Title: The North-West Amazons: Notes of some months spent among cannibal tribes
Author: Thomas Whiffen
Release date: September 13, 2017 [eBook #55540]
Most recently updated: October 23, 2024
Language: English
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BORO MEDICINE MAN, WITH MY RIFLE
THE NORTH-WEST
AMAZONS
NOTES OF SOME MONTHS SPENT
AMONG CANNIBAL TRIBES
BY
THOMAS WHIFFEN
F.R.G.S., F.R.A.I.
Captain H.P. (14th Hussars)
NEW YORK
DUFFIELD AND COMPANY
1915
Printed in Great Britain
TO THE MEMORY OF THE LATE
Dr. ALFRED RUSSEL WALLACE, O.M.
THESE NOTES ARE DEDICATED
In presenting to the public the results of my journey through the lands about the upper waters of the Amazon, I make no pretence of challenging conclusions drawn by such experienced scientists as Charles Waterton, Alfred Russel Wallace, Richard Spruce, and Henry Walter Bates, nor to compete with the indefatigable industry of those recent explorers Dr. Koch-Grünberg and Dr. Hamilton Rice.
Some months of the years 1908 and 1909 were passed by me travelling in regions between the River Issa and the River Apaporis where white men had scarcely penetrated previously. In the remoter parts of these districts the tribes of nomad Indians are frankly cannibal on occasion, and provide us with evidence of a condition of savagery that can hardly be found elsewhere in the world of the twentieth century. It will be noted that this area includes the Putumayo District.
With regard to the references in footnotes and appendices, I have inserted them to suggest where similarities of culture or variations of a given custom are to be found. These notes may be of some use to the student of such problems as the question of cultural contact with Pacific peoples, and at the least they represent the evidence on which I have based my own conclusions.
THOMAS WHIFFEN.
London, 1914.
| PAGE | ||
| CHAPTER I | ||
| Introductory | 1 | |
| CHAPTER II | ||
| Topography—Rivers—Floods and rainfall—Climate—Soil—Animal and vegetable life—Birds—Flowers—Forest scenery—Tracks—Bridges—Insect pests—Reptiles—Silence in the forest—Travelling in the bush—Depressing effects of the forest—Lost in the forest—Starvation the crowning horror | 17 | |
| CHAPTER III | ||
| The Indian homestead—Building—Site and plan of maloka—Furniture—Inhabitants of the house—Fire—Daily life—Insect inhabitants—Pets | 40 | |
| CHAPTER IV | ||
| Classification of Indian races—Difficulties of tabulating—Language-groups and tribes—Names—Sources of confusion—Witoto and Boro—Localities of language-groups—Population of districts—Intertribal strife—Tribal enemies and friends—Reasons for endless warfare—Intertribal trade and communications—Relationships—Tribal organisation—The chief, his position and powers—Law—Tribal council—Tobacco-drinking—Marriage system and regulations—Position of women—Slaves | 53 | |
| CHAPTER V | ||
| Dress and ornament—Geographical and tribal differentiations—Festal attire—Feather ornaments—Hair-dressing—Combs—Dance girdles—Beads—Necklaces—Bracelets—Leg rattles—Ligatures—Ear-rings—Use of labret—Nose pins—Scarification—Tattoo—Tribal marks—Painting | 71 | |
| CHAPTER VI | ||
| Occupations—Sexual division and tabu—Tribal manufactures—Arts and crafts—Drawing—Carving—Metals—Tools and implements—No textile fabrics—Pottery—Basket-making—Hammocks—Cassava-squeezer and grater—Pestle and mortar—Wooden vessels—Stone axes—Methods of felling trees—Canoes—Rafts—Paddles | 90 | |
| CHAPTER VII | ||
| Agriculture—Plantations—Preparation of ground in the forest—Paucity of agricultural instruments—Need for diligence—Women’s incessant toil—No special harvest-time—Maize the only grain grown—No use for sugar—Manioc cultivation—Peppers—Tobacco—Coca cultivation—Tree-climbing methods—Indian wood-craft—Indian tracking—Exaggerated sporting yarns—Indian sense of locality and accuracy of observation—Blow-pipes—Method of making blow-pipes—Darts—Indian improvidence—Migration of game—Traps and snares—Javelins—Hunting and fishing rights—Fishing—Fish traps—Spearing and poisoning fish | 102 | |
| CHAPTER VIII | ||
| The Indian armoury—Spears—Bows and arrows—Indian strategy—Forest tactics and warfare—Defensive measures—Secrecy and safety—The Indian’s science of war—Prisoners—War and anthropophagy—Cannibal tribes—Reasons for cannibal practices—Ritual of vengeance—Other causes—No intra-tribal cannibalism—The anthropophagous feast—Human relics—Necklaces of teeth—Absence of salt—Geophagy | 115 | |
| CHAPTER IX | ||
| The food quest—Indians omnivorous eaters—Tapir and other animals used for food—Monkeys—The peccary—Feathered game—Vermin—Eggs, carrion, and intestines not eaten—Honey—Fish—Manioc—Preparation of cassava—Peppers—The Indian hot-pot—Lack of salt—Indian meals—Cooking—Fruits—Cow-tree milk | 126 | |
| CHAPTER X | ||
| Drinks, drugs, and poisons: their use and preparation—Unfermented drinks—Caapi—Fermented drinks—Cahuana—Coca: its preparation, use, and abuse—Parica—Tobacco—Poison and poison-makers | 138 | |
| CHAPTER XI | ||
| Small families—Birth tabu—Birth customs—Infant mortality—Infanticide—Couvade—Name-giving—Names—Tabu on names—Childhood—Lactation—Food restrictions—Child-life and training—Initiation | 146 | |
| CHAPTER XII | ||
| Marriage regulations—Monogamy—Wards and wives—Courtship—Qualifications for matrimony—Preparations for marriage—Child marriages—Exception to patrilocal custom—Marriage ceremonies—Choice of a mate—Divorce—Domestic quarrels—Widowhood | 159 | |
| CHAPTER XIII | ||
| Sickness—Death by poison—Infectious diseases—Cruel treatment of sick and aged—Homicide—Retaliation for murder—Tribal and personal quarrels—Diseases—Remedies—Death—Mourning—Burial | 168 | |
| CHAPTER XIV | ||
| The medicine-man, a shaman—Remedies and cures—Powers and duties of the medicine-man—Virtue of breath—Ceremonial healing—Hereditary office—Training—Medicine-man and tigers—Magic-working—Properties—Evil always due to bad magic—Influence of medicine-man—Method of magic-working—Magical cures | 178 | |
| CHAPTER XV | ||
| Indian dances—Songs without meaning—Elaborate preparations—The Chief’s invitation—Numbers assembled—Dance step—Reasons for dances—Special dances—Dance staves—Arrangement of dancers—Method of airing a grievance—Plaintiff’s song of complaint—The tribal “black list”—Manioc-gathering dance and song—Muenane Riddle Dance—A discomfited dancer—Indian riddles and mimicry—Dance intoxication—An unusual incident—A favourite dance—The cannibal dance—A mad festival of savagery—The strange fascination of the Amazon | 190 | |
| CHAPTER XVI | ||
| Songs the essential element of native dances—Indian imagination and poetry—Music entirely ceremonial—Indian singing—Simple melodies—Words without meaning—Sense of time—Limitations of songs—Instrumental music—Pan-pipes—Flutes and fifes—Trumpets—Jurupari music and ceremonial—Castanets—Rattles—Drums—The manguare—Method of fashioning drums—Drum language—Signal and conversation—Small hand-drums | 206 | |
| CHAPTER XVII | ||
| The Indians’ magico-religious system—The Good Spirit and the Bad Spirit—Names of deities—Character of Good Spirit—His visit to earth—Question of missionary influence—Lesser subordinate spirits—Child-lifting—No prayer or supplication—Classification of spirits—Immortality of the soul—Land of the After-Life—Ghosts and name tabu—Temporary disembodied spirits—Extra-mundane spirits—Spirits of particularised evils—Spirits of inanimate objects—The jaguar and anaconda magic beasts—Tiger folk—Fear of unknown—Suspicions about camera—Venerated objects—Charms—Magic against magic—Omens | 218 | |
| CHAPTER XVIII | ||
| Darkness feared by Indians—Story-telling—Interminable length of tales—Variants—Myths—Sun and moon—Deluge traditions—Tribal stories—Amazons—White Indians tradition—Boro tribal tale—Amazonian equivalents of many world-tales—Beast stories—Animal characteristics—Difference of animal characteristics in tale and tabu—No totems—Indian hatred of animal world | 236 | |
| CHAPTER XIX | ||
| Limitations of speech—Differences of dialect—Language-groups—Tribal names—Difficulties of languages—Method of transliteration—Need of a common medium—Ventral ejaculations—Construction—Pronouns as suffix or prefix—Negatives—Gesture language—Numbers and reckoning—Indefinite measure—Time—No writing, signs, nor personal marks—Tribal calls—Drum-language code—Conversational repetitions—Noisy talkers—Ventriloquists—Falsetto voice—Conversational etiquette | 246 | |
| CHAPTER XX | ||
| No individualism—Effect of isolation—Extreme reserve of Indians—Cruelty—Dislike and fear of strangers—Indian hospitality—Treachery—Theft punished by death—Dualism of ethics—Vengeance—Moral sense and custom—Modesty of the women—Jealousy of the men—Hatred of white man—Ingratitude—Curiosity—Indians retarded but not degenerate—No evidence of reversion from higher culture—A neolithic people—Conclusion | 255 | |
| APPENDICES | ||
| I. | Physical Characteristics | 269 |
| II. | Mongoloid Origin | 280 |
| III. | Depilation | 282 |
| IV. | Colour Analysis and Measurements | 283 |
| V. | Articles noted by Wallace as in use among the Uaupes Indians that are found with the Issa-Japura Tribes | 291 |
| VI. | Names of Deities | 293 |
| VII. | Vocabularies and Lists of Names | 296 |
| VIII. | Poetry | 311 |
| LIST OF BOOKS REFERRED TO | 313 | |
| INDEX | 315 | |
| PLATE NO. | FACING PAGE | |
| Boro Medicine Man, with my Rifle | Frontispiece | |
| I. | Houses in the “Rubber Belt” of the Issa Valley | 4 |
| II. | A House in the “Rubber Belt,” Issa Valley | 16 |
| III. | 1. Typical River View below the Mouth of the Negro River 2. Bank of Main Amazon Stream in the Vicinity of the Mouth of the Japura River |
18 |
| IV. | 1. River View on Main Stream near Issa River 2. Landscape on Upper Amazon Main Stream |
20 |
| V. | The Bulge-stemmed Palm, Iriartea Venticosa, showing portion of Leaf and Fruit | 28 |
| VI. | Flowers and Section of Leaf of the Bussu Palm. The Leaf is used for Thatching | 44 |
| VII. | 1. Self, with Nonuya Tribe 2. Muenane Tribe | 46 |
| VIII. | 1. Group of Witoto 2. Group of Some of my Carriers |
70 |
| IX. | Medicine Man and his Wife (Andoke) | 72 |
| X. | Boro Tribesmen | 74 |
| XI. | Witoto Feather Head-dresses | 76 |
| XII. | Groups of Resigero Women | 78 |
| XIII. | Centre of Dancing Group—Muenane | 80 |
| XIV. | Boro Comb of Palm Spines set in Pitch and finished with Basketwork of Split Cane, Fibre Strings, and Tufts of Parrots’ Feathers | 78 |
| XV. | 1. Dukaiya (Okaina) Bead Dancing-girdle 2. Condor Claws, used by Andoke Medicine Man of the Upper Japura River |
80 |
| XVI. | Necklaces of Human and Tiger Teeth | 82 |
| XVII. | 1. Necklace of Polished Nutshells. 2. Leg Rattles of Beads and Nutshells. 3, 4, 5, and 6. Bead Necklaces. The Black “Beads” are Bits of Polished Nutshell, threaded between White Beads |
82 |
| XVIII. | Boro Ligatures | 84 |
| XIX. | Boro Leg and Arm Ligatures. Witoto Leg Ligature | 84 |
| XX. | 1 and 3, Boro. 2, Witoto, Ligatures | 86 |
| XXI. | Andoke Girls | 88 |
| XXII. | Witoto Baskets of Split Cane and Fibre | 90 |
| XXIII. | Boro Necklace of Jaguars’ Teeth with Incised Patterns Necklace of Jaguar Teeth, Incised, and Flute made of Human Bone |
92 |
| XXIV. | Boro Cassava-squeezer. (A) Loop at End | 96 |
| XXV. | 1. Okaina Group 2. Group of Okaina Women |
98 |
| XXVI. | 1. Indian Plantation cleared by Fire preparatory to Cultivation 2. View on Affluent of the Kahuinari River |
102 |
| XXVII. | Erythroxylon-Coca | 106 |
| XXVIII. | 1 and 2. Andoke Bamboo Cases with Darts and Cotton. 3. Dart with Cotton attached. 4. Blow-pipe with Dart. 5. Javelin. 6. Fishing Trident. 7. Spears in Bamboo Case. 8. Dance Staff |
108 |
| XXIX. | Andoke Bamboo Case with Darts for Blow-pipe and Gourd full of Cotton | 110 |
| XXX. | 1. Water Jar, Menimehe; (a) Witoto. 2. Drums (Witoto). 3. Pan-pipes, Witoto; (a) Boro. 4. Stone Axe (Andoke). 5. Paddle used on Main Amazon Stream. 6. Paddle used on Issa and Japura Rivers. 7. Menimehe Hand Club. 8. Wooden Sword (Boro). 9. Pestle—Coca, etc. (Boro) |
116 |
| XXXI. | Bamboo Cases, filled with Darts for Blow-pipe, showing Fish-jaw Scraper, and Gourd filled with Raw Cotton. One Dart has Tuft of Cotton placed ready for Use. These are Andoke Work | 118 |
| XXXII. | Witoto War Gathering | 120 |
| XXXIII. | 1. Boro Necklace made of Marmoset Teeth 2. Andoke Necklace of Human Teeth |
124 |
| XXXIV. | Boro Women making Cassava | 132 |
| XXXV. | Witoto Cassava-squeezer. Boro Manioc-grater with Palm-spine Points | 134 |
| XXXVI. | One of the Ingredients of the Famous Curare Poison | 138 |
| XXXVII. | Incised Gourds | 144 |
| XXXVIII. | Karahone Child. Boro Women carrying Children | 150 |
| XXXIX. | Boro Women carrying Children | 154 |
| XL. | Okaina Girls | 158 |
| XLI. | Stone Axe Head (Boro). String of Magic Stones (Andoke) | 184 |
| XLII. | Anatto, Bixa Orellana. A Red Dye, or Paint, is made from the Seed | 190 |
| XLIII. | Half Gourds decorated with Incised Patterns, made by Witoto near the Mouth of the Kara Parana River. Dukaiya (Okaina) Rattle made of Nutshells | 192 |
| XLIV. | Okaina Girls painted for Dance | 194 |
| XLV. | Boro Dancing. Group of Nonuya, Men and Women | 196 |
| XLVI. | Muenane Dance | 200 |
| XLVII. | Okaina Dance | 202 |
| XLVIII. | Okaina Dance | 204 |
| XLIX. | Pan-pipes | 210 |
| L. | Group of Witoto Women by Double-stemmed Palm Tree Group of Witoto Men by Double-stemmed Palm Tree |
232 |
| LI. | 1 and 2. Witoto Types. 3. Witoto from Kotue River | 270 |
| LII. | Combs. 1. Andoke Comb with Nutshell Cup for Rubber Latex. 2. Witoto Comb. 3. Boro Comb |
272 |
| LIII. | Boro Tribesman from the Pama River A Menimehe Captive |
274 |
| LIV. | Witoto Types. Witoto Woman with Leg Ligatures | 278 |
| MAPS | ||
| Map. 1. | Approximate Plan of Route | 2 |
| Map. 2. | Sketch Map | 10 |
| Map. 3. | Diagrammatic Map of the Issa-Japura Central Watershed, showing Language Groups | 58 |
| Sketch Map of the North-Western Affluents of the Amazon River | At end | |
| Sketch Map of the Amazon River with its Northern Affluents | At end | |
In the spring of 1908, having been among the Unemployed on the Active List for nearly two years on account of ill-health, and wearying not only of enforced inactivity but also perhaps of civilisation, I decided to go somewhere and see something of a comparatively unknown and unrecorded corner of the world. My mind reverted to pleasant days spent in the lesser known parts of East Africa, and at this moment I happened to come across Dr. Russel Wallace’s delightful Travels on the Amazon and Rio Negro. His spirited adventures, and the unique character of the country through which he passed and the peoples he met, fascinated me. I thought of attempting to complete his unfinished journey up the Uaupes River, and imagined I would be able to secure in South America all the instruments and materials such an expedition required. There lay my initial error. My inability to obtain anything of the sort hampered me in scientific research, so that these chapters must simply be regarded as impressions and studies of native ways and doings, noted by a temporary dweller in their midst.
Difference of technique, industry, ability, and scientific knowledge may in the light of future investigations reveal errors or misapprehensions that must bring me into conflict with those who may go there better equipped and with greater understanding. But in any critical appraisement it must be remembered that these tribes are changing day by day, and every year that passes will increase the difference between the Amazonian native as I knew him and as he may be when studied by my successors. So far as in me lies, I have here set forth an account of what he was when I travelled in his forest solitudes and fastnesses.
I left England towards the end of April 1908 and arrived at Manaos on the Negro River on May 27. Incidentally I arrived again at Manaos homeward bound on the same day and almost at the same hour the following year.[1] It may be taken, therefore, that my entire journey covered exactly twelve months.
On arrival at Manaos, I made inquiries as to the facilities for proceeding to S. Gabriel near the junction of the Negro and Uaupes Rivers, and thence up the latter stream.[2] My theory at the time was that it would be possible to ascend this river to its source, and from the vicinity to make a way across country via the Apaporis, Japura, Issa, and Napo Rivers to Iquitos. I soon found that the difficulty of obtaining the necessary men would be immense, and the ascent, in local opinion, impracticable without an expedition on a scale for which I possessed neither the influence nor the pecuniary resources. Persuaded that my line of least resistance, so far as the Uaupes was concerned, would be to reverse the contemplated journey and work from Iquitos to a point on the Uaupes and then descend to Manaos, I proceeded by the Navigation Company’s steamboat to the former town, where I arrived the second week in June.
APPROXIMATE PLAN OF ROUTE
In company with Mr. David Cazes, the British Consul, to whom I am indebted for many kindnesses, I made a trip up the Napo River. It was soon apparent, however, that it would be practically impossible to cross from that river to the Issa. This was not due to the difficulty of porterage, because there is a “recognised route” from a point some way above the mouth of the Curaray to Puerto Barros, but to the impossibility of obtaining men. Rumours were rife at this time of fighting between the Colombian and Peruvian rubber-gatherers on the Issa River, and the Napo Indians would not go in that direction on account of a not unnatural dread lest they be treated as enemies by whichever party of combatants they might happen to meet.
Eventually, through the good offices of the British Consulate, I sailed from Iquitos by way of the main Amazon River and the Issa or Putumayo River to Encanto at the mouth of the Kara Parana, which I reached in the middle of August. It is from this point that my notes on the manners and customs of the Indians really commence.
I saw at once that it would be impossible to gain any insight into the ways and customs of the various tribes unless I spent some considerable time in what one might call a roving commission among them. I had with me at this time John Brown, a Barbadian negro. He had been for some three years previously in the Issa district in the employ of a Rubber Company, and I enlisted him as my personal servant at Iquitos. He had “married” a Witoto woman some two years before, and through this attachment I was able to derive much valuable information. In fact, he was invaluable throughout the whole expedition, and was more loyal and more devoted than a traveller with some experience of the African boy in his native haunts had reason to anticipate of any black servant.
On the 18th of August we started for the Igara Parana, having collected eight Indian carriers, two half-castes, and eight “rationales,” or semi-civilised Indians, armed with Winchesters, together with three Indian women, wives of three of the rationales.
It may here be mentioned that these armed Indians were to be obtained in the Rubber Belt by arrangement with their employers. It is the practice of the rubber-gatherers to train Indian boys and utilise them as escort, and to obtain rubber from the tribes hostile to those to which the boys belong. This is perhaps necessary to avoid collusion. In my experience there was never any question of fixed charge or price when hiring carriers. They expected to be given, at the conclusion of their service, a present of cloth, beads, a shot gun,[3] or such other item of trade as their heart coveted. The line of argument was simple: “You do what I tell you, and when we part I will make you a rich man.” Wealth was represented by cloth, beads, and a knife. A boy I called Jim promised to go to the end of the earth if I would give him a shot gun. This was his sole ambition. He was one of my escort, and although carrying a Winchester, I do not think it ever entered into his head to make off with it. Such is the simple Indian nature. I do not mean that he would not have run away if such a plan suited him, but he would not have done so for the sake and value of the Winchester.
The two half-breeds were rubber-collectors. They were bound for the Igara Parana, and were only with me until we reached Chorrera.
The semi-civilised Indians are fairly trustworthy, although discipline must be strongly enforced to prevent looting if only because of the danger of reprisals on the part of the indigenous natives. During my wanderings the carriers were often changed, especially while passing through the Rubber Belt. Those men will always run if they get the chance, even if they are in the midst of hostile tribes, when to desert is more often death than not. In number the party remained approximately the same throughout my journey.
The carriers must be incessantly shepherded, kept from lagging behind or going ahead too quickly. They must not be allowed to stop for any length of time or a forced camp will be a necessity. It is the custom of all Indians to bathe whenever possible, however heated they may be, and this will have to be tolerated; but if progress is to be made they must not stop to eat. It was my custom to eat at daybreak and again at the end of the day’s march.
PLATE I.
HOUSES IN THE RUBBER BELT OF THE ISSA VALLEY
Treachery on the part of the native Indians it is always necessary to guard against—in the Rubber Belt because of the treatment they have received in the past; farther afield partly on account of the rumours of such treatment, and partly on the principle that it’s the nervous dog that bites. They ask but one question: “Why is the white man here?” They accord it but one answer: “We know not. It is best to kill.” And it is not, as is noted elsewhere, the custom of the Indian to attack openly, but when he has the chance of succeeding with little or no danger to himself.
We reached Chorrera, or Big Falls, on the 22nd of August, and thence wended our way by land up the Igara Parana, arriving without much incident in the Andoke country on the 19th of September. Here, by arrangement with an Andoke chief, I managed to get a young Karahone lad, a slave who had been captured some years previously by the Andoke and who said he would take me to his own people across the great river. While we were encamped near the banks of the Japura River, and searching for the bulge-stemmed palm tree with which to make a canoe, we observed three canoes of Karahone on their way down the river, possibly after some warlike expedition. We tried to stop them, but in vain. When, eventually, we crossed the river, we found the occupants of the canoes had given the alarm. Every house we visited was abandoned, four in all, and the path was peppered with poisoned stakes sharpened to the finest point and exposed above ground for perhaps half to three-quarters of an inch. A carrier who trod on one had to be carried back as he was quite disabled for the march.
Returning to the Japura River, we made our way to the upper reaches of the Kahuinari River, visiting different tribes and collecting information. I was anxious at this time to descend this river and find out, if possible, the fate of Eugene Robuchon, the French explorer, who had been missing for some two years.
It may be pertinent here to give in full the story of Robuchon’s disappearance and my search for traces of his last expedition.
Eugene Robuchon, the adventurous French explorer whose notes on the Indians of the Putumayo are known to every investigator, left the Great Falls on the Igara Parana in November 1905. It was his intention to make for the head waters of the Japura and to explore that river on behalf of the Peruvian Government throughout its length for traces of rubber. He started with a party consisting of three negroes, one half-breed, and five Indians with one Indian woman. He carried supplies barely sufficient for two months. I carefully examined all the survivors of the expedition that I encountered, and from them gathered the following account of the journey:—
Having left the Great Falls, Robuchon proceeded by canoe up the Igara Parana to a point some ten miles above the mouth of the Fue stream. He left the river there, struck northward through the Chepei country, and reached the Japura approximately at 74° W., some thirty miles above the Kuemani River. The Indians encountered at this spot belonged to a Witoto-speaking tribe, the Taikene. They were friendly, but either could not or would not provide Robuchon with a canoe. Three valuable weeks were spent in the search for a suitable tree and in the construction of a canoe.
When at length this was finished, the party started down-stream, and for a time progressed without incident. No natives were seen for several days. At last Robuchon’s Indians called his attention to a narrow path that led up from the river-bank on the right. Anxious about his food supply, he landed and followed the path until he came upon a clearing and an Indian house. Eventually Robuchon arranged with the inhabitants that four of them should come down to the canoe with food and receive presents in exchange. But when a larger number than he expected appeared upon the bank, the explorer feared treachery and at once pushed off without waiting for the much-needed provisions. The Indians thereupon manned their canoes and started in pursuit, shouting the while to him to stop. But with his small party Robuchon dared take no chances. He pushed on until the pursuers had been satisfactorily outdistanced.
The boy who told me the tale was convinced that these Indians were perfectly friendly in intention, and the incident appeared to be proof of the nervous state of the party. Some time after this, while shooting the rapids at the Igarape Falls, the canoe was upset and the greater part of the remaining stores was swept away.
The details of this misadventure I was never able to extract in a coherent fashion from the followers I interviewed, but they agreed that very little food of any kind was left, and what was rescued had been almost entirely destroyed by water.
Short of food, and without a canoe, the boys became mutinous. The three negroes and the half-breed deserted, and sought to cut a way through the bush backward in the direction whence they had come. This task was beyond them, and, a few days later, weary, disheartened, and starving, they returned to beg Robuchon’s forgiveness. The reunited party improvised a raft, and, after undergoing the customary hardships of an unequipped expedition in this hostile country, reached the mouth of the Kahuinari. The whole party was weak with hunger and fever, Robuchon himself prostrate and incapable of going farther. He determined to remain where he was with the Indian woman and the Great Dane hound, Othello. He ordered the negroes and the half-breed to push on up the Kahuanari to a rubber-gatherer’s house which he believed was situated somewhere between the Igara Parana and the Avio Parana. They were to send back relief at the earliest possible moment. The boys left Robuchon on February 3, 1906. He was never again seen by any one in touch with civilisation.
The boys had journeyed for but a few hours when they came across a herd of peccary. They killed more than they could possibly use, but made no attempt whatever to carry any meat back to the starving and abandoned Frenchman. Instead they wasted two valuable days in gorging themselves and smoking the flesh for their own journey.
For days they followed the course of the Kahuinari, hugging its right bank, and in this way happened across a Colombian half-breed, from whom they sought assistance. The Colombian took them to his house near the Avio Parana but would not grant them even food until they paid for it with the rifles they carried. The idea of succouring Robuchon was far removed from his philosophy. The boys, then, having surrendered their rifles in return for the stores they so much needed, made the narrow crossing from the Avio Parana to the Papunya River, and followed that stream without deviation to its junction with the river Issa. Turning backward up the left bank of the Issa, they reached the military station at the mouth of the Igara Parana and there told their tale.
When at last a Relief Expedition was made up, it consisted of three negroes—John Brown and his comrades—and seventeen half-breeds. The party left on its search for Robuchon thirty-seven days after he had been abandoned at the mouth of the Kahuinari. It took ten days to reach the junction of the Avio Parana and the Kahuinari, and twenty-one days more to arrive at the camp on the Japura. It had taken ten weeks to bring help. The relief party found some tools, some clothes, a few tins of coffee, a little salt, and a camera. There was no trace of Robuchon, of the Indian woman, or of the dog. On a tree was nailed a paper, but the written message had been washed by the rain and bleached by the sun till it was illegible. Robuchon’s last message can never be known.
The relief party divided into two companies for the journey back—one section of twelve, the other of eight men. The larger party arrived in the rubber district six weeks later. The smaller party, with the three blacks, was lost in the bush. Five months and a half afterwards five survivors attained safety. The story of their misery is a chapter in the history of Amazonian travel that may never be written.
Two and a half years afterwards I was returning from a disappointing trip to the Karahone country. There were persistent rumours that Robuchon was held a prisoner by the Indians north of the Japura. I determined to see if any evidence could be found to settle his fate. I had in my party one of the negroes who had accompanied the French explorer. We journeyed overland southward through the Muenane-Resigero country till we reached the Kahuinari, thence by canoe to the Japura River. The Japura at this point is about a rifle-shot in width—2500 to 3000 yards across. Some three miles below this point on the right bank, a little way back from the river, was a small clearing. In it were three poles marking the site of a deserted shelter. John Brown, my servant and formerly Robuchon’s, said it was the last camp of Eugene Robuchon.
We made camp in the clearing. A little way inland I found an abandoned Indian house, but all indications pointed to its having been deserted many years before. Half buried in the clearing I discovered eight broken photograph plates in a packet, and the eye-piece of a sextant. Other evidence of civilised occupation there was none. At some little distance my Indians detected traces of a path, and though to me it seemed only an old animal track, they maintained it was a man-made road. Cutting along the line of this path, at the end of a hard day’s work we emerged upon a second clearing and the ruins of a shelter. After careful searching we unearthed a rusty and much-hacked machete or trade knife. There our discoveries ended. The path went no farther.
We encountered no Indians in our search. On further investigation it appeared that there are none in the vicinity, and the nearest to the deserted camp on the south of the river are the Boro living on the Pama River, forty or fifty miles away.
Believing that the most probable route of escape was down the Japura, I journeyed slowly eastward almost to the mouth of the Apaporis. We then turned and came back, searching the right bank. Throughout this time we found no Indians and no signs of Indians. On the bank, about a mile and a half below Robuchon’s last camp, we found the remains of a broken and battered raft. It had evidently been carried down in full river, and left stranded on the fall of the waters. Brown recognised the wreck as that of the raft which the Frenchman’s party had built after the loss of the canoe. But it afforded no clue.
Much as I should have liked at this time to pursue my investigations among the Indians of the left, or north, bank of the river, I had perforce to give up further progress for the time being on account of the mutinous hostility of my boys. Nothing would persuade them that they would not be eaten up if they crossed the great river at this point.
Foiled, therefore, in my attempts to learn anything on the scene of Robuchon’s disappearance, I determined to prosecute inquiries among the Boro scattered about the peninsula bounded by the Pama, the Kahuinari, and the Japura. But here also no amount of examination could elicit any information as to the explorer, the woman, or the dog. I was particularly impressed by the fact that the existence of the Great Dane—an object of awe to the Indians—had left no legend among the natives. Robuchon himself wrote of his hound: “My dog, as always, entered the house first. The great size of Othello, his flashing teeth, and close inspection of strangers, his blood-shot eyes and bristling hair invariably inspired fear and respect among the Indians.” Had such an animal fallen into the hands of the Boro, I feel certain its fame would have outlived that of any chance European who might have become their prisoner, however much they desired to conceal their participation in his murder. My own Boro boys could find no record among their compatriots of the presence of Othello or his master.
After this we proceeded in a northerly direction, and, crossing the Japura, visited the Boro tribe located on the north bank of the river, between the Wama and the Ira tributaries. The chief of this tribe had married a Menimehe woman who, curiously enough, remained on terms of friendship with her parent tribe. The chief informed me that in the Long, Long Before—from reference to the size of his son at the time, I calculated about three years previously—the Menimehe had captured a white man with face hairy as a monkey’s. As Robuchon was wearing a beard at the time of his disappearance this seemed to present a clue, but as the Menimehe refused to confirm the statement, and there was no mention of the woman or of the dog, it added but little to the evidence of his fate.