to 
 fifteen feet high, ten to twelve feet wide, and five or six feet thick,, 
 was built up solid with adobe bricks excepting for a small arched 
 central chamber on the original surface, and an entrance niche. 
 After the tower was completed, the wrapped body of the dead was 
 placed inside and the door blocked (plate 23, b). 
 
 Circular Burial Tower, Peru. A very common type of circular- 
 burial tower was found north of Lake Titicaca in Peru. These 
 are remarkable for their perfection in form and masonry. Farther 
 north in the vicinity of Oroyo, a new type was found, built of 
 small flat, stones on mountain tops. These towers often stand one 
 against the other, and are usually two stories high. A single section 
 is four or five feet wide and eight feet high, with a small opening at. 
 the floor of each story (plate 24, a). 
 
 Petroglyphs. While resting over a day at the Peruvian Colony 
 on the Perene River in Peru, we made a study of some petroglyphs. 
 
 180 
 
Peabody Museum Papers 
 
 Vol. X, Plate 23 
 
 a, Mound at Trinidad, Bolivia; b, Adobe burial towers, Colocolo, Bolivia 
 

Peabody Museum Papers 
 
 Vol. X, Plate 24 
 
 a, Burial tower near Oroyo, Peru; b, Petroglyphs on the Paucartambo River 
 
✓ 
 
 
 
 
 
 
 
Peabody Museum Papers 
 
 Vql. X, Plate 25 
 
 Pottery vessels from prehistoric graves near Nasca, Peru. (1/6.) 
 
Peabody Museum Papers 
 
 Vol. X, Plate 26 
 
 Wooden implements from prehistoric graves, Pisco, Peru. (1/14.) 
 
Peabody Museum Papers 
 
 Vol. X, Plate 27 
 
 Gold necklace from excavation at Ferrinofe, Peru. (About 1/2.) 
 
ARCHAEOLOGICAL REMAINS 
 
 181 
 
 three miles up the Paucartambo River. An enormous red granite 
 boulder, roughly 60 by 150 feet, and 40 feet high, stands in the 
 water on the right bank of the river. The lower part, 30 feet next 
 the river, is vertical, but the top is oval-shaped. Originally more 
 than half of this upper part was covered with glyphs of various 
 forms, as seen in plate 24, b. Some of the grooves were so weathered 
 that it was impossible to trace their lines, while others are a half 
 inch deep, and an inch and a half wide. As the river is unnavigable, 
 the glyphs must have been intended for an observer on the high 
 land across the river. A bridge has now been anchored to the 
 rock, and a trail cut around its upstream side. No other glyphs 
 were reported in the region. 
 
 Collections. In addition to those made by the expedition in 
 the field, some very valuable collections were purchased. They 
 include the following specimens: several hundred choice pieces 
 of ancient pottery from the coast of Peru, representing various 
 cultures from Truxillo to Nasca (next to that of the early fisher- 
 folk, the Nasca appears to be the earliest culture along the coast), 
 and containing the most striking examples of ceramics, character¬ 
 ized by an extraordinary variety of color (a few of these are illus¬ 
 trated in plate 25); a large collection of perfectly preserved 
 wooden specimens, such as agricultural and other implements, 
 paddles, clubs, and strange ceremonial objects of various forms, 
 all from excavations near Pisco, Peru, examples of which are 
 shown in plate 26; a gold necklace made of twenty-eight human 
 faces, three-quarters of an inch in diameter, dug up at Ferrinofe, 
 Peru, a splendid unique piece, plate 27; and a Mission Indian 
 basket from southern California bought in Lima, Peru, whence 
 it had been carried so long ago that its history had been forgotten. 
 The owner thought it had come from the Amazon Indians in 
 Colonial times. It is the best Mission basket with a lid extant. 
 
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 1906. 
 
 Alvarez Moldanodo, Juan. Relation de la jornada y descubrimiento del 
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 Sevilla, 1899. 
 
 Ambrosetti, Juan Bautista. Cabeza humana preparada segun el procedi- 
 miento de los indios jivaros del Ecuador. Anales del Museo Nacional 
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 Amich, Jose. Compendia historico do los trabajos . . . que los ministros 
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 Armentia, Nicolas. Dario de sus viajes a las tribus comprendidas entre 
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 - Navegacion del Madre de Dios. La Paz, 1887. 
 
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 de La Paz, 1.1, pp. 43-91. La Paz, 1898. 
 
 Arte de la lengua de los indios antis o’ campas . . . hallado . . . por Ch. 
 Leclerc. . . Una introduction comparativa por Lucien Adam. Bib- 
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 Beltran, Pedro. Diario del viaje hecho el ano de 1884- para reconocer los 
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 1064; bd. V, pp. 1109-1124. Wien, 1909-10. 
 
 Bollaert, William. On the Idol Human Head of theJivaro Indians of 
 Ecuador. Trans, of the Ethnol. Soc. of London, n.s., Vol. II, pp. 112- 
 118. London, 1863. 
 
 Brinton, Daniel Garrison. The American Race. New York, 1891. 
 
 Capelo, Joaquin. La via central del Peru: vocabulario de lengua campa 
 por M. J. Zavala. Lima, 1895. 
 
 Cardus, Jose. Las misiones franciscanas entre los infieles de Bolivia; de¬ 
 scription del estado de ellas en 1883 y 1884- Barcelona, 1886. 
 
 Carrasco, Francisco. Principales palabras del idioma de las cuatro 
 tribus de infieles: Antis, Piros, Conivos, Sipibos. Bol. de la Soc. Geog. 
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 Carvajal, Gaspar de. Descubrimiento del rio de las Amazonas. Intro- 
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 Castelnau, Francis, comte de. Expedition dans les parties centrales de 
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 183 
 
184 
 
 BIBLIOGRAPHY 
 
 Chamberlain, Alexander Francis. South American Linguistic Stocks. 
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 Chantre y Herrera, Jose. Historia de los misiones de la Compania de 
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 Colini, Giuseppe Angelo. Osservazioni etnografiche sui Givari. Roma, 
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 Crequi-Montfort, G. de and Rivet, Paul. Les dialedes pano de Bolivie. 
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 Crevaux, J. Fleuves de VAmerique du Sud. Paris, 1883. 
 
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 Delgado, Eulogio. Vocabulario del idioma de las tribus campas. BoL 
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 Doctrina cristiana en lengua jivara. Lima, 1903. 
 
 Ducke, Adolpho. Voyage aux campos de VAriramba. La Geographie, 
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 Eberhardt, Charles C. Indians oj Peru, 1908. Smithsonian Miscel¬ 
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 Farabee, William Curtis. Conebo Pottery. Pennsylvania University 
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 — Mummified Jivaro Heads. Pennsylvania University Museum Jour¬ 
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 Figueroa, Francisco de. Relacion de los misiones de la Compania de 
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 de la republica del Ecuador. Quito, 1904. 
 
 Hamy, Ernest Theodore. Nouveaux renseignements sur les indiens 
 jivaros. Revue d’Anthrop., t. II, pp. 385-397. Paris, 1873. 
 
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BIBLIOGRAPHY 
 
 185 
 
 Herndon, William Lewis, and Gibbon, Lardner. Exploration of the 
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 Yurucare women grinding corn 
 
INDEX 
 
 Achenega, iocal name, Macheyenga, 1 
 Aeheyenga, local name, Macheyenga, 1 
 Acuna reference, Conebo, 83 
 Adze, use of, Conebo, 84 
 Altomaranan River, Jivaro, 115 
 Amahuaca, tribe, Panoan, 79 
 Amakadia Lake, Conebo, 81 
 Amazon River, Panoan, 79; Piro, 53 
 Amigo River, Witoto, 137 
 Anaconda, painted on platform, Witoto, 139 
 Ancas, term applied to Jivaro by Zaparo, 119 
 Andes, Jivaro, 115; Macheyenga, 1; ruins, 
 180 
 
 Andoa, tribe, Jivaro, 115 
 
 Andoke, raid on, Witoto, 146 
 
 Ankia Lake, Conebo, 81 
 
 Anklets, Conebo, 82-83; Macheyenga, 10; 
 
 Mashco, 77; Sipibo, 98 
 Antis, term applied to Macheyenga by 
 Inca, 1. 
 
 Apron, bark, Tiatinagua, 156 
 Arapeca, tribe, Jivaro, 115 
 Arnotto, paint, Conebo, 83; Tiatinagua, 156 
 Aroya Lake, Conebo, 81 
 Arrows for blowgun, Witoto, 138 
 Artificial deformation, Amahuaca, 107; 
 Conebo, 86; Macheyenga, 20; Sipibo, 86; 
 Tiatinagua, 156 
 Ashira, tribe, Jivaro, 115 
 Atchote, dye, Macheyenga, 10 
 Atrocities of Putumayo Region, Witoto, 148 
 Atsahuaca, local name, Tiatinagua, 154 
 Axes, stone, Mashco, 77; Witoto, 138; in 
 warfare, Witoto, 147 
 
 Babasco, poison, Jivaro, 117; Witoto, 138 
 Ball made from bladder, Macheyenga, 8 
 Ball games, Witoto, 141 
 Balsa, float, Conebo, 83, Jivaro, 117; Tiati¬ 
 nagua, 154; platform, Conebo, 85; wood, 
 Conebo, 82 
 
 Bamboo, case, Witoto, 138; flutes, Conebo, 
 84; for cooking, Tiatinagua, 154-155; 
 knives, Conebo, 85; Jivaro, 121; Maehe- 
 yenga, 18; Piro, 59; Tiatinagua, 156; 
 needle cases, Amahuaca, 107; Pan's pipes, 
 Conebo, 84; Witoto, 140; strips for paint¬ 
 ing, Conebo, 87; Sipibo, 99, 100 
 Bananas, Tiatinagua, 154 
 
 Bark, apron, Tiatinagua, 156; breech cloth, 
 Witoto, 141; cushmas, Macheyenga, 10; 
 Witoto, 139; mask, Witoto, 139; paper, 
 Panoan, 80; shirt, Jivaro, 117; Tiatinagua, 
 156 
 
 Baskets, Macheyenga, 6, 10; Piro, 55, 56; 
 
 burden baskets, Amahuaca, 106; Piro, 60 
 Bayous, Conebo, 81, 83 
 Beetle wing decoration, Jivaro, 122 
 Beni River, Tiatinagua, 154 
 Bites, black ant, Piro, 60; snake, Mache¬ 
 yenga, 11; vampire bat, Macheyenga, 11 
 Blowgun, Conebo, 83; Jivaro, 116; Witoto, 
 138, 147 
 
 Bow and arrow, Conebo, 83; Macheyenga, 2- 
 3, 8; Piro, 56; Tiatinagua, 155-156; used 
 in warfare, Amahuaca, 108 
 Bracelets, Conebo, 82; as wedding gift, 
 Macheyenga, 18 
 
 Breech cloth, Macheyenga, 10; of bark, 
 Witoto, 141 
 
 Bridge, built by Macheyenga, 5 
 Burial alive, Witoto, 143 
 Burial jars, former use of, Conebo, 84 
 Burial tower, 180 
 
 Cahuide, Conebo, 80; Macheyenga, 1, 2, 8 
 Camisea River, Piro, 53 
 Campa, basket, 55, 56; capture of Amahuaca 
 girl, 105; kidnapping of Mashco, 77; dress, 
 57; related to Macheyenga, 1 
 Canoes, Conebo, 84 
 Canoemen, Macheyenga, 20 
 Canoe tree, capironi, Conebo, 84 
 Capture of natives, by Campa, 77, 105; by 
 rubbermen, Amahuaca, 109-110; Mache¬ 
 yenga, 2; Piro, 61 
 
 Capture of women, in warfare, Amahuaca, 
 108; Jivaro, 120; Witoto, 147; for wives, 
 Jivaro, 118; Sipibo, 101 
 Caqueta River, Witoto, 136 
 Casement, Sir Roger, Witoto, 148 
 Cashibo, tribe, Panoan, 79 
 Cassava, Witoto, 138; as drink, Conebo, 86; 
 Macheyenga, 6; as food, Amahuaca, 105; 
 Jivaro, 116; Sipibo, 96; Tiatinagua, 154 
 Cavenithi, poison, for fishing, Macheyenga, 4 
 Cavinithi, for snake bite, Macheyenga, 11 
 Ceremony, at birth of child, Witoto, 142; at 
 
 189 
 
190 
 
 INDEX 
 
 death of child, Sipibo, 103; harvest, 
 Witoto, 140; marriage, Jivaro, 118; Ma- 
 cheyenga, 17; Piro, 59; mummified head, 
 Jivaro, 121; visiting, Jivaro, 118; war, 
 Witoto, 146 
 
 Chacara, field, Macheyenga, 2, 13 
 Chargaime, tribe, Jivaro, 115 
 Chicha, jars for, Conebo, 86, 88; preparation 
 of, Amahuaca, 106; Conebo, 85; Mache¬ 
 yenga, 6-7; use of, Amahuaca, 106; 
 Conebo, 86; Jivaro, 121; Macheyenga, 15, 
 18; Piro, 59; Sipibo, 102 
 Chief, approval to marriage, Conebo, 85; at 
 death, Witoto, 147; duties of, Amahuaca, 
 105; Jivaro, 115, 120; Piro, 54, 60; Tia- 
 tinagua, 154; Witoto, 137, 139; name, 
 Piro, 53-54; wives, Macheyenga, 16; Tia- 
 tinagua, 156 
 
 Children buried alive, Witoto, 143 
 Chinchipa River, Jivaro, 115 
 Chipanaci, medicine, Macheyenga, 11 
 Chonta palm, arrows, Jivaro, 116; arrowsand | 
 blowgun, Witoto, 138; blowguns, Jivaro, I 
 116; bows, Conebo, 83; Macheyenga, 2; 
 comb, Conebo, 83; digging stick, Mache¬ 
 yenga, 19; ear ornament, Jivaro, 118; pins, | 
 Tiatinagua, 154; posts, Piro, 55; spindle, I 
 Macheyenga, 10; Sipibo, 97 
 Chontoquiro, Piro, 53 
 Chuncho, Tiatinagua, 154 
 Cimaki, Macheyenga, 37 
 Clay for pottery, Conebo, 86, 87 
 Cloaks, Conebo, 82; Jivaro, 118; Sipibo, 97 j 
 Clubs in warfare, Witoto, 147 
 Coca, Witoto, 138, 139; in marriage, Witoto, 
 141; in warfare, Witoto, 146 
 Comairiya Lake, Conebo, 81 
 Comb, Conebo, 83 
 Communal house, Witoto, 137 
 Conebo, designs, 100; dialect, 96; houses, 
 96; lip plugs, 107; marriage ceremony, 
 101; pipes, 56, 100; pottery, 6, 56 
 Cooking place, Conebo, 82; Piro, 55; uten- I 
 sils, Sipibo, 96 
 Copotaza, tribe, Jivaro, 115 
 Corn, as declaration of war, Amahuaca, 108; I 
 for food, Amahuaca, 105; Jivaro, 116; 
 Tiatinagua, 154; preparation of, Piro, 55 
 Cotton, for cushma, Conebo, 82; Mache- I 
 yenga, 10; Piro, 57; Sipibo, 97; for shirts, | 
 Tiatinagua, 156; for skirts, Amahuaca, 107 | 
 Cradle song, Macheyenga, 12 
 Cuanduasi, tribe, Jivaro, 115 
 Cumarea, Panoan, 80 
 Curari, poison, Jivaro, 116; Witoto, 138 
 Curassows, call of, Macheyenga, 5; capture of, | 
 Amahuaca, 106 
 
 Cushma, Conebo, 82; Macheyenga, 9-10; 1 
 
 Mashco, 77; Piro, 57; Sipibo, 97; as 
 wedding gift, Macheyenga, 18 
 Cuzco, Macheyenga, 1 
 
 Dance, Witoto, 139, 140; after ball game, 
 Witoto, 141; after journey, Macheyenga, 
 11; love, Jivaro, 123; marriage, Mache¬ 
 yenga, 18; moonlight, Amahuaca, 106 
 Darts, Jivaro, 116 
 
 Deer, Witoto, 138; tradition of, Jivaro, 117; 
 
 Macheyenga, 14; Piro, 56 
 Disease, Witoto, 143; scattered by Whites, 
 Panoan, 79; treatment of, Tiatinagua, 157 
 Division of food, Amahuaca, 107; Conebo, 
 86; Macheyenga, 16; Mashco, 77; Piro, 
 61; Witoto, 138 
 
 Division of labor, Macheyenga, 19; Tiati¬ 
 nagua, 155; W’itoto, 138 
 Dogs, burial of, Mashco, 77; Piro, 60; Witoto, 
 143; care of, Jivaro, 116; given powder, 
 Piro, 57; love of, Piro, 55 
 Drum, method of making, Amahuaca, 106; 
 Macheyenga, 7; use of, Amahuaca, 106; 
 Jivaro, 123; Witoto, 140, 147 
 Dugout canoes, Conebo, 83 
 Dye, atchote, Macheyenga, 10 
 Dyeing, Conebo, 82; Macheyenga, 10; 
 Sipibo, 98; Tiatinagua, 156 
 
 Ear ornament, Jivaro, 118 
 Emuirise, sub-tribe, Witoto, 136 
 Evil spirit, Conebo, 84; Tiatinagua, 157; 
 Witoto, 146 
 
 Exchange of gifts, Macheyenga, 15; of wives, 
 Macheyenga, 16 
 
 Families, Amahuaca, 105; Conebo, 86; 
 Macheyenga, 19; Piro, 59; Sipibo, 101; 
 Witoto, 142 
 
 Feast, of dead, Witoto, 143; of marriage, 
 Conebo, 85; Jivaro, 118; Macheyenga, 18; 
 Tiatinagua, 156; of moon, Sipibo, 104; of 
 mummified head, Jivaro, 120; of pole, 
 Witoto, 139 
 
 Feather ornament, Macheyenga, 10; Tia¬ 
 tinagua, 156; Witoto, 140 
 Ferrinofe, 181 
 
 Fire, Amahuaca, 105; Conebo, 82; Piro, 54; 
 Witoto, 142 
 
 Fire-making, Amahuaca, 106; Jivaro, 117; 
 Macheyenga, 6, 12; Piro, 57; Tiatinagua, 
 155; Witoto, 138; tradition of, Jivaro, 
 117 
 
 Fish, cooking, Tiatinagua, 155; hook, Witoto, 
 138; nets, Jivaro, 117; poison for catch¬ 
 ing, Jivaro, 117; shooting, Tiatinagua, 
 155; traps, Macheyenga, 3-5 
 Flour from cassava, Sipibo, 96 
 
INDEX 
 
 191 
 
 Flutes, Conebo, 84; Jivaro, 123; Witoto, 
 140; of human arm bones, Witoto, 140, 
 146, 147 
 
 Food, division of, Amahuaca, 107; Conebo, 
 86; Macheyenga, 16; Mashco, 77; Piro, 
 61; Witoto, 138; supply, Sipibo, 96 
 Fritz, Samuel, map, Piro, 53 
 
 Galvez, Sr., Peruvian, killed by Tiatinagua, 
 157 
 
 Gamatana, Mabenaro, 163 
 Gella, sub-tribe, Witoto, 136 
 Genipa, paint, Conebo, 83 
 Glass beads, Sipibo, 98 
 
 Gold, lip plugs, Witoto, 141; necklace, 181; 
 
 used by medicine men, Witoto, 145 
 Good spirit, Conebo, 84; Macheyenga, 14, 
 15; Tiatinagua, 157; Witoto, 146 
 Grass skirts, Amahuaca, 107 
 Guarayo, Tiatinagua, 154 
 
 Hair, mode of wearing, Jivaro, 118; Piro, 58; 
 Tiatinagua, 157; for widows, Conebo, 84; 
 Piro, 60; Sipibo, 103; Witoto, 143; to 
 show modesty, Piro, 61; superstition re¬ 
 garding cuttings, Macheyenga, 15; white 
 hairs, Macheyenga, 19 
 Haiyofo, sub-tribe, Witoto, 136 
 Hanapansia Lake, Conebo, 81 
 Harpoon for fishing, Conebo, 83 
 Hatchet, stone, Witoto, 146; in executions, 
 Witoto, 147 
 
 Head hunters, Jivaro, 120; Witoto, 146 
 Heath River, Tiatinagua, 154 
 Heaven, idea of, Sipibo, 104; Witoto, 146 
 Hieroglyphs, Panoan, 80 
 Hook, fish, Witoto, 138 
 
 Houses, Amahuaca, 105; Conebo, 81; Jivaro, 
 115-116; Mashco, 77; Sipibo, 96, 101; 
 communal, Witoto, 137; palm leaf, Tia¬ 
 tinagua, 154 
 
 Huallaga River, Panoan, 79 
 Huambesa, tribe, Jivaro, 115 
 Huarayo, Tiatinagua, 154 
 Huari, Jagi, Peruvian, Witoto, 136, 142, 
 143, 146 
 
 Hugabi, drink, Witoto, 139 
 Huitote, Witoto, 136 
 
 Human arm bone flutes, Witoto, 140, 146, 
 147 
 
 Human teeth necklaces, Witoto, 146. 147 
 Huraya, sub-tribe, Witoto, 136 
 
 Idols, Panoan, 80 
 Image of woman, Witoto, 139-140 
 Inambari River, Tiatinagua, 154 
 Inca, reference to, Conebo, 80; Macheyenga, 
 1; Piro, 53; Sipibo, 96 
 
 Infants, method of carrying, Piro, 60 
 Intermarriage, Conebo, 80; Mashco, 77 
 Ipaiyira Lake, Conebo, 81 
 
 Jaguar teeth, Witoto, 144; necklaces, Sipibo, 
 98; Witoto, 141 
 
 Jars, burial, Conebo, 84; chicha, Conebo, 86, 
 88; for turtle eggs, Conebo, 83 
 Javero River, Conebo, 81; Macheyenga, 17 
 Jivaro blowgun, Conebo, 83 
 
 Kabduya, sub-tribe, Witoto, 136; native 
 names, Witoto, 142 
 Kako Lake, Conebo, 81 
 Katseime, Amahuaca girl, 105 
 Kenaku, palm, Witoto, 139 
 Kidnapping of natives, by Campa, 77, 105; 
 by rubbermen, Amahuaca, 109—110; Ma¬ 
 cheyenga, 2; Piro, 61 
 
 Kidnapping of women, in warfare, Ama¬ 
 huaca, 108; Jivaro, 120; Witoto, 147; for 
 wives, Jivaro, 118; Sipibo, 101 
 Knives, method of using, Macheyenga, 6 
 Knowledge of medicine, Macheyenga, 11; 
 Piro, 60 
 
 Komangiya Lake, Conebo, 81 
 Komeyone, sub-tribe, Witoto, 136 
 
 Labor, division of, Macheyenga, 19; Tia¬ 
 tinagua, 155; Witoto, 138 
 Laboyano, sub-tribe, Witoto, 136 
 Lance, poisoned, Witoto, 138; in executions, 
 Witoto, 147; in traps, Jivaro, 122 
 La Torre, Tiatinagua, 157 
 Lip ornament, Amahuaca, 107; Macheyenga, 
 10; Sipibo, 99; Witoto, 141 
 Local names, Macheyenga, 1; Mashco, 77; 
 Piro, 53 
 
 Love dance, Jivaro, 123 
 
 Loom for weaving, Piro, 58; Sipibo, 97 
 
 Loops for climbing, Macheyenga, 5 
 
 Macas, old Spanish town, Jivaro, 115 
 Macheyenga woman, Conebo, 80 
 Maehiganga, Macheyenga, 1 
 Madidi River, Tiatinagua, 154 
 Madre de Dios River, Mabenaro, 163; 
 Mashco, 77; Sipibo, 96; Tiatinagua, 154; 
 Witoto, 136 
 
 Makana, war club, Witoto, 147 
 Malaria, prevalence among Macheyenga, 11 
 Manu River, Mashco, 77; Miranhan, 152; 
 Piro, 53 
 
 Marcoy reference, Panoan, 79 
 Marona River, Jivaro, 115 
 Marriage bands, Witoto, 143 
 Masio Lake, Conebo, 81 
 Masks, bark, Witoto, 139 
 
192 
 
 INDEX 
 
 Massacre of Whites, Amahuaca, 110 
 Maturiata River, Macheyenga, 17 
 Maynane, sub-tribe, Witoto, 136 
 Meals, Witoto, 139 
 
 Medicine, knowledge of, Macheyenga, 11; 
 Piro, 60 
 
 Medicine man, duties of, Jivaro, 118; 
 Witoto, 142 
 
 Mishagua River, Piro, 53 
 
 Missionaries, Panoan, 79; Jivaro, 115, 119; 
 
 killed by Panoan, 80 
 Mission Indian basket, 181 
 Moeno, Mashco, 77 
 
 Moon worship, Conebo, 85; Sipibo, 104 
 Monkey, belief regarding, Witoto, 145; prep¬ 
 aration for eating, Macheyenga, 5; skin 
 for drum, Macheyenga, 7 
 Monkey teeth, decoration, Jivaro, 117; neck¬ 
 laces, Amahuaca, 107; Macheyenga, 10; 
 Sipibo, 98; Tiatinagua, 156 
 Monogamy, Amahuaca, 107; Mache¬ 
 yenga, 16 
 
 Monunisaya, sub-tribe, Witoto, 136; native 
 names, Witoto, 142 
 Mortar, Piro, 55 
 
 Mother-of-pearl ornament, Tiatinagua, 156 
 Mummified heads, Jivaro, 118, 120-121 
 Muniz, F. T., authority on Jivaro, 115 
 Muratrf, tribe, Jivaro, 115 
 
 Nasca, 181 
 
 Native names, Conebo, 81; Tiatinagua, 154; 
 Witoto, 142 
 
 Natoiki Lake, Conebo, 81 
 Necklaces, Conebo, 82; Jivaro, 118; Ma¬ 
 cheyenga, 10, 18; Sipibo, 97, 98; Tiati¬ 
 nagua, 156; of human teeth, Witoto, 146, 
 147 
 
 Needle, use of, Amahuaca, 107 
 Needle case, Amahuaca, 107 
 Net, animal, Witoto, 138; fish, Macheyenga, 
 3; vVitoto, 138 
 
 Nongoni, sub-tribe, Witoto, 136; native 
 names, Witoto, 142 
 
 Nose ornament, Amahuaca, 107; Mache¬ 
 yenga, 10; Sipibo, 99; Tiatinagua, 156 
 Nosotobia Lake, Conebo, 81 
 Number of Indians, Amahuaca, 105; Conebo, 
 80; Jivaro, 115; Macheyenga, 1; Piro, 53; 
 Tiatinagua, 154; Witoto, 136 
 
 Oath, war-time, Witoto, 146 
 Ohe tree, use of, Conebo, 84, 87 
 Oipui, poison, Witoto, 138 
 Oroyo, 180 
 Ouitote, Witoto, 136 
 Ouokaise, sub-tribe, Witoto, 136 
 
 Pachitea River, Panoan, 79; Piro, 53 
 Paddles, Conebo, 84 
 Paiche, fish, Conebo, 83 
 Paint, arnotto, Conebo, 83; Tiatinagua, 156; 
 genipa, Conebo, 83; wito, Jivaro, 118; 
 Tiatinagua, 156 
 
 Painting, bodies, Jivaro, 120; Sipibo, 99, 
 100; Tiatinagua, 156; for protection, 
 Amahuaca, 107; Jivaro, 118; Mache¬ 
 yenga, 10; Mashco, 77; Piro, 58; for 
 burial, Conebo, 84; cushmas, Conebo, 82; 
 Sipibo, 98; W'itoto, 139; faces black for 
 mourning, Mashco, 77; Sipibo, 103; gar¬ 
 ments, Jivaro, 117; paddles, Conebo, 84; 
 pottery, Conebo, 87 
 Pakatca Lake, Conebo, 81 
 Palm leaf, baskets, Amahuaca, 106; Mache¬ 
 yenga, 6; houses, Tiatinagua, 154; mats, 
 Amahuaca, 105; Sipibo, 96; roofs, Conebo, 
 82 
 
 Panaosa Lake, Conebo, 81 
 Pano, Panoan, 79, 80 
 
 Pan’s pipes, Amahuaca, 106; Conebo, 84; 
 Witoto, 140 
 
 Parontore, Macheyenga, 37 
 Pasaya Lake, Conebo, 81 
 Pastaza River, 115 
 Paucartambo River, 181 
 Peanuts, Amahuaca, 105 
 Peccaries, Jivaro, 121; Witoto, 138 
 Peccary tooth necklaces, Tiatinagua, 156 
 Peccary tusk knife, Macheyenga, 6 
 Perene River, Macheyenga, 1; 180 
 Pestle, Piro, 55 
 
 Piedras River, Amahuaca, 105, 110; 
 
 Sipibo, 96 
 
 Pigs, preparation for eating, Macheyenga, 5 
 Pig tooth necklaces, Sipibo, 98 
 Pineapples, Witoto, 138 
 
 Pipes, snuff, Piro, 56-57; tobacco, Mache¬ 
 yenga, 7; Sipibo, 100 
 Piro related to Mashco, 77 
 Piro canoemen, Conebo, 83 
 Piro chief, Mashco, 77 
 Pisco, 181 
 
 Plantains, Amahuaca, 105; Jivaro, 116; Tia¬ 
 tinagua, 154; Witoto, 138 
 Poison, babasco, Jivaro, 117; Witoto, 138; 
 curari, Jivaro, 116; Witoto, 138; for fish, 
 Macheyenga, 4-5; oipui, Witoto, 138 
 Poisoned arrows, Jivaro, 116; lances, 
 Witoto, 147 
 
 Polygamy, Conebo, 85; Jivaro, 118; Sipibo, 
 
 101 
 
 Pongo Mamgue, Macheyenga, 1 
 
 Popa, lime for catching birds, Macheyenga, 3 
 
 Popai, valued wood, Witoto, 142 
 
 Portillo, Piro, 53-54 
 
INDEX 
 
 193 
 
 Potatoes, Witoto, 138 
 
 Pottery, Amahuaca, 106; Conebo, 86-88; 
 Jivaro, 116; Macheyenga, 6; Mashco, 77; 
 Piro, 56; Sipibo, 86; Tiatinagua, 154 
 Preservation of fish, Conebo, 83; of foods, 
 Macheyenga, 5-6; of turtle eggs, 
 Conebo, 83 
 
 Prisoners of war, Witoto, 147 
 Pumpkins, Amahuaca, 105 
 Purus River, Amahuaca, 105, 108; Piro, 53 
 Putumayo River, Witoto, 136, 148 
 
 Quipus, records, Jivaro, 122 
 Quivers, Jivaro, 116 
 
 Raids, Sipibo, 101; Witoto, 146; of slave 
 traders, Macheyenga, 1; precaution 
 against enemy raids, Jivaro, 122 
 Rattles, Witoto, 140 
 Remo, Panoan, 79 
 Resin for pottery, Piro, 56 
 Richarte, Max, Macheyenga, 1 
 Rivers; Altomaranan, 115; Amazon, 53, 79; 
 Amigo, 137; Beni, 154; Camisea, 53; Ca- 
 queta, 136; Chinchipa, 115; Heath, 154; 
 Huallaga, 79; Javero, 17, 81; Madidi, 154; 
 MadredeDios, 77, 96,136,154,163; Manu, 
 53, 77, 152; Marona, 115; Maturiata, 17; 
 Mishagua, 53; Pachitea, 53, 79; Pastaza, 
 115; Perene, 1, 180; Piedras, 96, 105, 110; 
 Purus, 53, 105, 108; Putumayo, 136, 148; 
 Sepauhua, 105; Sutlija, 77; Tambo, 81, 
 96; Tambopata, 154, 157; Ucayali, 53, 79, 
 80, 81, 86, 96; Urubamba, 1, 37, 53, 81, 96 
 Roboya, traditional home, Sipibo, 96 
 Rodriquez, Sr. Baldimero, Conebo, 80; death 
 of, Amahuaca, 110; slaves of, Mashco, 77; 
 Piro, 61 
 
 Rodriquez, Sr. Maximo, Sipibo, 96 
 Rubber ball, Witoto, 141 
 Rubber workers, Amahuaca, 105, 109-110; 
 Conebo, 80; Macheyenga, 1; Piro, 61; 
 Sipibo, 96; Witoto, 136, 148 
 
 Sacramento, Panoan, 79 
 
 Salt, use of, Macheyenga, 6; Piro, 55 
 
 San Lorenza, Macheyenga, 1 
 
 Sanpiya Lake, Conebo, 81 
 
 Sararaya Lake, Conebo, 81 
 
 Sawaiya Lake, Conebo, 81 
 
 Scharff, Mathias, Amahuaca, 105, 106, 109 
 
 Sea-cow, Conebo, 83 
 
 Sebua, sub-tribe, Witoto, 136; native names, 
 Witoto, 142 
 Sepahua, Conebo, 81 
 Sepauhua River, Amahuaca, 105 
 Setibo, Panoan, 79 
 Semirentci, Piro, 53 
 
 Serjali, Piro, 61 
 Shelters, Tiatinagua, 154 
 Shields, Jivaro, 116 
 
 Shirt, bark, Jivaro, 117; Tiatinagua, 156; 
 
 cotton, Tiatinagua, 156 
 Shrunken heads, Jivaro, 120-121 
 Siboya Lake, Conebo, 81 
 Sickness, belief regarding, Tiatinagua, 157 
 Sieves for chicha, Piro, 56 
 Sigaya, sub-tribe, Witoto, 136 
 Signal drum, Amahuaca, 106; Jivaro, 116 
 Silver, lip plugs, Amahuaca, 107; Sipibo, 99; 
 Witoto, 141; in medicine, Witoto, 145; 
 nose ornament, Macheyenga, 10 
 Simasiri, story of, Macheyenga, 1-2, 36-38; 
 
 as interpreter, Conebo, 80 
 Sipibo, 79; artificial deformation, 86; pottery, 
 86 
 
 Sipidia Lake, Conebo, 81 
 Sirineiri, Mashco, 77 
 Skeleton, human, 180 
 
 Skirts, Amahuaca, 107; Mashco, 77; Sipibo, 
 97 
 
 Slave traffic, Macheyenga, 1-2; captive 
 families, Piro, 61 
 
 Sleeping place, Amahuaca, 105; Conebo, 82; 
 Jivaro, 116; Piro, 54; Sipibo, 96; Witoto, 
 142 
 
 Smallpox, Witoto, 144 
 
 Snake bite, Macheyenga, 11 
 
 Snares, animal, Jivaro, 117; Macheyenga, 3; 
 
 Witoto, 138 
 Snuff, Piro, 56-57 
 Sorcery, Sipibo, 104; Witoto, 143 
 Spear, Witoto, 138; in warfare, Witoto, 147 
 Spindle whorl, Macheyenga, 10; Piro, 57 
 Spuna, sub-tribe, Witoto, 136 
 Sucero, Father Juan de, Panoan, 79 
 Sun, belief regarding, Witoto, 146; worship 
 of, Panoan, 80 
 
 Sunapavora Lake, Conebo, 81 
 
 Superstition, Macheyenga, 15 
 
 Sutlija, Piro, 53, 54 
 
 Sutlija River, Mashco, 77 
 
 Sweet potatoes, Jivaro, 116; Tiatinagua, 154 
 
 Tambo River, Conebo, 81; Sipibo, 96 
 Tambopata River, Tiatinagua, 154, 157 
 Tapir, as food, Jivaro, 117; capture of, Ama¬ 
 huaca, 106; Macheyenga, 5; Witoto, 138 
 Tapir skin shield, Jivaro, 116 
 Tapir tooth necklace, Sipibo, 98 
 Tattooed designs, Piro, 58 
 Tea from herbs, Macheyenga, 11 
 Teeth filed, Amahuaca, 107 
 Tiger tooth necklace, Witoto, 137 
 Time, methods of counting, Macheyenga, 16; 
 Witoto, 146 
 
194 
 
 INDEX 
 
 Titicaca Lake, 180 
 
 Tobacco, in ceremony, Jivaro, 121; as drink 
 and smoke, Jivaro, 117; as gift, Witoto, 
 137, 141, 144; for making snuff, Piro, 56; 
 used by medicine men, Jivaro, 119, 121; 
 Sipibo, 104; Witoto, 143; in war, Witoto, 
 146 
 
 Tobacco pipes, Macheyenga, 7; decoration 
 of, Conebo, 88; illustration of, Conebo, 81 
 Toboya Lake, Conebo, 81 
 Toes, use of, Macheyenga, 20 
 Tonquini Fort, Piro, 53 
 Tops, Witoto, 140 
 
 Torres, Sr., Indians of, Witoto, 136, 146; 
 
 worker of, Mabenaro, 163 
 Traditions of deer, Jivaro, 117; Macheyenga, 
 14; Piro, 56; of hieroglyphs, etc., Panoan, 
 80; of home, Conebo, 81; Panoan, 79; 
 Sipibo, 96; of monkey, Witoto, 145 
 Traps, for animals, Jivaro, 117; for enemies, 
 Jivaro, 122; for fish, Tiatinagua, 155 
 Trinidad mounds, 180 
 Trinket bags, Conebo, 83 
 Trousers, Sipibo, 97 
 Truxillo, 181 
 
 Tsantsa, mummified head, Jivaro, 120 
 Tump-line, groove for, Macheyenga, 20; use 
 of, Amahuaca, 106; Macheyenga, 21; 
 Piro, 60 
 
 Turtles, as food, Conebo, 83 
 
 Tweezers for extracting beard, Conebo, 83 
 
 Ucayali River, Conebo, 80, 81, 86; Panoan, 
 79; Piro, 53; Sipibo, 96 
 Unfaithfulness, Amahuaca, 107; Macheyenga, 
 2, 16; Piro, 54; Sipibo, 101-102; 
 
 Witoto, 142 
 
 University Museum, Philadelphia, 88 
 Upano, tribe, Jivaro, 115 
 Urubamba River, Conebo, 81; Macheyenga, 
 1, 37; Piro, 53; Sipibo, 96 
 
 Utcate, Conebo, 83; Sipibo, 98, 102 
 Utcerua, sub-tribe, Witoto, 136 
 
 Vampire bites, Macheyenga, 11 
 Vanilla pod necklaces, Macheyenga, 10 
 Vendetta, cause of, Jivaro, 120 
 Vinoya Lake, Copebo, 81 
 Visiting custom, Macheyenga, 15; Jivaro, 
 118; Witoto, 137 
 Visitor's dance, Macheyenga, 7 
 
 Waist, Conebo, 82 
 War chief, Jivaro, 115 
 War club, Witoto, 147 
 
 War customs, Amahuaca, 108; Jivaro, 120; 
 
 Macheyenga, 2, 13; Witoto, 146-147 
 War prisoners, Witoto, 147 
 Wax, Conebo, 83 
 Wedding dance, Macheyenga, 7 
 White for mourning, Sipibo, 103 
 Widows, Macheyenga, 18; Tiatinagua, 156; 
 care of, Piro, 60; signs of mourning, 
 Conebo, 84; Sipibo, 103 
 Witches, Piro, 60 
 
 Wito, paint, Jivaro, 118; Tiatinagua, 156 
 Wives, exchange of, Macheyenga, 16, 19; 
 kidnapping of, Jivaro, 118; Sipibo, 101; 
 loan of, Piro, 59; treatment of, Mache¬ 
 yenga, 16 
 
 Worship of moon, Conebo, 85; Sipibo, 104 
 Worship of sun and fire, Panoan, 80 
 
 Yabuyano, sub-tribe, Witoto, 136 
 Yagua, blowgun, Jivaro, 116 
 Yamaica, Tiatinagua, 154 
 Yevera, Panoan, 79 
 Yucca, Sipibo, 96 
 Yutahy-sica, Piro, 56 
 
 Zaparo, tribe, 119 
 
PRINTED AT 
 
 THE HARVARD UNIVERSITY PRESS 
 CAMBRIDGE, MASS., U.S.A. 
 
Peabody Museum Papers 
 
 Vol. X, Plate 28 
 
 Map showing location of Indian tribes in the upper Amazon region 
 
/ 
 
BLAKE, DURHAM & de MILHAU 
 
 ATTORNEYS AND COUNSELLORS 
 
 CLINTON H.BLAKE,JR 
 KNOWLTON DURHAM 
 
 louis J. de iyriLUAXT 
 
 TWO RECTOR STREET 
 NEW YORK 
 
 FRANK VERNER JOHNSON 
 COUNSEL 
 
 January 19, IS23. 
 
 Col. Charles W. Furlong, 
 
 P.0, box 233. 
 
 Backbay Station, 
 
 Boston 
 Mas s. 
 
 Dear* Charlie: 
 
 I 3end you herewith a copy of Farabee's 
 book. 
 
 With sincerest regards, as ever 
 
 deM/H