Odd People: Being a Popular Description of Singular Races of Man

And remember, that it is the true skin of the Chaco Indian we have before our view, – and not a painted one, – for here, almost for the first time, do we encounter the native complexion of the aboriginal, undisfigured by those horrid pigments which in these pages have so often glared before the eyes of our readers.

Of paint, the Chaco Indian scarce knows the use; or, at all events, employs it sparingly, and only at intervals, on very particular and ceremonial occasions. We are spared, therefore, the describing his escutcheon, and a positive relief it is.

It would be an interesting inquiry to trace out the cause of his thus abstaining from a custom almost universal among his race. Why does he abjure the paint?

Is it because he cannot afford it, or that it is not procurable in his country? No; neither of these can be offered as a reason. The “annotto” bush (Bixa orellana), and the wild-indigo, abound in his territory; and he knows how to extract the colours of both, – for his women do extract them, and use them in dying the yarn of their webs. Other dyewoods – a multitude of others – he could easily obtain; and even the cochineal cactus, with its gaudy vermilion parasite, is indigenous to his land. It cannot be the scarcity of the material that prevents him from employing it, – what then?

The cause is unexplained; but may it not be that this romantic savage, otherwise more highly gifted than the rest of his race, is endowed also with a truer sense of the beautiful and becoming? Quien sabe?

Let it not be understood, however, that he is altogether free from the “taint,” – for he does paint sometimes, as already admitted; and it must be remembered, moreover, that the Chaco Indians are not all of one tribe, nor of one community. There are many associations of them scattered over the face of this vast plain, who are not all alike, either in their habits or customs, but, on the contrary, very unlike; who are not even at all times friendly with each other, but occupied with feuds and vendettas of the most deadly description. Some of these tribes paint most frightfully, while others of them go still farther, and scarify their faces with the indelible tattoo, – a custom that in America is almost confined to the Indians of the Chaco and a few tribes on the southern tributaries of the Amazon. Happily this custom is on the decline: the men practise it no longer; but, by a singular perversity of taste, it is still universal among the women, and no Chaco belle would be esteemed beautiful without a cross of bluish-black dots upon her forehead, a line of like points extending from the angle of each eye to the ears, with a variety of similar markings upon her cheeks, arms, and bosom. All this is done with the point of a thorn, – the spine of a mimosa, or of the caraguatay aloe; and the dark purple colour is obtained by infusing charcoal into the fresh and bleeding punctures. It is an operation that requires days to complete, and the pain from it is of the most acute and prolonged character, enduring until the poisoned wounds become cicatrised. And yet it is borne without a murmur, – just as people in civilised life bear the painful application of hair-dyes and tweezers.

I need not say that the hair of the Chaco Indian does not need to be dyed, – that is, unless he were to fancy having it of a white, or a red, or yellow colour, – not an uncommon fancy among savages.

His taste, however, does not run that way any more than among civilised dandies, and he is contented with its natural hue, which is that of the raven’s wing. But he is not contented to leave it to its natural growth. Only a portion of it, – that which covers the upper part of his head, – is permitted to retain its full length and flowing glories. For the remainder, he has a peculiar tonsure of his own; and the hair immediately over the forehead – and sometimes a stripe running all around above the ears, to the back of the head – is either close shaven with a sharp shell, or plucked entirely out by a pair of horn tweezers of native manufacture. Were it not that the long and luxuriant tresses that still remain, – covering his crown, as with a crest, – the shorn circle would assimilate him to some orders of friars; but, notwithstanding the similarity of tonsure, there is not much resemblance between a Chaco Indian and a brother of the crucifix and cowl.

This mode of “dressing the hair” is not altogether peculiar to the Indian of the Gran Chaco. It is also practised by certain prairie tribes, – the Osage, Pawnee, and two or three others; but all these carry the “razor” a little higher up, leaving a mere patch, or “scalp-lock,” upon the crown.

The Chaco tribes are beardless by nature; and if a few hairs chance to show themselves upon cheek or chin, they are carefully “wed” out. In a like fashion both men and women serve their eyebrows and lashes, – sacrificing these undoubted ornaments, as they say, to a principle of utility, since they allege that they can see better without them! They laugh at white men, who preserve these appendages, calling them “ostrich-eyed,” – from a resemblance which they perceive between hairy brows and the stiff, hair-like feathers that bristle round the eyes of the rhea, or American ostrich, – a well-known denizen of the Gran Chaco.

The costume of the Chaco Indian is one of exceeding simplicity; and in this again we observe a peculiar trait of his mind. Instead of the tawdry and tinsel ornaments, in which most savages delight to array themselves, he is contented with a single strip of cloth, folded tightly around his loins. It is usually either a piece of white cotton, or of wool woven in a tri-colour of red, white, and blue, and of hues so brilliant, as to produce altogether a pretty effect. The wear of the women scarce differs from that of the men, and the covering of both, scant as it is, is neither inelegant nor immodest. It is well adapted to their mode of life, and to their climate, which is that of an eternal spring. When cold winds sweep over their grassy plains, they seek protection under the folds of a more ample covering, with which they are provided, – a cloak usually made of the soft fur of the “nutria,” or South-American otter, or a robe of the beautiful spotted skin of the jaguar. They wear neither head-dress nor chaussure, – neither pendants from the nose, not the hideous lip ornaments seen among other tribes of South America; but many of them pierce the ears; and more especially the women, who split the delicate lobes, and insert into them spiral appendages of rolled palm-leaf, that hang dangling to their very shoulders. It will be observed, therefore, that among the Chaco tribes the women disfigure themselves more than the men, and all, no doubt, in the interest of fashion.

It will be seen that the simple dress we have described leaves the limbs and most part of the body bare. To the superficial observer it might be deemed an inelegant costume, and perhaps so it would be among Europeans, or so-called “whites.” The deformed figures of European people – deformed by ages of toil and monarchical serfdom – would ill bear exposure to the light, neither would the tripe-coloured skin, of which they are so commonly conceited. A very different impression is produced by the rich brunette hue, – bronze, if you will, – especially when, as in the case of the Chaco Indian, it covers a body of proper shape, with arms and limbs in symmetrical proportion. Then, and then only, does costly clothing appear superfluous, and the eye at once admits that there is no fashion on earth equal to that of the human form itself.

Above all does it appear graceful on horseback, and almost universally in this attitude does the Chaco Indian exhibit it. Scarce ever may we meet him afoot, but always on the back of his beautiful horse, – the two together presenting the aspect of the Centaur. And probably in the resemblance he approaches nearer to the true ideal of the Grecian myth, than any other horseman in the world; for the Chaco Indians differ not only from other “horse Indians” in their mode of equitation, but also from every other equestrian people. The absurd high-peaked saddles of Tartar and Arab, with their gaudy trappings, are unknown to him, – unknown, too, the ridiculous paraphernalia, half-hiding the horse, in use among Mexicans, South-American Spaniards, and even the Indians of other tribes, – despised by him the plated bits, the embroidered bridles, and the tinkling spurs, so tickling to the vanity of other New-World equestrians. The Chaco horseman needs no such accessories to his elegance. Saddle he has none, or only the slightest patch of jaguar-skin, – spurs and stirrups are alike absent. Naked he sits upon his naked horse, the beautiful curvature of whose form is interrupted by no extraneous trappings, – even the thong that guides him scarce observable from its slightness. Who then can deny his resemblance to the centaur?

Thus mounted, with no other saddle than that described, no bridle but a thin strip of raw hide looped around the lower jaw of his horse, he will gallop wildly over the plain, wheel in graceful curves to avoid the burrows of the viscacha, pass at full speed through the close-standing and often thorny trunks of the palms, or, if need be, stand erect upon the withers of his horse, like a “star rider” of the Hippodrome. In this attitude he looks abroad for his enemies, or the game of which he may be in search; and, thus elevated above surrounding objects, he discovers the ostrich far off upon the plain, the large deer (cervus campestris), and the beautiful spotted roebucks that browse in countless herds upon the grass-covered savannas.

The dwelling of the Chaco Indian is a tent, not covered with skins, but usually with mats woven from the epidermis of young leaves of a palm-tree. It is set up by two long uprights and a ridge-pole, over which the mat is suspended – very much after the fashion of the tente d’abri used by Zouave soldiers. His bed is a hammock, swung between the upright poles, or oftener, between two palm-trees growing near. He only seeks shelter in his tent when it rains, and he prevents its floor getting wet by digging a trench around the outside. He cares little for exposure to the sun; but his wife is more delicate, and usually carries over her head a large bunch of rhea feathers, à la parasol, which protects her face from the hot scorching beams.

The tent does not stand long in one situation. Ample as is the supply which Nature affords in the wilds of the Chaco, it is not all poured out in any one place. This would be too much convenience, and would result in an evil consequence. The receiver of such a benefit would soon become indolent, from the absence of all necessity for exertion; and not only his health, but his moral nature, would suffer from such abundance.

Fortunately no such fate is likely to befall the Indian of the Chaco. The food upon which he subsists is derived from many varied sources, a few of which only are to be found in any one particular place, and each only at its own season of the year. For instance, upon the dry plains he pursues the rhea and viscacha, the jaguar, puma, and partridges; in woods and marshy places the different species of wild hogs (peccaries). On the banks of rivers he encounters the tapir and capivara, and in their waters, fish, utrias, geese, and ducks. In the denser forest-covered tracts he must look for the various kinds of monkeys, which also constitute a portion of his food. When he would gather the legumes, of the algarobias– of several species – or collects the sugary sap of the caraguatay, he must visit the tracts where the mimosae and bromelias alone flourish; and then he employs much of his time in searching for the nests of wild bees, from the honey of which and the seeds of the algarobia he distils a pleasant but highly intoxicating drink. To his credit, however, he uses this but sparingly, and only upon grand occasions of ceremony; how different from the bestial chicha-drinking revellers of the Pampas!

These numerous journeys, and the avocations connecting with them, hinder the Chaco Indian from falling into habits of idleness, and preserve his health to a longevity that is remarkable: so much so, that “to live as long as a Chaco Indian,” has become a proverbial expression in the settlements of South America.

The old Styrian monk Dobrizhoffer has chronicled the astounding facts, that among these people a man of eighty is reckoned to be in the prime of manhood; that a hundred years is accounted a common age; and that many of them are still hale and hearty at the age of one hundred and twenty! Allowing for a little exaggeration in the statements of the monk, it is nevertheless certain that the Indians of the Gran Chaco, partly owing to their fine climate, and partly to their mode of life and subsistence, enjoy health and strength to a very old age, and to a degree unknown in less-favoured regions of the world. Of this there is ample and trustworthy testimony.

The food of the Chaco Indian is of a simple character, and he makes no use either of salt or spices. He is usually the owner of a small herd of cattle and a few sheep, which he has obtained by plundering the neighbouring settlements of the Spaniards. It is towards those of the south and west that he generally directs his hostile forays; for he is at peace with the riverine provinces, – Brazilian, Paraguayan, and Correntine.

In these excursions he travels long distances, crossing many a fordless stream and river, and taking along with him wife, children, tents, and utensils, in short, everything which he possesses. He fords the streams by swimming, using one hand to guide his horse. With this hand he can also propel himself, while in the other, he carries his long lance, on the top of which he poises any object he does not wish should be wetted. A “balza,” called “pelota,” made of bull’s hide, and more like a square box than a boat, carries over the house utensils and the puppies, of which there are always a large number. The “precious baby” is also a passenger by the balza. The pelota is propelled, or rather, pulled over, by means of a tiller-rope, held in the teeth of a strong swimmer, or tied to the tail of a horse; and thus the crossing is effected.

Returning with his plunder – with herds of homed cattle or flocks of sheep – not unfrequently with human captives, women and children, the crossing becomes more difficult; but he is certain to effect it without loss, and almost without danger of being overtaken in the pursuit.

His freebooting habits should not be censured too gravely. Many extenuating circumstances must be taken into consideration, – his wrongs and sanguinary persecutions. It must be remembered that the hostilities commenced on the opposite side; and with the Indian the habit is not altogether indigenous, but rather the result of the principle of retaliation. He is near kindred to the Incas, – in fact, some of the Chaco tribes are remnants of the scattered Peruvian race, and he still remembers the sanguinary slaughter of his ancestors by the Pizarros and Almagros. Therefore, using the phraseology of the French tribunals, we may say there are “extenuating circumstances in his favour.” One circumstance undoubtedly speaks trumpet-tongued for the Chaco Indian; and that is, he does not torture his captives, even when white men have fallen into his hands! As to the captive women and children, their treatment is rather gentle than otherwise; in fact, they are adopted into the tribe, and share, alike with the rest, the pleasures as well as the hardships of a savage life.

When the Chaco Indian possesses horned cattle and sheep, he eats mutton and beef; but if these are wanting, he must resort to the chase. He captures deer and ostriches by running them down with his swift steed, and piercing them with his long spear; and occasionally he uses the bolas. For smaller game he employs the bow and arrow, and fish are also caught by shooting them with arrows.

The Chaco Indian is the owner of a breed of dogs, and large packs of these animals may be seen around his camping-ground, or following the cavalcade in its removal from place to place. They are small creatures, – supposed to be derived from a European stock, but they are wonderfully prolific, the female often bringing forth twelve puppies at a birth. They burrow in the ground, and subsist on the offal of the camp. They are used in running down the spotted roebuck, in hunting the capivara, the great ant-bear, viscachas, and other small animals. The tapir is taken in traps, and also speared, when the opportunity offers. His flesh is relished by the Chaco Indian, but his hide is of more consequence, as from it bags, whips, and various other articles can be manufactured. The peccary of two species (dicotyles torquatus and collaris) is also pursued by the dogs, and speared by the hunter while pausing to bay the yelping pack; and the great American tiger (jaguar) is killed in a like manner. The slaying of this fierce and powerful quadruped is one of the feats of the Chaco hunter, and both its skin and flesh are articles of eager demand. The latter is particularly sought for; as by eating the flesh of so strong and courageous a creature the Indian fancies his own strength and courage will be increased. When a jaguar is killed, its carcass becomes the common property of all; and each individual of the tribe must have his slice, or “griskin,” – however small the piece may be after such multiplied subdivision! For the same reason, the flesh of the wild boar is relished; also that of the ant-bear – one of the most courageous of animals, – and of the tapir, on account of its great strength.

The bread of the Chaco Indian is derived, as before mentioned, from several species of mimosae, called indefinitely algarobias, and by the missionary monks known as “Saint John’s bread.” Palms of various kinds furnish edible nuts; and there are many trees in the Chaco forests that produce luscious fruits. With these the Indian varies his diet, and also with wild honey, – a most important article, for reasons already assigned. In the Chaco there are stingless bees, of numerous distinct species, – a proof of the many blossoms which bloom as it were “unseen” in that flowery Elysium. The honey of these bees – of some of the species in particular – is known to be of the finest and purest quality. In the Spanish settlements it commands the highest price, and is very difficult to be obtained, – for the Chaco Indian is but little given to commerce, and only occasionally brings it to market. He has but few wants to satisfy, and cares not for the tinsel of the trader: hence it is that most of the honey he gathers is reserved for his own use. He searches for the bees’ nest by observing the flight of the insect, as it passes back and forward over the wild parterre; and his keenness of sight – far surpassing that of a European – enables him to trace its movements in the air, and follow it to its hoard. He alleges that he could not accomplish this so well, were he encumbered with eyebrows and lashes, and offers this as one of his reasons for extracting these hirsute appendages. There may be something in what he says, – strange as it sounds to the ear of one who is not a bee-hunter. He finds the nest at length, – sometimes in a hollow tree, sometimes upon a branch, – the latter kind of nest being a large mass, of a substance like blotting-paper, and hanging suspended from the twigs. Sometimes he traces the insect to a subterranean dwelling; but it must be remarked that all these are different species of bees, that build their nests and construct the cells of their honeycombs each in its own favourite place, and according to its own fashion. The bee-hunter cares not how – so long as he can find the nest; though he would prefer being guided to one built upon a species of thick octagonal cactus, known as the habitat of the bee “tosimi.” This preference is caused by the simple fact – that of all the honey in the Chaco, that of the bee “tosimi” is the sweetest.

It is to be regretted that, with his many virtues, and his fine opportunity of exercising them, the Chaco Indian will not consent to remain in peace and good-will with all men. It seems a necessity of his nature to have an occasional shy at some enemy, whether white or of his own complexion. But, indeed, it would be ridiculous to censure him for this, since it appears also to be a vice universal among mankind; for where is the tribe or nation, savage or civilised, who does not practise it, whenever it feels bold enough or strong enough to do so? The Chaco Indian is not alone in his disregard of of the sixth commandment, – not the only being on earth who too frequently goes forth to battle.

He has two distinct kinds of enemies, – one of European, the other of his own race, – almost of his own kindred, you would say. But it must be remembered that there are several distinct tribes dwelling in the Chaco; who, although presenting a certain similitude, are in many respects widely dissimilar; and, so far from forming one nation, or living in harmonious alliance with each other, are more frequently engaged in the most deadly hostilities. Their wars are all conducted on horseback, – all cavalry skirmishes, – the Chaco Indian disdaining to touch the ground with his foot. Dismounted he would feel himself vanquished, – as much out of his element as a fish, out of water!

His war weapons are of a primitive kind; they are the bow and lance, and a species of club, known in Spanish phraseology as the “macana.” This last weapon is also found in the hands of several of the Amazonian tribes, though differing slightly in its construction. The “macana” of the Chaco Indian is a short, stout piece of heavy iron-wood, – usually a species known as the quebracha, or “axe-breaker,” which grows plentifully throughout the Paraguayan countries. Numerous species are termed “quebracha” in Spanish-American countries, as there are numerous “iron-woods.” That of Paraguay, like most others that have obtained this name, is a species of ebony-wood, or lignum-vitae, – in short, a true guaiacum. The wood is hard, solid, and heavy almost as metal; and therefore just the very stuff for a war-club.

The macana of the Chaco Indian is short, – not much over two feet in length, and is used both for striking in the hand and throwing to a distance. It is thicker, and of course heavier, at both extremities; and the mode of grasping it is round the narrow part in the middle. The Indian youths, while training for war, practise throwing the macana, as other people play at skittles or quoits.

The lazo and bolas are both in the hands of the Chaco tribes, but these contrivances are used sparingly, and more for hunting than war. They rarely trouble themselves with them on a real war expedition.

Their chief weapons against an enemy are their long lances, – for these are far the most effective arms for a man mounted on horseback. Those of the Chaco Indian are of enormous length, their shafts being often fifteen feet from butt to barb. They use them also when mounting on horseback, in a fashion peculiar to themselves. They mount by the right side, contrary to our European mode; nor is there the slightest resemblance in any other respect between the two fashions of getting into the saddle. With the Chaco Indian there is no putting toes into stirrups, – no tugging at the poor steed’s withers, – no clinging or climbing into the seat. He places the butt of his lance upon the ground, grasps it a little above his head with the right hand, and then raising his lithe body with an elastic spring, he drops like a cat upon the spine of his well-trained steed. A word, – a touch of his knee, or other well-understood signal, – and the animal is off like an arrow.

When the Chaco Indian goes to war against the whites, his arms are those already described. He is not yet initiated into the use of guns and gunpowder, though he often experiences their deadly effects. Indeed, the wonder is that he could have maintained his independence so long, with such weapons opposed to him. Gunpowder has often given cowards the victory over brave men; but the Chaco Indian, even without gunpowder, has managed somehow or other to preserve his freedom.

When he makes an expedition against the white settlements, he carries no shield or other defensive armour. He did so at one period of his history; but experience has taught him that these contrivances are of little use against leaden bullets; and he has thrown them away, taking them up again, however, when he goes to war with enemies of his own kind.

In attacking a settlement or village of the whites, one of his favourite strategic plans is to set the houses on fire; and in this he very often succeeds, – almost certainly when the thatch chances to be dry. His plan is to project an arrow with a piece of blazing cotton fastened near the head. For this purpose he uses the strongest kind of bow, and lying upon his back, bends it with his feet. By this means a much longer range is obtained, and the aim is of little consequence, so long as the arrow falls upon the roof a house.

On going to war with a hostile tribe of his own kind and colour, he equips himself in a manner altogether different His face is then painted most frightfully, and in the most hideous designs that his imagination can suggest, while his body is almost entirely covered by a complete suit of mail. The thick hide of the tapir furnishes him with the materials for helmet, cuirass, cuisses, greaves, everything, – and underneath is a lining of jaguar-skin. Thus accoutred he is in little danger from the arrows of the enemy, though he is also sadly encumbered in the management of his horse; and were he upon a plundering expedition against the whites, such an encumbrance would certainly bring him to grief. He knows that very well, and therefore he never goes in such guise upon any foray that is directed towards the settlements.

The Chaco Indian has now been at peace with his eastern neighbours – both Spaniards and Portuguese – for a considerable length of time; but he still keeps up hostility with the settlements on the south, – those of Cordova and San Luis, – and often returns from these wretched provinces laden with booty. If he should chance to bring away anything that is of no use to him, or that may appear superfluous in his savage home, – a harp or guitar, a piece of costly furniture, or even a handsome horse, – he is not required to throw it away: he knows that he can find purchasers on the other side of the river, – among the Spanish merchants of Corrientes or Paraguay, who are ready at any time to become the receivers of the property stolen from their kindred of the south!

Such queer three-cornered dealings are also carried on in the northern countries of Spanish America, – in the provinces of Chihuahua, New Leon, and New Mexico. They are there called “cosas de Mexico.” It appears they are equally “cosas de Paraguay.”