APPENDICES

APPENDIX I PHYSICAL CHARACTERISTICS

Physically, as may be judged from the accompanying tables, there is a wide margin for dissimilarity among these tribes. Their appearance is nearly as varied as their speech, more so in fact, in that there is much diversity of type even among individuals of the same speaking-group. I have seen a Boro as dark as a Witoto, while his fellow-tribesmen may be yellow as a Chinaman. It is, of course, possible that the darker Boro are sons of Witoto women. The custom prevalent in all the tribes of adopting the young children captured from their enemies, makes of necessity for great changes in type even in one household, so that despite the preference for group endogamy that undoubtedly exists there are few households where cross-breeding is not in evidence.

In stature the Indian is small, which I take to be a result of depression due to his forest environment; but the body is well-balanced and upright. Among the tribes I visited the Andoke as a speaking-group were, so far as I could observe, the largest in build and the tallest. The Okaina may possibly come into the same scale. The Karahone represent the mean, while the Maku are invariably small, a low class and badly-fed people. The average measurements of the tribes are best gathered from the types tabulated. I made the average height to be for men 5 feet 6 inches; and for women 4 feet 10 inches.[417] I certainly remember one case of a man among the Andoke nearly 6 feet high, but can recall no other. The women were never much over the average of the female type. I give my measurements for what they are worth, but unfortunately I did not know the correct way in which they should have been taken; they were made with a centimetre rule, but not on the correct anthropometrical principles. The Indians stood against the side of the house to be measured, and I registered their height by the simple process of placing the ruler on the head and measuring its distance from the ground.[418]

The bone of the Indian’s skull is thick, and both dolichocephalic and brachycephalic types are in evidence.[419]

The Indian does not run to fat, rather is he inclined to be thin, but strong, muscular and healthy, with rounded outline and finely-developed chest. The Witoto, however, though broad and strong, fail in the limbs, their legs especially lack development. On this point my observations tally with Robuchon’s notes. The Tukana have a magnificent physique. The Andoke, though some are tall, with large frames, as a group incline more to breadth of both face and figure. The tribes of the Tikie are of a low grade.

The Indians as a rule, have hands of an average size, with stumpy fingers, and short, spatulate nails. Constant manual labour of some sort would seem to keep the nails naturally of a normal length. I never remember seeing an Indian pare his nails, but fear this is a point that may have escaped my observation. The men’s arms are frequently distorted, and the shoulders gain an artificial breadth by the use of ligatures to swell the muscles of the upper arm by means of constriction.

The natural symmetry of the Indian’s person is further enhanced by slight hips, flat buttocks. The abdomen seldom protrudes though the navel is prominent, but not to the same extent as is found among negroes.

PLATE LI.

1 & 2. WITOTO TYPES. 3. WITOTO FROM KOTUE RIVER

The men generally have large feet,[420] with long toes. Both men and women have very prehensile toes, and will pick up objects off the ground with their feet rather than trouble to stoop. They are flat-footed.

The Indian does not extend his legs when he walks, as Europeans do. He moves rather with the action of an unathletic woman. His step is on an average about two-thirds of an ordinary man’s thirty-inch pace. The foot is of necessity raised well above the ground, on account of the lianas which would trip the slovenly walker. This does not make for rapid progression. But though he walks more slowly than the white man, the Indian can keep up a jog-trot of about five miles an hour for tremendous distances. Moreover his wind is far better than any white man’s. At a push, to get away from hostile neighbours for example, he is capable of going sixty miles a day. In ordinary circumstances he walks nowhere, except about the house and compounds. Consequently he has developed a different set of muscles from the ordinary pedestrian.

As the Boro are more harassed than the Witoto they march as a rule in silence, while the Witoto are noisy generally; but a march in country that might prove hostile is done in silence by every tribe for obvious reasons. In friendly country the Indians go along chattering and joking, or in silence, just as the spirit moves them: there is no rule. The necessity for walking in single file, and the invariable difficulties of the route, do not, however, altogether encourage conversation. These restricted paths have a further influence upon the Indian. Often enough it is necessary to place one foot directly in front of the other in order to find any footway at all. This is the probable reason, or one of the reasons, why the men walk with a straight foot, a specially needed precaution on the narrow bridges, that are merely formed of single trees. The women walk in rather a stilted fashion, with the toes turned inwards at an angle of some thirty degrees, on account of the tight ligatures they wear below the knee and above the ankle, which cause the calf to swell to enormous proportions, as has been noted. This may not inconceivably have a contracting effect in the angle of the foot. It is regarded as a sign of power if the muscles of the thighs are made to come in contact with each other when walking.

That the men run and jump well is due to their good wind, but they have no pace, and could easily be outstripped over a limited course by an average white man in good condition. But the women neither run nor jump with any facility, as they all suffer from varicose veins, caused by the ligatures to some extent, but also by the burdens they carry, and from labouring in the fields when in a condition unsuited to such physical exertion. As weights are carried on the back suspended by a strap across the forehead, the tendency to stoop or grow round-shouldered is counteracted, for the pull of the strap brings the head back, and the strain is taken by the muscles of the neck.[421] Water is always carried in vessels balanced on the head, and though the Amazonian Indian may not have the superb carriage of her sisters in the East, yet the young girls at least are very well set up, though with advancing age a lifetime of field work and burden-bearing may bow the elder women till they walk, as described by Robuchon, “in an inclined position.”

The Indian woman has generally a beautiful figure, well proportioned and supple, with high, straight shoulders. Untrammelled by dress she is graceful and free in her actions. Before marriage the women have very small breasts, but after they have borne a child the breasts develop considerably. Old women, probably on account of poorer nourishment, are very flat-chested, and one never sees a woman with very pendent breasts. In the older women they atrophy.[422]

There is great individuality in the faces of the Amazonian Indians. A tribe is no herd of sheep, differentiated only to the experienced eye of the shepherd; the dissimilarities of countenance are immediately apparent, and even to the most casual observer Indians show marked variety of face and colour and feature. Like all savages the Indians admire most the lightest coloured skins. The divergence of colour is both tribal and racial; and as a rule it will be found that the higher the type the better the physical development, and the greater the mental capacity, the lighter will be the skin. On account of the saturation of the atmosphere the Indians mostly have skins of a good texture. I never found rough skins on Indians in these districts.[423] Of all the tribes the Menimehe have the lightest complexions, and they are invariably fatter and in better condition than the surrounding tribal groups.

PLATE LII.

COMBS—1. ANDOKE COMB WITH NUTSHELL CUP FOR RUBBER LATEX

2. WITOTO COMB

3. BORO COMB

I have mentioned the custom of covering a new-born infant with rubber milk either for warmth or to protect the skin; the women daub themselves with gum and a yellow clay because it is supposed to preserve the skin; but none of these peoples use any oil for lubricating purposes, and they are free from any noxious-smelling secretion. The smell of a negro they consider most offensive, but do not extend this dislike to the white man. The Indian owes his immunity from this unpleasant trait in part because he does not perspire at all freely, perhaps to difference of glandular secretion, and in part to frequent ablutions. Yet, though even a dirty people like the Witoto will bathe at least three times a day and most tribes far more often, these Indians, as has already been noted, are by no means free of body parasites. Head lice may be said to be universal, and in addition jiggers and the red tick that drops off leaves in the forest and burrows under the human skin, there is another burrowing parasite that invades the human body to lay its eggs, which is extremely common among these people. One is apt to be infested with these pests merely from touching an Indian, certainly by lying in an Indian hammock. The parasite causes considerable irritation, and the local remedy is to apply babasco juice.

Except in the case of a medicine-man, who never depilates, hair is looked upon as dirt; therefore it is always removed, only the hair of the head being permitted to grow. Depilation is usually done just before a dance. The method of removal adopted is to cover the hirsute parts with rubber latex. This is allowed to dry, so that a grip can be obtained and the hair removed simply with the forefinger and thumb or by means of two small pieces of cane. Two persons will, as far as facial hairs are concerned, depilate one another. It is universally considered a sign of cleanliness to remove all the body hairs, and even to pull out the eyebrows and eyelashes.[424] That the eyebrows are not removed for æsthetic purposes is proved by the fact that the effect is promptly reproduced with paint. It is not easy to get information with regard to the removal of body hair,[425] but I was able to obtain a little from a Karahone slave boy who was with an Andoke tribe I met. He told me that the Karahone did not depilate the hair of the face. This is the one exception among these tribes.

On the authority of Schomburgh, im Thurn states that occasionally when there is great demonstration of grief at a burial “the survivors crop their hair.” So far as my experience went none of the Indians of the Upper Amazons ever “crop” the hair close, except that of young girls when danger threatens. Should there be any reason to suppose that some man is inclined to steal a girl, her hair might be closely cut as a preventive measure to save the child from being kidnapped, for a hairless woman is looked upon as a social outcast among the tribes. The young Indians have long hair that often reaches to below the small of the back, but this length does not continue, and it is a varying quantity among the adults.

The hair is uniformly scattered over the scalp, and is coarse in texture, lank, and very abundant. Baldness is unknown, and greyness, as with the negroes, is very rare. I have only seen grey hair on a few people of apparently unusual age. In colour it is almost uniformly black, a red- not a blue-black, which gives it an occasional brown glint. Some of the children are lighter-haired, but such a variation as red hair is unknown, though in the sunlight the women’s hair may take a reddish gleam. Both women and children have finer hair than the men, and with young children it is often quite downy. As a rule it is straight, but among the Tukana wavy hair is more evident.

Among the greater part of these peoples the hair is not cut, either by the men or women. The Karahone men cut their hair to the shoulders; the Boro women, and in some cases the men, trim theirs round very much as is often seen among our small girls. Sometimes the Witoto women trim their lank locks. This is done with a knife if they have one, otherwise it is singed. With the Menimehe and Karahone it grows very low on the forehead. The Tikie tribes have most untidy and ill-kept hair.

Owing to race—possibly of Mongoloid origin—and to the prevalence of depilatory customs, the men have scanty beards, if any.

On the whole these Indians hold their own in the matter of good looks, even the lowest types are not repulsive in appearance. I mean, of course, to the eye of the stranger, not according to their individual standard of beauty. In feature both the various language-groups and the tribes of each group show many grades. It may be taken as usual that with a lighter skin the nose and lips are thinner than among those with darker colouring. The Boro and the Resigero, both comparatively light-skinned groups, have thin lips. This naturally follows from what I have already said as to colour and type, the higher type possessing, as would be expected, the more refined features. The Boro, taken as a group, are the best looking, many of them are very handsome, and some of the Andoke also are notably well favoured in appearance. “Noble” is Koch-Grünberg’s decision on the question of the Tukana tribesmen’s appearance. The Okaina, also, must be classed as good looking.

PLATE LIII.

BORO TRIBESMAN FROM THE PAMA RIVER

A MENIMEHE CAPTIVE

It seems somewhat of a contradiction after this to remark that a squint is so common a trait among these tribes that one cannot but notice immediately any one with normal eyes. This is, however, with the exception of the Tukana, very prevalent among all these tribes. The eyes are not large, and are deeply set. They are black in colour with occasional yellowness of the eyeball, but never to the degree seen in the bilious eye of the negro. Both eyesight and hearing are very acute. In the bush, or in the dark, the tribesmen have most penetrating sight, and can distinguish details at a glance where the ordinary white man can see nothing of any description. In the sun, or any strong light, their sight is inferior.

It is difficult to judge what an Indian’s ears would be like if left to Nature’s fashioning, as they are invariably distorted to more or less degree by artificial means. They are frequently prominent, and do not appear to be set close to the head in any case. The large ear-plugs will pull the lobe of the ear half-way down the neck and more. Nose-boring is not carried to so disfiguring an extent. The Boro, especially the women of those tribes, bore the wing of the nose—a custom peculiar to this people—as well as the septum, which is also bored by Muenane and Witoto women, but the nose pins are small, and do not distort the feature as the ear-plugs do the ear. The Tukana’s nose has naturally large alæ. The tribes on the Tikie also have broad noses, with prominent cheek-bones, a characteristic noted by Wallace among the Kuretu.[426]

The Indian’s chin is narrow, small, rounded, and, especially in the case of the women, retreating. There is no dimple or cleft. The teeth are big and even, and very rarely found projecting.

The Indian’s expression is stolid enough ordinarily, but when talking he has much play of feature, and he will gesticulate freely under the influence of coca. Among the tribes to the south of the Japura a man will look a stranger straight in the face, but north of that river the native has a more furtive glance. The Indian’s gaze is intense.

They are never demonstrative of affection, and, though they will touch a white man as a salutation, never touch each other. By this I mean that when friendlily disposed an Indian would return a white man’s salute, the offer of the hand, but no Indian would grasp a fellow-tribesman’s hand, or put an arm around his neck. Kissing is unknown among these people. Crevaux records that he saw children among the Calina kiss to show affection, but the nearest approach to an embrace I ever witnessed was a slap on the shoulder, probably under the shoulder-blade, which is the salutation between great friends. Mothers of course fondle their children, and I have even seen a woman with her arm round her husband, but such an exhibition is considered barely decent. Neither do they exhibit grief by weeping. The girl children cry occasionally, but no child ever screams; and adults may whine but never shed tears.

As regards brain-power, the Boro group are the most intelligent, with the possible exception of the Menimehe. I invariably found the Boro exceedingly anxious to learn from me anything they judged might be of utility to themselves. They evinced a definitely intelligent interest, not to be confounded with the ordinary curiosity of the untaught. Among all these peoples the power of mental development ceases after they have attained puberty.

One limitation that is to be noticed with all of them is their inability to grasp any chronological data. They have nothing in the way of a tally of any description, and in speaking use the vaguest expressions only for reckoning. It is my opinion, based on observation of the number of generations still living at any one time, that these people live to an advanced age. They grow elderly at from twenty-five to thirty years, and may, under favourable conditions, live another half-century or more. This is borne out by the fact that I found occasionally a man with grey hair—a sign in all coloured peoples, and I believe in Mongoloid peoples, of great age. But no Indian can give any information as to his own age, or the age of his children. For him age is non est, time of little value. He cannot tell you when he came to the neighbourhood in which you find him, though obviously only a year or two may have been passed there. His day is regulated to some extent by the rising and the setting of the sun, portioned only by its height in the heavens. If but occasion serve, one or other of the warriors, drunk with coca, will talk the whole night through, excitedly recounting some folk-tale, or endlessly boasting his feats in the hunt or on the war-path. The interruption is not resented by his comrades, nor does it seem to interfere with their slumber. Indians, in fact, never appear to sleep much, or rather they sleep little and often, as chance offers. Night is no more the time of repose than day, except in so far as darkness puts a stop to certain of their avocations. When sleeping on the ground an Indian curls up on one side with his knees to his chin, or he sleeps on his stomach, seldom lying on the back.[427]

Though, as has been noted, they sleep with no wrap or covering, these Indians are most sensitive to climatic changes. They are decidedly susceptible to a difference of locality, and, more than this, in a land where the extreme contrast of temperature is no more than twenty degrees throughout the year, with an average of half that total, they are affected by even slight variations of temperature. They fear the cold of the early morning, and, accustomed as they are to the half-lights of the forest, they dislike sunshine, and prefer to keep in the shade, fearful of sun-sickness if exposed to the sun.

It has been suggested by some travellers that the curious habit of the Indians of inducing sickness every morning by means of a feather was based on the idea that any food which was retained in the stomach all night must be unwholesome and ought to be removed immediately.[428] I have often seen the Indians do this, but always put it down to a desire to rid the stomach of the non-absorbent constituents of the coca powder, as only the men, who alone may take coca, resort to this practice. The Indian in the early morning drinks an infusion of herbs, as I have already mentioned, which induces the removal of such substances by vomiting, although not taken primarily for this purpose.

Sickness is also secured with the fingers after a prohibitive quantity of cahuana has been drunk, as afore noted, during a big dance. Having imbibed to his utmost capacity, the Indian adopts this simple expedient to enable him to drink again.

The tribes of the upper Amazons are, comparatively with others, very cleanly. But it is only comparatively. The Boro are the cleanest, and the Witoto unquestionably the most dirty. Immediately on rising all Indians resort to the river, but except among the Boro and the Resigeros, who rub themselves with sand, the performance can hardly be called washing, it is simply bathing. The Nonuya and Muenane are cleanly, like the Resigero. Even the Andoke, though they use no sand, are cleaner than the Witoto, for this tribe never wash, and only take a dip two or three times a day, while at least five times is the ordinary rule with the majority.[429]

The first duty of the morning is a visit, as has been said, to the bathing-place. Thither troop the old and the young, both male and female, to wash and revive in the water. They do not attempt to rub their bodies dry, but are content to let the moisture evaporate when they emerge from the stream. When on a march or out hunting Indians will always bathe in any water available on the route. They go in streaming with perspiration, but seem to suffer no ill-effects. Bates has described them as “taking merely a sitz-bath” like a dog,[430] but they seemed to me to bathe as any ordinary person would who went into the water to get cool.

After returning from war the Indians bathe scrupulously before they re-enter the house. It is in the nature of a ceremonial washing, and possibly is a subconscious act of purification, though the Indians, when asked the reason, told me only that it was pia, our custom. In fact lustration with the Indian is too frequent an action to keep any ceremonial significance it may ever have had.

It follows as a matter of course with people so familiar with water that one and all are expert swimmers. The Indian of the Amazons invariably swims as naturally as he walks, and with as little tuition. From the hour of his birth he has been conversant with the river, and in a climate where the temperature of the water varies but little from 75° to 80° or more, he regards a dip as his chief solace. He never passes a stream without taking advantage of its proximity to bathe, and the fact that he may have recently fed, or that he is perspiring freely, does not hinder him from a plunge, and makes no difference to his enjoyment.

In swimming the Indian paddles like a dog, and does not attempt to attain to anything approaching the breast-stroke of the European, nor does he extend the legs widely. He flexes the legs sharply upon the trunk, and, suddenly stretching them in a straight line, drives the body forward. The stroke is not a tiring one, and the native is capable of undergoing long immersion without suffering exhaustion, but the speed he can acquire is not remarkable. For that matter there are no reasons why the Indian should desire to make rapid progression. Swimming to him is an adjunct to bathing, or a means to cross a stream; its finer developments trouble him not at all. In the muddy rivers of the Amazons there is nothing to tempt the native to dive, nor are there suitable places to jump off the banks. The Indian slips in as best suits the occasion, and does not aspire to exhibition feats, or to water games.

PLATE LIV.

WITOTO TYPES

WITOTO WOMAN WITH LEG LIGATURES

When bathing the Indian is exposed to a certain element of danger from fish that inflict varying degrees of injury. There is the stinging eel, and skate of some sort and another stinging fish,[431] the caneiro, and the piranha. Electric fish are less common in the upper rivers than in the main streams, and I never noticed one Indian of the Issa-Japura tribes take any special precaution against them, though elsewhere the natives will beat and prod the water with rods before they bathe, to discover, if possible, whether any eels are lurking in the vicinity. The caneiro’s method of attack is by suction, not shock. They are very plentiful in all these rivers, and their power of suction is most extraordinary. I am not likely to forget the first time I made acquaintance with one of these voracious little fish. It suddenly attacked, or rather attached itself with its sucker-like mouth, to the inner side of my leg. The sensation was most alarming. I made with all possible speed to land. The caneiro certainly sucks up the flesh rapidly and painfully, but I am doubtful if it really “tears off pieces of the skin and flesh,” as it is said to do.[432] The piranha, though quite a small fish,[433] is even more ferocious. It will attack anything, and is said to be capable of reducing a large animal to a skeleton in the space of a few minutes. There is a story, repeated elsewhere, that one very small fish is actually a human parasite. The Indians aver that it will enter the body of a man when bathing. Orton mentions this fish, which according to him is “a slender silurid fish (Vandellia)” but remarks that he never met “with one confirmatory case.”[434] Neither did I. But I found that all Indians take precautions against it when bathing.

APPENDIX II MONGOLOID ORIGIN

On the vexed question of original Asiatic extraction what little evidence I have to offer is in general support of the theory that some at least of the ancestral stock probably found their way hither from Asia, or—what is more in accordance with the laws of migration as so far ascertained—spread from the American to the Asiatic continent. There is undeniably a marked prevalence of what are recognised as Mongoloid traits among these peoples. I fully accept Ratzel’s dictum, “We may hold firmly to the relationship of the Americans with the East Oceanic branch of the Mongoloid race.”[435] To quote another writer, “As Burton remarks, this strain demonstrates itself in big round Calmuck skulls, flat faces, with broad, prominent cheek-bones, oblique oriental eyes, rather brown than black. They have also dark thick eyebrows, and thin moustaches fringing large mouths, with pointed teeth and sparse beards hardly covering the long pointed chin.”[436] The truth of this description can be judged from the illustrations in this volume. The most casual observer must notice the prevalence of Mongoloid facial characteristics prevalent among the South American Indians, such as obliquity of eye, prominent cheek-bones, broad flat nose. My own observations led me to conclude that the Mongoloid type was very pronounced in individual cases, so much so that I estimated at least one per cent to be of a pure Chinese type, and my common name for them (vide my note on secrecy of individual names, p. 154) was Chin-Chin. I would refer to such illustrations as that facing p. 254 in the second volume of Spruce’s Notes of a Naturalist. (See again Spruce, i. 328; Orton, p. 170, for references to prevalent obliquity of eye.) On the other hand, Bates remarks of the Tupuyo that “their eyes are black and seldom oblique like those of the Tartar races” (Bates, i. 78); and Wallace remarks, “I never could discern an unusual obliquity of the eyes” (Wallace, p. 332). I cannot agree with this statement. The latter, however, noted the prominent cheek-bone among the Curetu (p. 354); and Orton refers to it and to the flat nose (Orton, p. 170).

Further characteristics in common among Mongoloid peoples and these tribes are the customs of shaving or depilating facial hair, and a prolonged period of suckling the young (vide Westermarck, p. 484).

APPENDIX III DEPILATION

All tribes south of the Japura remove hair, except that on the head.

Tukana depilate body hair.

Tuyuha men depilate armpits, not pudenda: women depilate pudenda.

Kuretu—all depilate.

Purakato, according to Koch-Grünberg, do not depilate.

Karahone are said not to depilate. This (see text) is debatable. I believe that they pluck out the hair of the chin and whiskers, but leave eyebrows and moustache.

Bara—women only depilate.

Menimehe—all depilate, but the women are not so careful about it as the Boro.

Boro—all depilate.

Witoto—men more careless, women depilate.

Tuhana, according to Koch-Grünberg, do not depilate.

Okaina—all depilate.

Resigero—all depilate.

Muenane—all depilate.

These tribes have no body hair, except pubic hair, which is very scanty. The Indian women are most particular about the removal of all pubic hair. The men are less careful, though it is supposed to be done, but as that part of their bodies is never voluntarily exposed they are more heedless than the women.

APPENDIX IV COLOUR ANALYSIS AND MEASUREMENTS

Colour

(Vide Colour Curve. Tintometer.)

1. Menimehe—lightest.

2. Resigero.

3. Okaina.

4. Boro.

5. Nonuya.

6. Andoke.

7. Karahone.

8. Muenane.

9. Witoto.

Robuchon gives the colours of the Witotos as brown-copper colour, varying between twenty-nine and thirty of the chromatic scale of the Anthropologicas of Paris.

Colour Analysis Unexposed Part—Armpit

Substance examined. Matching Standards. Colour developed.

Red. Yellow. Blue. Black. Orange. Red.

Witoto 3.6 2.8 1.6 1.6 .2 .8

Muenane

Karahone

Andoke

Nonuya

Boro 3.3 2.7 1.5 1.5 .2 .6

Okaina

Resigero

Menimehe

Mean average attempted by means of colour markings and identified according to Lovibond’s tintometer scale.

There was practically no tribal differentiation of pigmentation in the units of these groups, as far as the unexposed part of the body is concerned. This is understandable. The palm of the nigger’s hand differs little from his white brother’s.

Colour Analysis Exposed Part—Back

Substance examined. Matching Standards. Colour developed.

Red. Yellow. Blue. Black. Orange. Red.

9. Witoto 10.6 9.2 6.2 6.2 3.0 1.4

8. Muenane

7. Karahone 8.7 7.5 4.5 4.5 3.0 1.2

6. Andoke

5. Nonuya 8.0 7.0 4.0 4.0 3.0 1.0

4. Boro 4.9 4.4 1.5 1.5 2.9

3. Okaina .5

2. Resigero Yellow.

1. Menimehe 3.4 4.1 .7 .7 2.7 .7[437]

There is here more differentiation. The tribes numbered 1-9 are in order of shade, from the lightest according to personal observation. This is borne out by data except the grouping which was not so apparent to the eye.

Apparently in one tribe only is red non-existent, free yellow taking the place—No. 1 (vide curve).

Colour Curves of Skin Pigmentation (Indians of the Middle Issa and Japura Valleys)

Note.—It will be seen at a glance that differentiation is caused by increased “sadness” or excess of black, and by the amount of free red. These are the two governing factors. Orange is constant throughout.

N.B.—There is extraordinary variation amongst individuals of the same tribe, as well as amongst tribes of the same language-group and language-groups themselves.

Huis’ Measurements of Samples of Women’s Hair

No. 1. Maturity.

No. 2. Ante-pubertal.

Note.—The lighter tips of latter which become eliminated after puberty, i.e. elimination of orange.

Red. Yellow. Blue. Black. Green. Yellow.

No. 1 19.5 31.5 28.0 = 19.5 8.5 3.0

No. 2 18.5 26.0 17.0 = 17.0 Orange. 1.5 7.5

Light tips 19 26.0 25.0 = 19.0 Green. 6.0 1.0

Dark ends

Descriptive Characters

Eye.—1. Dark, i.e. black-brown iris. Note.—Outer angles of eyes visibly elevated; deep-set; eyeball thick; covers the caruncle; outer angle slightly compressed and pointed.

Hair.—Colours—1. Black, not coal black. 2. Children’s hair is some shade lighter than adults’, but still “black.”

Form of Face.—1. Face inclined to be square and wedge-shaped. 2. Inclined to concavity. 3. Compare photographs. 4. Chinese, Fig. 6, but not so pronounced. (N.B.—There is great variation.) 5. Chin small, round, retreating. 6. Cheek-bones broad. Face flat (inclination to, vide photographs). 7. Medium lips—great variation. 8. Ears medium-sized—flat. 9. Lobes sometimes attached.

Measurements of Types[438] in Centimetres

Tribe. Head—Round. Head—Across.

Male. Female. Male. Female.

1. Resigero 56 53 14 14

2. Nonuya 56 51 16 14

3. Boro 56 52 18 15

4. Andoke 57 53 17 16

5. Witoto 54 — 15 —

Tribe. Head-Length. Neck.

Male. Female. Male. Female.

1. Resigero 20 18 Short Short

2. Nonuya 21.5 19 Long Short

3. Boro 24 20 Short Long

4. Andoke 22 19 Medium Short

5. Witoto 21 — Short —

Tribe. Cheek-Bones. Mouth.

Male. Female. Male. Female.

1. Resigero High, not pronounced High, not pronounced Moderate Large

2. Nonuya Very high High, not pronounced Large Large

3. Boro Wide, high Wide, high Small Small

4. Andoke — — Small Small

5. Witoto Wide, high — Large —

Tribe. Teeth. Eyes.

Male. Female. Male. Female.

1. Resigero Large Large Oblique Oblique

2. Nonuya — — Deep-set Oblique

3. Boro — — Deep-set Oblique

4. Andoke — — Slightly oblique Oblique

5. Witoto Large, even — Oblique —

Tribe. Nose. Height.

Male. Female. Male. Female.

1. Resigero Straight Broad, bridged 160 138

2. Nonuya Aquiline Flat 168 149

3. Boro Depressed Depressed 162 146

4. Andoke Aquiline Depressed 171 146

5. Witoto Flat — 164 —

Tribe. Chest—Round. Waist.

Male. Female. Male. Female.

1. Resigero 85 75 73 71

2. Nonuya 87 79 73 75

3. Boro 88 75 77 65

4. Andoke 89 82 76 76

5. Witoto 90 — 77 —

Tribe. Hips—Round. Tip Shoulder-Tip Elbow.

Male. Female. Male. Female.

1. Resigero 82 79 35 28

2. Nonuya 83 88 35 32

3. Boro 87 81 34 30

4. Andoke 90 87 38 33

5. Witoto 84 — 36 —

Tribe. Elbow to Top Middle Finger. Eminence Buttock to Tip Flexed Knee.[439]

Male. Female. Male. Female.

1. Resigero 45 39 52 44

2. Nonuya 47 41 53 48

3. Boro 46 42 47 45

4. Andoke 48 40 53 48

5. Witoto 44 — 52 —

Tribe. Crutch to Tip of Flexed Knee. Eminence Knee to Ground.

Male. Female. Male. Female.

1. Resigero 37 28 51 44

2. Nonuya 40 31 53 45

3. Boro 36 32 51 45

4. Andoke 41 33 55 44

5. Witoto 38 — 52 —

Tribe. Feet. Distance between Nipples.

Male. Female. Male. Female.

1. Resigero Broad, large Broad, small 20 23

2. Nonuya Long Broad 21.5 23

3. Boro Large Small 23 22

4. Andoke Large, broad Medium 22 20

5. Witoto Large, broad — 22 —

Tribe. Length from Centre Nipples to Navel. Navel to Crutch.

Male. Female. Male. Female.

1. Resigero 23 24 19 19

2. Nonuya 25 22 24 20

3. Boro 21 22 20 20

4. Andoke 25 25 24 23

5. Witoto 26 22 — —

Tribe. Remarks.

Male. Female.

1. Resigero Moderate Plump

2. Nonuya Lean Fat

3. Boro Well-nourished Well-nourished

4. Andoke Well-nourished Very plump

5. Witoto Well-nourished —

Essential Measurements Two Cases, Women, Witoto

Centimetres.

1. Head Maximum length 17.3 18.15

2. Maximum breadth 13.85 13.9

3. Nose Length from base to root 4.3 4.0

4. Breadth across nostrils 3.0 3.0

5. Projection of head From vertex to root of nose 9.2 10.0

6. ” ” mouth 16.0 14.2

7. ” ” chin 19.0 17.4

8. ” ” tragus of ear 10.7 12.0

9. Bizygomalic breadth of face 12.75 12.0

9. Face length from nasim to chin 10.2 9.3

10. Length of upper limb 60.0 [440]

11. ” cubit 38.0

12. ” hand along its back 15.0

13. ” foot 23.0

14. Sitting height 72.0

15. Kneeling height 103.75

16. Standing height 139.5

17. (Obvious) height to chin 120.5

18. Height to sternal notch 117.0

19. Height from internal malleolus to ground 6.4

20. Span of arms 140.5

Extra Notes on Two Women, Witoto (chosen types)

No. 1. Very short neck; short sternum; straight shoulders. When standing at ease the middle finger of hand is half-way between flexion of knee and hip-joint. Thighs short.

No. 2. Neck short; shoulders straight; good teeth—very large and even.

General Description of Two Indian Women for evolving a Type. Both Witoto-speaking

No. 1. Woman full grown. No. 2. Still growing, of pubertal age. According to Schedule, pp. 11, Anatomical Observation.

External Characters.—General condition well nourished—healthy. No. 1. Stout. No. 2. Medium.

Descriptive Characters.

A. Colour of skin.

No. 1. Exposed part light reddish-brown.

No. 2. Unexposed part—very much lighter, and tintometer curve, etc.

B. Colour of eyes. Black.

No. 1. Dark-brown iris.

No. 2. Black iris.

C. Fold of skin at inner angle of eyes.

No. 1. Covering the caruncle.

No. 2

D. Colour of hair.

No. 1. Black, brown in sunlight, i.e. brown-black.

No. 2.

E. Character of hair (vide Section of Hair).

No. 1. Straight and coarse (horse hair but finer).

No. 2.

F. Amount of hair.

No. 1. Body very very scanty, depilation not recent.

No. 2. Face nil. Body nil.

G. Shape of face.

No. 1. Short. Broad.

No. 2. Pyramidal. Wedge-shaped.

H. Profile of nose.

No. 1. Chinese type.

No. 2. Chinese type, but not so pronounced, between this and European.

I. Prognathism.

No. 1. Slight.

No. 2. Very slight.

J. Lips.

No. 1. Medium—slightly everted.

No. 2. Medium European type.

K.

No. 1. Platyoprosopic not excessive.

No. 2.

APPENDIX V ARTICLES NOTED BY WALLACE AS IN USE AMONG THE UAUPES INDIANS THAT ARE FOUND WITH THE ISSA-JAPURA TRIBES

Household Furniture and Utensils

Hammocks.

Baskets, flat and deep.

Calabashes and gourds.

Earthenware water-pots.

Earthenware cooking-pots.

Manioc graters.

Manioc squeezers.

Wicker sieves.

Weapons

Bows and arrows.

Quivers.

Blow-pipes.

Small pots and calabashes for poison.

Spears.

Nets.

Rods, lines, and palm-spine hooks.

Wicker fish-traps.

Musical Instruments

Fifes and flutes of reeds—Menimehe and Napo tribes.

Dress and Ornaments

Feather head-dress.

Palm-wood combs.

Necklaces of seeds, beads, and teeth.

Wooden ear-plugs.

Armlets.

Painted aprons.

Rattles and ornaments for legs.

Knitted garters.

Calabashes of red pigment.

Painted earthen pot for caapi.

Small pot of dried peppers.

Dancing rattles.

Balls of string.

Baskets for edible ants.

Small dug-out canoe.

Paddles.

Pestles and mortars.

Bombax silk-cotton for arrows.

Stone axes.

APPENDIX VI NAMES OF DEITIES

Many writers have stated that the Indians of the Upper Amazon forests have no words in their languages to express a Supreme Being. (See, for example, Bates, i. 162; Wallace, p. 354; Nery, p. 273; Orton, p. 316; Bates, ii. 137, 162-3; Markham.) It therefore seemed to me worth while to make the following list of words expressive of some idea of a superior, non-human being, good or bad.

Tribe. Good Spirit. Bad Spirit.

Amazon (proper) Curupira

Diabo do mato (Spruce, ii. 437)

Atabayoo, Inivida (Orinoco tribes) Cachimana (Humboldt, ii. 362) Iolokiamo (Humboldt, ii. 362)

Baniwa Diotso Yenauepena (Koch-Grünberg)

Ienahabapen (Tavera-Acosta)

Baré Diose (Sp. Dios.) (Koch-Grünberg, p. 92) Iyehe (Koch-Grünberg)

Oayaba (Spix)

Boro Neva[441] Navena[442]

Bororo Bope[443] (Cook, p. 55)

Casiquiari Yamadu (Spruce, ii. 437)

Equatorial Andes Munyia (Spruce, ii. 437)

Guayana Yawahoo (Bancroft and Stedman, Spruce, ii. 437)

Hypurina Kamiri (Steere, p. 379)

Imihita Miranya Nawene (Koch-Grünberg, Z. 9081)

Karutana Inei (Koch-Grünberg, p. 93)

Katapolitani Iyemi, Koai (Koch-Grünberg, p. 93)

Puru Ara, Carimade (Clough, p. 117) Arabuny, Camery, Mendy (Clough, p. 117)

Quichua Apunchi-yaya[444] (Orton, p. 628)

Siusi Yaperikuli[445] Koch-Grünberg, p. 92) Iyeimi (Koch-Grünberg, p. 93)

Tamanac Amulivaca[446] (Humboldt, ii. 473-474).

Tariana Yaperikuli (Koch-Grünberg, p. 93) Iyei (Koch-Grünberg, p. 93)

Iapiricure (Crevaux) Inhat (Crevaux)

Ticuna Nanuloa (Markham) Locazy (Markham)

Tupi-Guarani Tupan[447] (Nery, p. 281) Ananga[448] (Nery, p. 281)

Uaupes Tupanau (Wallace, p. 348)

Uarekena Kue (Koch-Grünberg, p. 92)

Witoto Usiyamoi,[449] Husinaimui (Koch-Grünberg) Taifeno, Taifa, Taegfeno (spirit), Foremo (phantom) (Koch-Grünberg)

Yagua Tupana (Orton, p. 628)

Yukuna Hiya (Koch-Grünberg, p. 93)

Zaparo Piatzo[450] (Orton, p. 628) Mungia (black spectre) (Orton, p. 170)

Zamaro (Simson, p. 175)

Samaro (Simson, p. 263)

APPENDIX VII VOCABULARIES AND LISTS OF NAMES

Note re Pronunciation.—Vowels as in Italian and consonants as in English. The system adopted by the Anthropological and Geographical Societies has been followed.

SOME WITOTO TRIBES OF THE ISSA-JAPURA WATERSHED

Achopego.

Aifuya.

Aiguya.

Aigwene.

Aimene.

Aiyofo.

Amenane.

Angarofo.

Aniliene.

Arama.

Aronia.

Baienise.

Chaigero.

Chepeye.

Choria.

Dedinuia.

Diguene.

Eguidafo.

Eifuya.

Eikifo.

Emerai.

Emuidifo.

Enao.

Enenea.

Enifofo

Enokaise.

Erai.

Erifo.

Fainya.

Feyagene.

Fitia.

Foetano.

Fueragero.

Futekwene.

Gidone.

Gimene.

Guidua.

Gwamareya

Hane.

Hedua.

Hegero.

Hemui.

Heone.

Heya.

Hifikuine.

Hikoniai.

Himene.

Himua.

Hipunya.

Hitamene.

Homaguya.

Huieku.

Hui-Hui.

Hurae.

Husinene.

Iagero.

Iane.

Iconya.

Ifekwene.

Ipunya.

Isikifo.

Itomangero.

Iyane.

Kaiduya.

Kaio.

Kaniane.

Kaniene.

Kitopeise.

Kokoya.

Kotuene.

Kotwine.

Kuito.

Kumaiere.

Machifuri.

Megiya.

Menia.

Merekweine.

Mereta.

Mikagwe.

Minwa.

Mofuinista.

Mokine.

Monane.

Monanisei.

Monanuise.

Monawike.

Muidofege.

Muititefa.

Muitofeiche.

Naikwene.

Naimene.

Naiuiene.

Nefesa.

Nemuigaro.

Nigwerene.

Nimaita.

Nofuinista.

Nirafo.

Nomene.

Nomuene.

Nongone.

Nonuya.

Nufuidai.

Nufuya.

Nuisai.

Nuiuene.

Owapirei.

Owapure.

Pofaito.

Pueneisa.

Puinaise.

Puineita.

Puruia.

Raikene.

Riai.

Rochegero.

Ruiraga.

Sebua.

Seguene.

Sigwene.

Sikibia.

Sikitaise.

Taigwene.

Taikebua.

Tiase.

Torifa.

Uane.

Uchopego.

Uekanise.

Uguine.

Uiguene.

Uhiya.

Urafo.

Urama.

Utiguene.

Yaaniani.

SOME TRIBES OF THE OKAINA GROUP

Aniokasa.

Dukaiya.

Ekanocha.

Enoya.

Fatite.

Harabahanako.

Konega.

Movanio.

Netarako.

Nimone.

Ofofo.

Pikaha.

Tokoia.

Tonhanoija.

Zohonoija.

SOME BORO TRIBES OF THE ISSA-JAPURA WATERSHED

Atehl.

Bachiwame.

Bakiehe.

Bakohe.

Chemaio.

Chenome.

Chibame.

Dossamehe.

Ibamahe.

Ikepake.

Imene.

Inege.

Itiage.

Ivamehe.

Kontadura.

Kugwamihe.

Kugweme.

Megwae.

Megwamehe.

Mememue.

Metakwe.

Nabeme.

Nevahe.

Nonuya.

Nuremehe.

Oha.

Okaina.

Paheime.

Pei.

Pirehamuena.

Teiere.

Tichibamuene.

Ugwame.

Uhemehe.

Uratefo.

Uwame.

Wanahe.

Warime.

Warine.

Warume.

Wawako.

WITOTO CHIEFS AND MEDICINE-MEN

Aikikwe.

Ainenatofe.

Amenatofe.

Amuiyena.

Bogana.

Diehi.

Diomao.

Eavama.

Echu.

Efuyaima.

Etokwenami.

Fenamena.

Forina.

Hename.

Henatoba.

Hifaro.

Hirevaina.

Huguraitoma

Husinachire.

Itomakuto.

Kaimarigero.

Kutina.

Kutofirima.

Kwegado.

Kwegare.

Magui.

Maiji.

Maiu.

Mayi.

Meinyitofo.

Monagara.

Naimekwe.

Okaima.

Okainama.

Puinanyete.

Puinayeni.

Puineima.

Riaduema.

Sekwana.

Sotaro.

Suneirokwe.

Tifecheamena.

Wamue.

NAMES OF BORO CHIEFS AND MEDICINE-MEN

Adiama.

Adiwako.

Agepa.

Akteume.

Ativa.

Ativatahe.

Bugwaheio.

Chevetahgwe.

Chiako.

Chikaho.

Darapade.

Dekio.

Dihidihe.

Ekeniba.

Evahihaia.

Evahikie.

Gwanebe.

Ibaje.

Ibapakama.

Imenepa.

Inateraka.

Kadokuri.

Katinere.

Kivape.

Magapamena.

Matremiko.

Mewago.

Mucheochime.

Muchichigwako.

Nehevaio.

Nevamarime.

Nevame.

Nipemeiwako.

Nivagwa.

Nivahna.

Poachiiba.

Rimetagwa.

Tchitchitaga.

Teripa.

Tikaame.

Tirakagwako.

Tirakawako.

Uvatipa.

Wadikova.

WITOTO

Darkness (devil) Apuehana

Fire Ireiki

God Usiyamoi

Moon Fuibui

Sky Mona

Sun Itoma

Water Heinowei

Hunger Ameniti, naimede

Laugh Sateide, seteide

Metal Okkupe

Paper (book) Kwerape (literally my leaves)

Paper (leaves) Rape

Paper, a speaking leaf Kwede, hweyarape

Powder (dust) Himuisa

Sleep Inude, unyude, kwinyakate

Sleep, dream Inie

Bush, the Aisikumo

Cliff Ifere

Compound Gicheipwere

Palm jungle Amena

Plantation Akafo

River Imane

River, a large Ichue

Road Io

Stream Hurete

Streamlet Ichemo

Alligator pear Nomedo

Coca Hibia

Cocoa Museje

Fruit (general) Rie

Grape fruit Hurekoi

Gum (rubber milk) Hittie

Leaves Rape

Maize Bechado

Mango palm Himeki

Mango palm drink Hayabei, hagapui

Manioc (poisonous) Maika

Palm Amena

Palm Himepile, hitiji

Palm drink (pjnayo) Himepwi

Palm-spines Edo

Pepper Ifigo

Pineapple Rosiji

Plantain Ogoda

Plum Nemawsi

Rubber Isire

Rubber latex Hittagei

Sugar-cane Kananoganei, kononga

Sugar-cane juice Kananogan’heinowei, kononochiki

Tobacco Deui

Tree Inya

Trees, felled Amena

Tree poles Neda

Withe Vineihi

Bird (small generally) Siji

Bird (small unknown species) Iguyitoi

Bird, cock Eitaba

Birds (small game) Ataba

Birds, chickens Ataba hissa

Capybara Okeina

Curassoa Eifoke

Deer (one species) Kito

Deer (generally) Chaota

Eggs (generally) Herga

Eggs (one kind) Ataba hige

Fish (general) Jukua

Jaguar Hekko

Monkey (general) Homa

Monkey (one species) Hemwi

Monkey, small Hidobe

Parrot Kwiyoto

Parrot (another kind) Kweko, Uiyike

Pig Mero

Pig, small Emo

Spider Humakinyo

Tapir Zuruma

Tiger, dog, etc. Hekko

Turkey Muitoka, muito

Turkey (another kind) Egwe

Turkey Buzzard Eifoke

Boy Toii

Girl Rinyosa

Lad Hivisa

Man Rema

Man, old Weikiroma-superoma

Man, strong Reima

Men, white (Europeans) Riei, riama

People Komweine

Stranger Oikommo

Stranger, an enemy Ikagmake

Stranger, a friend Cheinama

Woman Rinyo

Woman, old Weirinyo-irokwe

Brother—

Man speaking Ama

Woman speaking Tio

Brother-in-law Oima

Child Hito

Father Moma

Grandfather Marama

Grandmother Einyoko

Husband Une

Mother Einyo

Nephew—

Brother’s child Enasai

Sister’s child Komona

Niece—

Brother’s child Enasanyo

Sister’s child Momonio

Sister—

Man speaking Mirinyo

Woman speaking Epunyo

Sister-in-law Ofanyo

Uncle—

Father’s brother Iso

Mother’s brother Vichama

Wife Ei

Anus Sirafo

Arm Onawji

Fore-arm Onefai

Belly Ero

Blood Dueidi

Body Namaseapwi

Bowels Hepe

Clitoris Hito

Ears Efo

Eyes Uise

Face Uyeko

Feet Elba, epa

Finger Onoko

Flesh Jukua

Hair Ifoterai

Hair (body) Heinektere (!), heineitere

Hair (face) Eimago

Hair (pubic) Hueke

Hand Ono

Head Ifo

Heart Komeke

Limbs Rueisi, reesi

Mouth Fue

Nails Onokobi, onopeko

Nails (toe) Ekobe

Navel Modda

Neck Kimo

Nose Dofo

Penis Hechina

Pudenda Jana

Semen Uke

Skull Ifoku

Teeth Isido, isife

Testicles Hinyergo

Tongue Hufe

Urine Poji

Vagina Berirafo

Ague Fuibuiko

Diarrhœa Nuimuisa, Jui, chui

Illness Duide, tuike

Small-pox Guiyoko, tutuko

Bark cloth Vinei

Beads Sirie

Breech cloth Mokoto, makuto iroi, hinoi-giroi

Clothes (general) Uiniroi

Cord (belt) Kirige

Feather head ornaments Eniago

Necklace, dance Chikai

Necklace of seeds Imaidu

Necklace, of teeth Efoke

Slippers, boots Epa iko

Socks Epa iko (see Feet and Cap)

White man’s cap Ifoigiko, ifoiko, iko

White man’s shirt Kaifofero

Baking-pan Sipe

Cassava Tano

Firewood Rege

Hammock Kunei

House Hofo

House, large Ejo hofo

Hut Hiochupe

Light (artificial) Maha

Lighted torch Maha

Mat Duriei

Pot Inogo, ichuki

Thatch Ereije

Tobacco-pot Kuruke

Torch Rekekawdo, rekeketo, recheki

Axe Chovema

Blow-pipe Obidiake

Fish-hook Fakawasi

Knife Chovefa, chovetera

Drum Hugwe

Drum mallet Quaki

Pan pipes Piabami

Sword Chovega

Trap, animal Iregi

Weapons, stones, shot Chowefi, jowefi, chowefei

Signal-drum Ware

Afternoon Nawipe

Morning Wiremoni

Morning, early Monanyeno

Night Nagona

Night, last Nago, hahe nago

Night before last Beinawife

To-day Beiruido

To-morrow Wiremonei (see Morning)

To-morrow, day after Dawire

Twilight Naruide, nagona-yakate

Yesterday Nawire

Yesterday, day before Beinawire

All Nana

Before Fuere

Before (position) Uikota

Before (long time) Heiyei

Behind Moina

Behind (position) Moina

Enough Asirete

Farther Beife

For Mero

Full, carefully, good measure Einue

Full Moniteidi, monite

Here Benomo

How many? Nigama?

How much? Niga?

Much Eijo

Much, enough Monome

Nobody Buna

Now Monokoi

Only Dama

Then, afterwards Achue

There Batinomo

This Pie

Together Fofona (?)

Well? Mei?

What? Nifote?

Where? Ninomo?

Who? Bu?

Why? Nibaji, nibeiji?

No Damaita

Not Inyete

Yes Huhh, U (ventral)

I Kwe

Thou O

He, she, him Afima

We Koko

You Omei

They, them Afimaki

Bad Figonigete

Big Eijue

Bitter Neimenete

Black Ituide

Cold Rosirete

Cool Maneide

Dark Hitirite

Dead Teide

Deeper Nane efarite

Dry Daherede

Good Figora

Hard Agarrite

Heavy Merete

Hot Usirete

Light (sun) Hite

Light (weight) Fekote

Long Are

Red Larede

Short Hiannare

Small, little Yewrete

Soft Itieide

Straight Huchinyete

Strong Agarrite

Thick Herie

Thin Henite

Twisted Huchite

Well (in health) Gagritte

White Userede

Early, soon Ono

Slowly Puiya

Soon Reiri

To bathe Noise

To bring Ate

To carry Ui

To come down Anabi

To come up Kifobi

To cool Rosirete

To cry Ede

To dry Nokitenyete, nohipuinyete

To eat Oko, gunyo

To go down Anahei

To go quickly Reiri maka

To go up Kifohei

To hear, listen, understand Kekate

To heat Usirete

To hurt Isirete

To like, love, desire (persons) Dwere-uite

To like, love, desire (things) Oyakate

To know Onote

To make Nenyo, fuiho

To rain Nokitede, nokipuite

To sit down Anarana

To sleep Mei-ine

To speak Naitode

To stay Fuipire

To take Gweipi

To urinate Chowei, pochite

To wait Anafue

To wash Hokoa

To work Biefono

I am Iti kwe

Thou art Iti-o

He is Afima ite

We are Iti koko

You are Iti omoi

They are Afimaki ite

I was Kwe ia

Thou wert Ia o

He was Afima ia

We were Koko ia

You were Ia omoi

They were Afimaki ia

One Dahe

Two Mena

Three Dahe-amene

Four Menahere

Five Dapekwiro

Ten Nagapekwiro

Ask me Kwemohikka

Give me Kweme

Give me food Eka

A few days ago Tika irue

It is dark Nawite

It is going to rain Teyakate

Puiyakate

What tribe do you belong to? O Komweine?

O Memeka bu?

Move along! Hei!

Ifo!

Come! Bi!

It is very far Hikka Ite

Hikka Are

It is near Hiannare

It is very near Hikka-iannare

It is very much farther Hikka-fe

Be quick Reiri

Be slow Pwia hei

Pwia ifo

You do not want me Kwena dueruenyeteo

I am about to punish you O feitakkwe

What do you want? Nifote oyakateo

How much do you want? Niga oyakateo

I want to see Eroi yakatekwe

I want to eat Okoyakatekwe

I want to sleep Iniyakatekwe

I do not want to sleep Iniyakanyetekwe

Let us sleep Meikoko ini

Let us walk Manyakoko maketchi

Let us bathe Manya koko noi

Go and wash Hokorise

What are you doing? Nefoteo nia?

What are they doing? Nefoteo nietimeke?

What have you done? Nefoteo nieteo?

What have you others done? Nefoteo omoi nieteo?

Are you sick? O seicha?

Tuiko teiteo?

What is the matter with you? Neisoi o icha?

What pains you? O nino isiritte?

He is dead Ei e teide

He is well again Ei e hichoet

Put water to boil Heinoi kokoita

We are nearly there Duki-eikateki

We have not arrived Duki nieteke

It is a long way yet Nia areiti

It is a very long way Nia are are are

It is very short Wei iannare

Put on more wood Nane rege honne

Fill it full Nue oruita

Be careful not to break it Chitesai

Remove the leaves Rape honne

Open it carefully Nue ekonotta

Cook only manioc and plantains Dama seteo meika ogoto

Eat the skins Igore ine

Take some crushed maize Pechato tuta hisano ui

How many women are there? Niga rinyona hisa ite?

From what cause has your brother died? Nipeiche tio teide?

Why did you leave the child outside? It will be eaten by the dogs Nipeiche hito hino o fuaka ia daria

Go soon and guard the women Mei rieri rinyona hofona ipeise

Do not do it again Mene amanyete omoi

An unmoral Indian woman Rinyo Rei-irage

An immoral Indian woman Rinyo Kachirete

With whom have you been having intercourse? Bu tika beriteo?

How many husbands have you had? Nigama bettora-o?

Are you (a virgin) married? Nia rutanyega-o?

Who ravished you? Bu-o rutaka?

You are blind (a fool) O ui nirite

Do not delay Fwepi neri

Give me something Feka

Do not give anything Fekanyete

Walk Mekkate

Do not walk Mekanyete

I do not understand Kehanyete

That’s my business (common expression without intention of rudeness) Pia

My body aches Kwe apui isirete

Let me go Kwe-mosueta

Hold me Kwe-mojeno

Turn round Jireno

Do not move Weihoi

Why do you shout? Nipeiche kicheteyo?

It is big Ei ichwe

It is small Hurete

Eichonyete

It is not good Fogonyete

Do you like it? Kimmarueteo?

Do you not like it? Kimmaruenyeteo?

You are pretty Nuen otego

You are ugly Nuenonyeteo

You are dirty Oapwi gagrette

I want you Ona dueruetckwe

I do not want you Ona dueruenetckwe

Tie well (the cross poles) Nue kwina

Tie higher Keifofe kwina

Take care not to break Titeise

Well done, you thatch well Mei omoi ita

Is everything clean? Nana ganino fuinore?

That is dirty, I shall punish you Vie gagrette a kioiteo o feitikwe

It is very sweet Eicho nimerettega

I do not like it hot Usirete ittinyetekwe

I like it warm Chiei maneide ittitekwe

Look well in front of you Nue oroi

The plantation is a good one Nue akafo icha

The plantation is a bad one Akafo fogonyete

Let us go and build a house Manya ofo koko fuinoche

There are not sufficient palisades Nia amena nana inyete

All of you bring timber Omoi amena atiche

You make the thatches Are niite omoi

These boys will bring canes Bie hettanitino are gweichi

These others will bring palm leaves Bimeke ererite

Those will make holes Bimeichino iffweirakte

I do not want it there Batinomo ittinyetekwe

Open it here Benomo ekkono

Send me the small boy Urettema kwemo hito

Go and throw away that water Mei ba i heinoi dota

Wash it well Nue hokorii

Do not delay Are enyeno bi

You are dirty Nia gagrette

Put it there Batinomo honne

Put it here Benomo honne

Put it yonder One honne

Do not put it over there Batinomo honne nieno

Why are you sad? Nipeiche sure iteo?

Who hurt you? Bu o faga?

When did you come? Nirueteo viteo?

When did you go? Nirueteo heito?

It is so firm I cannot move it Are agagrette ekkononyette

Bring the wood Itofie nue omoi ire

Do not throw them away Oni tinyeno nue ofitare

I am going to see A chimitekwe

If you do not bring them, I shall punish you Omoi pweya fachiomoi

Plant them carefully Nue omoi haire

Go and clean up Mei omoi reitiseiri

Place all the sticks together Reitekinyo nue omoi ofitare

You have left the plantation untidy Akkafo gagritte omoi fueka

Why don’t you bring it? Nipeiche atinyeta omoi?

Make enough cassava Eichwe tano fuinore

Let it be good Nuere finoiche

Bring a little Yewre atitomoi

Not enough Dutenyete

It is soft Itieide

What are you doing? Nifote niecomoi?

What are you eating? Nifote okoteomoi?

Where are they—the rest of you? Ninomo iteomoi?

Why have they (the others) gone without telling me? Nipeiche kwe jonyeno heite omoi?

Bring it to the light Useritenomo ate

To-morrow go and see the tribe and then return here together Weirimoni dama komweine hoke teiteo nana fofona orerire

Split it with the knife Chovefa do ekkono

Take out the cane early Monanyano kononwe ono

It is rich Kei maritte

Wash the pot well before boiling water in it I chiko nue hoko heinowei hoku-itechi

Do not put much fruit in it Eicho rie dotenyino

It is very inconvenient Y otirette

I am unable Kwe mona

Hitinyete

I shall carry it Diuitikwe

Do not carry it Uinyetekwe

I am tired Aeeiontekwe

You are going to carry manioc Meika omoi ui

BORO

Brother Tanyabe

Chief Abihibya

Chief’s wife Abihilya

Child Chemene

Father Iero

Fellow-tribesman Miamuina

Husband Tahe

Liar Aliraje

Man Gwapime

Medicine-man Chekobe

Mother Gwaro

People Akime

Sister Tanyali

Sluggard Ubeye

Son Chukije

Wife Tapa

Woman Gwame

Abdomen Mebigwa

Arm Menejeko

Back Meatche

Belly Epae

Blood Tibune

Body Kepe

Bone Pukene

Bosom Neghpane

Buttocks Medehe

Cheek Mekwa

Ear Menimeo

Eye Ajike

Finger Utsigwako, mechiko

Flesh Iyame

Foot Tia

Hair Nikwako

Hand Meuche

Head Nikwa

Heart Meebe

Knee Mimoko

Leg Take

Mouth Mehe

Navel Icheba

Neck Metchke

Nose Metiko

Penis Nomeo

Testicles Domiba

Thigh Kibaje

Tongue Menigwa

Tooth Igwahe

Vagina Elyapo, diugwa

Ague Chinabe

Prickly heat Nikemoi

Smallpox Maraipa

Tick Chichihe

Wound Pepene

Dance Machiba

Falsehood Achipe

Fear Apichune

Grief Abiyene

Ill Chemei

Remedy (in general) Tabota

Smell Tukine

Truth Imiane

Agouti Bute

Anaconda Bua

Ant-eater Ehe

Armadillo Tie

Bird Karaha

Capybara Uba

Deer Nibigwa

Fish Amome

Flea Ikookwa

Frog Nihagwa

Hawk Ane

Head-louse Knawni

Jigger-flea Mipahe

Land crab Nekwalige

Monkey Kemuime

Mosquito Nee

Paca Tahe

Parrot Yabe

Pig Mene

Tapir Ukahe

Tiger, wild dog Wipe

Tucan Neiche

Turkey-buzzard Pikahe

Wild turkey Imiko

Cane Imuepa

Cassava Mao

Cassava (cake) Topohe

Coca Ipe

Fruit Kome

Grain Tsokome

Guarana fruit Inye

Guava Tuche

Gum Makhine

Leaf (letter) Gwahake-ane

Lemon Teheba

Maize Ihio

Manioc (flour) Chobéma

Manioc (Poisonous) Pika

Manioc (Sweet) Baheri

Millet Matsaka

Palm needle Aneto

Peppers Dio

Pine-apple Kitsea

Plantain Uhiko

Plantation Emiye

Stinging-herb Ate

Twig Katine

Withe Ahéba, mo

Yam Kate

Basket Minyeba

Baulks of timber Imei

Comb Pidogwa

Cooking pot Iguanye

Door Cheugwa

Drinking gourd Jirijo

Firewood Kuba

Grater Chilye

Hammock Gwapa

House Ha-a

Manioc squeezer Buahe

Mirror Mekeme

Oil Diripa

Platter Patahe

Salt Kanama

Small timber Igwa

Soap Nishtie, tagwa

Spoon Daihigwa

Tobacco Banye

Tobacco stick-match Kugwao

Torch Diripa

Water jar Ijo

Arrow Beremehe

Arrow-poison Bakua

Boat, canoe Kihikwame

Blowpipe Dodike

Dance rattle Tekie

Fish-net Tsene

Gun Anihe

Head feathers Aboka

Knife, sword Nitsikwa

Mallet Imepachura

Paddle Bodugwa

Rope (vegetable cable) Igwanye

Signalling drum Kimwe

Sword Pitoho

Whip Gwachike

Beads Ichkabe

Clothes Kwaiame (loin-cloth)

Garment Kameha

Head ornament Gwatako

Loin-cloth Ike, pakehe, kwaiame

Man’s bracelet Manyame

Metal Tsitsi

Bush, the Bahe

Dawn Tsitsibeko

Death Tsihibeko

Devil Navena

Dust Anijio

Fire Kihigwa

God Neva

Good Spirit Neva

Gunpowder Anijio

Morning Neva

Night Beko

Plantation Emie

Rain Nihava

Shadow Nave

Star Mikirigwa

Stream Te-e

Sun Neva

Thunder Tsitsi

Water Nepakio

Now Ikuka

To-morrow Pekore

Yesterday Aiupe

Yes Eh

No Cha

To call attention of a man Mupe!

To call attention of a woman Muije!

All Bemere

Enough, much Lirane

Other Chipe

Same Tedere

Slowly Tsikene

Quickly Chukure

Far Chiejene

Far away Kamine

Here Iji

Near Perine

There Eji

What Itsebane, ina

When Mukoka

Where Kia

Why Ivekie

Angry Kaiyupa

Bad Nemine, imitine

Black Kiribebe

Cold Tsigore

Good Imine

High Kame

Higher Kame-kame

Lazy Urenere

Little Neku

Long, big Kameme

Low Paa

Lower Paa-paa

Old Kieme

Purple Chepanye

Small Chuchine

Strong Kupene

Thin Arenegwe

Warm Kogore

White Alijimuinya

Young Balyika

I O

Me

We

Us, Mine

Ours

You Di

Yours

My Ta

One Tsanere, tsape

Two Mieke

Three Tsape-mieke

Four Mieke-mieke

Five Sause

One-half Tiamie

To advance Ikeyi

To bathe Maboigete

To beat flat Kihigwa

To bind, sew Tsiko

To break wind Nepo

To bring Tsate

To call Pibwa

To catch hold Dekeba

To come Dichabe

To crush Megwasako

To cut, shorten Gwatairo

To drink Mado

To eat Macho

To go Opeko

To go away Gwadipe

To hang Nehigwa

To make, do Mene

To move Chinye

To open Paiyeke

To rain Nihaba

To rest Paribe

To run away Imiba

To scratch Medonakons

To search Neku

To see Aktime

To speak Dibaje

To strike Kaboko

To throw Wago

To tie Chichi

To wait Ubi

To wash Nitie

To work Wakimei

Where are you going? Kia bwipe ite?

Where do you come from? Kia-te itse?

Minekwe?

Do not go away Tsa petine

Stand still Tachure

Sit down Takebe

Bring here Chibahe

Let us go Mahu Mepei

Leave me alone Ubiédere

Give me Okedake

Where (is it?) Kia

Whose (is this?) Mu

There is none Tsa ikatine

I do not know Ureta

Tsa quaha Kétine

How many? Muitemeko?

What is the matter? Ina ichabie?

What is hurting you?

What are you called? Muipa dimene?

Are you willing? Imeje?

Cover it up Gwatako

Hold your tongue Kéktere

It is well Imine

Good-bye Opeko

APPENDIX VIII