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rain features are the human resemblances thatthey manifest in their shape or their behavior.And so it was the human speciesthe original

Campa populationthat supplied the material

from which was fashioned much of what else isfound on the earths surface. This view reverses

both the totemic and the evolutionary under

standing that mankind is descended from non

human ancestors.1

All the transformations we are now consider

ing were sudden, and constitute historical events.

In most cases the transforming agent was a

mythological personage, and the mythological

personage most active in transforming his fellowCampas in this way wasAvireri} In this section

we consider the myth cycle with Avireri as itscentral character, as related by the venerable in

formant Sariti. The texts are given both in their

original form and in translation. They are given

verbatim as they were tape-recorded, onlyslightly edited, retaining the questions asked ofthe narrator by his listeners in the course of nar

ration.

Episode I. Avireri the Great Transformer

For a long timeAvireri lived in Campa terri

tory with his grandsonKiri, who was to be transformed into kiri, the pihuayo palm (Guilielma

speciosa). It wasAvireri's habit to visit his sistersto drink and socialize, and to carry his grandson

on his back as he traveled. It was while travelingin this way thatAvireri transformed Campas encountered along his route into whatever they re

sembled, or whatever resembled them. Thus, in

this first episode of the Avireri cycle, Avireritransforms a number of Campa boyshis sisters

sons, who have been mischievously climbing his

fruit trees to steal his fruitinto (1) arboreal

creatures (white monkeys), (2) arboreal termite

nests, and (3) arboreal bees nests. Significantly,

in the last two instances the boys are not trans

formed into individual insects but rather into entire nests, as it is not the insect but the nest that resembles a boy hugging a tree trunk to escape

detection. (The text, which is not clear in this

particular, has been corrected to make this ex

plicit.) Avireri's conversions of his nephews infuriated his other relatives, many of whom were

destined to be converted themselves on one occa

sion or another. The ill-will he engendered by his

disruptive activities led, as recounted in the final

episodes of the cycle, to his disposal and the

transformation of his grandson.

I ntni i kf otar i i cari ri niI n the begi nni ng he (Avi reri ) waswi th hi m hi s grandson

api te. I savi kavei ta, i savi kavei ta,(Ki ri ) then, (the) two. They were l i vi ng, they were l i vi ng,

i savi kav i ta. ^ Osamahri kea i ri ci ro.they were l i vi ng. She was annoyed wi th hi m, then, hi s si ster.

Os i ki i pe ker i at i r i p , ipel l i keriMany he t ransf ormed them many humans, he t ransf ormed them

ati r i p, ma roni . I peker i ri , i r i sat i at i r imany humans, everyone. He t ransf ormed them bees, they al so humans

prani . I petf keri kahi ro, i ri s at i atTr i p rani .l ong ago. He t ransf ormedthem termi tes, they al so humans l ong ago.

I pe ker i mapi pe, i r6sat i at i r i perani .He t ransf ormed them many rocks, they al so humans l ong ago.

I r take ohananeki tep^ i ri ci r$ni , t?k mekaI t was they her many chi l dren (of) hi s si ster then, she here now

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1975 WEISS: CAMPA COSMOLOGY 311

si masi r i ka. Osemah' ari kea, oki sakeri .f the tree Siiraii ji iri l here. She was annoyed wi th hi m, then, she was *

Oki sakgri , "Te pi kamcate. Osei ki

angry wi th hi m. She was angry wi th him, MYou are no good. Manypi peayet ker i pi t i ner i p . 11you have t ransf ormed many of them your many nephews. 11

Okantavgtar i , "Pi hl tteShe had sai d to them (her sons) i n vai n, "Go

pi nkantl i i teri i r i r i i teta pettri nci , pear i nci yorave'go tel l hi m to come dr i nk now mani oc beer, mani oc beer he there

pi konki ri nta. 11 I mpokavetanakea i n veta. Ki so yoi ri ,

your uncl e over there. They were to come i n vai n. Hard by he was

yorave, i dari neni . Yamaceetak6tar i .together wi th hi m, he there, hi s grandson then. He carr i ed hi mon

Haokar i ka i karat i ni aka?hi s back. How mi ght he (Ki r i T have measurexi then here?

I r i hani ki , yamaceetakdtar i . Patakai taEakea.A smal l boy, he (Avi rer i ) carr i ed hi mon hi s back. Who adhered, then.

Pataki taa i tl i pi ki , amnaci i rl nti . 11Cameve

Who adhered to hi s back, who l ooked he (Ki ri ) al one. "Let ' s go.*

asl nki tea. Ir Amenaci i r i nt i .we wi l l get drunk. " Who l ooked he al one.

I r i ot&ke a i tankaro per ani , ydra, Avi rer i ,I t was he (who) owned them l ong ago, he there, Avi rer i ,

po6r i ki maar oni , i yemi totepe, pamaki pe -- pai tar l ka? sweet f rui ts al l , al l hi s cacao, al l pam&ki - - what el se? -

4 ^ ^i mampi ki pg, i c6nki ro maar oni , pocari ki .

al l Si mampi ki , he f i ni shed (pl ant i ng) themal l , sweet f rui ts.

I ri otfeke ovec i kanakeror i perani , ot i mantar i acoyet l roI t was he he who made them l ong ago, therefore they exi st we suck on

ardri . Kapi Sahtmpa i yemi tote? Aoci ni ki ve. 1themal l we. (Were they) f ew hi s cacao t rees? (On the contrary, )

I nevet ar i rakea,i n quant i ty on the path at that ti me.1 They saw themthere, then, i n

yor ave, i t i neri p . I kantavetai t i ar i

vai n, they there, al l hi s nephews. They had sai d to hi m i n vai n

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i mpi avet&hea. I roi nt i yatai tak6yet i ,(that) t hey woul d return (home). I t al one they cl i mbed many,

i roi nt i yatai tak yet i - - i mampi ki p i sati . Okame

i t al one they cl i mbed many -- many Si mampi ki trees al so. I t here

panki renci taci r i . Semokoki reki . i ket i i pi atai ta,now what was pl anted. Smal l pl ump f rui ts. They took thei r ti me

i keti .returni ng, kept on.

Koraketanahi i r i or i , oyot&ca Avi rer i ni , ^Wat ch out.1 here comes he, who was bowed down Avi rer i

Amgnaci i r i nt i kea: tmtl i i pi coka,then. Who l ooked he (Ki r i ) al one, then; over there he turned,

nt i pi coka, nt i pi coka i neapaahat i r iover there he turned, over there he turned - - he suddenl y sawthem.

"Xti ni , pi tampa yontayg?" "Tekaci ve. I ri otl fee,"Grandsi re, what (are) they over there?11 "Nothi ng. 1 I t i s they,

yorav, pi sani nkap avi rori , tfeini. Camat i r i . !tthat i s, your many f el l ow tr i besmen you, grandson. Let fs go on.1"

"Pameneri temi . j feni , pameneri t6ni , l Ui ni . " "Hl i oka"Look at them.1 Grandsi re, l ook at them.* grandsi re. " "Where

arj fsa?" r i i pi cokl tnaka. "Kl i l fri , Sni . 'kUni.,there?" Wel l , he turned. "No they' re not, grandson. Grandson,

kosi r i v , kosl r i i ni . " "H. " I pe hi r ial l whi te monkeys, whi te monkeys they are. " "Ah. " He (thus)

kosi r i . Yogfefnaka, i knt a,t ransf ormed them (to) whi te monkeys. They moved on, they went on,

i kl tnta, i neap t i r i asf oi nka,they went on, (when) he (Ki r i ) suddenl y saw them our f el l ow tri besmen,

yat i veta i ri veta. r i i patakavet&i aka,they had been cl i mbi ng i n vai n. Wel l , they f l at tened themsel ves

i maherevettfnaka. "HaokarCsa, a fni ?i n vai n, they became si l ent i n vai n. "What is i t there, grandsi re?

Pamene r i t feni , patakai r i cari ra." Yameni f anaka,Look at them.' , grandsi re, they who are f astened there. " He l ooked.

"Hit, kahi rov , al fni . " I pe kari"Ha, al l termi te (nests), grandson. " He (thus) t ransf ormed them (to)

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kahl ro. Yol Snaka l i i sati . I patakavetti katermi te (nests). They moved on agai n. They were f l attened i n vai n

hen&ki , ri . Kemasi t ari ,

up above, (those who woul d become) bees. (He) si mpl y heard hi m,i k nt i , rrAni , pamgner i patakac r i ntahe sai d, ,fGrandsi re, l ook at them they who are f astened over there

hentxki nta. Ir "Tekaci . I r i otake pi rent i i te,up above over there. " "( I t i s)nothi ng. I t i s they your many brothers,

ni. Camati r i . " " Pamener i ti ni , pameneri ti femi . "grandson. Let ' s go on. " "Look at them.' , l ook at them.' "

I pi coki tan6ka. "Ha, eeri v, C&ni. "

He turned. "Ha, al l bees (nests) , grandson. "

I rosat i i Semanteetaki r i , i rosat l kea,I t al so theref ore they were annoyed, i t al so, then,

orave, i ki santeetak&r i , mm. M aroni i kl i ratithat i s, therefore they were angry, mm. Everyone they i ncl uded

at i r i tci r i : et i ni , m r oni vokape, pai tar i kape,they who were human: armadi l l o, al l al l these, what al l el se,

ci vani p, emopeal l Squi rrel Cuckoos (Pi aya cayana) , al l [the edi bl e weevi l

ok&rat i . orave,Rynchophorus sp. ] fRynchophorus sp. ], i t i ncl uded, that i s,

i ot i r i r i -- i yot i r i mamarope, sant ni ,those who knew of i t -- they knew of i t al l owl s, the Oi l bi rd

i k&rati at i r i taci r i perani(Steatorni s car i pensi s) , they i ncl uded they who were human l ong ago.

[K. : Yat l r i t i mka pah r ani ?]^ I hl tari ? [K. : I r i otakete,[ He was human now l ong ago?] Whi ch? [ I t i s he,

sant&ni . ] Mm, at f r i ni i r i ori ,of course, the Oi l bi rd. ] Yes, human f ormer l y he,

ar i ompa i &i patonatai tai sn' t i t (that) he has whi skers?

The transformations attributed to Avireri arenot limited to those recounted in this episode

and those that follow. It wasAvireri, I was told,

who transformed a Campa drunkard into the fly

Hinkidrenti, which is attracted to masato. Allwasps, I was told, were formerly fierce warriors,

transformed on some occasion by Avireri. One

informant added that the crab osero, the shrimp

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kito , and the water snail tiontiiki were aianinkaperani, our fellow tribesmen long ago, warriorswho, fleeing from others, dived into a stream and

were thereupon transformed by Avireri. TheCampas also single out certain features of the

terrain in Campa territory as the consequences ofAvirerfs activities.

There is, for example, a peculiarly shaped

rock on the left bank of the Tambo River just

below Tonkama. This rock is called cavici (vagina) (see figs. 11, 12). The Campas believe this

rock to have been a woman caught at her bath by

Avireri and turned to stone before she could puther robe on. It requires some imagination to see

in the shape of this rock what its name suggests.

Indeed, the rock is also called citantdciri (he [orthey] who thus copulates). The rock is seen in

this case as a couple caught byAvireri in the actof coitus and turned to stone.

Further up the Tambo, on a cliff overlooking

the salt spring Tiviha on the right side of theriver, there is a natural formation that looks like

a bearded, seated human figure (see fig. 13). This

figure is understood to have been a bearded

Spanish priest, the owner (&itarri) of the saltspring, and a very contentious person who

whipped anyone coming to obtain salt.8 When

Avireri passed by on one occasion, his grandson,as was his wont, asked what it was he saw.

Avireri answered that it was mpi (stone), effectively transforming the priest into stone. Thehills above this transformed figure are under

stood to have been a town at one time, and ahilly protuberance to the right of the figure is

understood to be a storehouse full of merchan

dise.

Manihirni, the Pea de Wertheman, a greatrock just below the mouth of the Onkonni on

FIG. 11. Cavici (Tambo River). This rock on the left bank of the river is believed to be a bathingwoman turned to stone byAvireri.

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FIG. 12. Cavici (Tambo River): rear view of bathing woman turned to stone. See figure 11.

the Tambo (see fig. 14), is understood to have

been a launch similarly transformed by Avireriinto stone. I was told that the Caucasian crew of

the launch was, at the moment of transforma

tion, proceeding upriver to molest the Campawomen o f that region.

Just below the settlement ofKoriteni on theTambo, on the left side of the river, there is a

rock outcrop broken into rectangular blocks, a

common natural phenomenon (see fig. 15). TheCampas call this rock outcrop Oararoncipanko. Itis understood to be wharves stacked with crates

of goods and rolls of cloth deposited there by

Caucasians and transformed to stone by Avireri.AvirerVs purpose was to prevent the extinctionof the Campas and the taking over of Campa

territory by the Caucasians. I was assured that

had Avireri limited his activities to the Caucasians and their belongings, he would still live in

Campa territory, but the havoc he caused among

the Campas made it necessary to get rid of him.

At any rate, here is the updating of Campa

mythology into the post-Contact era.

Episode 2. Avireri Creates the Seasonsand the Night

Each Campa myth is in its own way a tour deforce. This episode ofthe Avireri cycle is particu

larly appealing, esthetically as well as intellectually, because it presents the great rhythms of the

universethe alternation of day and night, andthe alternation o f the seasonsas having been

created out of music. In the preceding episode

Avireri appears as a trickster; here he is a culturehero in the strict sense of the term, creating for

the Campas their festive activities. And as he

dances and plays his panpipes, he takes music

and dance appropriate to the night and thus cre

ates the night, after which he takes music and

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FIG. 13.A'Sitardri Tiviha (Tambo River). A human-like shape on the face of this cliff is believed to be what remains of the former owner of a nearby salt spring, transformed by Avireri.

FIG. 14. Manihirni (Tambo River). At the right, in the distance, is Manihirni, the Pea deWertheman, a large rock the size of a river launch, which it is believed to have been before being transformed byAvireri.

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FIG. 15. Oararoncipanko below Koriteni (Tambo River). This rock outcrop, cracked into rectangular blocks, is believed to be bales and crates of Caucasian merchandise transformed to stone byAvireri.

dance appropriate to each season and thus ere- The effect is to produce a sense of immediacy, as

ates the seasons. One peculiar feature of the text does the use of the historical present in English,

is that it is mostly phrased in the future tense. The translation is kept in the past tense.

I poneaS i tahakea i kantaher i kea.I t si mpl y came about, then, (that) he sai d to hi m, then,

"Ani , haokakea ahataheri kea meeka?" Ha^"Grandsi re, where, then, wi l l we go, then, now?" Hat

i si nki t ak kar i , i gi nki takl Skari . i fci nki ta . . .they got drunk together, they got drunk together, they got drunk . . .

gyegi r i apaSka Avi rer l ni ra. I ro i raapake, kapi cahi (he) made mer ry Avi rer i then, there. I t he drank l ong, a l i t t l e

i caatake opakot&ker i i r i ci ro, i cl i take,he f i ni shed dr i nki ng what she gave hi s si ster, he f i ni shed dri nki ng,

i caatake, i caatake. "Came asonkate. "he f i ni shed dr i nki ng, he f i ni shed dr i nki ng. "Let ' s pl ay panpi pes. "

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I r i ot ke oni haantanakeror i oveSi r i anci pe ai sati .I t was he he who showed i t, theref ore, al l f esti ve act i vi t i es al so.

I kantanakeror i i sonkatakayer i , i s onkat akayer i ,

He di d i t there, he pl ayed panpi pes wi th them, he pl ayed panpi pes

i sonkatakayer i , i s onkatakayer i ,wi th them, he pl ayed panpi pes wi th them, he pl ayed panpi pes wi th them,

i nc onkapkero conk&, "Ar i ove.11 Onk nter i i r i ci ro,he f i ni shed i t*f i ni sh*. "Good enough.*" She sai d to hi m hi s si ster,

frPaSi ni pi ml i ti ke, hai hi pi ml tti ka. " Matl kake. I mti ki ,"Another, dance, brother, dance. " (He) danced. He danced,

i m&ti ki , i mati ki , i raakot&kero ci tgni r i , i raakot kerohe danced, he danced, he took (musi c) of i t the ni ght, he took

ci t&i i r i . Onk&nter i ohi i ri ri , "Te, hl i i hi ,(musi c) of i t the ni ght. She sai d to hi m her brother, "No, brother,

t onkamcate. I si ro pl i ro ci t ni r i , ci teni ki r i nii t i s notgood. Do not take i t (musi c of) the ni ght, (or i t wi l l be)

p&i ta. " Mm, i raakotkero os&renci .very dark l ater. *r Yes, he took (musi c) of i t the dry season.

Ok&rati i mati kakotgro os&renci : i mpampoyakot ro,I t i ncl uded he danced of i t the dry season: he sang of i t,

i mp mpoya . . . I mp6nea i raakot&kero i nkni ,he sang . . . I t came about he took (musi c) of i t rai n,

kei ronci , okearonci tantai tar i , okti ratithe rai ny season, theref ore there i s a rai ny season, i t i ncl uded

i pampoyakoti r i . I raakovetake ro kearonci ya,what he sang of. He began to take (musi c) of i t the rai ny season,

onknter i , "Hti i hi , t onkamcate. I r

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Hn, haokari ka i r i hat nahe, hlf, yavi canotanaher i kea.seated. Hn, whenever he wi l l go, ha, he wi l l embrace hi magai n,

then.

Episode 3. A Water Sprite SwallowsKiri

This episode explains a particular terrain fea

ture below Anapati on the right side of theTambo River. A keaci or water sprite swallows

Kiri while Avireri is sleeping. This event occursperhaps atKentipdnko, a prominent hill just below the confluence of the Perene and Ene rivers

to form the Tambo. Avireri wakens, calls forKiri, and hears a faint reply from far down the

river.Avireri follows the voice, wrests Kiri fromthe water sprites maw, hauls the sprite part way

out of the water, and proceeds to slice the crea

ture up. Cautioned by a passerby not to finishwhat he is doing, Avireri transforms the slices,already pockmarked by the gnawing of bees, to

stone. The pockmarked stones belowAnapati arethe record of this adventure. (I did not have oc

casion to be shown this particular terrain feature.)

I kanta, i kanta, i ro i ki motavetha^He (Ki r i ) went on, he wenton, so he began to grow.

I rosat i yai tantakar i ke tci . Yaaker iAnd so theref ore he grabbed hi m a water spri te. He took hi m

keaci , i ni akeri . Ar i or l ka i poneak r i

the water spri te, he swal l owed hi m. Probabl y i t happened to hi m

anta kent i pankoki .over there at Kent i panko.

Haokar i ka i hat i i r i 6r i i maake, yorave,Where mi ght he have gone he to sl eep, he there,

i Ear i neni ra? Avi rer i mi nci . I t i naanaka.hi s grandf ather then there? -- Avi r er i , who sl ept. He awoke.

"Haoka ni ? &a, i hat i i kt i . " Yoyavetar i ,rrWhere (i s) my grandson? Ah, he went to bathe. " He wai ted f or

yoyavet ar i i kahemi t ar i ,hi mi n vai n, he wai ted for hi m i n vai n, he cal l ed hi murgent l y,

"&ani , ni . " Perani i te. "HSokampa J xi"Grandson, grandson. " A very l ong t i me (passed). "Where then

i hatanghi ?" I kahemi , "A&ni . " I kemat i kapi ahidi d he go?" He cal l ed, "Grandson. " He suddenl y heard a l i t t l e

yakake anapati ki ka mka. Aparo "Ani ,he(Ki r i ) answered f romAnapati here now. One (repl y) "Grandsi re,

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yai kena keaci . 11he has carr i ed me of f a water spr i te. "

'krl i pokaSi t l r i . I kahemahi r i , i kemat l r i

Wel l he came for hi m. He cal l ed hi magai n, he suddenl y

yogi tar i ; i kaheml hi r i , i kemat i r iheard hi m f arther on; he cal l ed hi magai n, he suddenl y heard hi m

yoai tar i . [K. : Yoi hatakotanaker i ? ] Yoi hatakotanak r i .f arther on. [ He was f ol l owi ng hi m?] He was f ol l owi ng hi m.

I kahemUhi r i , i kemat i r i ht.He cal l ed hi magai n, he suddenl y heard hi m over there.

"i Aani , " i kemapaahat i r i , yakke"Grandsi re, " he (Avi rer i ) suddenl y heard hi m on arri val , he (Ki r i )

i ncomp6i ki . I ci t i i tanka.answered f romwi thi n (the ri ver). He (Avi rer i ) dove qui ckl y.

I nosi ki tar i ke tci , yaahant i r i i pl femteki ,He pul l ed hi m the water spr i te, he went to take hi m f romhi s mouth,

yorave, i cari ngni . Conk ka i karencl ttake,he there, hi s grandsonthen. Thoroughl y he (Ki r i ) was gummy,

yl &hi r i , yoaatahf et i r i ,he (Avi reri ) took hi m, he went to take hi mout of the water,

i pi tan ha. "pCi ta i ni tantakenar i r i tjfemi?he (Avi reri ) returned. "Why di d he swal l ow hi mfor me my grandson?

Kamgfri keci . Mei ka nonct mker i ,A demon (i s) the water spri te. Now I wi l l f i ni sh hi m,

nontoter i tave, i k5at i , mka noncar i ki ter i . "I wi l l cut hi mnow.' , (t hat' s what) he wants. ' , now I wi l l ' j erk' hi m. "

I pi tangka, i ci t i nake, yai tl i i tari ,He returned, he dove, he went and grabbed hi m,

i nosi kavet kar i ni ti nki . I k nt i r i , s r i , ri ,he haul ed hi m hal f (out of the water) . He di d to hi m, *sound of

sri , sri , i pi otkeri . I pi otgker i , koraket l makesl i ci ng*, he pi l ed hi mup. He was pi l i ng hi mup, (when) watch out.'

eer i ni ve, oanakar i r i ke ahere come many bees then,who ate hi m (the sl i ced water spri te) , then,

pki ri ri ri ri ri ri ri . Tekgra i nconkeri ta, orav,*sound of gnawi ng*. He had not yet f i ni shed hi mthen, that i s,

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i ntot r i ant i Koraketapl ke pasi ni tas(?renci .cut t i ng hi m over there.Watch out.1 here comes another god.

Amenapi i gke i pi otker i , 11Pi conkar i kar i . 11

(He) l ooked at what he had pi l ed up (and sai d), "Caref ul that you donft

Apacaki ro i pi r if i ni sh hi m. " At once he (Avi rer i ) t ransf ormed hi m (the water spri te)

ntgpi . [K. : Mapi tanake ? ] Mapi t angi nci r i .(to) st one. [ (He) became stone?] He who became stone.

I keci poroki tantf tr i ,Theref ore they (the stones j ust bel ow Anapci ti ) are pockmarked,

yoayevet akgr i , r i i nl veta, p ki r i , p ki r i ,(because) they had begun to eat hi m bees they were, gnaw, gnaw,

pki r i , pki ri .gnaw, gnaw.

I ponea yaanahi r i i ^ r i ne,I t came about he (Avi rer i ) car r i ed hi m hi s grandson,

yareetakai har i . [ K. : Yaanahi r i ? ] Yaanahi r i te.he arr i ved wi th hi m. [ He carr i edhi m?] He carr i ed hi m, of course.

i &i take i ki vani hi r i . ' Ai take i nkempetapeempariSo i t was he washed hi m. So i t was he was goi ng to be l i ke hi m

yok. I rot i nci yantar i te.[poi nt i ng to a smal l boy] he here. I n a l i t t l ewhi l e he woul d be

[K. : I t l mi mpa? ] Yaanahi r i te.bi g. [ He was l i vi ng (wi th hi m)?] He carr i ed hi m, of course.

He, i t i makaap &i i r i . [K. : Karencakaavi cani . 1 ] Ee, ari ote,Yes, he l i ved wi th hi m. [ Gummy al l over. 1 ] Yes, of course,

i kamarankahi r i ra -- aneai tr ihe (the water spr i te) had vomi ted hi mthere as we see hi m

yoayetar i nta, yorave, omani rahe eats themal l over there, that i s, [ the gi ant cat f i sh omani 1 there

i r i dr i i &i mate. I r i or i kame kamaner i me, ei ror l ka i t asorenci t i me,he hi s f i sh. I f he had been mortal , i f he had not been a god,

kamakeme i comont ki nta. Ei rokeame yakahi me.(he) woul d have di ed i n hi s bel l y overthere. He woul d not, then,

I rosat l me kemi sant i ci i car i ne antave,have answered. And so, now, (he) who heard hi s grandf ather way over

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i kahemah i r i ra yaki tanSka, "Akave,there, (when) he cal l ed hi mthere, he answered urgentl y, "Over here,

i ni gkena keaci . "

he has swal l owed me a water spri te. "

Episode 4. Avireri Attempts to Dam the Riverat Kentipanko

Kentipanko and its companion hill across theriver, Sironironi, are explained as the remains of

Avirerfs earthworks, constructed by him in aneffort to dam the river at that point (see fig. 16).SinceAvireri is conceived as having normal stature, these immense earthworks testify to great

power in a small body. This short episode re

countsAvireris project and the manner in whichit was thwarted by cirarto. Cirarto, it will berecalled, is a mischievous little bird that damageshousehold goods to build its nest, and is con

sidered by the Campas to be a demon. Here weencounter cirarto in his original human form,undoing Avireri's labor by scratching at theearthworks like a bird, scattering the earth.

Avirerfs vengeance is swift: he transforms hisfrustrator into the demonic bird we now see.

Ar i i nt i kakeromkea. Ti ml tciWel l he (Avi reri ) was goi ng to dami t, then. There was

ci rarato, penki tapaaker i r i ,[the bi rd ci rarato] , he who was st rewi ng (i t) of hi s,

taci nki tapaaker i r i nt. Oarantanentanti karihe who was pushi ng (i t) of hi s over there. Theref ore some of i t

kapi cahi . T mfpl a, I r a havetakawas scattered a l i ttl e. Wasn' t i t?, there [moti oni ng] (i t) had gone

hen6ki , or ave, i yaharte Avi rer i ni , i i i epi kantearori mekeaup hi gh, that i s, hi s humus (of) Avi rer i then, wi th whi ch he was

6k i tamponni . [K. : I r mekagoi ng to cl ose i t, then, i t here hi s Tambo then. [ I t now

pahrani ?] H, yoaranentt i r kamri ci rarato.l ong ago?] Yes, he scattered some of i t the demon ci rarto.

[K. : Aneasi teri nea? Mm, aneasi t r i nea, kemf p]et cari[ As we see him, now?] Yes, as we see hi m, now, he who i s l i ke

yant avti .he (who) does (mi schi ef ) everywhere [poi nt i ng to a mi schi evous l i t t l e

Yai tapl i ri , pnk, pnk. I pokapa hiboy]. He grabbed (i t) of hi s, *st rew*, *strew*. He came

aSi tarori . "Pi ta pi penki tantakenartnri ?" I r6sat ihe who owned i t. "Why are you st rewi ng i t of mi ne?" And so

i peantapl fkari i r i 6ri . Ei ror i ka i penki t i r i me,theref ore he t ransf ormed hi m he. I f he hadn' t st rewn (i t) of hi s,

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FIG. 16.Kentipanko (Tambo River) viewed from downstream. The large gable-shaped mountain inthe distance is believed to be what remains of a damAvireri attempted to construct there.

tiita ke isepikakertSme, oray g, is e p ikanakerome.so i t i s he woul d have cl osed i t, that i s, he woul d have cl osed i t.

[K. : HSokakea i h t i r i i r i or i afei tarori ? ][ Where, then, di d he go (afterwards) he he who owned i t?]

Haokar l ka i h t i r i ? Ar i 6i tem[p]a i hayet i i neayet i roWhere mi ght he havegone? Undoubtedl y he went to see themal l

i ri ci rop . I hayet l nta i neayet i ro i rl ci ro,al l hi s si sters. He went al l over there to see themal l hi s si sters,

i s i nki takoygtaro. Tek rata i ni ntakayarome i l epi teromehe got drunk wi th al l of them. He di d not yet want to cl ose i t

i ri 6ri . [K. : Ai t kekea i ri ori yat i r i t l kea(the r i ver) he. [ So i t was, then, he he was human,

ci rart o?1 Ati ri i ni perani .then, ci r ar t o?! Human he was l ong ago.

Episode 5. Avireri Is Dispatched specially requested of the narrator, who had neg-to Rivers End lected to include them in his original narration.

In this episode we learn how Avireri's relativesThis episode and the preceding one had to be plot to rid themselves of him and succeed.

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FIG. 17. Imoro Avireri (Upper Perene region). In the foreground can be seen the hole into whichAvireri purportedly fell to end his sojourn in Campa territory.

AvirerVs brother-in-law (who, significantly,will be transformed into a burrowing animal, the

armadillo etini) digs a hole under the dancingarea, leaving a thin layer of earth covering it. At

their next festival,Avireri9s sister invites him todance with her, and she pushes him onto the

weak ground covering the hole. Avireri fallsthrough into the hole and calls for aid. His sister

throws him a weak string that breaks under his

weight. She repeats the malicious gesture.

Avireri, furious at the trick played on him, transforms his sister into the tree simdSiri (unidentified), which flowers at the beginning of the dry

season. His brother-in-law, frightened, has

wrapped himself in his sleeping mat, and is trans

formed by Avireri into the armadillo etini.Avireri, unable to climb out of the hole, opens by his own power a hole or tunnel to Ocitiriko.There a strangler vine wraps itself around him and

Pacdkama invites him to help sustain the earth.There Avireri remains to the present day, no

more able to move, because of the vine that constrains him, than the implantedPacdkama.

On the left side of the. upper Perene River,

just above the tributary Yorinaki, there is amountain ridge on top of which an extensive

stretch of grassland sprawls. At its center can be

seen a depression in the ground. This depression

is imoro Avireri (the hole ofAvireri), whereAvireri9s sister dispatched him to Rivers End(see fig. 17).

C&i nki tl tkari i r i ci ro Avi rer i ni ra.She got drunk wi th hi m hi s si ster (of) Avi rer i then there.

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I poneasi tf tkeri . Okantak r i , "HokampaThus i t came about. She sai d to hi m (her husband) , "What

ankanter i r i y? Hl foka ankanter i r i ?" Oki sanentak r i .

shal l we do to hi m? What shal l we do to hi m?" She was rather angry

Hm, i maher t i et i ni i r i nti .wi th hi m (Avi reri ). Hm, he was si l ent Armadi l l o he al one. "Hm,

ti nci anteter i ta nt, ai hayr i ta. "l et' s see we wi l l put hi m i n, now, over there, we wi l l i nsert hi m

Hi tet i , i ki asi tker i vne, vne, vne, vne, vne,now. " (He) f i nal l y went, he dug f or hi m throwi ng earth*.

vne, vne, vne. H, ri i necanati t i ro kap cahi nt.

Ha, wel l he di d i t j ust r i ght a l i t t l e over there.

I nknenta pta, orave,He (Avi rer i ) woul d pass over there a l i t t l e l ater, that i s

i mat i knakea. I r6sat i , t>ra, ontaci nkanter i r i(when) he woul d dance. I t al so, i t there, i nto whi ch she woul d shove

ir iciro.hi m hi s si ster.

"No i nki t ' aka meeka, pi mat i kakayna, hi hi . " "H,"I amdrunk now, dance wi th me, brother . " "Yes,

came. " Hai tet i i mat i kaki ro. I pampoyaki ro,l et ' s go. " (He) wenthe danced wi th her. He sang wi th her,

i pampoyaki ro, i pampoyaki ro. I rotaf kel oki tai t i mtake.he sang wi th her, he sang wi th her. I t i s i t i t began to dawn.

[ K. : Yakacat i rokea? ] Yakacat i ronea.[ He gave her hi s hand, then?] He gave her hi s hand, now.

I rotaf kel oki tai t i mtahi . Ha, t ompankenater iI t i s i t i t began to dawn. Ha, she di d not (have to) repeat

ar i ka . . . l 6ta i kamantakeror i(her request) to hi m when . . . (She) knew what he had tol d her

et i ni : "Nerokaya ovekartaka om6ro. "Armadi l l o: "Here i s, then, i ts l i mi ts the hol e. "

Okanti tapai ntat i ri ak. Ti r, t ri ri ri ri ri ri .She di d to hi m (Avi rer i ) qui ckl y here. *Pushi ng of f *, *ski ddi ng down*.

"C o, pamkena pi mampect e, c o, pamkena"Si ster , br i ng me your thread, si ster, br i ng me

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pi mampecte. 11 Ampacai tevta,your thread. " She drew a thread around her toe to make a cord, i n vai n,

ampacai tevta,

she drew a thread around her toe to make a cord, i n vai n,ampacai tevta. Opi tavetri ,she drew a thread around her toe to make a cord, i n vai n. She gave (i t)

opi carei tanka. Ampacai tavtato hi mqui ckl y, i t broke qui ckl y. She drew a threadaround her toe to

Ri sati , ampacai tavta.make a cord qui ckl y, i n vai n, agai n* she drew a thread around her toe

Hatltkeni t i r i r i r i r i r i r i r i .

to make a cord qui ckl y, i n vai n. (He) went then *ski ddi ng down*.

"C o, nci pamkena pi mampecte. 11 [K. : Ar kea"Si ster , qui ckl y br i ng me your thread. " [ So, then,

okant akaanakr i ? ] i taf kel okantakaanakar i . I rori kmeshe was ( l i ke that) to hi m?] So i t was she was to hi m. I f she

keme kisocar ne, h, r i s oki haph i me Ri sati .had taken st rong rope, yes, wel l (he) woul d have emerged agai n.

Kem ri i htati ti ri ri ri ri ri ri ri ri . Opavetri .

(They) heard hi m he went *ski ddi ng down*. She gave (i t)to hi mi n vai n.

I kaheman t i ro, i kahemani t i r , "Pi neal i t earov,He cal l ed to her angri l y, he cal l ed to her angri l y, "You wi l l see.1,

c o. Prave, p i c at aakenri ka,si ster. That i s, perchance you have sent me tomy doom,

pi taci nkkena. Meekam[p]kea, 6ra, av ro mka,you pushed me. Now surel y, then, that i s, you now,

i masi r i m[p]a pi mpei t i ea. Avi ro(to) [t he tree Si maSi r i ] , surel y, you wi l l be transformed. You

i otahrone osrenci . Avi ro i otaheronewi l l know i t f romnow on the dry season. You wi l l know i t f rom

osrenci . " Kemavaker i kagi nkahi , i kahemnake,now on the dry season. " (They) heard hi m fai nt l y, he cal l ed,

i kahemakotani t i r i et i ni i ri ri . "Ha, et i nihe cal l ed to hi mangr i l y Armadi l l o he. "Ha, (to) armadi l l o

pi mpei t i ea av ror i arav. "I peantanakar i keayou wi l l be t ransf ormed you there.*" Therefore he was transf ormed,

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iriri etl ni . t)ra, yap i nai kanai t i arothen, he Armadi l l o. I t here, he had wrapped hi msel f i n it.*

i Si t i si i r i nti , pi nai , pi ni i , pi ni i . I rosati

hi s mat he al one, *wrap*, *wrap*, *wrap*. And so

i peakoyetai taki r i i vaca i t aki tant ari i kar i .he transf ormed hi m al l wi thi n hi s f l esh, theref ore i t became hi s shel l .

I r6sat i i kenani ke ti ri ri ri , i kemi si nti ri .And so he (Avl rer i ) passed *ski ddi ngdown*, they l i stened

Hat i ke oci t i r l koki . I soki hantapaahari ntakea.to hi m. (He) went to Ri ver ' s End. Therefore he emerged over there,

R, i soki hi moi tapaahi r i i vacakamatentakea,

then. Yes, he emerged where he was hi s PaEi kama over t here,then.

I rosat i i karatantai tavi ha.And so theref ore they l i ve together.

I ki nti ti mi ci tl roki oi sotavakri ri .They say there was a st rangl er vi ne that f astened around

[S. : Tl r oki ? ] Ti rokihi m (Avi reri )* [ A strangl er vi ne?] A str angl er vi ne

oi sotavakgr i i r6i nti . Ay i c ano t avakgri . Ha, i rsat i ,

i t f astened around hi m i t al one. I t embraced hi m. Ha, i t al so,

oravg i kant i tavai t i i r i , yorayg, Pacakama, 11Pi savi kapti i he.that i s, he sai d to hi mqui ckl y, he there, Pa&gkama, "Li ve here.

Pisavikaptfhe, cgme ampacatakoteiri y6ra atomiite,

Li ve here, l et us hel p them they there our many sons,

ahi r i kakot r i ta. Pami takotna, orav*, ki pi ciwe wi l l sustai n them, now. Hel p me, that i s, (wi th)the earth

akg. Nar6take ahi r i kakot i r i atomi i te ki pi cihere. I t i s I (who) sustai ns them our many sons (on) the earth

i t i r i akot i ki r i . "l est they f al l wi t h (i t) . "

I r6sati i s avi kant Iti t ake a mggka.And so theref ore he (Avl rer i ) l i ves (there), then, now.

I ntani i sevavta i ni veta, okampeni tantur iAl one he moves i n vai n, theref ore thereare f ai nt sounds

ti n, ti n, ti n, ti n, ti n, ti n. I sevavta. Teki ci*sound of di st ant rumbl i ng*. He moves i n vai n. There i s nothi ng

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i nkntea ra, par i catapke i ri t ri , par i catnake i ri tfrihe can d there, (he) was rooted he, (he) i s rooted he

Avi rer i nt I kempetra Packama i ri tSri .

Avi rer i overthere. He i s l i ke, there, Packama he.

[K. : Ci sati i kempetakotaphar i ?1 I kmpeta, yoi akotaphar i[ Al so he became l i ke hi m? ] He i s l i ke, he came to l ook

i ri tSri , r i okrat i t?ra okenki carenci tapka.l i ke hi m he. Wel l i t i s f i ni shed i t there i t has become hi story.

Episode 6. The Nailing ofKiri

A lengthy epilogue recounts the subsequent

fate ofKiri. Heartsick for his lost grandfather,Kiri decides to go downriver to join Avireri. Ashe travels he plants maize, which he leaves be

hind to grow. A group of his relatives pursue

him, intent upon killing him for his part in

AvirerVs escapades. The pursuers come upon afield of maize ready to be harvested, and realizethat Kiri passed that way so long before that themaize he planted has had time to mature. They continue on and encounter a field of maize notquite mature, and then another with maize even

less grown, and so on until they come upon afield of maize freshly plantedand they know

that they have caught up with Kiri.9 Sureenough, they find him nearby attempting to dam

the river to create his own Ocitiriko. They attempt to shoot him with their arrows, but only

shoot each other, until only three (a few) o f them

are left.Kiri then advises the survivors to kill himby driving a spike down through his head and

body into the ground. This they do, and he is

transformed into the palm tree kiri.

His blood forms a lake, and at his biddingbirds come to bathe therein. Some of the birds,

including all the sacred birds, bathe only once inthe blood and emerge with beautiful plumage.

But others, including the demonic birds, aregreedy, not satisfied with their good looks afterbathing once, and bathe again, emerging with

ugly plumage.10

By the time Kiri's blood dries, he has grownand produced fruit. Following his instructions,

his executioners take fruit from the tree, bring it

home, and have their wives prepare it as kiriha,

beer of the kiri fruit.Kiri had instructed that thebeer made from his fruit be drunk in moderation

and that no one finish a bowl of kiriha by himself, thus a small quantity would suffice to pro

duce the desired effect. But the demonic bird

civani, still in human form, greedily drinks anentire bowl of beer, and so does the demon owl. The consequence of their action is that today theCampas must consume great quantities of beer

for it to have its effect.

Vulture, still in human form, goes in search of

the tree to obtain fruit for himself, thoughwarned not to. Finding the tree, he reaches for

the clusters of fruit, and climbs for them, but thetree grows carrying the fruit beyond his grasp.

No sooner does he climb down from the tree

than it resumes its former size. Once again he

climbs, and the tree grows as he climbs, swaying

violently, flinging large fruit downriver and

smaller fruit upriver (which explains why the kiripalms in Campa territory have smaller fruit thanthose down along the Ucayali River). He de

scends, and once again the tree resumes its for

mer size. Disgusted, he disparagingly wipes him

self on the trunk of the tree, and from thatmoment the kiri palm has thorns.

Finally receiving some kiri seeds for planting,he returns home repeating the name of the treeto himself. But by the time he arrives there the

name has become kiritiki, the bitter fruit of thekiriti palm. Sure enough, it is kiriti and not kirithat grows in his garden, so that all his labor hasbeen in vain. Bat also receives some seed, but as

he repeats its name, the sounds change topo toki ,fruit of thspoto tree, which bats are still observed

to eat.

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I poneasi t i kar i meeka, ai take ant i ar i t api i ke,I t si mpl y came about now, so i t was (Ki r i ) became bi g,

emapaakam[p] akea i ri ori . I rosati

(he) became vexed, apparent l y, then, he. I t al soyo i mi nki antee taki r i i Eari ngni .they had thrown hi m(Avi reri ) i n hi s grandf ather then.

I savi kaveta ap ni ro, "Aani ni ranki v,He (K r i ) was l i vi ng al one, "My f ormer grandsi re, that i s!,

aani ni ranki yg, 11 yoa i re tako taki r i . Hat i kemy former grandsi re, that i s! , " he was hear t si ck for hi m. (He) went

ki r i nka i ri nt i . lfA[r ] i ve, nohi tahe ni ror i . 11

downri ver he al one. "Wel l ! , I wi l l go 1. 11

[K. : Hi oka i t i mi r i hatahi ci ni ? ] Ki r i ka meka.[ Who was he who went then? ] Ki r i here now.

"Ari ve, nohi tahe noneapaaher l ta aani . " Yoa i retakotanakar i ."Wel l . 1, I wi l l go to see hi mnow my grandsi re. " He was heart si ck

"Ar i , nohi t ah e noneapaaher l ta i i ni . " Hat ahif or hi m. "Wel l , I wi l l go to see hi mnow my grandsi re. " (He) went

i r i nt i Oci t i r l koki . Mm, i poneai taka, "Hatahana, "

he al one toward Ri ver ' s End. Yes, he sal l i ed forth, "Good-bye, "hi , te i nkenki catani ke.ha, he di dn' t i nf orm (the others of hi s i ntent i on).

Ki ti i teri , ki ti i teri , te anei heri ,A day (passed) , (another) day (passed) , he was not to

hat i hi yaata. l f r] i yoi hatl ri ,be seenagai n, (he) hadgone soon af ter. Wel l he f ol l owed hi m,

yor ave, i r i konki r i nt i r i ra haokar l kai hi t gri ri

he there, he who was hi s uncl e there how mi ght they have cal l ed hi m

pi rani ? "Ni mpoi taher i tave, yorave, neot i ranki v .l ong ago? "I amgoi ng to encounterhi mnow.1, he there, my nephew,

Haokayata i kenaker i ?" I pokake, i pokake,i pokake,that is.' Where, then, now, di d he pass?" He came, he came, he came,

i pokake .he came .

Hi , yonkoi tanake si nki , yonkoi tani ke si nki ,

Ha, he (Ki r i ) had toast ed mai ze, he had toast ed mai ze,

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ya&iake nahakiri. lfA[r]inea nareetahea.

(andy he carr i ed uncooked kernel s. lfWel l , now, I wi l l arri ve,

N ro si nki ka, nareetantaheari r i . Noanakea, noi tnakea,

Here i s mai ze here, wi th whi ch I wi l l arr i ve. I wi l l eat, I wi l l eat,no&nakea, nda. . . . " Yaanake. Yaakotanahi haokari kaI wi l l eat, I wi l l eat . . . " He carri ed. He carr i ed I don' t know

okl rat i posi ki r i . Yaakotanake nah&ki r i . Yantapl fekehow many cooked kernel s. He car r i ed uncooked kernel s. He made

yantap&gke oanci, ipankitanake sinki. OUtanaka,

a garden, he made a garden, he pl anted mai ze. (He) moved on,

yantanake pafelni. "Ari nareetahe^ari aanive, Hri

he made another. rrYes I will reach him my grandsire.', yes

nareetahear i ani . tr [ H. : Apa, i r l keaI wi l l reach hi m my grandsi re. " [ Father, he, then,

kantaci Ki r l ka meeka?]He, i r i hatahemewho i s speaki ng i s Ki r i here now? ]Yes, he wanted to go

Oci t i rl koki .to Ri ver ' s End.

Ai takete hathi , haokar i ka, yorave,

So i t i s, then, (he) went, whoever (he was), he there,

yompaheetaker i Ki r i perani ni l tnki ka. Havetahahe (who) nai l ed hi m Ki r i l ong ago hal f (way) here. (He) went i n vai n

ki r l nka yompaheetantakar i r i . I k&nta Yamenahl r i ,downri ver, theref ore he nai l ed hi m. I t seems he l ooked for hi m,

yamenahl r i , yamenaKi r i , yamenahl r i ,he l ooked f orhi m, he l ooked for hi m, he l ooked for hi m,

i neapl Utti ro i rotah nci i rareetahear i sampl ttake

he suddenl y sawi t short l y he wi l l reach hi m (i t) was dry

i si nki ne. Oa naka. I neapl Utti ro i roakra, orav,hi s mai ze. (He) moved on. He suddenl y saw i t recentl y, that i s,

okaratapke i si nki ne. flH, i rotahncii t measured[ i ndi cat i ng the hei ght] hi s mai ze. ,!Ha, short l y

nareetahear i . "I wi l l reach hi m. "

I kantan i t i , "Nof rateta akavg, nont i nakoveet i teta

He (Ki r i ) sai d, "I wi l l go now here. ' , I wi l l turn over

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i mpi ta. " ^rocks, now, l ooki ng f or [the edi bl e aquat i c l arva i mpi t a]. 11

Yo kanaka, neap t i h&oka

He ( the pursuer)moved on, (and) suddenl y saw wherei tarompi vetapagtkaro. Orav, ont i kearaml kea i ri vetahe had begun to dami t. That i s, he was goi ng to cl ose i t of f there,

p rani . Tarompi vetapaka, i neantahar i r i rakea.then, l ong ago. (He) had begun dammi ng, therefore he (the pursuer)

[K. : I r i o tarompi vetapl i nSa, yora . . . ? ]saw hi mthere, then. [ He who had begun dammi ng, that i s . . . ?]

Ki r i ka meka. " f r l i venontarompi tapeer i akave. Ar l me

Ki r i here now. irWel l .* I wi l l dami t here.1 Yes, now,

oci t i ri kotaheti r i nttrori . N&Si nror i Oci t i r i koni aka. fti t wi l l be Ri ver ' s End here (for) me. My very own Ri ver ' s End here. 1'

"Narove, narove, " i kant i tapaahat i ar i , yor ave,"( I t i s) I.' , (i t i s) I .' ," he sai d to hi msuddenl y, he there,

i ri konki ri pokasi tahi r l r i , "Pai ta pant i rl sa?"hi s uncl e he who had come for hi m, "What are you doi ng?"

"Teve, koki orav, notarompi t i rosa noi nakea i mpi ta.

"Nothi ng at al l , uncl e, that i s, I amdammi ng i t to eat i mpi ta.

Mm, pai ta pi pokaS i taker i kea?" Yai tavetar i ,Mm, what have you come for, t hen?" He (the pursuer) grabbed hi m

i koi i nkenteri me. "Nonkentempi mpayee. "i n vai n, he wanted to shoot hi m. "I wi l l shoot you, surel y. "

"Ei ro pi kentana, koki , ei ro pi kentana. " "Nonkentempi ta."You won' t shoot me, uncl e, you won' t shoot me. " "I wi l l shoot you

Avi rot kepeakaye tanaker i r i yorar i ght now. I t i s you who had themal l t ransf ormed they there

pani r i ni ak. " Yai tavetar i ,your former cousi ns here. " They grabbed hi mi n vai n,

i nonc i as i ve tar i haokar i ka i karat ithey drew thei r bows i n vai n I don' t know how many they were

asani nka oi hatanaker i r i nta. Yai tavetar iour fel l ow tr i besmen who had f ol l owed hi moverthere. They grabbed hi m

i nkenter i me, tak, i r i sat i kentavakaaha6a.i n vai n to shoot hi m, *zi p*, and so (i twas) they who shot one one

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Yai tavetari , tk, i r i sat ianother. They grabbed hi mi n vai n, *zi p*, and so (i t was) they

kentavakaahaa. I kantapaaka

who shot one another. They (by then) had come to be hi s fel l ow

mvl t. I k&nti r i , 11Ai t apaake, pi conkavakaa%i takar i ,t r i besmen three. He sai d to them, "Enough, careful that you dont

i ro p i kentavakac i . Pi s ameanari i ka,si mpl yf i ni sh each other, don' t shoot. I f you are annoyed

orave, poyena, paa5i tai tenat irifeiki.wi th me, that i s, to ki l l me, go take f or me, then, a stake.

Pompahenatakea, poyenat&kea n&i nt i . 11 'Ari i s&vi ki ,Nai l me now, then, ki l l me now, then, I al one. 11 Wel l he sat down,

"Pi h te. ""Go. "

Yai tat i r i , yompahaker i , tok, t6k They grabbed hi msuddenl y, they nai l ed hi m, tap, tap --

pai tar i ka yai t i r i i n Itki ? Yompahaker i ,what mi ght they have taken (as) a st ake? They nai l ed hi m,

"Heroya nopat i toki , pi necanatakena. " Y&i tar i

"Here i s, then, my crown, si ght down on me. 11 They grabbed hi m

tfrk, tfrk, i mi sai kako taker i , "Ha, ar i ove. 11tap, tap, they st uck hi mto the ground, "Ha, good enough. 1"

Ot i mantai tar i ramgkea ant i aroki taci r i kaTheref ore i t exi sts there now, then, whose f rui t i s l arge here

ki r i ka meeka. Yompahakr i , tt)k, tok, hm.kl r i pal mhere now, They nai l ed hi m, tap, tap, hm.

Ha, i otakaavaker i , "Pompahakenari ka, neroAh, he had l et themknow, "When you nai l me, here are

ki t i teri , ki t i teri , ki ti teri ,[showi ngf i ngers] (one) day, (another) day, (another) day,

pi mpokai teya pamenai tena. Af r l i ya nonki cotake.come, then, l ook at me. So, then, I wi l l grow frui ts.

Poyeanaya. Pi s i nki te' anaya. Pi s i nki t akeana:Eat me, then. Get drunk wi th me, then. Get drunk wi th me:

kapi &ahi ya pi r ake, onkaramot i hl take.( j ust) a l i tt l e, then, dri nk, the l i qui d capaci ty of the vessel

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shoul d come to (thi s) [ i ndi cat i ng wi th a gesture].

Hi i ro pi caat i roci . Ei ro pi caatanaci . Amaatakenar i kaDonft f i ni sh dr i nki ng i t. Donft f i ni sh dr i nki ng me. When they

onohatafe i takena onkonoakena(the women) prepare me they (shoul d) chew f or me to mi x me wi th

kari xri . Pi si nki take&na. trmani oc. Get drunk wi th me. 11

Yompahak r i t6k, tok, i neavakera i r i rahaThey nai l ed hi m tap, tap, they saw there hi s bl ood

fc6k. Karatanake i r i r hani antave.

*spl ash*. (I t) extended hi s bl ood then way over there [ i ndi cat i ngI kSnt i r i , "Pi nkaateanayave. 11

a l arge extensi on] . He had sai d to them, "Bathe i n me, then.1"

I kantayetaker i ci meri pera, paSi ni pera.He had sai d to al l of them al l the l i tt l e bi rdsthere, al l the other

Savarok me i r i 6r i i kant e t i r i ,(bi rds) there. The Scar l et Macaw (Ara macao) here now he he was tol d,

"Pi nkaate naya paata. " I k&rat i"Bathe i n me, then, a l i t t l e l ater. " They total ed

amenakoventaheetakgr i . Yompahakeri ra , i ni i r ial l (who) were watchi ng hi m. They nai l ed hi mthere, they saw (i t)

onkan&ka i r i rahave, ki t i onkamot i ha.of hi s i t f ormed a pool al l hi s bl ood, vol ume of red l i qui d.

"Pi nkaaheetavakel i na. ""Al l of you bathe i n me. "

Mor oni c i vani i pokanake. Ma roniAl l Squi r rel Cuckoos (Pi aya cayana) they came. Al l

yori ni pi . Mor oni ci mer i hani ki pe.al l Cock- of - the- rocks (Rupi col a peruvi ana) . Al l al l the l i t t l e bi rds.

Poi r i ki , pi coco i ri 5ri ,[The l i t t l e bi rd p6i r i ki ] , [the l i t t l e bi rd pi c6co] they,

ml &r r oni l , conkanaka maaroni ,amenavaker i r i ve. Pasi nial l , compl eted al l , al l those who l ooked at hi m. Another

kaatapi nca, pas i ni kaatapai nca, paSl ni kaata . . . who bathed, another who bathed, another who ba . . .

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pl &naka. Kor l keni conki r i i ri ori . "Came(and) returned. Watch out.1therecomes Hummi ngbi rd he. "Come on,

pi kaatea i ri rf i ha. " Sapokanl ka. Kapi &a

you wi l l bathe (i n) hi s bl ood. " (He) undressed. A l i t t l e

i kantap i nta i r i nt i , pi k. Pi anaka.he di d qui ckl y he al one, *sound of sl appi ngwater*. (He) returned.

Yamenapaaka, i nert i a oanenkani , poci tanaki ni ve,He l ooked at hi msel f , he suddenl y saw handsome, bl ack clothi ng. 1,

mareri anaki ni , "Ai tapke. " Korakevetakabri l l i ant cl othi ng, "Enough. " Watch out. 1 here comes i n vai n

ci i sant i i ri ori , pi Sek.[the demon hummi ngbi rd ci i sant i ] he, *sound of sl appi ng water*.

Oanenkavetanka. I pi i tan&ka, "Ap&ro(He) became handsome i n vai n. He returned qui ckl y, "One (more ti me)

noanenkataperotanaketa. " I pi i tavetanaka,(and) I wi l l be trul y handsome now. " He returned qui ckl y i n vai n,

v 12motSre. Ne t i r i kamarasi ca, kamarac6vaki .*qui ck di ve*. (They) suddenl ysaw hi m drab and l ong, (wi th) drab

beak ti p.

Korake, yorave, savaro. I kaatapaake,Watch out.1 here comes, he there, the Scar l et Macaw. He bathed,

pi ek, kapi ca i kantapai nta aka,*sound of sl appi ng water*, a l i t t l e he di d qui ckl y here,

i kantayetari &ka, i kantayetaka.he di d al l over (thi s area) [moti oni ng], he di d al l over (thi s area)

"Ai take, " vamenaka, oanenkat ka,

[moti oni ng]. "So be i t, " he l ooked at hi msel f , (he) was handsome,

"ai take. " Koraketake ki maro"so be i t. " Watch out. 1here comes the Red- and- green Macaw (Ara chl oroptera)

i r i 6ri . I kaat i tave tapaka, pi feek.he. He bathed qui ckl y i n vai n, *sound of sl appi ngwater*.

I pi i t avetanaka, i k&ati , orave,He returned qui ckl y i n vai n, he bathed (agai n), that i s,

kamarasat&i nani , i kantakr i , "T. "

(the resul t was) a drab and f l at head, of whi ch he sai d, "No (good). "

Korake ti ke i ri ti r i , yorave, yor i naWatch out.1 here comes he he there, the Cock-of - the-rock


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i kaatapake. "Nonkaateta nar i v. f> Kapl ca i kantapi nta,to bathe. rrI wi l l bathe now I.1" A l i t t l e he di d qui ckl y,

mot r e, enci pl i i te. I kant i ronta i l si .

*qui ck di ve*, i nstantl y. He di d to i t over there hi s hai r.

Ment&i naki . Kati apka, yamenapati ka, oanenkani v,Crest ed cl othi ng. (He) stood, he l ooked at hi msel f , very handsome,

ki t er i nki ni , "Hm, ai tap&ke. 11 Korkeorange cl othi ng, r,Hm, enough. 11 Watch out.1 here comes the Mi l i t ary

i kaatapke pi &k, pi gfek,Macaw (Ara mi l i t ari s) , he bathed *sound of sl appi ng water*,

ari ve. Ha, ki t i onkat i amakoi nehi i ri ori . Hm, koraketl i i ncienough.1 Ha, cute red f orehead he. Hm, watch out! who comesi ri f>ri , yora, ompi ki r i te. I kaatapr&i nti .he, he there, [the smal l bi rd ompi ki r i ]. He bathed qui ckl y.

Yamnaka, oanenkatl tnaka, "Ai tapaake. frHe l ooked at hi msel f , (he) had become handsome, "Enough. "

Koraketl i i nci pi ot i i ri f ori ].Watch out.1 who comes the Paradi se Tanager (Tangara chi l ens i s) he.

I kaatap i nt i . Yam[ na] , oanenkatai tanakave,

He bathed qui ckl y. He l ooked [at hi msel f ] , (he) had become very"&Ltake. " [K. : Kapi Sa i kantayetap i nta?] Kapi &a

handsome, "So be i t. " [ A l i t t l e he di d qui ckl y? ] A l i t t l e

i kantayetapl i i nta. Conka[aka] , i hayetrahi .he di d qui ckl y. Fi ni shed, they al l went.

I ni l r i , i nl l r i , inl ' i r i . ^ Ki t i ter iThey saw hi m, they saw hi m, they saw hi m. (Next) day

yamenahl nt i r i , i ne&t i r i ver i maka

they went to l ookat hi m, they suddenl y saw hi m (hi s) si ze

akli , i ri Eatonl ki .here, (i t was as f romhere) to that pol e [gesturi ng].

I ni i mai tapa t i ro oi coki ni ve. Ki cotan ke,They saw i t r i ght away pl enty of f rui t. (He) had produced f rui t,

maci ri aki t l tci . I pi i tan i t i a. Api te maanci i pi aha.whi ch was unri pe. They went back. (Af ter) two sl eeps they returned

I nei t i ro i r aakanke, ki t i onkamonki . "Came

agai n. They suddenl y saw i t i t had r i pened, red cl usters. "Let ' s

ai teta. " I patakareapaakero patakare, patakare, take qui ckl y now. " They broke themof f *break of f *, *break of f*,

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pi r i hatanahi irlraha, i nkaharevetap i nta (i t) had dr i ed hi s bl ood, (that) had qui ckl y f ormed a l ake

patakare, p&t akare, i conkakero.

*break of f *, *break of f *, they f i ni shed i t.

I kant i tanaka ai sat i , 11Ponkoi takenarTka,He (Ki r i ) had sai d al so, "When you boi l my f rui t,

poi saSi tenaya. ^ I rompa kapl Ea_________________________ pigpoke the f i re for me, then. I f i t (i s) (onl y) a l i t t l e

pi nkantakena, i r sati , orave, poi sasi tena,you do (cook) me, i t al so, that i s, poke the f i re f or me,

nokaheni ki t anakekari ne a. Poavetake na,

careful , now, or my f rui twi l l i tch. You wi l l eat me i n vai n,

'art onko

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i r nt i kea. I rak naro. Yanteetakro,began i t he al one, then. He drank *gl ug*. He (another) di d i t,

yant eet ak r o, i r6sati okarahti ti , enfgi take.he (another) di d i t, i t al so the l i qui d (sti l l ) amounted to pl enty.

PaSi ni , pa' Sl ni , yanteetakro , i caatakeroAnother, another, he di d i t, he f i ni shed dr i nki ng i t

c.*f i ni sh dri nki ng*.

I ki teetakner i i r i ori , yorave . . . Ha, i ki teet i t&nar iHe was served he, that i s . . . Ha, he was served

ci vni ka ml ka i ri tf ri .qui ckl y Squi rrel Cuckoo (Pi aya cayana) here now he.

Kant anake, "Pamakenata narove, pamakenata narove. n(He) sai d, "Br i ng me now I , i ndeed, br i ng me now I , i ndeed. "

aneai tr i i c e enkant av i nc& t i .-- as we see hi m he (who) does not bel i eve (what he is tol d).

[K. : Kamari . 1] I ki teet at i anar i , "I rosat i panteetakea. 11[ Demon.1 ] He was served (and tol d), "I t al so you do (the same). "

Y&Ltaro nftro, naro, i cai fti ro. Nl tro,He grabbed i t *gl ug*, *gl ug*, he f i ni shed dr i nki ng i t. *Gl ug*,

"Hai r i ki , hai r i ki yaa, "^ ki moSi ret anke, i caamoti hatci kero,"Hgi r i ki , hai r i ki yaa, " (he) was el ated, he had f i ni shed dr i nki ng

kaml Kr i . 1 Af r ] i kea i peet i r ithe contai ner of l i qui d, the demon.1 Wel l , then, he was gi ven

mamaro i ri ori . "Pamakena nl trori . " i sat i i caatakeroOwl he. "Br i ng me I . " Al so he f i ni shed dr i nki ng i t

nro, n&ro, i caatakero. Ar i i maheret i ,*gl ug*, *gl ug*, he f i ni shed dr i nki ng i t. Wel l he was si l ent,

i &i ronta, "Ho, ht), ho, fro, h6. " Yampi mai tar i ra,(then) he l aughed, "Ho, ho, ho, ho, ho. " He cont i nues i t there,

akemantapi ni t ari r i , "Ho, h6, ho, ht>, ho, ho, ht3," yoratherefore we al ways hear hi m, "Ho, ho, ho, ho, ho, ho, ho, " he there

mamaroperor i ranki . i Si ront l t i a. [H. : I ki moSi retanakethe true owl , that i s. He i s l aughi ng. [ He was el ated (that)

i caatakero? ] Hm. [K. : I ki mol S i re tanake fekea.he had f i ni shed dr i nki ng i t?] Yes. [ He was el ated, of course,

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] I k nt i ro, i ktmti ro, i caamot i hatakero,then. ] He di d i t, he di d i t, he f i ni shed dr i nki ng the contai ner of

i rosat i tasonkaet&Ea, acaamot i hatantaror il i qui d, and so someone bl ew, (and) theref ore we f i ni sh dri nki ng the

pear i nci pe Ai sati .contai ner of l i qui d, (as i s the case for) al l masato al so.

Maaroni r i kame i kemi santavetakar i i kantavetak r iI f al l had l i stened to hi m he had sai d to them

arav, "Ei roya pi caamot i h aye t i ro. 11i n vai n there.1, "Don' t , then, f i ni sh dr i nki ng thecontai ner

-- i rosat i onkant i t i a, ai sati onkempeteameof l i qui d. " i t al so i t woul d be, al so i t woul d be si mi l ar

pear i nci i rori ; ei ro acaati rome, anteetat i emparome.masato i t: we woul dn' t f i ni sh dr i nki ng i t, we woul d al l do

Apl troni kovi t i ki(dri nk) i t wi thout f i ni shi ng. ( J ust) one pot f ul we woul dn' t

Onci kl i &tahea,f i ni sh dr i nki ng i t. They (the women) woul d st rai n (i t),

anteetake&ro, anteetake ro, i rosatiwe woul d al l do (dri nk) i t, we woul d al l do (dri nk) i t, i t al so

onk rate. I r6mpa i caamoti hatanakero,i t woul d (sti l l ) amount to (somethi ng) . But he f i ni shed dr i nki ng

6j Tasonkani kame, "lArithe contai ner ofl i qui d, oh.' (Someone) bl ew, now, "So

pi nkantai t e kea, ar ave, pi ncaamoti hayeteroyou wi l l be, then, that i s, you al l wi l l f i ni shdr i nki ng the

mal troni . Nea, ar i okea, ei roya i neet i cicontai ner of l i qui d everyone. So, wel l , then, i t wi l l not be

pi Ui nki taheetavetel i r i ka kani r i pesuf f i ci ent , then, when you al l start to get drunk al l the mani oc

i nl i veta. " kempetaSari kakea acaamot i hatantarorithere be. " whi ch i s l i ke here, then, theref ore we f i ni sh dr i nki ng

' ai sati .the contai ner of l i qui d al so.

Koraketake ti soni . "Hoka paakeror i ?"Watch out. ' here comes Vul ture. "Where di d you get i t?"

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" Han t a v g* naakero. 11 "Af r]i ve, ni te n trori . 11tTHa, way over there I took i t . " "Wel l . 1, I wi l l grab I . "

"Ei rove pi h t i , ei ro pi hat i . " trr i nohatakeve. " Hai tet i .

frDonft go.1, don' t go. " "Wel l I wi l l go.,,f (He) f i nal l y went.

I koakoatakero, "Haoka yai ror i , hokaHe l ooked and l ooked f or i t, "Where di d he get i t, where

yai r6r i , h&oka . . . ?" i neapaat i ro.di d he get i t, where . . . ?" he suddenl y saw i t (ki r i ).

Yakot i tavetapaka i ri ori . I neap akeroHe ( extended) hi s handqui ckl y i n vai n he. He saw i t

oki temonki take. Neti ti ro overaveraanak&i ta.i ts cl usters were orange. (He) suddenl y saw i t i t was growi ng and

Yoai tavta i rayerme,growi ng over there. He moved qui ckl y i n vai n to take them,

veraanaknta. "Hokampa nonkanterori ye?"( i t ) grew over there. "How wi l l I do i t , then?"

Yatai t i tavetnaha. HaEanake, hat nake, haf anake,He cl i mbed qui ckl y i n vai n. (I t) went , (i t) went , (i t) went,

i kero oh tati henoki trnake. I soanki tai tanha. Yamenah ro,i t kept on goi ng up hi gh. He sl i d down qui ckl y. He l ooked

i &avi hi taphi . I pi i tavetanka. I n roat i t agai n, i t was l ow agai n. He returned qui ckl y i n vai n. He saw i t

vernaka nta. "E, nompari ai teni kea. " I pi i tanaha.grow over there. "Ay, I wi l l f al l , then. " He returned qui ckl y.

I pi i tanaha, yoi haanfti , yo i haanat i ro,He returned qui ckl y, he f ol l owed, he f ol l owed them,

yoi haani t i ro, hatke henoki ve, karatake oi coki nihe f ol l owed them, (they) went way up hi gh, (i t) total ed i ts f rui t

ak. Oti manke,then here [ i ndi cat i ng the quant i ty wi t h a gesture]. They were,

orav, ki t i onkak r o, ot i manke, or av, ki ter i ki r i .that i s, red f rui t, they were, that i s, orange f rui t.

Yoi havt aro, yoi havet aro, ci aci take.He f ol l owed themi n vai n, he f ol l owed themi n vai n, (i t) swayed and

Ohatai t i , ohatl i i ti ak,swayed. I t went, i t went here [ i ndi cat i ng di recti on] ,

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opi cokaaka. Oconkantari ntakea, orave,i t turned. Theref ore they f i ni shed over there, then, that i s,

ohokayetakakea ant f. Conkaka opari tl tke,they al l l anded, then, over there (downri ver). Al l tol d they fel l ,

oravS, ki moi nari pe aka, maaroni , kap i a t apkethat i s, al l the bi g round (f rui t) here, al l , ( l eavi ng) a few

ki r i p, ki r i p. Opi cokl tka he:smal l , smal l (f rui t). I t turned (upri ver) *whi rr*:

ohokai tantakar l kea ki r i peki tapl i i nci r i ,theref ore they l anded, then, those that were smal l f rui t,

ki r i tapi i nci r i , or i hani eri ki . Pl tkara. Pkara.that whi ch i s ki r i f rui t, al l smal l . *Patter*. *Patter*.

Aka opi coka i roi nt i aka, heo, conkaka, conkasi t l ka:Here i t turned i t al one here, *whi rr*, f i ni shed, si mpl y f i ni shed:

omaamaanetakotakanta, oi coki pe, opari take ki moki r ithey were swung over there, al l the f rui t, they f el l the bi g f rui t

nt. Aka opi coka Si mpoover there [poi nt i ng downri ver] . Here i t turned the cupol a of l eaves

i r okar ahme, p&kara.i t as i f to break, *patter*.

Pi apaaka, i neahat i ro(Vul ture) returned (to the ground), he suddenl y saw i t

osavi hi tahi . r i i ki s akamar i tanaka. MHokampai t was l ow agai n. Wel l he, the demon, became angry. "How

nonkante ror i y ?11 &r i i kant i r i r i yora asni nka, ^wi l l I do i t?" Wel l he sai d to hi mthere he there our fel l ow

"Pi toi rokar i yaav. 11 Yameni rotr i besman, "Caref ul that you don' t fel l hi m, then. ' " He l ooked at i t

o avi hi taphi . I mahert i , i maheret i . "Pi takea mka,i t was l ow agai n. He was si l ent, he was si l ent, "Why, then, now,

ra naci petantakror i natai natai t i roy ?" H,that i s, have I worked i n vai n cl i mbi ng and cl i mbi ng i t?" Yes,

yaavet&ke, i pavetkar i asani nka,he took i n vai n, he gave hi mi n vai n our f el l ow tri besman,

i pavetakar i asani nka, "Herov,he gave hi mi n vai n our f el l ow tri besman, (sayi ng), "Here i t is.' ,

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payero avl r or i pi vnki r e. 11 Ha, yamni ro.take i t you your seed f or pl ant i ng. 11 Ha, he l ooked at i t.

"Pi mpena osei ki . Nompanki terota nl i ri .11 Hai tet i ,

"Gi ve me pl enty. I wi l l pl ant i t now I . " (He) f i nal l y went ,i panki vetaro. "Hgoka ohi ta oranki oka?"he pl anted i t i n vai n. "What i s i t cal l ed i t, that i s, i t here?"

"Ki r i . " "Haa, mka nompanki tero n&r i . " I rtSsati ,"Ki r i . fr "Ah, now I wi l l pl ant i t I . " And so (herepeated as

"Ki r i t i ki ki r i t i ki ki r i t i ki ki r i t i ki " ki r i t i ki tanai nci r i rakea.he went) , "Ki ri t i ki ki ri t i ki ki ri ti ki ki ri ti ki , " whi ch became ki rl ti ki

I p ank i yemac eve t akar o i r i ri ,

there, then. He, despi cabl e, pl anted i t al l i n vai n he,i panki yevet&karo ki r l t i ki , i kghti ro, "H, i ri otl tkehe pl anted i t al l i nvai n ki r i t i ki , he sai d, "Yes, that' s i t

ki r i t i ki . " Ofei okanai t i , yamenavet akar o "Ka r i J "ki r i t i ki . rr I t grew.1, he l ooked at i t i n vai n, "That ' s not it.' "

Yai t avet aro, yoavet&karo, kepi si ki take.He grabbed i t i n vai n, he ate i t i n vai n, bi t ter f rui t.

Yaci pet asi t karo, i pi api ataka,

le had returi

[General l aught er . ]

He had worked f or nothi ng, he had returned and returned, that i s,

i p anki p anki t i r o.he had pl anted and pl anted.

Iniimaitapaakero ipokavetapaaha, yorave

On arr i vi ng he saw i t he came agai n i n vai n, he there,

pahaker i r i nta i ni i mai tapaat i ro ceei pt i ni .he who had nai l ed hi mover there on arr i vi ng he saw i t bearded wi th

I knt i , "Kamari , i heci t i takenaro kamar i

thorns. He sai d, "Demon, he wi ped hi s arse on i t f or me the demon

ti soni v. Haokakea nonkantahear i kea ? Tekaci ankantahero,Vul ture. ' How, then, wi l l I be, then? There i s no way f or us to

kovenkatci naka, oceetanakenta. " ^do i t, (i t) has become f earsome, i t has become thorny over there. "

[ K. : I heci t anakero? ]I heci kamari tanakero.[ He wi ped hi s arse on i t?] He, the demon, wi ped hi s arse on i t.

"Noheci terota i ronea kaar i o i netantana

"I wi l l wi pe my arse on i t now i t, now, because i t di d not grant me

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niye ok&aki hi . 11 "t i ni ntakaye trmp i .to take(i ts f rui t) cl ose by. 11 "He di dn' t want to l etyou.

Ai takenea i peevetakempi oi coki . " [K. : I panki takeromekea

So i t i s, now, he gave you i n vai n i ts seed. " [ I f he had pl anted

i r i or i enci pai teta . . . ?1 Mm, ei ro i heci t i romekea,i t, then, he r i ght away . . . ? ] Yes, i f he had not wi ped

haa, onki r i t i motaker i mekeahi s arse on i t, then, yes, i t woul d have been kl r i wi th hi m, then,

i r i or i .he.

M aroni , yorav , pi hi r i , pi hi r i ka i ri ori , Narori ve.

Al l , that i s, Bat, Bat here he, "I (want). '

N rori , pi mpena n&ri . " Yar i takamari vetanakaI (want), gi ve me I . " He, the demon, f l ew qui ckl y i n vai n

i r i nti kea, maro, maro, mro, mro, mro, mro. "Haokahe al one, then, *sound of beat i ng bat ' s wi ngs*. "What

ohi tara?" yaavetapHi nta copi re i s i t cal l ed there?" he qui ckl y took i n vai n breaki ng of f *

"Hoka ohi ta or l mki ?" "Ki r i vg. " "Haa, ki ri , ki r i , "frWhat i s i t cal l ed i t, that i s?" "Kari . ' fl "Ah, ki r i , ki r i , "

ri i peakotaharo. "Haokampa ohi taranki ye ?V "Orave,wel l he f orgot i t. "What i s i t cal l ed, that i s?" "That i s,

pot6ki . " Yoantai taror i potoki kea.p6tt) f rui t . " Theref ore he habi tual l y eats i t poto f rui t, then.

He, i p ank i maSeve t akl tro i ri ori . I neat i ro,Yes, he, despi cabl e, pl anted i t i n vai n he. He suddenl y saw i t,

pasi ni okantanake, potoki tanake. I rosat i yoai taro.another i t became, (i t) became poto f rui t. And so he eats i t

i t ake i ni ntakayetanak r i .habi tual l y. So i t i s someone made hi m l i ke (i t).

I carontakovetakarota, "NatoSe, natoge, nato&e,He had made musi c for i t, thereupon, i n vai n, "NatoEe, nato, natofce,

nat oce, natofcg, "^ j gonkavetakaro.natoge, natofcS," he had gone (f l yi ng) around i t i n vai n.

Yaperovere, orave,i mpampoyakotero i raantear i meHi s di sagreeabl emusi c, that i s, he wi l l si ng i t therewi th to take

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kl r i i r i ori . "Natofee, nato&, natofce, " i nene(i t) of hi s Ki r i he. "NatoEe, nato fe, natof c , " hi s l anguage

i r i $r i - "natoc, natoEe. Meka naye ki ri . Hf okampa

he rrnatoE, nat oEe. Now I wi l l take ki ri . What

ohi tarl uaki ?rr "Ki r i ve. " 11Ah5, ki r i . 11 Ari yaavet anaharo,i s i t cal l ed, that i t ?fr "Kl r i .1" "Aha, ki r i . " So he carr i ed i t

"Ki ri , kl ri , kl r i / 1 opei motapkar i of f i n vai n, (sayi ng), "Ki r i , ki r i , kl r i ," i t changed wi th hi m

19"pototopototopococopococo, ha. Ha, i rotakempa poto. He,rrpototopototopococopococo, ah. Ah, i ti s i t, surel y, poto. Yes,

i r i otake. " Apacaki ro i peakotanaharo i ri &ri .

that ' s i t . " Si nce then he f orgot i t he.

Tekl tci pafel ni aaci ne i v tnki re,There wasno other taker (of) hi s seedfor pl ant i ng,

tek&ci . Aproni yaayaavet akaro, yorave,none. ( J ust) one he had taken and taken i t i n vai n, he there,

y aayaave t akar o t i stmi , kantari , i ri i yemehe had taken and taken i t i n vai n Vul ture, the demon, he had wanted

i vnki re . * . mm, i poneai tavetake

to take hi s seed f or pl ant i ng . . . mm, he (al so) sal l i ed f orth

kamar i pi hi ri . Ar i i k&rat i kant ave tfairiEar iqui ckl y i nvai n the demon Bat. Wel l they total ed those who di d

api t e, aaci neme i v&nki re.i n vai n two, the takers now (of) thei r seed f or pl ant i ng.

[K. : Tek&ci paSl ni ?1 Tekl ci paSi ni . ' Ari okl rat i .[ There was no other? ]There was no other. Wel l i t i s

IVri okarat l kea meeka.f i ni shed. Wel l i t i s f i ni shed, then, now.

We possess two good accounts of Machiguenga when compared with the Campa materials, and

beliefs paralleling the events in the Campa are given in full in Appendix 2 (pages 563-567)

Avireri cycle. These are of considerable interest in English translation.

NOTES

^ his view is shared with the Machiguengas, for rather they believe that many animals have men as their

whom Padre Cenitagoya ([1943]: 194) expressed the ancestors, by the action of a superior being.

matter aptly: The Machiguengas are not totemists, i.e.,

they do not admit that they arose from animals, but 2The Machiguengas also have this belief. Pereira

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(1944a:85n.) reported for the Machiguengas a belief in

Yavireri, who was a maleficent being who trans

formed human beings into animals. Padre Garca

(1935-1937 :XVIII, 97) reported the following: For

merly all the animals were Machiguengas, say the savagesof this tribe. The good animals were blown on and trans

formed by the powerful Machiguenga Yabtreri taso-rinchi;the bad ones, on the contrary, owe their conversion to the blowing of the Evil Principle Kientibkori.

3This reiteration suggests a long period of residence.

^ h e fruit trees enumerated here as having been cre

ated byAvireriare wild, not cultivated.

^ h e picture evoked here is that of Avireritrudging

along, stooped over and looking at the ground, with his grandson on his back looking around in all directions.

6Questions and statements interjected by Campas lis

tening to these narrations are included if significant, in

brackets. In each case the speaker is identified by initial.

7The bird Steatornis caripensisdoes indeed havewhiskers, and to that extent resembles human beings.

8The Campas, however, do not extract salt from this

spring, nor is there any indication that they ever did so.

H'his minor masterpiece of detection, slurred over

by Ihe present narrator, is more clearly expressed in

another version of the same myth I collected.

following Machiguenga belief: The red and yellow

colors that some birds exhibit come from their having

painted themselves with the blood or bile respectively of

Yabtreri tasorinchi.

That is, the birds bathed one after another in the

pool ofKirfsblood.

12The color kamdra(ri) is considered ugly by theCam pas (see above, page 299, note 9).

13That is, they keptKiriunder surveillance.

14Poking the fire is to increase the heat.

lsHdirikiis the name of a tree; it is uttered here out

of pleasure while eructing, as a humorous note.

16This personage is not identified.

17The trunk o f this species of palm is sheathed in rings

of long, sharp thorns, which makes it impossible to ob

tain the fruit by climbing the trunk. These thorns, as the

text recounts, came into existence as the direct conse

quence oftisdnfs contemptuous action.

l*Nato&has no meaning. The intention may be toimitate the twittering of bats. The narrator repeats the

pihiriincident here to add some details.l9Kiritiwas identified as the inchaui palm (Bactris

concinna); pot6was identified as the oje tree (Ficusanthelminthica).

10Padre Garcia (1935-1937 :XVIII, 94) reported the

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