These medicine-men are experts in poisons, and their enemies have a way of dying suddenly. It cannot be denied that the Indians have a very real knowledge of the healing virtues of many plants. The writer has marvelled at the cures he has seen, and was not slow to add some of their methods to his medical knowledge. Not a few who have been healed, since the writer's return to civilization, owe their new life to the knowledge there learned.

Infanticide is practised in every tribe, and in my extensive wanderings among eight _toldos_, I never met a family with more than two children.

The rest are killed! A child is born, and the mother immediately knocks it on the head with a club! After covering the baby with a layer of earth, the woman goes about as if nothing had occurred. One chief of the Lengua tribe, that I met, had himself killed nineteen children. An ironwood club is kept in each _toldo_ for this gruesome work.

Frequently a live child is buried with a dead parent; but I had better leave much of their doings in the inkpot.

When a girl enters the matrimonial market, at about the age of twelve or thirteen, her face is specially colored with a yellow paint, made from the flower of the date palm, and the aspirant to her hand brings a bundle of firewood, neatly tied up, which he places beside her earthen bed at early morning. As the rising sun gilds the eastern sky, the girl awakes out of her sleep, rubs her eyes,--and sees the sticks. Well does she know the meaning of it, and a glad light flashes in her dark eyes as she cries out, "Who brought the sticks?" All men, women and children, take up the cry, and soon the whole encampment resounds with, "Who brought the sticks?" The medicine-man, who sleeps apart from the "common herd" under an incense-tree, hears the din, and, quickly donning his head-dress, hurries down to the scene. With an authoritative voice, which even the chief himself does not use, he demands, "Who brought the sticks?" until a young brave steps forward in front of him and replies, "Father of Kittens, I brought the sticks."

This young man is then commanded to stand apart, the girl is hunted out, and together they wait while the witch-doctor X-rays them through and through. After this close scrutiny, they are asked: "Do you want this man?" "Do you want this girl?" To which they reply, "Yes, Father of Kittens, I do." Then, with great show of power, the medicine-man says, "Go!" and off the newly-married pair start, to live together until death (in the form of burial) does them part.

It may be a great surprise to the reader to learn that these savages are exceedingly moral. Infidelity between man and wife is punished with death, but in all my travels I only heard of one such case. A man marries only one wife, and although any expression of love between them is never seen, they yet seem to think of one another in a tender way, and it is especially noticeable that the parents are kind to their children.

One evening I rode into an encampment of savages who were celebrating a feast. About fifty specially-decked-out Indians were standing in a circle, and one of the number had a large and very noisy rattle, with which he kept time to the chant of Ha ha ha ha ha! u u u u u! o o o oo!

au au au au au! The lurid lights of the fires burning all around lit up this truly savage scene. The witch-doctor, the old fakir named "Father of Kittens," came to me and looked me through and through with his piercing eyes. I was given the rattle, and, although very tired, had to keep up a constant din, while my wild companions bent their bodies in strange contortions. In the centre of the ring was a woman with a lighted pipe in her hand. She pa.s.sed this from one to another and pushed it into the mouth of each one, who had "a draw." My turn came, and lo! the pipe was thrust between my teeth, and the din went on: Ha ha! u u! o o! au au! This feast lasted three nights and two days, but the music was not varied, and neither man nor woman seemed to sleep or rest. Food was cooking at the different fires, attended by the women, but my share was only a _roasted fox's head!_ The animal was laid on the wood, with skin, head and legs still attached, and the whole was burnt black. I was very hungry, and ate my portion thankfully.

Christopher North said: "There's a deal of fine confused feeding about a sheep's head," and so I found with the fox's. Truly, as the Indian says, "hunger is a very big man."

At these feasts a drum, made by stretching a serpent's skin over one of their clay pots, is loudly beaten, and the thigh-bone of an ostrich, with key-holes burned in, is a common musical instrument. From the _algarroba_ bean an intoxicating drink is made, called _ang-min_, and then yells, h.e.l.lish sounds and murderous blows inspire terror in the paleface guest. "It is impossible to conceive anything more wild and savage than the scene of their bivouac. Some drink till they are intoxicated, others swallow the steaming blood of slaughtered animals for their supper, and then, sick from drunkenness, they cast it up again, and are besmeared with gore and filth."

After the feast was over I held a service, and told how sin was _injected_ into us by the evil spirit, but that all are invited to the heavenly feast. My address was listened to in perfect silence, and the nodding heads showed that some, at least, understood it. When I finished speaking, a poor woman, thinking she must offer something, gave me her baby--a naked little creature that had never been washed in its life. I took it up and kissed it, and the poor woman smiled. Yes, a savage woman can smile.

As already stated, many different tribes of Indians dwell in the Chaco, and each have their different customs. In the Suhin tribe the rite of burial may be thus described. "The digger of the grave and the performer of the ceremony was the chief, who is also a witch-doctor, and I was told that he was about to destroy the witch-doctor who had caused the man's death. A fire was lit, and whilst the digging was in progress a stone and two pieces of iron were being heated. Two bones of a horse, a large bird's nest built of sticks, and various twigs were collected. The skin of a jaguar's head, a tooth, and the pads of the same animal were laid out. A piece of wax and a stone were also heated; and in a heap lay a hide, some skins for bedding, and a quant.i.ty of sheep's wool. The grave being finished, the ceremony began by a wooden arrow being notched in the middle and waxed, then plunged into the right breast of the corpse, when it was snapped in two at the notch, and the remaining half was flung into the air, accompanied with a vengeful cry, in the direction of the Toothli tribe, one of whose doctors, it was supposed, had caused the man's death. Short pointed sticks, apparently to represent arrows, were also daubed with wax, two being plunged into the throat and one into the left breast, the cry again accompanying each insertion. One of the jaguar's pads was next taken, and the head of the corpse torn by the claws, the growl of the animal being imitated during the process. An incision was next made in the cheek, and the tooth inserted; then the head and face were daubed with the heated wax. The use of the wax is evidently to signify the desire that both arrows and animal may stick to the man if he be attacked by either. The arrows were plunged, one into the right breast downwards, and another below the ribs, on the same side, but in an upward direction, a third being driven into the right thigh. They also spoke about breaking one of the arms, but did not do so. An incision being made in the abdomen, the heated stone was then placed within the body. They place most reliance upon the work of the stone. The ceremony is known by the name of 'Mataimang' stone, and all the other things are said to a.s.sist it. Meteorites, when seen to pa.s.s along the sky, are regarded with awe; they are believed to be these stones in pa.s.sage. The body was placed in the grave with the head to the west, the jaguar's head and pads being first placed under it. A bunch of gra.s.s, tied together, was placed upon the body; then the bird's nest was burned upon it. The bones were next thrown in, and over all the various articles before mentioned were placed. These were to accompany the soul in its pa.s.sage to the west. In this act the idea of a future state is more distinctly seen than ever it has been seen amongst the Lenguas, who burn all a man's possessions at his death. The ceremony finished, the grave was covered in, logs and twigs being carelessly thrown on the top, apparently simply to indicate the existence of a grave. The thing which struck me most was the intense spirit of vengeance shown."

Notwithstanding such terrible savagery, however, the Indian has ideas of right and wrong that put Christian civilization to shame. The people are perfectly _honest_ and _truthful_. I believe they _cannot lie_, and stealing is entirely unknown among them.

Many are the experiences I have had in the Chaco. Some of them haunt me still like ghostly shadows. The evening camp-fire, the glare of which lit up and made more hideous still my savage followers, gorging themselves until covered with filth and gore. The times when, from sheer hunger, I have, like them, torn up bird or beast and eaten it raw. The draughts of water from the Indian hole containing the putrefying remains of some dead animal; my shirt dropping off in rags and no wash for three weeks. The journeys through miles of malarial swamps and pathless wilderness. The revolting food, and the want of food. Ah! the memory is a bad dream from which I must awake.

The other side, you say? Yes, there is another. A cloudless blue sky overhead. The gorgeous air-flowers, delicate and fragrant. Trees covered with a drapery of orchidaceae. The loveliest of flowers and shrubs. Birds of rainbow beauty, painted by the hand of G.o.d, as only He can. Flamingoes, parrots, humming-birds, b.u.t.terflies of every size and hue. Arborescent ferns; cacti, thirty feet high, like huge candelabra.

Creeping plants growing a hundred feet, and then pa.s.sing from the top of one ever-vernal tree to another, forming a canopy for one from the sun's rays. Chattering monkeys. Deer, with more beautiful eyes than ever woman had since Eve fell. The balmy air wafting incense from the burning bush; and last, but oh, not least, the joy in seeing the degraded aborigine learning to love the "Light of the World"! Yes, there are delights; but "life is real, life is earnest," and a meal of _algarroba_ beans (the husks of the prodigal son of Luke XV.) is not any more tempting if eaten under the shade of a waving palm of surpa.s.sing beauty.

The mission station previously referred to lies one hundred miles in from the river bank, three hundred miles north of Asuncion, among the Lengua Indians. As far as I am aware, no Paraguayan has ever visited there. The missionaries wish their influence to be the only one in training the Indian mind. The village bears the strange name of Waikthlatemialwa (The Place Where the Toads Arrived). At the invitation of the missionaries, I was privileged to go there and see their work. A trail leads in from the river bank, but it is so bad that bullock carts taking in provisions occupy ten and twelve days on the journey. Tamaswa (The Locust Eater), my guide, led me all during the first day out through a palm forest, and at night we slept on the hard ground. The Indian was a convert of the mission, and although painted, feathered and almost naked, seemed really an exemplary Christian. The missionaries labored for eleven years without gaining a single convert, but Tamaswa is not the only "follower of Jesus" now. During the day we shot a deer, and that evening, being very hungry, I ate perhaps two pounds of meat. Tamaswa finished the rest! True, it was only a small deer, but as I wish to retain my character for veracity, I dare not say how much it weighed. This meal concluded, we knelt on the ground. I read out of the old Book: "I go to prepare a place for you," and Locust Eater offered a simple prayer for protection, help and safety to the G.o.d who understands all languages.

My blanket was wet through and through with the green slime through which we had waded and splashed for hours, but we curled ourselves up under a beer barrel tree and tried to sleep. The howling jaguars and other beasts of prey in the jungle made this almost impossible. Several times I was awakened by my guide rising, and, by the light of a palm torch, searching for wood to replenish the dying fire, in the smoke of which we slept, as a help against the millions of mosquitos buzzing around. Towards morning a large beast of some kind leaped right over me, and I rose to rekindle the fire, which my guide had suffered to die out, and then I watched until day dawned. As all the deer was consumed, we started off without breakfast, but were fortunate later on in being able to shoot two wild turkeys.

That day we rode on through the endless forest of palms, and waded through a quagmire at least eight miles in extent, where the green slime reached up to the saddle-flaps. On that day we came to a sluggish stream, bearing the name of "Aptikpangmakthlaingwainkyapaimpangkya"

(The Place Where the Pots Were Struck When They Were About to Feast).

There a punt was moored, into which we placed our saddles, etc., and paddled across, while the horses swam the almost stagnant water.

Saddling up on the other side, we had a journey of thirty miles to make before arriving at a waterhole, where we camped for the second night. I don't know what real nectar is, but that water was nectar to me, although the horses sniffed and at first refused to drink it.

At sunset on the third day we emerged from the palm forest and endless marshes, and by the evening of the fourth day the church, built of palm logs, loomed up on the horizon. Many of the Indians came out to meet us, and my arrival was the talk of the village. The people seemed happy, and the missionaries made me at home in their roughly-built log shanties. Next morning I found a gift had been brought me by the Indians. It was a beautiful feather headdress, but it had just been left on the step, the usual way they have of making presents. The Indian expects no thanks, and he gives none. The women received any present I handed them courteously but silently. The men would accept a looking-gla.s.s from me and immediately commence to search their face for any trace of "dirty hairs," probably brought to their mind by the sight of mine, but not even a grunt of satisfaction would be given. No Chaco language has a word for "thanks."

[Ill.u.s.tration: TAMASWA (THE LOCUST EATER) PROCURING FOOD. This young man could put the point of his arrow into a deer's eye a hundred yards distant]

[Ill.u.s.tration: FASHIONS OF THE CHACO.]

There is, among the Lenguas, an old tradition to the effect that for generations they have been expecting the arrival of some strangers who would live among them and teach them about the spirit-world. These long-looked-for teachers were called _The Imlah_. The tradition says that when the Imlah arrive, all the Indians must obey their teaching, and take care that the said Imlah do not again leave their country, for if so they, the Indians, would disappear from the land. When Mr. Grubb and his helpers first landed, they were immediately asked, "Are you the Imlah?" and to this question they, of course, answered yes. Was it not because of this tradition that the Indian who later shot Mr. Grubb with a poisoned arrow was himself put to death by the tribe?

About twenty boys attend the school established at Waikthlatemialwa, and strange names some of them bear; let Haikuk (Little Dead One) serve as an example. It is truly a cheering sight to see this sign of a brighter day. When these boys return to their distant _toldos_ to tell "the news" to their dark-minded parents, the most wonderful of all to relate is "Liklamo ithnik nata abwathwuk enthlit G.o.d; hingyahamok hiknata apkyapasa apkyitka abwanthlabanko. Aptakmilkischik sat ankuk appaiwa ingyitsipe sata netin thlamokthloho abyiam." [Footnote: John 3:16]

Well might the wondering mother of "Dark Cloud" call her next-born "Samai" (The Dawn of Day).

The Indian counts by his hands and feet. Five would be one hand, two hands ten, two hands and a foot fifteen, and a specially clever savage could even count "my two hands and my two feet." Now Mr. Hunt is changing that: five is _thalmemik_, ten _sohok-emek_, fifteen _sohokthlama-eminik_, and twenty _sohok-emankuk_.

When a boy in school desires to say eighteen, he must first of all take a good deep breath, for _sohok-emek-wakthla-mok-eminick-antanthlama_ is no short word. This literally means: "finished my hands--pa.s.s to my other foot three."

At the school I saw the skin of a water-snake twenty-six feet nine inches long, but a book of pictures I had interested the boys far more.

The mission workers have each a name given to them by the Indians, and some of them are more than strange. Apkilw.a.n.kakme (The Man Who Forgot His Face) used to be called Nason when he moved in high English circles; now he is ragged and torn-looking; but the old Book my mother used to read says: "He that loseth his life for My sake shall find it."

Some of us have yet to learn that if we would remember _His face_ it is necessary for us to forget our own. If the unbeliever in mission work were to go to Waik-thlatemialwa, he would come away a converted man.

The former witch-doctor, who for long made "havoc," but has since been born again, would tell him that during a recent famine he talked to the Unseen Spirit, and said: "Give us food, G.o.d!" and that, when only away a very short while, his arrows killed three ostriches and a deer. He would see Mrs. Mopilinkilana walking about, clothed and in her right mind. Who is she? The murderess of her four children--the woman who could see the skull of her own boy kicking about the _toldo_ for days, and watch it finally cracked up and eaten by the dogs. Can such as she be changed? The Scripture says: "Every one that believeth."

The Lengua language contains no word for G.o.d, worship, praise, sacrifice, sin, holiness, reward, punishment or duty, but their meanings are now being made clear.

The church at Waikthlatemialwa has no colored gla.s.s windows--old canvas bags take their place. The reverent worshippers a.s.semble morning and evening, in all the pride of their paint and feathers, but there is no hideous idol inside; nay! they worship the invisible One, whom they can see even with closely shut eyes. To watch the men and women, with erect bearing, and each walking in the other's footsteps, enter the church, is a sight well worth the seeing. They bow themselves, not before some fetish, as one might suppose, but to the One whom, having not seen, some of them are learning to love.

One of the missionaries translated my simple address to the dusky congregation, who listened with wondering awe to the ever-new story of Jesus. As the Lengua language contains no word for G.o.d, the Indians have adopted our English word, and both that name and Jesus came out in striking distinctness during the service, and in the fervent prayer of the old ex-witch-doctor which followed. With the familiar hymn, "There is a green hill far away," the meeting concluded. The women with nervous air silently retired, but the men saluted me, and some even went so far as to shake hands--with the left hand. Would that similar stations were established all over this neglected land! While churches and mission buildings crowd each other in the home lands, the Chaco, with an estimated population of three millions, must be content with this one ray of light in the dense night.

On that far-off "green hill" we shall meet some even from the Lengua tribe. Christ said: "I am the door; by Me if _any_ man enter in, he shall be saved." But oh, "Painted Face," you spoke truth; the white "thing" _is_ selfish, and keeps this wondrous knowledge to himself.

PART IV.

BRAZIL

[Ill.u.s.tration]

"There can be no more fascinating field of labor than Brazil, notwithstanding the difficulty of the soil and the immense tracts of country which have to be traversed. It covers half a continent, and is _three times the size of British India_. Far away in the interior there exist numerous Indian tribes with, as yet, no written language, and consequently no Bible. Thrust back by the white man from their original homes, these children of the forest and the river are, perhaps, the most needy of the tribes of the earth. For all that these millions know, the Gospel is non-existent and Jesus Christ has never visited and redeemed the world." [Footnote: The Neglected Continent]

BRAZIL

The Republic of Brazil has an area of 3,350,000 square miles. From north to south the country measures 2,600 miles, and from east to west 2,500 miles. While the Republic of Bolivia has no sea coast, Brazil has 3,700 miles washed by ocean waves. The population of this great empire is twenty-two millions. Out of this perhaps twenty millions speak the Portuguese language.

"If Brazil was populated in the same proportion as Belgium is per square mile, Brazil would have a population of 1,939,571,699. That is to say, Brazil, a single country in South America, could hold and support the entire population of the world, and hundreds of millions more, the estimate of the earth's population at the beginning of the twentieth century being 1,600,000,000." [Footnote: Bishop Neely's "South America."]

Besides the millions of mules, horses and other animals, there are, in the republic, twenty-five millions of cattle.

Brazil is rich in having 50,000 miles of navigable waterways. Three of the largest rivers of the world flow through its territory. The Orinoco attains a width of four miles, and is navigable for 1,400 miles. The Amazon alone drains a basin of 2,500,000 square miles.

Out of this mighty stream there flows every day three times the volume of water that flows from the Mississippi. Many a sea-captain has thought himself in the ocean while riding its stormy bosom. That most majestic of all rivers, with its estuary 180 miles wide, is the great highway of Brazil. Steamboats frequently leave the sea and sail up its winding channels into the far interior of Ecuador--a distance of nearly 4,000 miles. All the world knows that both British and American men-of-war have visited the city of Iquitos in Peru, 2,400 miles up the Amazon River. The sailor on taking soundings has found a depth of 170 feet of water at 2,000 miles from the mouth. Stretches of water and impenetrable forest as far as the eye can reach are all the traveller sees.

Prof. Orton says: "The valley of the Amazon is probably the most spa.r.s.ely populated region on the globe," and yet Aga.s.siz predicted that "the future centre of civilization of the world will be in the Amazon Valley." I doubt if there are now 500 acres of tilled land in the millions of square miles the mighty river drains. Where cultivated, coffee, tobacco, rubber, sugar, cocoa, rice, beans, etc., freely grow, and the farmer gets from 500 to 800-fold for every bushel of corn he plants. Humboldt estimated that 4,000 pounds of bananas can be produced in the same area as 33 pounds of wheat or 99 pounds of potatoes.

The natural wealth of the country is almost fabulous. Its mountain chains contain coal, gold, silver, tin, zinc, mercury and whole mountains of the very best iron ore, while in forty years five million carats of diamonds have been sent to Europe. In 1907 Brazil exported ten million dollars' worth of cocoa, seventy million dollars' worth of rubber; and from the splendid stone docks of Santos, which put to shame anything seen on this northern continent, either in New York or Boston, there was shipped one hundred and forty-two million dollars' worth of coffee. Around Rio Janeiro alone there are a hundred million coffee trees, and the grower gets two crops a year.