P A R T 3.

C A M P A C O S M O G O N Y : T H E E A R T H THE AViRERI CYCLE

Myth knows of no other mode of explanation than to go back to the remote past and to derive the present state of the physical and human world from this primeval stage of things. -Cassirer 1953:153 The Campas do not believe that the universe Campa mythology: first, all the accounts make has always been the same. They point to certain sense in terms of the Campa manner of living; features of the universe and explain them as hav and, secondly, they all share a similar mode of ing come into existence through sudden transfor explanation. Yet the accounts do not fit together mations at some time in the past. By subtracting to form a fully coordinated whole. Occasionally all the features so explained, a vision of the uni the same feature is explained in two different verse as it was in its initial or primeval condition ways in two different accounts. Different infor emerges. This primeval universe of Campa cos mants give different versions of the same myth, mogony is nowhere explicitly described, yet it or incorporate the same incidents in different may be seen as implicit in Campa mythology as a myths. An inspection of the Campa mythological whole, and the following picture emerges: Before accounts reveals that they cannot be arranged in the events related in Campa mythology took any temporal sequence, for they defy such order place, the universe was much less variegated. The ing. Indeed, the only arrangement to which they earth existed, to be sure, and there were Campas lend themselves is of the sort used here: terres living on it, some or all of them with powers trial transformations; then celestial develop immeasurably greater than the feeble forces of ments; and finally the history of humanity. those who live today. But many if not all species The myths of terrestrial transformations con of animals did not yet exist, certain species of cern the manner in which certain species and fea trees did not yet exist, a number of rock forma tures on the earths surface came into existence. tions in Campa territory did not yet exist; the The earth itself is believed to have suffered only earth did not as yet know seasons or the darkness one notable transformation, and that a gradual of night; the sky was still empty of sun and one: at one time the earth spoke, answering moon and some if not all the stars. TasdrencVs solicitudes, but with the passage of The history of the transformation of this sim time its voice became weaker and finally ceased, plified, primal universe into the universe as it is leaving it inert as it is today. According to the observed today, is embodied in a number of tra informant Sariti, it is because the Campas die ditional accounts of the kind we call mythologi and are buried that the earth has suffered and no cal. These accounts are presented in this chapter longer speaks, at least within the confines of and those that follow. Although they are classi Campa territory. In describing the universe, how fied and referred to as myths, for the Campas ever, it is not unusual for a Campa to impute the they are reliable reports, handed down orally power of speech to the ground underfoot where from past generations, of happenings as real as the good spirits live at the ends of the earth and any actual event of past years still remembered in the sky. or talked about. But while these accounts form But more generally the terrestrial transforma the corpus of significant Campa history, we tions conceived by the Campas were sudden should not expect any thoroughgoing consis transformations. Each of these marked the meta tency when we compare them. The Campas do morphosis of a member of the original human not compare them. They are satisfied that each that is, Campastock into the first representative account is internally consistent in its explanation of a particular species of animal or plant, or into of the origin of specific features of the universe. some feature of the terrain. The clues to the Two elements bind together the corpus of former human condition of these species and ter309

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ANTHROPOLOGICAL PAPERS AMERICAN MUSEUM OF NATURAL HISTORY VOL. 52 tory with his grandson Kiri, who was to be trans formed into kiri, the pihuayo palm ( Guilielma speciosa). It was Avireri's habit to visit his sisters to drink and socialize, and to carry his grandson on his back as he traveled. It was while traveling in this way that Avireri transformed Campas en countered along his route into whatever they re sembled, or whatever resembled them. Thus, in this first episode of the Avireri cycle, Avireri transforms a number of Campa boys his 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 en tire 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 in furiated 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.
icaririni his grandson

rain features are the human resemblances that they 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 is found 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 fellow Campas in this way was Avireri} In this section we consider the myth cycle with Avireri as its central 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, only slightly edited, retaining the questions asked of the narrator by his listeners in the course of nar ration. Episode I. Avireri the Great Transformer For a long time Avireri lived in Campa terri
Intni In the beginning (Kiri) then, apite. (the) two.

ikfotari he (Avireri) waswith him Isavikaveita, They were living,

isavikaveita, they were living, iriciro. his sister.

isavikav^ita. ^ they were living.

Osamahrikea She was annoyed with him, then, atirip^, many humans,

Os^iki ipe^keri Many he transformed them atirip, many humans, prani. long ago. ma^roni. everyone.

ipellikeri he transformed them ri, bees, irisati they also atTri humans perani. long ago. t?k she here meka now atiri humans p^rani. long ago.

Ipekeri He transformed them kahiro, termites, ir6sati they also

Ipetfkeri He transformedthem

irisati they also atiri humans

Ipe^keri He transformed them Ir^take It was they

mapipe, many rocks,

ohananekitep^ her many children

iricir$ni, (of) his sister then,

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simasirika. fthe tree S i i r a i i j i i r i l here. angry with him.

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Osemah'arikea, She was annoyed with him, then, "Te pikamcate. MYou are no good. okisakeri. she was * Oseiki Many

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Okisakgri, She was angry with him,

pipeayet^keri you have transformed many of them

pitinerip^.1 1 your many nephews.1 1 "Pihltte "Go pearinci manioc beer Kiso Hard by yorave' he there yoiri, he was

Okantavgtari, She had said to them (her sons) in vain, pinkantliiteri go tell him pikonkiri your uncle iririiteta pettrinci, to come drink now manioc beer,

nta.1 1 over there.

Impokavetanakea in^veta. They were to come in vain. idarineni. his grandson then.

together with him, his back. Irihaniki, A small boy, Patakitaa Who adhered

yorave, he there,

Yamaceetak6tari. He carried him on aka? here? PatakaitaEakea. Who adhered, then. 1 1 Cameve "Let's g o . *

Haokarika How might

ikaratini he ( KiriT have measurexi then

yamaceetakdtari. he (Avireri) carried him on his back. itlipiki, to his back, amnaci who looked

irlnti. he (Kiri) alone.

aslnkitea.I r we will get drunk." Iriot&ke It was he po6riki sweet fruits

Amenaci Who looked

irinti. he alone. ydra, he there, Avireri, Avireri,

a^itankaro perani, (who) owned them long ago, iyemitotepe, all his cacao,

^imampikipg, all Simampiki, Iriotfeke It was he them all

maaroni, all,

pamakipe -- paitarlka? all pam&ki -- what else? - maaroni, them all,

ic6nkiro he finished (planting) perani, long ago,

pocariki. sweet fruits. acoyetlro we suck on

ovec ikanakeror i he who made them ardri. we.

otimantari therefore they exist

KapiSahtmpa iyemitote? (Were they) few his cacao trees?

Aocinikive.1 (On the contrary,)

in quantity on the path at that time.1 vain, yorave, they there, itinerip^. all his nephews.

Inevetarirakea, They saw them there, then, in Ikantavetaitiari They had said to him in vain

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impiavet&hea. (that) they would return (home). irointi it alone now Irointi It alone yataitak6yeti, they climbed many, isati. also. Okame It here

yataitak^yeti -- imampikip they climbed many -- many Simampiki trees Semokoki^reki. Small plump fruits.

pankirencitaciri. what was planted. iketi. kept on.

^iketi ipiataita, They took their time

returning,

Koraketanahi Watch out.1 here comes Amgnaci Who looked

iriori, he,

oyot&ca who was bowed down tmtli over there

Avirerini,^ Avireri

then.

irintikea: he (Kiri) alone, then; nt over there

ipicoka, he turned,

nt over there "Xtini, "Grandsire, yorav, that is,

ipicoka, he turned, pitampa what (are)

ipicoka ineapaahatiri he turned --he suddenly saw them. "Tekacive. "Nothing.1 t f e i n i . grandson. Iriotlfee, It is they, Camati^ri.! t Letf s go on.1 " "Hlioka "Where ' k U n i . , Grandson,

yontayg?" they over there?1 1

pisaninkap your many fellow tribesmen jfeni, Grandsire, ipicokltnaka. he turned.

avirori, you,

"Pameneritemi. "Look at them.1 arjfsa?" there?" ri Well,

pamenerit6ni, look at them.*

lUini." grandsire." Sni. grandson. "H." "Ah."

" K li l f ri , "No they're not, ini." they are."

kosiriv^, all white monkeys,

koslri white monkeys

Ipe^hiri He (thus) iknta, they went on,

transformed them (to) ikltnta, they went on,

kosiri. white monkeys.

Yogfefnaka, They moved on,

ineap^tiri (when) he (Kiri) suddenly saw them ri Well,

asfoinka, our fellow tribesmen,

yat^iveta iri^veta. they had been climbing in vain. in vain,

ipatakavet&iaka, they flattened themselves "HaokarCsa, a^fni? "What is it there, grandsire? Yamenifanaka, He looked.

imaherevettfnaka. they became silent in vain. grandsire,

Pameneritfeni, Look at them.', " H i t , "Ha,

patakairicarira." they who are fastened there." alfni." grandson."

kahirov^, all termite (nests),

Ipe^kari He (thus) transformed them (to)

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kahlro. termite (nests). hen&ki , up above, ik^nti, he said,

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YolSnaka They moved on liisati. again. Ipatakavettika They were flattened in vain Kemasitari, (He) simply heard him,

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ri. (those who would become) bees. r r Ani, , f Grandsire, pamgneri look at them

patakac^rinta they who are fastened over there Iriotake It is they pirentiite, your many brothers,

hentxkinta.I r up above over there." ni. grandson. Camatiri." Let's go on." "Ha, "Ha,

"Tekaci. "(It is)nothing. "Pameneritini, "Look at them.', eeriv, all bees (nests),

pameneritifemi." look at them.'" C&ni." grandson." irosatlkea, it also, then, M^aroni Everyone vokape, all these, iklirati they included paitarikape, what all else,

Ipicokitan6ka. He turned. Irosati It also orave, that is,

iSemanteetakiri, therefore they were annoyed, mm. mm.

ikisanteetak&ri, therefore they were angry, etini, armadillo,

atiritciri: they who were human:

m^roni all

civanip, all Squirrel Cuckoos (Piaya cayana), Rynchophorus sp. ]

emope all [the edible weevil ok&rati. it included, mamarope, all owls, orave, that is,

fRynchophorus sp. ],

iotiriri -- iyotiri those who knew of it -- they knew of it (Steatornis caripensis), [K. : [ Yatlriti He was human ik&rati they included

sant^ni, the Oilbird perani long ago.

atiritaciri they who were human

mka now

pah^rani?]^ Ihltari? long ago?] Which? Mm, Yes, atfrini human formerly

[K. : Iriotakete, [ It is he, iriori, he,

of course,

sant&ni. ] the Oilbird.]

ariompa isn't it (that)

i&ipatonataita he has whiskers?

The transformations attributed to Avireri are not limited to those recounted in this episode and those that follow. It was Avireri, I was told, who transformed a Campa drunkard into the fly

Hinkidrenti, which is attracted to masato. All wasps, 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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ANTHROPOLOGICAL PAPERS AMERICAN MUSEUM OF NATURAL HISTORY VOL. 52 Further up the Tambo, on a cliff overlooking the salt spring Tiviha on the right side of the river, 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 salt spring, 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), effec tively transforming the priest into stone. The hills above this transformed figure are under stood to have been a town at one time, and a hilly protuberance to the right of the figure is understood to be a storehouse full of merchan dise. Manihirni, the Pea de Wertheman, a great rock just below the mouth of the Onkonni on

Campas also single out certain features of the terrain in Campa territory as the consequences of Avirerfs 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 (va gina) (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 put her 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 [or they] who thus copulates). The rock is seen in this case as a couple caught by Avireri in the act of coitus and turned to stone.

kito , and the water snail tiontiiki were aianinka perani, our fellow tribesmen long ago, warriors who, fleeing from others, dived into a stream and were thereupon transformed by Avireri. The

FIG. 11. Cavici (Tambo River). This rock on the left bank of the river is believed to be a bathing woman turned to stone by Avireri.

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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 Avireri into stone. I was told that the Caucasian crew of the launch was, at the moment of transforma tion, proceeding upriver to molest the Campa women of that region. Just below the settlement of Koriteni on the Tambo, on the left side of the river, there is a rock outcrop broken into rectangular blocks, a common natural phenomenon (see fig. 15). The Campas call this rock outcrop Oararoncipanko. It is 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 extinction of the Campas and the taking over of Campa territory by the Caucasians. I was assured that had Avireri limited his activities to the Cauca sians 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 Seasons and the Night Each Campa myth is in its own way a tour de force. This episode of the Avireri cycle is particu larly appealing, esthetically as well as intellectu ally, because it presents the great rhythms of the universethe alternation of day and night, and the alternation of the seasonsas having been created out of music. In the preceding episode Avireri appears as a trickster; here he is a culture hero 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

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 de Wertheman, a large rock the size of a river launch, which it is believed to have been before being transformed by Avireri.

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Avireri.

FIG. 15. Oararoncipanko below Koriteni (Tambo River). This rock outcrop, cracked into rec tangular blocks, is believed to be bales and crates of Caucasian merchandise transformed to stone by The effect is to produce a sense of immediacy, as does the use of the historical present in English, The translation is kept in the past tense.
ikantaherikea. (that) he said to him, then, meeka?" now?" Ha^ Hat

dance appropriate to each season and thus ereates the seasons. One peculiar feature of the text is that it is mostly phrased in the future tense.
IponeaS itahakea It simply came about, then, "Ani, "Grandsire, haokakea where, then,

ahataherikea will we go, then,

isinkitak^kari, they got drunk together, gyegiriapaSka (he) made merry icaatake he finished drinking icaatake, he finished drinking,

iginkitaklSkari. they got drunk together, Iro It

ifcinkita . . . they got drunk . . . kapicahi a little

Avirerlnira. Avireri then, there. opakot&keri what she gave

iraapake, he drank long,

iriciro, his sister,

iclitake, he finished drinking, asonkate." play panpipes."

icaatake. he finished drinking.

"Came "Let's

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onihaantanakerori oveSiriancipe he who showed it, therefore,all festive activities isonkatakayeri, he played panpipes with them, isonkatakayeri, he played panpipes aisati. also.

Iriot^ke It was he

Ikantanakerori He did it there, with them,

isonkatakayeri, he played panpipes with them,

isonkatakayeri, he played panpipes with them, him iriciro, his sister, Imtiki, He danced, iraakot^kero he took "Te, "No, hliihi, brother,

inconkapkero conk&, "Ariove.1 1 Onk^nteri he finished it*finish*. "Good enough.*" She said to f r PaSini pimlitike, haihi "Another, dance, brother, im&tiki, he danced, imatiki, he danced, pimlttika." dance." Matlkake. (He) danced.

iraakot&kero he took (music) of it

citgniri, the night,

(music) of it t onkamcate. it is notgood. very dark Ok&rati It included

cit&iiri. the night. Isiro pliro Do not take Mm, Yes,

Onk&nteri ohiiriri, She said to him her brother, it cit^niri, (music of)

citenikirini the night, (or it will be) os&renci. of it the dry season. impampoyakot^ro, he sang of it, inkni, rain,

p&ita." later. * r

iraakotkero he took (music)

imatikakotgro he danced of it Imp6nea It came about

os&renci: the dry season:

imp^mpoya . . . he sang . . . keironci, the rainy season, ipampoyakotiri. what he sang of. then,

iraakot&kero he took (music) of it

okearoncitantaitari, therefore there is a rainy season,

oktirati it included

Iraakovetake^ro kearonciya, He began to take (music) of it the rainy season, "Htiihi, "Brother, t onkamcate. it is not good. " H i t , irove." "Ha, all right.*" impampoytflke, he sang, "H^, "Yes, Ir<?take, It is it, Irt>take It is it

onknteri, (and) shesaid to him,

orav, os^renci nokoakotlmpi." that is, dry season I want from you." irtittheri he took it imatiki, he danced, irointi. it alone. imatiki. he danced. time. Impampoyctke, He sang, "Kamgca, "Good,

imatiki, he danced, kam^ca.1 1 good.*1 savikake. (he) was

cio?" sister?"

Inkantak6tea. He (thus) passed

Yoaniriakot^keri He lowered him

ic^rine, his grandson,

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seated. then. Hn, Hn,

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haokarika whenever irihat^nahe, he will go, h l f , yavicanotanaherikea. ha, he will embrace him again,

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Episode 3. A Water Sprite Swallows Kiri This episode explains a particular terrain fea ture below Anapati on the right side of the Tambo River. A keaci or water sprite swallows Kiri while Avireri is sleeping. This event occurs perhaps at Kentipdnko, a prominent hill just be low the confluence of the Perene and Ene rivers to form the Tambo. Avireri wakens, calls for Kiri, and hears a faint reply from far down the
Ikanta, He (Kiri) went on, Irosati And so

river. Avireri follows the voice, wrests Kiri from the 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 finish what he is doing, Avireri transforms the slices, already pockmarked by the gnawing of bees, to stone. The pockmarked stones below Anapati are the record of this adventure. (I did not have oc casion to be shown this particular terrain fea ture.)
iro so ikimotavetha^ he began to grow.

ikanta, he wenton, him

yaitantakari therefore he grabbed

ke^tci. Yaakeri a water sprite. He took him Ariorlka Probably iponeak^ri it happened to him

keaci, the water sprite, anta over there

iniakeri. he swallowed him.

kentipankoki. at Kentipanko. ihati he have gone iri6ri he imaake, to sleep, yorave, he there,

Haokarika Where might

iEarinenira? his grandfather then there? "Haoka r r Where (is) him in vain, "&ani, "Grandson, ihatanghi ?" did he go?" ni? my grandson?

Avireri -- Avireri, &a, ihati Ah, he went

m^inci. Itinaanaka. who slept. He awoke. ikti." to bathe." Yoyavetari, He waited for

yoyavetari he waited for him in vain, ni." grandson." Ikahemi, He called,

ikahemitari, he called him urgently, "HSokampa "Where Jxi then

Peraniite. A very long time (passed).

"A&ni." Ikemati "Grandson." He suddenly heard mka. now. Aparo One (reply)

kapiahi a little "Ani, "Grandsire,

yakake he(Kiri) answered

anapatikika from Anapati here

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keaci.1 1 a water sprite." Ikahemahiri, He called himagain, ikematlri he suddenly

yaikena he has carried me off 'krl Well heard him yoaitari. farther on.

ipokaSitlri. he came for him.

yogitari;ikahemlhiri, farther on; he called himagain,

ikematiri he suddenly heard him

[K. : Yoihatakotanakeri? ] Yoihatakotanak^ri. [ He was following him?] He was following him. ikematiri he suddenly heard him ht. over there.

IkahemUhiri, He called him again, "iAani," "Grandsire," answered

ikemapaahat iri, yakke he (Avireri) suddenly heard him on arrival, he ( Kiri) Icitiitanka. He (Avireri) dove quickly. him iplfemteki, from his mouth,

incomp6iki. from within (the river).

Inosikitari He pulled him yorave, he there,

ke^tci, yaahantiri the water sprite, he went to take Conk^ka Thoroughly

icaringni. his grandsonthen.

ikarenclttake, he ( Kiri) was gummy,

yl&hiri, he ( Avireri) took him,

yoaatahfetiri, he went to take him out of the water, me t j f e m i ? my grandson?

ipitan^ha."pCita initantakenariri he ( Avireri) returned. "Why did he swallow him for Kamgfri A demon (is) keci. the water sprite. Meika Now

nonctmkeri, I will finish him, mka now noncarikiteri." I will 'jerk' him."

nontoteritave, ik5ati, I will cut him now.', (that's what) he wants.', Ipitangka, iciti^nake, He returned, he dove, inosikavet^kari he hauled him sri, sri, slicing*, here come

yaitliitari, he went and grabbed him, Ik^ntiri, He did to him, s^ri, ri, *sound of

nitinki. half(out of the water).

ipiotkeri. he piled him up.

Ipiotgkeri, He was piling him up,

koraketlmake (when) watch o u t . ' sprite), then, orav, that is,

eerinive, oanakaririkea many bees then,who ate him (the sliced water Tekgra inconkerita, He had not yet finished him then,

pkiririririririri. *sound of gnawing*.

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intot^ri cutting him

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anti Koraketaplke over there.Watch out.1 here comes ipiotkeri, what he had piled Apacakiro At once up (andsaid), pasini another tas(?renci. god.

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Amenapiigke (He) looked at finish him." ntgpi. (to) stone.

1 1 Piconkarikari.1 1 "Careful that you donft

ipiri he (Avireri) transformed him (the water sprite)

[K. : Mapitanake ? ] Mapitanginciri. [ (He) became stone?] He who became stone.

Ikeciporokitantftri, Therefore they (the stones just below Anapciti) are pockmarked, yoayevetakgri, (because) they had begun to eat him pkiri, gnaw, pkiri. gnaw. Iponea It cameabout yareetakaihari. he arrived with i&itake So it was yaanahiri he (Avireri) carried him i^^rine, his grandson, ri inlveta, bees they were, p^kiri, gnaw, p^kiri, gnaw,

[K.: Yaanahiri? ] him. [ He carriedhim?] 'Aitake So it was yok. he here.

Yaanahirite. He carried him, of course.

ikivanihiri. he washed him.

inkempetapeempari he was going to be like him Irot^inci yantarite. In a littlewhile he would be Yaanahirite. He carried him, of course. ariote, of course,

[pointing to a small boy] big.

[K. : Itlmimpa? ] [ He was living (with him)?]

He,itimakaap^&iiri. Yes, he lived with him.

[K. : Karencakaavicani.1 ] Ee , [ Gummy all over.1 ] Yes,

ikamarankahirira -- aneaitri he (the water sprite) had vomited him there as we see him yoayetarinta, he eats them all over there, iridri he i&imate. his fish. yorave, that is, omanira [the giant catfish omani1 there eirorlka itasorencitime, if he had not been a god, Eirokeame yakahime. He would not, then, icarine antave, his grandfather way over

Iriorikame If he had been

kamanerime, mortal,

kamakeme (he) would have have answered.

icomont^kinta. died in his belly overthere. Irosatlme And so, now, kemisantici (he) who heard

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there, ikahemahirira (when) he called him there, keaci." a water sprite." yakitanSka, he answered urgently, "Akave, "Over here,

inigkena he has swallowed me

Episode 4. Avireri Attempts to Dam the River at Kentipanko Kentipanko and its companion hill across the river, Sironironi, are explained as the remains of Avirerfs earthworks, constructed by him in an effort to dam the river at that point (see fig. 16). Since Avireri is conceived as having normal stat ure, these immense earthworks testify to great power in a small body. This short episode re
Ari Well

counts Avireris project and the manner in which it was thwarted by cirarto. Cirarto, it will be recalled, is a mischievous little bird that damages household goods to build its nest, and is con sidered by the Campas to be a demon. Here we encounter cirarto in his original human form, undoing Avireri's labor by scratching at the earthworks like a bird, scattering the earth. Avirerfs vengeance is swift: he transforms his frustrator into the demonic bird we now see.
Timltci There was

intikakeromkea. he ( Avireri) was going to dam it, then. penkitapaakeriri, he who was strewing (it) of his, nt. over there.

cirarato, [the bird cirarato],

tacinkitapaakeriri he who was pushing (it) of his was scattered kapicahi. a little.

Oarantanentantikari Therefore some of it havetaka (it) had gone

T^mfpla, Wasn't it?,

Ira there [motioning]

hen6ki, orave, iyaharte up high,that is, his humus going toclose it, then, pahrani ?] long ago?] 6k it here

Avirerini, (of) Avireri then, itamponni. his Tambo then. kamri the demon

iiiepikantearorimekea with which he was [K. : Ir meka [ It now cirarato. cirarto. kemfp]et^cari he who is like

H, yoaranentt ir Yes, he scattered some of it Mm, Yes,

[K. : Aneasiterinea? [ As we see him, now?]

aneasit^rinea, as we see him, now,

yantavti. he (who) does (mischief) everywhere [pointing to a mischievous little boy]. Yaitapliri, pnk, He grabbed (it) of his, *strew*, "Pita "Why pnk. *strew*. Ipokapa^hi He came Ir6sati And so

aSitarori. he who owned it.

pipenkitantakenartnri ?" are you strewing it of mine?" iri6ri. he.

ipeantaplfkari therefore he transformed him

Eirorika ipenkitirime, If he hadn't strewn (it) of his,

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FIG. 16. Kentipanko (Tambo River) viewed from downstream. The large gable-shaped mountain in the distance is believed to be what remains of a dam Avireri attempted to construct there. tiitake
so it is

isepikakertSme,
he would have closed it,

orayg,
that is,

isep ikanakerome.
he would have closed it. iriori he ihayeti he went afeitarori? ] he who owned it?] ineayetiro to see them all irlciro, his sisters, ilepiterome to close it yatiritlkea he was human,

[K. : HSokakea [ Where, then, Haokarlka Where might

ih^tiri did he go (afterwards) Ari6item[p]a Undoubtedly

ih^tiri ? he havegone?

iricirop^. all his sisters.

Ihayetlnta He went all over there

ineayetiro to see them all

isinkitakoygtaro. Tek^rata inintakayarome he got drunk with all of them. He did not yet want (the river) then, iri6ri. he. [K. : Ait^kekea iriori [ So it was, then, he ini he was perani. long ago.

cirarto?1 Atiri cirar^to?! Human

Episode 5. Avireri Is Dispatched to Rivers End This episode and the preceding one had to be

specially requested of the narrator, who had neglected to include them in his original narration. In this episode we learn how Avireri's relatives 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 which Avireri 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 dancing area, leaving a thin layer of earth covering it. At their next festival, Avireri9s sister invites him to dance with her, and she pushes him onto the weak ground covering the hole. Avireri falls through 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, trans forms his sister into the tree simdSiri (unidenti fied), which flowers at the beginning of the dry season. His brother-in-law, frightened, has wrapped himself in his sleeping mat, and is trans
C&inkitltkari She got drunk with him

mountain 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 of Avireri), where Avireri9s sister dispatched him to Rivers End (see fig. 17).
Avirerinira. (of) Avireri then there.

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 con strains him, than the implanted Pacdkama. On the left side of the. upper Perene River, just above the tributary Yorinaki, there is a

iriciro his sister

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Iponeasitftkeri. Thus it came about. ankanteririy? shall we do to him? with him (Avireri). tinci let's see now."

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Okantak^ri, She said to him (her husband), Hlfoka What Hm, Hm, ankanteriri?" shall we do to him?" imaher^ti he was silent etini Armadillo "Hokampa "What Okisanentak^ri. She was rather angry irinti. he alone. "Hm,

325

anteterita we will put him in, now,

nt, over there,

aihayrita." we will insert him

Hiteti, (He) finally went,

ikiasitkeri he dug for him

vne, vne, vne, vne, vne, ^throwing earth*.

vne, vne, vne.

H, riinecanatitiro kapcahi nt. Ha, well he did it just right a little over there. orave, that is

Inknenta pta, He (Avireri) would pass over there a little later, imatiknakea. (when) he would dance. him iriciro. his sister. "No^inkit'aka "I am drunk came." let's go." meeka, now, pimatikakayna, dance with me, Ir6sati, t>ra, It also, it there,

ontacinkanteriri into which she would shove

hihi." brother."

"H, "Yes,

Haiteti imatikakiro. (He) wenthe danced with her.

Ipampoyakiro, He sang with her, okitaitimtake. it began to dawn.

ipampoyakiro, ipampoyakiro. he sang with her, he sang with her. [K.: Yakacatirokea? [ He gave her his hand,then?] Irotafkel It is it okitaitimtahi. it began to dawn.

Irotafkel It is it

] Yakacatironea. He gave her his hand, now. Ha, t ompankenateri Ha, she did not (have to) repeat l6ta (She) knew ikamantakerori what he had told her

(her request) to him etini: Armadillo: "Nerokaya "Here is,

arika . . . when . . .

ovekartaka then, its limits ak. here.

om6ro." the hole." Tir, *Pushing off*, co, sister, triririririri. *skidding down*.

Okantitapaintatiri She did to him (Avireri) quickly "Co, "Sister, pamkena bring me

pimampecte, your thread,

pamkena bring me

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pimampecte.1 1 your thread." Ampacaitevta, She drew a thread around her toe to make a cord, in vain,

ampacaitevta, she drew a thread around her toe to make a cord, in vain, ampacaitevta. she drew a thread around her toe to make a cord, in vain. to him quickly, opicareitanka. it broke quickly. Opitavetri, She gave (it)

Ampacaitavta She drew a threadaround her toe to ampacaitavta. she drew a thread around her toe tiririririririri. *skidding down*.

make a cord quickly, in vain, to make a cord quickly, in vain. "Co, nci "Sister, quickly pamkena bring me

Risati, again*

Hatltkeni (He) went then

pimampecte.1 1 your thread."

[K. : Arkea [ So, then, Irorikme If she Risati. again.

okantakaanakri? ] itafkel she was (like that) to him?] So it was keme had taken kisocarne, strong rope, h, yes, ri well

okantakaanakari. she was to him.

sokihaphime (he) would have emerged Opavetri. She gave (it)

Kemri (They) heard him to him in vain.

ihtati tiriririririririri. he went *skidding down*.

Ikahemantiro, He called to her angrily, co. sister. Prave, That is,

ikahemanit ir, he called to her angrily,

"Pineal itearov, "You will see.1,

picataakenrika, perchance you have sent me tomy doom, 6ra, that is, avro you mka, now, Aviro You

pitacinkkena. you pushed me.

Meekam[p]kea, Now surely, then,

imasirim[p]a (to) [the tree SimaSiri], surely, iotahrone will know it from now now on

pimpeitiea. you will be transformed. Aviro You

osrenci. on the dry season. Kemavakeri (They) heard him etini iriri. Armadillo he. avrori you

iotaherone will know it from ikahemnake, he called,

osrenci. " the dry season."

kaginkahi, faintly, "Ha, "Ha,

ikahemakotanitiri he called to him angrily pimpeitiea you will be transformed

etini (to) armadillo

arav."Ipeantanakarikea there.*" Therefore he was transformed,

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then, iSitisi his mat iriri etlni. he Armadillo. irinti, he alone,

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t)ra, It here, pinii, *wrap*, yap inaikanait iaro he had wrapped himself in i t . * pinii. *wrap*. Irosati And so

327

pinai, *wrap*,

ipeakoyetaitakiri he transformed him allwithin Ir6sati And so to him. then. Irosati And so

ivaca his flesh,

itakitantariikari. therefore it became his shell. ikemisintiri. they listened

ikenanike he (Avlreri) passed ocitirlkoki. to River's End.

tiririri, *skiddingdown*,

Hatike (He) went R, Yes,

Isokihantapaaharintakea. Therefore he emerged over there,

isokihimoitapaahiri ivacakamatentakea, he emerged where he was his PaEikama over there, then.

ikaratantaitaviha. therefore they live together. Ikinti They say timici there was tlroki a strangler vine oisotavakriri. that fastened around

him (Avireri)*

[S.: Tlroki? ] Tiroki [ A strangler vine?] A strangler vine ir6inti. it alone. Ayicanotavakgri. It embraced him. yorayg, he there,
y6ra

oisotavakgri it fastened around him oravg that is, Live here,

Ha, Ha,

irsati, it also, 1 1 Pisavikaptiihe. "Live here.

ikantitavaitiiri, he said to him quickly, let us help them

Pacakama, Pa&gkama,

Pisavikaptfhe,

cgme ampacatakoteiri

atomiite,

they there orav*, that is,

our many sons, kipici (with)theearth kipici (on) the earth

ahirikakot^rita. we will sustain them, now. akg. here. Nar6take It is I

Pamitakotna, Help me, them

ahirikakotiri (who) sustains

atomiite our many sons

itiriakotikiri. " lest they fall with (it)." Ir6sati And so isavikantI t itakea therefore he (Avlreri) lives (there), then, okampenitanturi therefore thereare faint sounds Isevavta. He moves in vain. Tekici There is nothing mggka. now.

Intani isevavta iniveta, Alone he moves in vain, tin, tin, tin, tin, tin, tin. *sound of distant rumbling*.

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ra, there, nt overthere. paricatapke (he) was rooted Ikempetra He is like, iritri, he, there, paricatnake (he) is rooted iritSri. he. iritfri he

inkntea he can d Avireri Avireri

Packama Packama

[K.: ^Cisati [ Also like him

ikempetakotaphari ?1 he became like him? ] ri Well

Ikmpeta, He is like,

yoiakotaphari he came to look okenkicarencitapka. it has become history.

iritSri, he.

okrati it is finished

t?ra it there

Episode 6. The Nailing of Kiri A lengthy epilogue recounts the subsequent fate of Kiri. Heartsick for his lost grandfather, Kiri decides to go downriver to join Avireri. As he 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 a field of maize ready to be harvested, and realize that Kiri passed that way so long before that the maize he planted has had time to mature. They continue on and encounter a field of maize not quite mature, and then another with maize even less grown, and so on until they come upon a field of maize freshly plantedand they know that they have caught up with Kiri.9 Sure enough, they find him nearby attempting to dam the river to create his own Ocitiriko. They at tempt to shoot him with their arrows, but only shoot each other, until only three (a few) of them are left. Kiri then advises the survivors to kill him by 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 bidding birds come to bathe therein. Some of the birds, including all the sacred birds, bathe only once in the blood and emerge with beautiful plumage. But others, including the demonic birds, are greedy, not satisfied with their good looks after bathing once, and bathe again, emerging with ugly plumage.10 By the time Kiri's blood dries, he has grown and 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 the beer made from his fruit be drunk in moderation and that no one finish a bowl of kiriha by him self, thus a small quantity would suffice to pro duce the desired effect. But the demonic bird civani, still in human form, greedily drinks an entire bowl of beer, and so does the demon owl. The consequence of their action is that today the Campas 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, though warned not to. Finding the tree, he reaches for the clusters of fruit, and climbs for them, but the tree 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 kiri palms in Campa territory have smaller fruit than those 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 that moment the kiri palm has thorns. Finally receiving some kiri seeds for planting, he returns home repeating the name of the tree to himself. But by the time he arrives there the name has become kiritiki, the bitter fruit of the kiriti palm. Sure enough, it is kiriti and not kiri that grows in his garden, so that all his labor has been in vain. Bat also receives some seed, but as he repeats its name, the sounds change to potoki, fruit of thspoto tree, which bats are still observed to eat.

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Iponeasitikari It simply came about meeka, now, aitake so it was iriori. he. antiar itapiike, ( Kiri) became big,

329

emapaakam[p] akea (he) became vexed, apparently, then, yo iminkiantee takir i they had thrown him(Avireri) in Isavikaveta He ( K^ri) was living aaninirankiyg,1 1 my former grandsire, kirinka downriver [ K .: [ Hioka Who irinti. he alone. itimiri was he ap^niro, alone,

Irosati It also

iEaringni. his grandfather then. "Aaninirankiv, "My former grandsire, that is!, Hatike (He) went

yoa iretako takir i. that is!," he was heartsick for him. l f A[r] ive, "Well!, nohitahe I will go nirori.1 1 1.1 1 meka. now.

hatahicini? ] who went then? ] noneapaaherlta to see him now

Kirika Kiri here

"Arive, "Well.1, for him. irinti he alone hi, ha,

nohitahe I will go "Ari, "Well,

aani." Yoa^iretakotanakari. my grandsire." He was heartsick iini." my grandsire." Hat^ahi (He) went

nohitahe I will go

noneapaaherlta to see him now Mm, Yes,

Ocitirlkoki. toward River's End.

iponeaitaka, he sallied forth,

"Hatahana," "Good-bye,"

te inkenkicatanike. he didn't inform (the others of his intention). Kitiiteri, A day (passed), kitiiteri, (another) day (passed), yaata. soon after. te aneiheri, he was not to yoihatlri, he followed him,

be seenagain, yorave, he there, pirani? long ago?

hatihi (he) hadgone

lfr]i Well

irikonkirintirira he who was his uncle there

haokarlkaihit^griri how might they have called him neotirankiv^. my nephew, ipokake, ipokake, he came, he came,

"Nimpoitaheritave, yorave, "I am going to encounterhim now.1, he there, ikenakeri?" did he pass?" Ipokake, He came,

Haokayata that i s . ' Where, then, now, ipokake . he came . Hi, Ha,

yonkoitanake he (Kiri) had toasted

sinki, yonkoitanike maize, he had toasted

sinki, maize,

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nahakiri. l f A[r]inea nareetahea.

ya&iake

(andy he carried N^ro Here is

uncooked kernels.

l f Well, now,

I will arrive, Noanakea, I will eat, noitnakea, I will eat, haokarika I don't know Yantaplfeke He made
OUtanaka,

sinkika, maize here,

nareetantaheariri. with which I will arrive. Yaanake. He carried.

no&nakea, I will eat, oklrati how many a garden,

yantanake he made

nda. . . . " I will eat . . . "

Yaakotanahi He carried

posikiri. cooked kernels.

yantap&gke

Yaakotanake nah&kiri. He carried uncooked kernels.

ipankitanake sinki.

oanci,

he made
pafelni. another.

a garden,
"Ari

he planted

maize.

(He) moved on,

Hri yes

nareetahe^ari

r r Yes

I will reach him [H.: Apa, [ Father, meeka?] He, now? ] Yes,

aanive, my grandsire.',

nareetaheari I will reach him kantaci who is speaking Ocitirlkoki. to River's End.

ani.t r my grandsire." Kirlka is Kiri here

irlkea he, then, irihataheme he wanted to go

Aitakete So it is, then, yompaheetakeri he (who) nailed him kirlnka downriver,

hathi, (he) went, perani long ago

haokarika, whoever (he was), niltnkika. half (way) Ik&nta It seems here.

yorave, he there, Havetaha (He) went in vain

Kiri Kiri

yompaheetantakariri. therefore he nailed him. yamenaKiri, he looked for him,

Yamenahlri, he looked for him,

yamenahlri, he looked forhim, ineaplUttiro he suddenly isinkine. his maize.

yamenahlri , he looked for him,

irotah^nciirareetaheari samplttake sawit shortly he will reach him (it) was dry Oa^naka. (He) moved on. IneaplUttiro He suddenly saw it isinkine. his maize. iroakra, recently, f l H, , ! Ha, orav, that is,

okaratapke it measured[indicating the height] nareetaheari." I will reach him." Ikantan^iti, He (Kiri) said, "Nofrateta "I will go

irotahnci shortly

now

akavg, nontinakoveet^iteta here.', I will turn over

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rocks, now, looking for Yokanaka, He (the pursuer)moved on, itarompivetapagtkaro. he had begun to dam it. p^rani. then, long ago.

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impita." ^ [the edible aquatic larva impita].1 1 neap^ti (and) suddenly saw Orav, That is, h&oka where

331

ontikearamlkea iri^veta he was going to close it off there, ineantaharirirakea. therefore he (the pursuer)

Tarompivetapaka, (He) had begun damming, [K. : Irio [ He

saw him there, then. Kirika Kiri here meka. now.

tarompivetaplinSa, yora . . . ? ] who had begun damming, that is . . . ?] akave. here.1 Arlme Yes, now, Ocitirikoni River's End aka.f t here.1 '

"^frlivenontarompitapeeri i r Well.* I will dam it nttrori. (for) me.

ocitirikotahetiri it will be River's End here "Narove, "(It is) irikonkiri his uncle

N&Si nrori My very own

narove," I . ' , (it is) I.',"

ikantitapaahatiari, he said to him suddenly, "Paita "What pantirlsa?" are you doing?"

yorave, he there,

pokasitahirlri, he who had come for him, koki uncle, orav, that is,

"Teve, "Nothing at all, Mm, Mm, paita what

notarompitirosa I am damming it

noinakea to eat

impita. impita.

pipokaS itakerikea?" Yaitavetari, have you come for, then?" He (the pursuer) grabbed him to inkenterime. shoot him. koki, uncle, "Nonkentempimpayee." "I will shoot you, surely." "Nonkentempita. "I will shoot you yora they there

ikoi in vain,he wanted "Eiro pikentana, "You won't shoot me, right now.

eiro pikentana." you won't shoot me."

Avirot^kepeakaye tanakeriri It is you who had them all transformed ak." here." Yaitavetari, They grabbed him in vain, ikarati how many

panirini your former cousins

inonciasivetari haokarika they drew their bows in vain I don't know asaninka our fellow tribesmen in vain

they were Yaitavetari They grabbed him kentavakaaha6a. who shot one one

oihatanakeririnta. who had followed himoverthere.

inkenterime, tak, irisati to shoot him, *zip*, and so (itwas) they

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Yaitavetari, They grabbed him in vain, tk, *zip*, irisati and so (it was) they his fellow

another.

kentavakaahaa. who shot one another. tribesmen m^vlt. three.

Ikantapaaka They (by then) had come to be

Ik&ntiri, He said to them,

1 1 Aitapaake, piconkavakaa% itakari, "Enough, careful that you dont Pisameanariika, If you are annoyed i r i f e i k i . a stake. is&viki, he sat down,

simplyfinish each with me, orave, that is,

iro p ikentavakaci. other,don't shoot. poyena, to kill me,

paa5itaitenat go take for me, then, n&inti.1 1 'Ari I alone.1 1 Well

Pompahenatakea, Nail me now, then, "Pih^te." "Go."

poyenat&kea kill me now, then,

Yaitatiri, They grabbed him suddenly, paitarika what might yaitiri they have taken

yompahakeri, they nailed him,

tok, tap,

t6k tap --

inI t k i? (as) a stake?

Yompahakeri, They nailed him, Y&itari They grabbed him ariove.1 1 good enough.1"

"Heroya "Here is, then, t f r k , tap, t f r k , tap,

nopatitoki, pinecanatakena." my crown, sight down on me.1 1 "Ha, "Ha,

imisaikakotakeri, they stuck him to the ground,

Otimantaitariramgkea Therefore it exists there now, then, kirika klri palm here Ha, Ah, meeka. now,

antiarokitacirika whose fruit is large here t t ) k , tap, tok, tap, hm. hm. nero here are

Yompahakri, They nailed him,

iotakaavakeri, he had let them know,

"Pompahakenarika, "When you nail me,

[showingfingers] pimpokaiteya come, then, Poyeanaya. Eat me, then.

kit^iteri, kit^iteri, (one) day, (another) day, Afrliya So, then,

kititeri, (another) day,

pamenaitena. look at me.

nonkicotake. I will grow fruits. Pis inkitakeana: Get drunk with me:

Pisinkite'anaya. Get drunk with me, then. pirake, drink,

kapi&ahiya (just) a little, then,

onkaramotihltake. the liquid capacity of the vessel

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333

should come to (this) [indicating with a gesture]. Hiiro picaatiroci. Eiro picaatanaci. Donft finish drinking it. Donft finish drinking (the women) prepare me karixri. manioc. onohatafeitakena they (should) chew for me Amaatakenarika When they

me.

onkonoakena to mix me with

Pisinkitake&na.t r Get drunk with me.1 1 Yompahak^ri They nailed him t6k, tap, tok, tap, ineavakera they saw there iriraha his blood

f c 6k . *splash*.

Karatanake (It) extended

irir^hani his blood then

antave. way over there [indicating

a large extension].

IkSntiri, "Pinkaateanayave.1 1 He had said to them, "Bathe in me, then.1 " cimeripera, all the little birdsthere, (Ara macao) here now Ik&rati They totaled iniiri they saw (it) paSinipera. all the other iri6ri he ikante^tiri, he was told,

Ikantayetakeri He had said to all of them (birds)there.

Savarok^me The Scarlet Macaw

"Pinkaate^naya "Bathe in me, then,

paata." a little later."

amenakoventaheetakgri. all (who) were watching him. of his onkan&ka it formed a pool

Yompahakerira , They nailed himthere,

irirahave, all his blood,

kitionkamotiha. volume of red liquid.

"Pinkaaheetavakelina." "All of you bathe in me." Moroni All civani Squirrel Cuckoos (Piaya cayana) ipokanake. they came. Ma^roni All

yorinipi. Moroni all Cock-of-the-rocks (Rupicola peruviana). All Poiriki, [The little bird p6iriki], ml&r ronil, all, kaatapinca, who bathed, conkanaka completed pasini another picoco [the little bird pic6co]

cimerihanikipe. all the little birds. iri5ri, they, at him. . . .^ . . . Pasini Another

maaroni, amenavakeririve. all, all those who looked kaatapainca, who bathed, paSlni another kaata who ba

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Korlkeni Watch out.1 therecomes irirfiha." (in) his blood." irinti, he alone, conkiri Hummingbird iriori. he. Kapi&a A little Pianaka. (He) returned. pocitanakinive, black clothing.1, "Came "Come on,

pl&naka. (and) returned. pikaatea you will bathe ikantap^inta he did quickly

Sapokanlka. (He) undressed.

pik. *sound of slappingwater*. oanenkani, handsome,

Yamenapaaka, He looked at himself, marerianakini, brilliant clothing,

inertia he suddenly saw "Aitapke." "Enough."

Korakevetaka Watch out.1 here comes in vain iriori, he, piSek. *sound of slapping water*. "Ap&ro "One (more time)

ciisanti [the demon hummingbird ciisanti] Oanenkavetanka. (He) became handsome in vain.

Ipiitan&ka, He returned quickly,

noanenkataperotanaketa." Ipiitavetanaka, (and) I will be truly handsome now." He returned quickly in vain, motSre. *quick dive*. beak tip. Korake, Watch out.1 here comes, piek, *sound ofslapping water*, yorave, he there, savaro. the Scarlet Macaw. aka, here, Ikaatapaake, He bathed, Ne^tiri (They) suddenlysaw him kamarasica, drab and long,
v

kamarac6vaki. (with) drab

12

kapica a little

ikantapainta he did quickly

ikantayetari&ka, he did all over (this area) [motioning], [motioning]. "aitake." "so be it." iri6ri. he. "Aitake," "So be it,"

ikantayetaka. he did all over (this area) oanenkat^ka, (he) was handsome, ( Ara chloroptera)

vamenaka, he looked at himself,

Koraketake Watch out.1 here comes

kimaro the Red-and-green Macaw

Ikaatitavetapaka, pifeek. He bathed quickly in vain, *sound of slappingwater*. ik&ati, he bathed (again), orave, that is, "T." "No (good)."

Ipiitavetanaka, He returned quickly in vain,

kamarasat&inani, (the result was) a drab and flat head, Korake tike iritiri, Watch out.1 here comes he

ikantakri, of which he said, yorave, he there,

yorina the Cock-of-the-rock

1975
ikaatapake. to bathe. motre, *quick dive*,

WEISS: CAMPA COSMOLOGY

"Nonkaateta r r I will bathe now encipliite. instantly. nariv.f > Kaplca I . 1 " A little ikantapinta, he did quickly, ilsi. his hair. oanenkaniv, very handsome, the Military

Ikantironta He did to it over there yamenapatika, he looked at himself,

Ment&inaki. Crested clothing. kiterinkini, orange clothing,

Katiapka, (He) stood,

"Hm, aitap&ke.1 1 r , Hm, enough.1 1 ikaatapke he bathed

Korke Watch out.1 here comes

Macaw (Ara militaris), arive. Ha, enough.1 Ha, irif>ri, he,

pi&k, pigfek, *sound of slapping water*, iriori. Hm, he. Hm, koraketliinci watch out! who comes

kitionkatiamakoinehi cute red forehead

yora, he there,

ompikirite. Ikaatapr&inti. [the small bird ompikiri] . He bathed quickly. oanenkatltnaka, (he) had become handsome, "Aitapaake.f r "Enough."

Yamnaka, He looked at himself, Koraketliinci Watch out.1 who comes Ikaatap^inti. He bathed quickly. handsome,

pioti irifori]. the Paradise Tanager (Tangara chi lens is) he. Yam[na], oanenkataitanakave, He looked [at himself], (he) had become very KapiSa A little ikantayetap^inta?] Kapi&a he did quickly? ] A little

"&Ltake." [K. : "So be it." [ Conka[aka], Finished,

ikantayetapliinta. he did quickly.

ihayetrahi. they all went. inl'iri. ^ they saw him. Kit^iteri (Next) day

Inilri, They saw him,

inllri, they saw him,

yamenahlntiri, ine&tiri they went to lookat him, they suddenly saw him a k l i , here, iriEatonlki. (it was as from here)

verimaka (his) size

to that pole [gesturing]. Kicotan^ke, (He) had produced fruit, maanci sleeps ipiaha. they returned "Came "Let's

Iniimaitapa^tiro They saw it right away maciriakitltci. which was unripe.

oicokinive. plenty of fruit.

Ipiitan^itia. They went back.

Apite (After) two

Ineitiro again.They suddenly saw it aiteta." take quickly now."

iraakanke, it had ripened,

kitionkamonki. red clusters.

Ipatakareapaakero They broke them off

patakare, patakare, *break off*,*break off*,

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irlraha, his blood, p&takare, *break off*, inkaharevetap^inta (that) had quickly formed a lake iconkakero. they finished it. aisati, also, 1 1 PonkoitakenarTka, "When you boil my fruit, kaplEa (only) a little

pirihatanahi (it) had dried patakare, *break off*,

Ikantitanaka He (Kiri) had said poke the fire for me, then. pinkantakena, you do (cook) me, ir^sati, it also,

_________________________ poisaSitenaya.^ Irompa

If it (is) orave, that is,

pig

poisasitena, poke the fire for me,

nokaheniki tanakekarinea . careful, now, or my fruitwillitch. ' a r t yes

Poavetake^na, You will eat me in vain, t i r i yes

onko<6etanakmpi, it will give you white, painful blotches in themouth, [K. : Iyotakaanakeri? ] [ He let them know?]

nontaanakempi.1 1 I will burn you."

Iyotakayetanak^ri He let them all know it in^mpiki. to their homes.

kacini. IponeaSit&kero, much. They sallied forth withit, Yonkoitak^ro. They boiled the fruit. Yo&ka, They ate,

yaanahiro they carried yoaka, they ate,

yoaka. they ate.

[Kiri had also said:] oicokipe, all the seeds, Arioneikea, Yes, now, then, feet,

"Pinkempoyeroya "Keep them in a place apart, then, tiro paatikayetlma. Don't step on me. piitikipe, seeds on all your piinkit&rika, when you get drunk,

pinkempoyero. keep them in a place apart. t5ra, it there,

pinkirikitake you will (grow) kiri Mm, Ah, hm, yes, Sinkitiika: drunk:

pinkacitayet&ke. you all will hurt.

mroni everyone

pinkahemavakaya. call (everyone), then. eiro don't kapifcahi a little

Eiroya Don't, then,

picaamot ihat&naci, finish drinking the

container of my liquid, liquid ap^roni: one (person):

picaamotihatanaci finish drinking the container of my pirake, you drink, kapicahi a little pirake, you (the next

person) drink,

kapica . . ." h^, a little . . ." ha,

ikempevetakro as he (the first drinker)

1975
began it irntikea. he alone, then.

WEISS: CAMPA COSMOLOGY

Irak He drank naro. *glug*. Yanteetakro, He (another) did it, enfgitake. plenty.

337

yanteetak^ro, he (another) did it, PaSini, Another, pa'Slni, another,

ir6sati okarahtiti, it also the liquid (still) amounted to yanteetakro , he did it, icaatakero he finished drinking it

c. *finish drinking*. Ikiteetakneri He was served quickly iriori, he, yorave . . . that is . . . Ha, Ha, mlka now ikiteetit&nari he was served iritfri. he. narove.n I, indeed."

civnika Squirrel Cuckoo (Piaya cayana) here "Pamakenata "Bring me now

Kantanake, (He) said,

narove, pamakenata I, indeed, bring me now

aneaitri -- as we see him [K. : Kamari.1] [ Demon.1 ] Y&Ltaro He grabbed it

iceenkantavinc&ti. he (who) does not believe (what he is told). Ikiteetatianari, He was served (and told), "Irosati "It also panteetakea.1 1 you do (the same)." Nltro, *Glug*,

nftro, *glug*,

naro, *glug*,

icaiftiro. he finished drinking it.

"Hairiki, hairikiyaa,"^ "Hgiriki, hairikiyaa," the container of liquid, mamaro Owl nro, *glug*, iriori. he. n&ro, *glug*,

kimoSiretanke, (he) was elated, kamlKri.1 the demon.1

icaamotihatcikero, he had finished drinking ipeetiri he was given icaatakero he finished drinking it imahereti, he was silent,

Afr]ikea Well, then,

"Pamakena "Bring me

nltrori." ^isati I." Also Ari Well

icaatakero. he finished drinking it. "Ho, h t ) , ho, f r o , h6." "Ho, ho, ho, ho, ho." "Ho, hear him, "Ho,

i&ironta, (then) he laughed, akemantapinitariri, therefore we always

Yampimaitarira, He continues it there, yora he there

h6, ho, h t > , ho, ho, ht3," ho, ho, ho, ho, ho, ho,"

mamaroperoriranki. the true owl, that is. icaatakero? he had finished drinking

iSirontltia. He is laughing. ] Hm. [K. : it?] Yes. [

[H. : IkimoSiretanake [ He was elated (that) IkimolSiretanakefekea. He was elated, of course,

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ANTHROPOLOGICAL PAPERS AMERICAN MUSEUM OF NATURAL HISTORY VOL.

icaamotihatakero, he finished drinking the container of

] Ik^ntiro, iktmtiro, then.]He did it, he did it, liquid, irosati and so

tasonkaet&Ea, acaamotihatantarori someone blew, (and) therefore we finish pearincipe (as is the case for) all masato

drinking the

container of liquid, Maaronirikame If all arav, there.1,

Aisati. also.

ikemisantavetakari ikantavetak^ri had listened to him he had said to them picaamotihayetiro.1 1 then, finish drinking thecontainer aisati also onkempeteame it would be similar anteetatiemparome. we would all do we wouldn't

in vain

"Eiroya "Don't,

of liquid." pearinci masato

-- irosati it also

onkant^itia, it would be,

irori; it:

eiro acaatirome, we wouldn't finish drinking it, Apltroni (Just) one kovitiki potful

(drink) it without finishing. finish drinking it.

Oncikli&tahea, They (the women) would strain (it), anteetake^ro, we would all do (drink) it, Ir6mpa But irosati it also

anteetake&ro, we would all do (drink) it,

onk^rate. it would (still) amount to (something). the container ofliquid, pinkantaite^kea, you will be, then, container of liquid sufficient, then, 6j o h . '

icaamotihatanakero, he finished drinking "lAri "So

Tasonkanikame, (Someone) blew, now,

arave, that is, maltroni. everyone.

pincaamotihayetero you all will finishdrinking the Nea, So, ariokea, well, then, eiroya ineetici it will not be kaniripe all the manioc

piUinkitaheetavetelirika when you all start to get drunk

inliveta." kempetaSarikakea there be." which is like here, then, the container of liquid 'aisati. also. tisoni. Vulture.

acaamotihatantarori therefore we finish drinking

Koraketake Watch o u t . ' here comes

"Hoka paakerori?" "Where did you get it?"

1975
"Hantavg* t T Ha, way overthere "Eirove pih^ti, f r Donft g o . 1,

WEISS: CAMPA COSMOLOGY

naakero.1 1 I took it." "Af r]ive, "Well.1, nite I will grab n^trori.1 1 I."

339

eiro pihati." don't go."

t r ri "Well

nohatakeve." I will g o., , f it,

Haiteti. (He) finally went. hoka where

Ikoakoatakero, He looked and looked for it, yair6ri, did he get it, h&oka where

"Haoka yairori, "Where did he get

. .. ?" ineapaatiro. . .. ?" he suddenly saw it (kiri) . iriori. he. Ineap^akero He saw it overaveraanak&ita. it was growing and

Yakotitavetapaka He (extended) his handquickly in vain okitemonkitake. its clusters were orange. growing over there. veraanaknta. (it) grew over there.

Netitiro (He) suddenly saw it

Yoaitavta irayerme, He moved quickly in vain to take them, "Hokampa "How nonkanteroriye?" will I do it, then?" hatnake, hafanake, (it) went, (it) went, Yamenahro, He looked Inro He saw it

Yataititavetnaha. He climbed quickly in vain. ikero oh^tati it kept on going at it again, vernaka grow

HaEanake, (It) went,

henokitrnake. up high.

Isoankitaitanha. He slid down quickly.

i&avihitaphi. it was low again. "E, "Ay,

Ipiitavetanka. He returned quickly in vain.

nta. over there.

nompariaitenikea." I will fall, then."

Ipiitanaha. He returned quickly.

Ipiitanaha, He returned quickly, yoihaanitiro, he followed them, then

yoihaanfti, he followed, hatke (they) went

yo ihaanatiro, he followed them, henokive, karatake way up high, (it) totaled oicokini its fruit

ak. here [indicating the kitionkakro, red fruit,

quantity with a gesture]. orav, that is,

Otimanke, They were, kiterikiri. orange fruit. ciacitake. (it) swayed and

orav, that is,

otimanke, they were,

Yoihavtaro, yoihavetaro, He followed them in vain,he followed them in vain, swayed. Ohataiti, It went, ohatliiti it went

ak, here [indicating direction],

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ANTHROPOLOGICAL PAPERS AMERICAN MUSEUM OF NATURAL HISTORY VOL. 52

Oconkantarintakea, Therefore they finished over there, then, ant^f. over there (downriver). orave, that is, oparitltke, they fell,

opicokaaka. it turned.

ohokayetakakea they all landed, then, oravS, that is, kirip, small,

Conkaka All told

kimoinaripe all the big round (fruit) kirip. small (fruit).

aka, maaroni, here, all, he: *whirr*:

kap iatapke (leaving) a few

Opicokltka It turned (upriver)

ohokaitantakarlkea therefore they landed, then, kiritapiinciri, that which is kiri fruit, Aka Here opicoka it turned irointi it alone

kiripekitapliinciri, those that were small fruit, orihanieriki. all small. aka, here, Pltkara. *Patter*. Pkara. *Patter*. conkasitlka: simply finished:

heo, *whirr*,

conkaka, finished,

omaamaanetakotakanta, they were swung over there,

oicokipe, all the fruit,

oparitake kimokiri they fell the big fruit Simpo the cupola of leaves

nt. over there [pointing downriver]. ir it okarahme, as if to break, Piapaaka, (Vulture) osavihitahi. it was low again. p&kara. *patter*.

Aka opicoka Here it turned

returned ri Well

ineahatiro (to the ground), he suddenly saw it MHokampa "How asninka,^ our fellow

ikisakamaritanaka. he, the demon, became angry. ikantiriri he said to him there yora he there

nonkanteroriy ?1 1 &ri will I do it?" Well tribesman,

"Pitoirokariyaav.1 1 "Careful that you don't fell him, then.'"

Yameniro He looked at it "Pitakea "Why, then, mka, now,

o^avihitaphi. Imaherti,imahereti. it was low again. He was silent, he was silent, ra that is, nacipetantakrori have I worked in vain

natainataitiroy ?" climbing and climbing it?" asaninka, our fellow tribesman,

H, Yes,

yaavet&ke, he took in vain,

ipavetkari he gave him in vain

ipavetakari he gave him in vain

asaninka, our fellow tribesman, (saying),

"Herov, "Here it i s . ' ,

1975
payero take it "Pimpena "Give me avlrori you oseiki. plenty.

WEISS: CAMPA COSMOLOGY

pivnkire.1 1 your seed for planting.1 1 Nompankiterota I will plant it now "Hgoka "What Ha, Ha, yamniro. he looked at it. Haiteti, (He) finally went, oka?" it here?"

341

nliri.1 1 I."

ipankivetaro. he planted it in vain. "Kiri." "Haa, "Kiri.f r "Ah, he went), there, then. mka now

ohita is it called it n&ri." I."

oranki it, that is,

nompankitero I will plant

IrtSsati, And so (herepeated as kiritikitanaincirirakea. which became kirltiki iriri, he, iriotltke that's it

"Kiritikikiritikikiritikikiritiki" "Kiritikikiritikikiritikikiritiki,"

Ipankiyemacevetakaro He, despicable, planted it all in vain kirltiki, kiritiki,

ipankiyevet&karo he planted it all invain kiritiki." kiritiki.r r Ofeiokanaiti, It grew.1,

ikghtiro, "H, he said, "Yes,

yamenavetakaro he looked at it in vain, yoavet&karo, kepisikitake. he ate it in vain, bitter

"Ka^riJ" "That's not i t. ' " fruit. that is,

Yaitavetaro, He grabbed it in vain,

Yacipetasit^karo, He had worked for nothing, ipankipankitiro. he had planted and planted.
Iniimaitapaakero

ipiapiataka, l e had returi he returned and returned, [General laughter.]

ipokavetapaaha,

yorave^

On arriving he saw it he came again invain, pahakeririnta iniimaitapaatiro he who had nailed himover there on arriving he saw it thorns. tisoniv. Vulture.' do it, [K.: [ Iknti, He said, "Kam^ari, "Demon, ihecititakenaro he wiped his arse

he there, ceeiptini. bearded with kamari the demon ankantahero, for us to

on it for me

Haokakea How, then,

nonkantahearikea ? will I be, then?

Tekaci There is no way

kovenkatcinaka, (it) has become fearsome,

oceetanakenta." ^ it has become thorny over there."

Ihecitanakero? ] Ihecikamaritanakero. He wiped his arse on it?] He, the demon, wiped his arse on it. it now ironea it, now, kaari o^inetantana because it did not grant me

"Noheciterota "I will wipe my arseon

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ANTHROPOLOGICAL PAPERS AMERICAN MUSEUM OF NATURAL HISTORY VOL. 52

ok&akihi.1 1 close by.1 1 "t inintakaye t rmpi. "He didn't want to letyou. oicoki." its seed." Mm, Yes, [K. : [ Ipankitakeromekea If he had planted

niye to take(its fruit) Aitakenea So it is, now, it, then,

ipeevetakempi he gave you in vain

iriori he

encipaiteta . . . ?1 right away . . . ?] haa, yes,

eiro ihecitiromekea, if he had not wiped

his arse on it, then, iriori. he. M^aroni, All, N^rori, I (want),

onkiritimotakerimekea it would have been klri with him, then,

yorav^, that is, n&ri." I."

pihiri, Bat,

pihirika Bat here

iriori, he,

Narorive. "I (want).'

pimpena give me

Yaritakamarivetanaka He, the demon, flew quickly in vain "Haoka "What

irintikea, he alone, then,

maro, maro, m^ro, mro, mro, mro. *sound of beating bat's wings*. yaavetapHinta he quickly took in vain orlmki?" it, that is?" "Haokampa "What "Kirivg." "Kari.'f l

ohitara?" is it called there?" "Hoka f r What ri well ohita is it called ipeakotaharo. he forgot it.

copire ^breaking off* "Haa, "Ah, kiri, kiri, kiri," kiri,"

ohitarankiye ?V is it called, that is?"

"Orave, "That is,

pot6ki." p6tt) fruit." He, Yes,

Yoantaitarori Therefore he habitually eats it

potokikea. poto fruit, then. Ineatiro, He suddenly saw it, yoaitaro. he eats it

ipankimaSevetakltro he, despicable, planted it in vain

iriori. he.

pasini okantanake, another it became, habitually. ^itake So it is

potokitanake. (it) became poto fruit.

Irosati And so

inintakayetanak^ri. someone made him like (it). "NatoSe, natoge, nato&e, "NatoEe, nato, natofce,

Icarontakovetakarota, He had made music for it, thereupon, in vain,

natoce, natofcg,"^ jgonkavetakaro. natoge, natofcS," he had gone (flying) around it in vain. Yaperovere, His disagreeablemusic, orave, impampoyakotero iraantearime that is, he will sing it therewith to take

1975
(it) of his klri iriori. Kiri he.

WEISS: CAMPA COSMOLOGY

"Natofee, nato&, natofce," "NatoEe, nato^fe, natofc^," naye I will take 1 1 Ah5, "Aha, kiri. kiri. inene his language Hfokampa What ^Ari yaavetanaharo, So he carried it opeimotapkari it changed with him poto. poto. 19 He, Yes,

343

iri$ri - "natoc, he r r natoE,

natoEe. Meka natoEe. Now "Kirive." "Klri. 1 " "Kiri, "Kiri, ha. ah.

ohitarluaki ?r r is it called, that it?f r off in vain, (saying),

kiri.1 1 kiri."

klri, kiri, Ha, Ah,

klri/1 klri,"

"pototopototopococopococo, r r pototopototopococopococo, iriotake." that's it." Apacakiro Since then

irotakempa itis it, surely,

ipeakotanaharo iri&ri. he forgot it he. pafelni other aacine iv^tnkire, taker (of) his seedfor planting, yorave, he there, iriiyeme he had wanted

Tekltci There wasno tek&ci. none. Aproni (Just) one

yaayaavetakaro, he had taken and taken it in vain, tistmi, in vain Vulture, mm, mm, Ari Well kantari, the demon,

yaayaave takaro he had taken and taken it to take

ivnkire . * . his seed for planting . . . kamari the demon pihiri. Bat.

iponeaitavetake he (also) sallied forth ik&rati kantavet f a i r i Eari they totaled those who did

quickly invain in vain [K. : [ apite, two,

aacineme the takers now (of)

iv&nkire. their seed for planting. paSini. other. meeka. now. 'Ari Well oklrati. it is

Tek&ci There was no IVri Well

paSlni?1 Teklci other? ] There was no okaratlkea it is finished, then,

finished.

We possess two good accounts of Machiguenga beliefs paralleling the events in the Campa Avireri cycle. These are of considerable interest
^his view is shared with the Machiguengas, for whom Padre Cenitagoya ([1943]: 194) expressed the matter aptly: The Machiguengas are not totemists, i.e., they do not admit that they arose from animals, but

when compared with the Campa materials, and are given in full in Appendix 2 (pages 563-567) in English translation.
rather they believe that many animals have men as their ancestors, by the action of a superior being. 2The Machiguengas also have this belief. Pereira

NOTES

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ANTHROPOLOGICAL PAPERS AMERICAN MUSEUM OF NATURAL HISTORY VOL. 52

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 of K irfs blood. 12The color kamdra(ri) is considered ugly by the Cam pas (see above, page 299, note 9). 13That is, they kept Kiri under surveillance. 14Poking the fire is to increase the heat. lsHdiriki is 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 of 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 of tisdnf s contemptuous action. l*Nato& has no meaning. The intention may be to imitate the twittering of bats. The narrator repeats the pihiri incident here to add some details. l9Kiriti was identified as the inchaui palm (Bactris concinna); pot6 was identified as the oje tree (Ficus anthelminthica).

(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 savages of this tribe. The good animals were blown on and trans formed by the powerful Machiguenga Yabtreri tasorinchi; the bad ones, on the contrary, owe their conver sion to the blowing of the Evil Principle Kientibkori. 3This reiteration suggests a long period of residence. ^ he fruit trees enumerated here as having been cre ated by Avireri are wild, not cultivated. ^he picture evoked here is that of Avireri trudging 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 caripensis does indeed have whiskers, 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. 10Padre Garcia (1935-1937 :XVIII, 94) reported the