The Works of Hubert Howe Bancroft Part 83

[Sidenote: FOOD IN HONDURAS.]

[Sidenote: MOSQUITO COOKERY.]

Redundant nature here leaves man so little to do, as scarcely to afford an opportunity for development. The people of northern Honduras, according to Herrera, cleared the ground with stone axes, and turned the sod by main strength with a forked pole or with sharp wooden spades, and by this means secured two or three yields every year; but the present occupants scarcely take so much trouble. On marrying, the men prepare a small field for a few beds of yams, beans, ca.s.sava, and squash, some pepper, and pine-apples, besides twenty to thirty plantain and cocoa-nut trees, leaving their wives to give it such further care as may be required. Where maize is cultivated it is either sown two or three grains in holes two feet apart, or broadcast over freshly cleared woodland a little before the rainy season. The Poyas are the only people who cultivate respectable farms. Fis.h.i.+ng is the favorite occupation of the coast tribes, and their dexterity with the spear and harpoon is quite remarkable. The proper time for catching the larger species of fish, such as the tarpom and palpa, is at night, when a fleet of pitpans, each with a pitch-pine torch in the bow, may be seen on the lagoon intermingling in picturesque confusion. One or two paddlers propel the boat, another holds the torch, while the harpooneer stands at the bow with a _waisko-dusa_, or staff, having a loosely fitting, barbed harpoon at one end, and a piece of light wood at the other. A short line attached to the harpoon, pa.s.ses along the staff, and is rolled round this float for convenience. The glare of the torch attracts the fish and enables the bowman to spy his prey, which is immediately transfixed by the harpoon. Away it darts, but the float r.e.t.a.r.ds its progress, and points out its whereabouts to the boatmen, who again seize the line, and drag it to the sh.o.r.e. Occasionally the tarpom is taken in strong nets, the meshes of which require to be six inches square in order to entangle it. Manatees or sea-cows are caught in the early morning, and to get within striking distance of the wary animal, it is necessary to deck the canoe with bushes and leaves, giving it the appearance of a floating tree. The line attached to the harpoon is in this case payed out from the canoe, which is often trailed by the manatee in a lively manner. It generally takes several harpoons as well as lances to kill it. Smaller harpoons, without barb, with merely quadrangular points an inch and a half long and nearly as wide, are used for catching turtles so that the sh.e.l.l may not be damaged. As the canoe approaches, the turtle slides under the water; the bowman signalizes the oarsman how to steer, and when the turtle rises to breathe, it is speared, dragged into the canoes, and placed on its back. Some fishermen will jump into the water after the animal, and bring it up in their hands, but this feat is attended with danger, from bites and sharp coral. The hawk-bill turtle is set free after the sh.e.l.l has been stripped of its scales, but the green species is eaten, and its eggs, which are esteemed a dainty, are sought for in the sand by poking suspected places with a stick. Smaller fish are speared with the _sinnock_, a long pole with a fixed point. The river people take less pleasure in fis.h.i.+ng, and resort thereto only as driven by necessity. Weirs of branches and clay are constructed, with a small outlet in the middle, where men are stationed to catch the pa.s.sing fish with nets and spears. The Poyas employ a still surer method. The water is beaten with sticks for some distance above the weir, so as to drive the fish together; a quant.i.ty of juice extracted from a wild vine called _pequine_, which has a stupefying effect, is thrown into the water, and the men have merely to select the best looking, the smaller ones being allowed to float away and recover in the unadulterated waters below. The preserving of fish is the work of women, who cut them in slices,--sometimes rubbing them with salt,--and place the pieces on a framework of cane over the fire to be smoke-dried; after which they are exposed to the sun for a day or two. Part of the fish is cooked, or baked in oil, and eaten at once. If we except the Smoos and Xicaques, who follow game with true precision and patience, the usual mode of hunting is as primitive as weir-fis.h.i.+ng. A number of men a.s.semble and set fire to the gra.s.s, which drives the terrified animals into a corner, where they are shot or struck down, or the game is entrapped in holes partly filled with water. The wild hog, the tapir, and deer supply most of the meat, which is cured in the same way as fish: some cutting the meat in strips, and curing it on the _buccan_, or grate of sticks, while others prefer the barbecue method which is to smoke-dry the whole animal. Certain old writers state that human flesh was eaten, but this is discredited by others, who think that the error arose from seeing the natives feast on monkeys, which, skinned, have much the appearance of humans. The statement of their eating raw fish may also be wrong, for the natives of the present day are very careful about thoroughly cooking their food, and even avoid fruit not fully ripened. A well-known article of food is the Carib bread, a sort of white hard biscuit made from ca.s.sava or mandioc roots, which are skinned, washed, and grated on a board set with sharp stones. The pulp is rinsed in water to extract the poisonous juice, and when it is sufficiently whitened by this means, the water is carefully pressed out, and the substance set to dry in the sun.

The sifted flour is made into large round thin cakes, which, after being exposed to the sun for a while, are slowly baked over the fire. The Poyas make large rolls, which are wrapped in leaves and baked in the ashes. These soon become sour, and are then eaten with a relish. Others grind ca.s.sava or maize on the metate, and bake tortillas. A gruel is also made of the flour, and eaten with salt and chile, or syrup. One of their dainties is _bisbire_, the name given to plantains kept in leaves till putrid, and eaten boiled. Scalding hot cacao mixed with chile is the favorite stimulant, of which large quant.i.ties are imbibed, until the perspiration starts from every pore. Cacao-fruit is also eaten roasted.

Notwithstanding the richness of the soil and the variety of its productions, the natives are accused of resorting to insects for food, and of eating their own vermin. The coast people have the greater selection, but trust mostly to fis.h.i.+ng, while the interior tribes after natural products depend upon the chase. The Cookras subsist chiefly on the cabbage-palm. Sambo girls have a peculiar fancy for eating charcoal and sand, believing that their charms are improved thereby. No regularity is observed in eating, but food is taken at any hour, and with voracity; nor will they take the trouble to procure more, until the whole stock is consumed, and hunger drives them from their hammocks. The Poyas and Guajiqueros seem to be the only tribes who have any idea of providing for the future; the latter laying up a common reserve.[984]

Frequent bathing is the rule, yet the Sambos, who have a better opportunity for this, perhaps, than other tribes, are described as dirty in their surroundings, and, when warmed by motion, emit a disagreeable odor, arising from the use of ointments and powders. The Poyas, Xicaques, Secos, and especially the Caribs are, on the contrary, very cleanly in their habits.[985]

[Sidenote: MOSQUITO WEAPONS AND WAR.]

The bow and arrow figures as the chief weapon of the Mosquitos, the former being usually of iron-wood, spanned with twisted mahoe-bark, and often six feet in length; the latter of reed or wood, hardened in fire, and pointed with hard wood, flint, fish-bones, or teeth. They not only handle the bow well, but some are expert in the art of defense. To attain this dexterity, children are taught to turn aside, with a stick, the blunt darts thrown at them, and in time they become sufficiently expert to ward off arrows in the same manner. They also fight with cane lances about nine feet long, with oblong diamond points, javelins, clubs, and heavy sharp-pointed swords made of a poisonous wood, a splinter from which causes first madness and then death. The milky juice of the manzanilla-tree is used to poison arrows and darts.

Blowpipes, whose light arrows surely and silently bring down birds at a hundred feet and over, are in great favor with the youth. Armor is made of plaited reeds covered with tiger-skins, and ornamented with feathers; besides which, the northern Mosquitos employ a breastplate of twisted cotton, like that of the Mexicans. Mosquito women are said to be as good archers as the men.[986]

Aboriginal wars were continually waged in Honduras without any other object than to avenge the death of an ancestor, or to retaliate on those who had carried away friends into slavery. Neighboring tribes, however, agreed to a truce at certain times, to allow the interchange of goods.

Previous to starting on an expedition, turkeys, dogs, and even human beings were sacrificed to influence the G.o.ds; blood was drawn from tongue and ears, and dreams carefully noted, and their import determined. Amba.s.sadors were sent to challenge the enemy to a pitched battle, and, if they were not responded to, the country was ravaged.

When prisoners were taken they were usually held as slaves, after having the nose cut off. Forty thousand men sometimes composed an expedition, operating without chief or order, devising ambushes and stratagems as it suited them, and accompanied by women to act as porters. Mosquito warriors blacken the face, and place themselves under the temporary command of the bravest and most experienced. The coast people are bold and unyielding, and usually kill their prisoners. When the Sambos confederate with their neighbors, they expect their allies to pay for friends lost in battle.[987]

Domestic utensils in the homes of the Mosquitos consist of stones for grinding grain and roots, clay pots and plates for cooking purposes, and gourds, calabashes, and nets for holding food and liquids. The stone hatchet, which is fast becoming a relic, is ten inches long, four broad, and three thick, sharp at both ends, with a groove to hold the handle which is firmly twisted round its centre. Besides the implements already referred to under fis.h.i.+ng and weapons, may be mentioned the la.s.so, in the use of which they are very expert, and the _patapee_, a pretty water-tight basket that the Caribs plait of reeds. The men usually sleep in hammocks, or on mats spread on the ground near the fire, with a stick for a pillow, while the women prefer a platform of cane raised a few feet from the ground, and covered with a mat or a skin.[988]

Fibres of mahoe and ule bark, pisang-leaves and silk-gra.s.s furnish material for ropes, nets, mats, and coa.r.s.e fabrics. Most of the Mosquitos grow a little cotton, which the women spin on a rude wheel, like that of the Guatemalans, and weave on a frame loom into strong and neat cloths. The favorite blue color for dyeing is obtained from the _jiquilite_ plant; the yellow from the _achiolt_ tree. Pottery is a very ancient art among them, as may be seen from the fine specimens discovered in the graves and ruins of Honduras. Their red cooking-pots are very light but strong, and the water-jars, which are only slightly burnt to permit percolation, show considerable taste in design.[989]

[Sidenote: BOATS AND FISHERIES.]

Nowhere do we find more daring and expert boatmen than the Mosquitos, who will venture out upon the roughest sea in a boat barely large enough to hold a man and a boy. If the boat capsize it is at once righted, bailed out, and the voyage resumed, and seldom is any part of the cargo lost. The _dory_, or ordinary sea-boat is a hollowed-out tree, often twenty-five to fifty feet long, four to six wide, and four to five deep, round-bottomed, buoyant, and with good handling safe. The best are made by the up-river tribes, especially the Towkas, who prepare them roughly with axe and fire, and sell them to the coast people to be finished according to fancy. After the dug-out has been trimmed, it is often soaked in water for a time, so that the sides may be stretched and secured with knees. The _pitpan_, which is used on rivers and lagoons, differs from the dory in being flat-bottomed, with broad and gradually rounded ends, and of less depth and width. Cedar is chiefly used for pitpans on account of its lightness, and the stronger mahogany for dories; but the latter are, however, soon injured by worms if kept in the water. Small boats are propelled by a single broad-bladed paddle; sails also are employed with the _crean_ or keeled canoe.[990]

Harpoon and canoe are the basis of the Mosquito's wealth, for with them he obtains his food and the tortoise-sh.e.l.l, the princ.i.p.al article of traffic. The season for catching hawk-bill turtles is from April to August, when fleets of canoes, each manned by about twelve men, proceed to different parts of the coast, as far south as Chiriqui, and bring home ten thousand pounds of sh.e.l.l on an average. Green turtles, which are caught near reefs, also find a good market in Blewfields and elsewhere. All keep hogs, the Caribs more than others; many possess cattle and horses, which are allowed to run wild over the prairies, the horses being la.s.soed whenever required for riding. Their manner of breaking them is unique. One man leads the horse with the la.s.so into water, to a depth of three or four feet, when another jumps upon his back, and responds to buckings and skittishness with blows on the head, until in about half an hour the exhausted animal surrenders. A line of bark-fibre serves for reins, and a few plaited palm-leaves for saddle.

Preservation of wealth is little thought of, for cattle are most recklessly slaughtered at feasts and for offences, and fruit-trees, as well as other property are, as a rule, destroyed on the death of the owner. Quite a trade is carried on in these parts, the inland tribes bringing rough canoes, calabashes, skins, cloth, honey, and cacao to the coast people, and receiving therefor turtles, salt, English fancy and useful articles; while many of the latter undertake lengthy coast trips to dispose of the bartered produce, as well as their own. The w.a.n.kees deal heavily in _bisbire_, or decomposed plantains, while sarsaparilla and honey are the staple articles of the Secos and Poyas. A mixture of shrewdness and simplicity characterizes their dealings. A party wis.h.i.+ng to dispose of hides, for instance, first produces the worst ones, which are thrown aside by the buyer until those of the standard quality are brought out; a sum is then offered for the whole, which is often unhesitatingly accepted by the native who is too dazzled by the apparently high price to consider the amount of produce given for it.

Very little value is placed upon labor, for canoes, which have taken a considerable time to prepare, are often bartered for a mere trifle. The people of Honduras have always a stock of cloth and honey to pay taxes with, and set a high value on colored feathers obtained from Yucatec coast traders, who take cacao for return cargoes.[991]

[Sidenote: MOSQUITO CALENDAR AND ART.]

Although versatile enough in handicrafts, their mental faculties are exceedingly crude. With the aid of fingers and toes the Sambo is able to count to twenty, but anything beyond that confuses him. Time is reckoned by _kates_, or moons, thirteen of which make a _mani_, or year. When asked to fix the date of an event, he will say that it occurred so many sleeps or moons ago; but when the time exceeds a year or two, the answer is given in the rather indefinite term of "many, many years;" consequently he is unable to tell his age. His ideas of cosmology are equally vague; thus, stars are held to be glowing stones.

The people of Honduras call the year _iolar_, and divide it in the same manner as the Mexicans, by whom the system has, no doubt, been introduced. They reckon time by so many nights or twilights, not by days, and determine the hour by the height of the sun. The song-language of the Mosquitos differs greatly from that employed in conversation, a quaint old-time style being apparently preserved in their lyrics.[992]

The art of extracting and melting gold has long been known to them, but, although they wear a few ornaments of this metal, they do not seem to prize it very highly. At the time of c.o.c.kburn's visit to Honduras, dams were used in mining, and instruments of cane to sift the gold. The mode employed by the Poyas to separate gold from sand is the one known in California as panning, and is thus described by Squier: "Scooping up some of the sand in his bowl, and then filling it with water, he whirled it rapidly, so that a feathery stream of mingled sand and water flew constantly over its edge. He continued this operation until the sand was nearly exhausted, and then filled the bowl again. After repeating this process several times, he grew more careful, balancing the bowl skillfully, and stopping occasionally to pick out the pebbles ... after the process was complete, the Poyer showed me a little deposit of gold, in grains, at the bottom of the calabash." The gold dust pa.s.ses into the hands of the white trader.[993]

[Sidenote: GOVERNMENT, SLAVERY, POLYGAMY.]

The Mosquitos proper are ruled by a hereditary king, who claims sovereignty over the interior tribes of the Mosquito Coast, which, in many cases, is merely nominal. Before the English made their influence felt, this monarch, who, in these latter degenerate days, does not possess many prerogatives, seems to have had but a small extent of territory, for among the earlier travelers some a.s.sert that the inhabitants of this coast lived under a republican rule, while others observed no form of government. Each village or community has a princ.i.p.al man, or judge, selected from the eldest and ablest, who settles minor grievances, referring weightier matters to the king, and superintends the contribution of canoes, tortoise-sh.e.l.ls, and produce for the support of the monarch and chiefs--for regular taxes are not collected. Among the Poyas, the old men, who are highly respected by their juniors, a.s.semble every evening to deliberate upon the duties of the following day; all members of the tribe take part in the work, and share alike in the results. According to Young, the Mosquitos had an officer, in whom was vested certain authority. The Caribs are also ruled by elders, dignified by the t.i.tle of captains. Their laws are in some respects harsh: for instance, a woman who has had intercourse with a man of another race is whipped slowly to death. Sambos are less particular in this matter, the adulterer being merely mulcted in a cow. If the decision of a chief be not satisfactory, the contestants resort to trial by combat. The Xicaques live in communities of from seventy to one hundred persons ruled by chiefs elected for life. The insignia of a judge or ruler in Honduras are a white staff, often elaborately ornamented with a golden head and ta.s.sels. Formerly each town or province was ruled by an hereditary cacique, who administered justice with four n.o.bles as counselors. Theft was punished by confiscation of property, and in graver cases the ears and hands of the culprit were cut off; the adulterer caught in the act had his ear-rings forcibly torn out; then he was whipped by the relatives of the injured, and deprived of his possessions. The woman went free on the supposition that she, as the weaker party, was not responsible.[994]

One princ.i.p.al object of war among the ancient nations of Honduras was to make slaves, but the Mosquito Coast was free from this scourge, according to all accounts.[995]

[Sidenote: MOSQUITO MARRIAGE CUSTOMS.]

[Sidenote: MOSQUITO COURTs.h.i.+P.]

Polygamy obtains, some men having six wives each, and the king yet more.

The first wife, who as a rule, is betrothed from early infancy, is mistress commanding; her marriage is attended with festivities, and later additions to the harem are subject to her. The custom is to marry early, often before p.u.b.erty, and it is not unusual to see a girl of thirteen with an offspring in her arms; but the marriage tie is not very binding, for the wife may be discarded or sold at will, on the slightest pretence, especially if children do not follow the union. The interior tribes, which are less given to plurality of wives, bear a pretty good character for female chast.i.ty. The cacique of ancient Honduras married among his own cla.s.s. On behalf of a suitor not previously engaged, an old man was dispatched with presents to the father of the chosen girl, before whom he made a long harangue on the ancestry and qualities of the youth. If this proved satisfactory, the presents were accepted, and Baccha.n.a.lia followed. Next morning the bride was closely wrapped in a gorgeously painted cloth, and, seated upon the shoulder of a man, was conveyed to the bridegroom, a number of friends accompanying her, dancing and singing along the road, drinking out of every rivulet, and feasting at every stopping-place. On arrival, she was received by the female friends of the groom, and subjected to a cleaning and perfuming process, lasting three days, during which the friends of the two families held a grand feast to celebrate the approaching union. She was then delivered to the husband, who kept her three nights at his home, and then proceeded to the house of his father-in-law, where the couple remained three other nights, after which they returned to their own house and renewed festivities. These were the ceremonies attending the marriage of n.o.bles only. An old woman acted as messenger for common swains, and brought a present of cacao to the bride's parents, which was consumed at the preliminary feast. The girl was then delivered to the old woman, together with a return present of cacao to serve for two feasts, one taking place at the house of the bridegroom, the other at the bride's. Relations.h.i.+p was no impediment to marriage, and widows were received among the wives of the late husband's brother. Immorality ruled, and the most lascivious performances prevailed at their festivals. On the islands in the gulf of Honduras and on the Belize coast, the suitor had to undergo a preliminary examination by the proposed father-in-law as to his ability to perform the duties of husband; if satisfactory, a bow and arrow were handed him, and he at once presented himself before the object of his affection with a garland of leaves and flowers, which she placed upon her head instead of the wreath always worn by a virgin. Friends thereupon met at the home of the bride to discuss the prospects of the couple, and to witness the act of giving her to the bridegroom, partaking, meanwhile, of some cheering liquid. The next day the bride appeared before the mother, and tore off her garland with much lamentation. Among the Sambos the betrothed suitor must give presents of food and other articles to the parents of his intended, as payment for their care of her until she attains the marriageable age, when he comes to claim her. Should the parents then refuse to give up the girl, they are bound to refund the value of the presents twice or thrice told. The usual price paid for a wife is a cow or its equivalent, which is also exacted from any man infringing on the marital right, while the female for such offence is merely beaten.

Esquemelin adds that when the young man came to claim his bride, he was questioned as to his ability to make nets and arrows, and if all went well, the daughter was summoned to bring a calabash of wine, which the three drained between them in token of the new relations.h.i.+p. The widow was bound to supply the grave of her husband with provisions for a year, after which she took up the bones and carried them with her for another year, at last placing them upon the roof of her house, and then only was she allowed to marry again. The Carib must provide a separate house and field for each of his wives, where she not only supports herself, her children, and her husband, but can, if she pleases, acc.u.mulate property.

The husband is expected to spend his time equally between his wives, but not to a.s.sist in providing necessities after the marriage day; should his help be required, the wife must pay him the customary rate of wages.

The several wives compete jealously with each other to provide the best for their husband, and are comparatively well-behaved, owing, perhaps, to the severe punishment of infidelity. Among the Smoos, wives of one husband generally live together, each wife bringing her share to make up her lord's dinner. Widows are the property of the relatives of the husband, to whom 'widow-money' must be paid before they are allowed to marry again. The method of courts.h.i.+p among the Woolwas is to place a deer's carca.s.s and some firewood at the door of the intended; if accepted, marriage ensues. Each wife has usually a separate establishment. The Towkas, who are more inclined to monogamy, have an interesting marriage ceremony, of which Squier gives a long account. On the betrothal of children a corresponding cotton band is fastened above the elbow or below the knee of each. These bands are selected by the old men so as to be distinct from others in color, and are renewed when worn out. They also wear necklaces to which a sh.e.l.l or bead is added every year, and when the boy has ten added to his string, he is called _muhasal_, or ten, signifying half a man; when the twentieth and final sh.e.l.l is added, he is considered a full man, and is called _all_, meaning twenty. If his intended has by this time attained her fifteenth year, preparations are at once made for the marriage. A general holiday is taken by the villagers, who clear from gra.s.s a circular piece of ground, which is defined by a ring of stones, and trampled smooth; a little hut is then erected in the centre having a small opening at the top, and another at the side facing the east. Within the hut, the entrance of which is covered with a mat, is a heap of copal-twigs, and without, at the edge of the circle, a canoe filled with palm-wine is placed, having a large pile of white calabashes by its side. At noon the villagers proceed to the home of the bridegroom, who is addressed in turn by the old men; they then start with the youth for the house of the bride where the young man seats himself before the closed entrance on a bundle of presents intended for the bride. The father raps at the door which is partly opened by an old woman who asks his business, but the reply does not seem satisfactory, for the door is slammed in his face.

The old men try their power of persuasion with the same result, and at last determine to call Orpheus to their aid. Music hath charms! the door is seen to open, and a female peeps timidly out: louder swells the music, and the bridegroom hastens to unroll his bundle containing beads and other articles. The door opens wider and wider as each present is handed in by the father, until it is entirely thrown back, revealing the bride arrayed in her prettiest, seated on a crickery, in the remotest corner. While all are absorbed in examining the presents, the bridegroom dashes in, shoulders the girl like a sack, and trots off for the mystic circle, which, urged on by the frantic cries of the women, he reaches before the crowd can rescue her. The females, who cannot pa.s.s the ring, stand outside giving vent to their despairing shrieks, while the men squat within the circle in rows, facing outward. The old men alone remain standing, and one of them hands a lighted stick to the couple inside the hut, with a short speech. Soon an aromatic smoke curls up from the copal pile, whereat the women grow silent, but when it subsides, a sudden gayety takes possession of them, and the music is again heard. The reason for this is that the bridegroom, if he has any objections to the girl, may expel her while the gum is burning, but if it burns out quietly, the groom is supposed to be satisfied and the marriage complete. The women now pa.s.s filled calabashes to the men, who soon become excited and start a dance which increases in wildness with each additional cup, and does not end till most of them have bitten the dust. After dark the crowd proceeds with lighted torches to the hut, which is torn down, disclosing the married pair sitting demurely side by side. The husband shoulders his new baggage and is escorted to his home.

The following day everybody presents a gift of some kind, so as to place the couple on an equal footing with the rest of the villagers.[996]

The position of a wife is not an enviable one, as the care of the household, the farm, and all hard and degrading work fall to her share, while her liege lord spends most of his time in idling. When about to be confined, she proceeds to a hut erected for this purpose in the forest, a short distance from the village, where she remains from a week to two months, according to the custom of the tribe, attended by female friends who supply all her wants, since she is not allowed to handle food herself. No one must pa.s.s to the windward of the hut, because an obstruction of the air might cause the death of the mother and child, and for thus offending the guilty party must pay the damages. In such seclusion it is easy to dispose of deformed children, and it is believed that this is done to avoid the disgrace of a nickname, which might otherwise attach to the family. At the expiration of the period of purification, the mother returns to the village carrying the infant tied to her back in a cloth. The village witch has in the meantime fastened round its neck, a _pew_ or charm, consisting of a bag of small seeds with which to pay old Charon for ferriage across the river, in case of an early death. The child is suckled for about two years; yucca-root pap also forms a great part of its food in some parts, but otherwise it receives little care. The mother delivers herself, cutting the navel-string with her own hand; she also washes the infant's clothes, for it is believed that the child will die if this is done by another; after was.h.i.+ng herself and suckling the child she returns to the village.

Formerly all children born within the year were taken to the temple by the parents, wrapped in a net and painted cloth, and laid to sleep under a cake made of honey and iguana-flesh. Notice was taken of dreams, and if the child appeared well and happy, they augured riches and long life for it, if weak and sorrowful, it would be poor and unfortunate; if no dreams occurred, it betokened an early death. Acting on this superst.i.tion, parents often became careless about the future of their children, and suffered them to grow up without attention. Priests were not allowed to marry, and the care and education of the sons of prominent men were entrusted to them.[997]

[Sidenote: MOSQUITO DIVERSIONS.]

Drinking is the chief amus.e.m.e.nt, and to become helplessly drunk is the sum of all enjoyment. Frequent _sihkrans_ or feasts are held, lasting for days, at which large numbers a.s.sist to drain the canoeful of liquor prepared for the occasion. Occasionally surrounding villagers are invited, and a drinking-bout is held, first in one house and then in another, until the climax is reached in a debauch by both s.e.xes of the most revolting character. Quarrels are generally put off for these occasions, but, as the wives have carefully hidden all weapons, recourse is had to the fist, with which the combatants exchange blows in turn until one has had enough. These trials of endurance are also held in sport; the Smoo or Woolwa, for instance, who wishes to be held most worthy of the fair s.e.x, engages in a _lowta_ or striking-match with a rival, each one presenting his bent back to the other in turn, until the bravest stands declared. Death is not unfrequently the result of such trials. Even boys, carried away by emulation, hold lighted sticks to each other's skin. In early times the people of Honduras held regular festivals at the beginning of each month, at the time of electing officers, at harvest time, and three other grand celebrations during the year, for which much food and drink were prepared. As the wine took effect, the partic.i.p.ants were seized with a desire to move to the exhilarating sound of drum, flute, and rattle, and a simple dance was organized. That of the Carib is merely a forward and backward movement of hands and feet, accompanied by a peculiar intonation of voice, and at their _seekroes_, or festivals in commemoration of the departed, they stalk in a circle, one following the other, and singing in a loud and uncouth tone. Their pas seul is livelier, however, the performer skipping up and down, bending the body in different ways, and making the most grotesque movements. They are not satisfied with a mere drinking-bout at their reunions, but spread a good table, to which guests often bring their own liquor. The Towkas and others prefer the circle dance, walking at a slow, swinging pace, beating their knuckles against emptied calabashes, and joining in a refrain, at the end of which they strike their cups one against another's. At each additional potation, the walk is increased in speed, until it a.s.sumes a trot and ends in a gallop, the calabashes rattling in accordance. The Sambo dance is like a minuet, in which the performers advance and recede, making strange gesticulations. The women have also a dance among themselves,--for they are not allowed to join with the men,--in which they form a ring, holding each other round the waist with the left hand, bending, wriggling, shaking calabash rattles, and singing until exhausted. Dramatic representations usually accompany these saltatory exhibitions, wherein the various phases of a lover's trials, comical sketches, or battles are depicted. The people of Honduras are fond of disguising themselves with feather tufts, and skins of animals, whose actions and cries they imitate. The favorite entertainment of the Sambos is to put on a head-dress of thin strips of wood painted in various colors to represent the beak of a sword-fish, fasten a collar of wood round the neck, from which a number of palm-leaves are suspended, and to daub the face red, black, and yellow. Two men thus adorned advance toward one another and bend the fish-head in salute, keeping time with a rattle and singing, "shovel-nosed sharks, grandmother!" after which they slide off crab-like, making the most ludicrous gestures imaginable. This fun exhausted, fresh men appear, introducing new movements, and then the spectators join in a 'walk around,' flouris.h.i.+ng white sticks in their hands, and repeating the above-mentioned refrain in a peculiar buzzing tone produced by placing in the mouth a small tube covered with the membrane of a nut.[998]

[Sidenote: GUAJIQUERO DANCE.]

The Guajiqueros in an interesting performance described by Squier, depict incidents from their history. A square piece of ground having a tree in the centre is marked off, and two poles adorned with feathers are erected in opposite corners, one bearing the head of a deer, the other that of a tiger. A dull, monotonous music is heard, and two parties of youth, fantastically dressed up and painted, move up to the square in a slow, but not ungraceful dance, and station themselves round the poles that bear their respective insignia. A man, stooping as if bent with age, starts out from the deers, dances round the ground, trying to arouse the mirth of the spectators with his grotesque movements. The tigers also dispatch a man, who does his best to excel the other one in contortions and grimaces. After a while they meet, and commence a discussion which ends in open rupture, the rising pa.s.sions being well delineated. The two men who represent amba.s.sadors then return to their party with an account of the mission, the result of which is a general excitement, both factions starting out, dancing backwards and forwards, up and down the square, until they meet under the tree, in the centre. The leader of each then steps out and recites the glories and prowess of his tribe, amidst the applause of his own men, and the disapproval of the others. As soon as they are worked up to the requisite pitch of irritation, the dialogue ceases, the music strikes up, and a mimic combat ensues, in which the armies advance and retreat, close and separate, using short canes for weapons. At last the tigers lose their standard and take to flight, whereat the victors execute a dance of triumph; but finding how dearly the victory has been bought, their joy is turned into sorrow, and they bend their head upon the knees, breaking out in loud lament. In a few moments one of them starts up and begins a panegyric on the fallen brave, which is followed by a mimic sacrifice and other ceremonies. The vanquished are now seen to approach with downcast eyes, bringing tribute, which they lay at the feet of the victors, who receive it with imperious bearing. The music at these entertainments is not of a very inspiring nature; drums, consisting of a section of hollow tree covered with skin, which are generally beaten with the hand, and flutes of bamboo with four stops on which eight notes are played with different degrees of speed for variety, being the usual instruments. The Guajiqueros also use the _chirimaya_, two flutes joined in one mouthpiece; the _syrinx_, or Pan's pipe; a long calabash with a narrow opening at the small end, into which the performer blows suddenly, at intervals, to mark time; and a sort of drum consisting of a large earthen jar, over the mouth of which a dressed skin is tightly stretched. To the centre of the skin, and pa.s.sing through an opening in the bottom, is attached a string which the performer pulls, the rebound of the membrane producing a very lugubrious sound. In western Honduras the so-called strum-strum is much used. This is a large gourd cut in the middle, and covered with a thin board having strings attached. The _marimba_, and the jews-harp which has been introduced by the trader, are, however, the favorite instruments for a quiet reunion, and the few tunes known to them are played thereon with admirable skill and taste. Songs always accompany their dances and are usually impromptu compositions on suitable subjects, gotten up for the occasion by the favorite singers of the village, and rendered in a soft, but monotonous and plaintive tone. They have no national melodies, but on the receipt of any good or bad message, their feelings generally find vent in a ditty embodying the news. Talking is a pa.s.sion with them, and as soon as a piece of news is received at a village, two or three younger men will start with their women and children for the next hamlet, where it is discussed for hours by the a.s.sembled population, who in their turn dispatch a messenger to the next village, and thus spread the news over the whole country in a very short time. In story-telling, those who concoct the biggest lies receive the most applause. Of course, the pipe must be smoked on these occasions, but as their own tobacco has become too mild for them, recourse is had to the vilest description of American leaf. When this is wanting, the smoke-dried leaves of the trumpet and papah-tree are used by men as well as women. The favorite drink is _mishla_, prepared chiefly from ca.s.sava-roots; but others from bananas, pine-apples, and other fruits are also used. A number of young women provided with good teeth, untiring jaws, and a large supply of saliva, are employed to chew about half of the boiled and peeled roots requisite to make a canoeful of liquor, the remainder being crushed in a mortar. This delectable compound is stirred with cold water, and allowed to ferment for a day or two, when it a.s.sumes a creamy appearance, and tastes very strong and sour. Plantains are kneaded in warm water, and then allowed to stand for a few days till the mixture ferments, or the fruit is left in the water in small pieces, and the kneading performed in the cup previous to drinking. A fermented drink from powdered cacao and indigenous sugar-cane juice is called _ulung_, and _pesso_ is the name given to another made from crushed lime-rinds, maize and honey; in early times mead was a favorite drink in Honduras. The cocoa-nut palm yields monthly a large quant.i.ty of liquor known as _caraca_. The tip of the undeveloped shoots are cut off, and the branch bent down so as to allow the fluid to drip into a calabash placed beneath. Its seeds, when crushed and steeped in hot water give the _acchioc_.[999]

[Sidenote: BEVERAGES OF HONDURAS.]

[Sidenote: MOSQUITO CUSTOMS.]

No name for a supreme good spirit is found in the vocabulary of the Mosquitos; all their appeals are addressed to Wulasha, the devil, the cause of all misfortunes and contrarieties that happen. The intercessors with this dread being are the _sukias_, or sorceresses, generally dirty, malicious old hags, who are approached with gifts by the trembling applicant, and besought to use their power to avert impending evils.

They are supposed to be in partners.h.i.+p with their devil, for whom they always exact the half of the fee before entering upon any exorcising or divination. These witches exercise a greater power over the people than the chief--a power which is sustained by the exhibition of certain tricks, such as allowing poisonous snakes to bite them, and handling fire, which they have learned from predecessors during their long preparation for the office, pa.s.sed amidst exposure and fasts in the solitude of the wilderness. The people of Honduras had also evil sorcerers who possessed the power of transforming men into wild beasts, and were much feared and hated accordingly; but their priests or hermits who live in communion with materialized G.o.ds, in small, elevated huts, apart from the villages, enjoyed the respect of all, and their advice was applied for on every matter of importance. None but the princ.i.p.al men could approach them without the necessary offering of maize and fowl, and they humbly knelt before them to receive their oracular answer. Preparatory to important undertakings, dogs, c.o.c.ks, and even men were sacrificed to obtain the favor of their idols, and blood was drawn from tongue, ears, and other members of the body. They thought it likewise necessary to their welfare to have _naguals_, or guardian spirits, whose life became so bound up with their own that the death of one involved that of the other. The manner of obtaining this guardian was to proceed to some secluded spot and offer up a sacrifice: with the beast or bird which thereupon appeared, in dream or in reality, a compact for life was made, by drawing blood from various parts of the body. Caribs and Woolwas a.s.semble at certain periods every year, to propitiate controlling spirits with ceremonies transmitted from their forefathers. A variety of ghosts, as Lewire, the spirit of the water, are supposed to play their pranks at night, and it is difficult to induce anyone to leave the hut after dark, unless in company. The belief in dreams is so firmly rooted that their very course of life is influenced by it. Every dream has a direct or indirect meaning; thus, a broken calabash betokens loss of wife; a broken dish, the death of a mother. Among other superst.i.tions, it was believed that the lighting of an owl upon the house-top would be followed by the death of an inmate; when thunder roared, cotton-seed was burned; broken egg-sh.e.l.ls and deer-bones were carefully preserved lest the chickens or the deer should die or disappear. Aware of the peculiar influence of the moon on man and matter, they are careful not to sleep in its glare, nor to fish when it is up, and mahogany-cutters abstain from felling trees at certain periods for fear the wood may spoil. They are wonderfully good pathfinders, and will pa.s.s through the densest forest without guiding marks; as swimmers they are not to be surpa.s.sed. Their mode of greeting a friend is very effusive, according to Dampier. One will throw himself at the feet of another, who helps him up, embraces him, and falls down in his turn to be a.s.sisted up and comforted with a pressure. c.o.c.kburn says that the Honduras people bend one knee to the ground and clap their hands in token of farewell.[1000]

[Sidenote: MOSQUITO MEDICAL TREATMENT.]

Their licentious life, and fruit and fish diet, with limited use of salt, have left their const.i.tution very susceptible to epidemics as well as other diseases. The most common disorders are affections of the bowels, such as dysentery and diarrhoea, but chills, rheumatism, consumption, and measles are not unfrequent. Children suffer much from worms, and their abdomen is sometimes enormously swollen. A very painful, though not dangerous eye-disease termed _unkribikun_ is prevalent; and the burrowing of the tick in the skin causes wounds and inflammation if the fly be not speedily removed; the _chegoe_, or sand-flea, attacks the feet in the same manner. But small-pox and leprosy are the greatest scourges of this country, the former having here as elsewhere in America committed enormous ravages among the population. Leprosy--that living death reflecting the sins of former generations, so capricious in the selection of its victims, taking the parent, yet leaving the child intact, or seizing upon the offspring without touching its mother--may certainly be less destructive, but it is nevertheless fearful in its effect; half of the natives of the Mosquito country being more or less marked by it, either in the shape of white or livid spots, or red, white, and scabbed _bulpis_. All sickness and affliction is supposed to be the work of the evil spirit who has taken possession of the affected part; sukias must, therefore, be called in to use their incantations and herbs against the enemy. The witch appears with her face painted in hideous devices, and begins operations by placing some herbs beneath the pillow of the patient, blowing smoke over him, rubbing the body with the hands, and muttering strange words.

If this is not effective, a decoction is made from the herbs, to be used as a drink or fomentation, and the patient is fenced in with painted sticks, with strict orders to let no one approach; the witch herself bringing the food to the patient, whistling a plaintive strain and muttering over the invalid for some time to chase away the evil. No pregnant woman, or person who has lately buried a friend, must come near the house during the illness, nor must any one pa.s.s to the windward of it, lest the sick be deprived of breath; any presumed breach of these injunctions leaving a safe loophole for the sorceress, in case her remedies fail. During epidemics, the sukias consult together and note their dreams, to ascertain the nature and disposition of the spirit.

After muttering incantations all night, and invoking all sorts of terrible monsters, they plant small painted sticks, mounted by grotesque figures, to the windward of the village, and announce the expulsion of the evil. Should the scourge continue, it is supposed that the spirits are obstinate, and the people remove to other parts, burning the village. The instructions of the sukia are always scrupulously followed, and the credulous native may be seen lying on the beach for days, exposed to all weathers, smeared with blood and waiting for restoration from ills. Scarifications are much resorted to, and fever patients throw themselves into cold water, where they remain until dead or until the fever leaves them. In Honduras, on the other hand, the patient is taken out of the water after a short immersion, and rolled to and fro before a fire, until half dead with fatigue, when he was left to be restored by sleep; blood is let from the thighs, legs, and shoulders; vomiting is promoted by certain herbs; vermin are administered for jaundice. In sickness a rigid diet is observed, the patient subsisting chiefly on iguana broth. Snake-bites are cured by chewing the guaco-root, and poulticing the wound therewith; the Caribs apply an oil obtained from the head of the tommy-goff as an antidote for its bite. Herrera states that the comfort of a sick person was but little regarded; bread and drink were placed near the patient's head, and if strong enough to partake thereof, well and good, but if not he might die; n.o.body took any notice of him after this. The Mosquitos are not entirely devoid of affection; but their grief seems to be reserved for the dead, not the dying.[1001]

The corpse is wrapped in a cloth and placed in one half of a pitpan which has been cut in two; friends a.s.semble for the funeral and drown their grief in mushla, the women giving vent to their sorrow by das.h.i.+ng themselves on the ground until covered with blood, and inflicting other tortures, occasionally even committing suicide. As it is supposed that the evil spirit seeks to obtain possession of the body, musicians are called in to lull it to sleep, while preparations are made for its removal; all at once four naked men, who have disguised themselves with paint, so as not to be recognized and punished by Wulasha, rush out from a neighboring hut, and, seizing the rope attached to the canoe, drag it into the woods, followed by the music and the crowd. Here the pitpan is lowered into the grave with bow, arrow, spear, paddle, and other implements to serve the departed in the land beyond; then the other half of the boat is placed over the body. A rude hut is constructed over the grave, serving as a receptacle for the choice food, drink, and other articles placed there from time to time by relatives. The water that disappears from the porous jars is thought to have been drunk by the deceased, and if the food is nibbled by birds it is held to be a good sign. On returning from the grave the property of the deceased is destroyed, the cocoa-palms being cut down, and all who have taken part in the funeral undergo a l.u.s.tration in the river. Relatives cut off the hair, the men leaving a ridge along the middle from the nape of the neck to the forehead; widows, according to some old writers, after supplying the grave with food for a year, take up the bones, and carry them on the back in the daytime, sleeping with them at night, for another year, after which they are placed at the door, or upon the house-top. On the anniversary of death, friends of the deceased hold a feast called _seekroe_, at which large quant.i.ties of liquor are drained to his memory.

Squier, who witnessed the ceremonies on an occasion of this kind, says that males and females were dressed in _ule_ cloaks fantastically painted black and white, while their faces were correspondingly streaked with red and yellow, and they performed a slow walk-around, the immediate relatives prostrating themselves at intervals, calling loudly upon the dead, and tearing the ground with their hands. At no other time is the departed referred to, the very mention of his name being superst.i.tiously avoided. Some tribes extend a thread from the house of death to the grave, carrying it in a straight line over every obstacle.

Froebel states that among the Woolwas all property of the deceased is buried with him, and that both husband and wife cut the hair and burn the hut on the death of either, placing a gruel of maize upon the grave for a certain time.[1002]

[Sidenote: CHARACTER OF THE MOSQUITOS.]

Hospitality, a gentle and obliging disposition, faithfulness in the fulfilling of engagements, honesty and docility, balanced by an inaptness to make any avail of natural benefits, and a supineness in matters of veracity and judgment, by reason of which they fall into many excesses, especially in drink, characterize both Mosquitos and Caribs.

The apathy and slowness of the unadulterated aboriginal are, however, in striking contrast to the vivacious and impressible nature of the Caribs, whose versatility evidences a rather higher intelligence, which is again overshadowed by an inordinate vanity, based chiefly upon their greater strength and stature. Both possess a certain industry, the one being more plodding, the other more energetic though less patient; this trait is also noticeable in their pastimes, where the native is far less exuberant and noisy than his darker neighbor. With regard to the effect of negro admixture on character, comparisons may be made among the Caribs themselves, when it will be found that the black race is much more mercurial and vehement than the purer type, and possesses greater volubility. The severe discipline kept up, and the disposition, among the women at least, to provide for the morrow, augurs well for their future. The bravery and love of freedom which so long kept the Spanish invaders at bay both on the western and northern borders and on the coast was subsequently subdued, instance the mild disposition of the independent Xicaques, Poyas, and Secos, who are now inclined rather to peaceful diplomacy than to warlike demonstrations; yet the Caribs manifested considerable spirit during a late conflict with the Honduras government, and proved themselves efficient soldiers. The character given to the nations of this subdivision by ancient writers, contains many unenviable qualities, for not only are they described as lazy, vicious, lying, inconstant, but as cruel, void of affection, and of less intelligence than the Mexicans; nevertheless they are obedient, peaceable, and quiet. The only characteristic we have concerning the Albatuins is that they were savage, and until of late the Ramas bore the same character. Among the industrious Towkas we find that gentle melancholy which characterizes some of the Guatemalans; while their brothers, the Smoos, have the reputation of being a very simple people whom the neighbors take delight in imposing upon, yet their women are said to be more ingenious than the Sambo women. Proceeding to the Toonglas and Sambos, we observe a preponderance of bad qualities, attributable, no doubt, to their intercourse with buccaneers and traders. By most writers they are characterized as a lazy, drunken, debauched, audacious race, given to thieving; capricious, quarrelsome, treacherous and exacting among themselves, though obliging to strangers, their only redeeming traits being hospitality, and a certain impulsiveness which is chiefly exhibited in grief, and indicates something good at heart. Their want of energy, which deters them alike from household work and the commission of great crimes, will not prevent them from undertaking wearisome voyages to dispose of mere trifles; and their superst.i.tious fears and puerility under affliction, are entirely lost when facing the raging surf or hungry shark. Other writers take advantage of this trait to show that they are high-spirited enough to carry anything through when once aroused, and add that they have proved themselves faithful to their masters, are docile and intelligent, abhorring to appear mean and cowardly.[1003]

[Sidenote: THE ISTHMIANS.]

The ISTHMIANS, by which name I designate all the nations occupying the territory lying between the San Juan River and the southern sh.o.r.e of Lake Nicaragua on the north, and the gulf of Uraba, or Darien, and the River Atrato on the south, present several peculiarities when compared with the other nations of Central America. The inhabitants of these regions are a hardy and active race, jealous of their independence and ever hostile to those who attempt to penetrate their country. Their resoluteness in excluding all foreigners is materially strengthened by the rugged and malarious nature of the country, by its deep ravines, its miasmatic swamps, its abrupt heights, its rapid streams, its tangled undergrowth, and densely wooded districts. The air of the table-lands and valleys is hot and moist, the soil exceedingly fertile, but the interior and mountainous localities have a milder and more temperate climate with but little variation except that of the dry and wet seasons. In the lowlands of Panama, the swampy nature of the surface, with the great humidity of the atmosphere, produces a luxuriant vegetation, and the consequent quant.i.ty of decomposed vegetable matter under the influence of a vertical sun, engenders a miasma deadly to the unacclimated. The rich and marshy nature of the soil, however, sends forth immense palm-trees, in the branches of which the natives build their houses, thus obtaining a purer air and greater safety from the numerous wild animals and dangerous reptiles that infest that region. A great portion of the territory is rich in minerals which were once produced by the natives in great quant.i.ties, but which, unfortunately, were the loadstone that drew upon them the ruthless Spanish plunderers.

[Sidenote: ISTHMIAN NATIONS.]

In the northern part of Costa Rica along the head waters of the Rio Frio the _Guatusos_, or _Pranzas_, are located. Mr Squier is inclined to think they are of the same stock as the Nahuas. Some striking physical peculiarities observed among them have given rise to various surmises and startling conclusions regarding their origin. Dwelling in the western part of the state are the _Terrabas_ and the _Changuenes_, fierce and barbarous nations, at constant enmity with their neighbors.

In the south-east and extending to the borders of Chiriqui dwell the _Talamancas_ composed of a number of different tribes and declared by some to be allied in race with the Guatusos. Besides these are the _Buricas_, _Torresques_, _Toxas_, and others.[1004] In the mountains of Chiriqui are the _Valientes_, so called by the Spaniards from their heroic resistance to the invaders. Many of the warlike nations who occupied the country at the time of the discovery derived their names from the caciques that governed them. The people who dwell along the sh.o.r.e of the Caribbean Sea, between Portobello and Uraba, and occupy the Limones, Sasardi, and Pinos islands are supposed to be a branch of the once powerful Darien nations who to the present day remain unconquered.

Their province is situated on the western sh.o.r.e of the gulf of Uraba, and their town was originally near the mouth of the River Atrato. The town and the river as well as the province were called by the natives Darien. This town was conquered in 1510 by a little band of s.h.i.+pwrecked Spaniards under the Bachiller Enciso. Vasco Nunez de Balboa, Francisco Pizarro, and men of like metal were there, and this was the first successful conquest and settlement on Tierra Firme. Whence, as the conquests of the Spaniards widened, the name Darien was at length applied to the greater part of the Isthmus. Still further westward were the once powerful province of _Cueva_, and the site of the ancient city of Panama, discovered in 1515 by Tello de Guzman. This was a famous fis.h.i.+ng-station, the word Panama signifying in the native tongue a place where many fish are taken. Along the western sh.o.r.e of the bay of Panama dwelt several independent and warlike nations, those of _Cutara_, _Paris_, _Escoria_, besides many others who waged continual war against each other with the object of increasing their territories and adding l.u.s.tre to their names.[1005]