Personal Narrative Of Travels To The Equinoctial Regions Of America During The Years 1799-1804 - Volume 2 - By Alexander Von Humboldt And Aime Bonpland.
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This Worship Of Stones, When Once
Established, Is Preserved Amidst More Modern Forms Of Worship; And
What Was At First The Object Of Religious Homage, Becomes A Source Of
Superstitious Confidence.
Divine stones are transformed into amulets,
which are believed to preserve the wearer from every ill, mental and
corporeal.
Although a distance of five hundred leagues separates the
banks of the Amazon and the Orinoco from the Mexican table-land;
although history records no fact that connects the savage nations of
Guiana with the civilized nations of Anahuac, the monk Bernard de
Sahagun, at the beginning of the conquest, found preserved as relics
at Cholula, certain green stones which had belonged to Quetzalcohuatl.
This mysterious personage is the Mexican Buddha; he appeared in the
time of the Toltecs, founded the first religious associations, and
established a government similar to that of Meroe and of Japan.
The history of the jade, or the green stones of Guiana, is intimately
connected with that of the warlike women whom the travellers of the
sixteenth century named the Amazons of the New World. La Condamine has
produced many testimonies in favour of this tradition. Since my return
from the Orinoco and the river Amazon, I have often been asked, at
Paris, whether I embraced the opinion of that learned man, or
believed, like several of his contemporaries, that he undertook the
defence of the Cougnantainsecouima (the independent women who received
men into their society only in the month of April), merely to fix, in
a public sitting of the Academy, the attention of an audience somewhat
eager for novelties. I may take this opportunity of expressing my
opinion on a tradition which has so romantic an appearance; and I am
farther led to do this as La Condamine asserts that the Amazons of the
Rio Cayame* crossed the Maranon to establish themselves on the Rio
Negro. (* Orellana, arriving at the Maranon by the Rio Coca and the
Napo, fought with the Amazons, as it appears, between the mouth of the
Rio Negro and that of the Xingu. La Condamine asserts that in the
seventeenth century they passed the Maranon between Tefe and the mouth
of the Rio Puruz, near the Cano Cuchivara, which is a western branch
of the Puruz. These women therefore came from the banks of the Rio
Cayame, or Cayambe, consequently from the unknown country which
extends south of the Maranon, between the Ucayale and the Madeira.
Raleigh also places them on the south of the Maranon, but in the
province of Topayos, and on the river of the same name. He says they
were rich in golden vessels, which they had acquired in exchange for
the famous green stones, or piedras hijadas. (Raleigh means, no doubt,
piedros del higado, stones that cure diseases of the liver.) It is
remarkable enough that, one hundred and forty-eight years after, La
Condamine still found those green stones (divine stones), which differ
neither in colour nor in hardness from oriental jade, in greater
numbers among the Indians who live near the mouth of the Rio Topayos,
than elsewhere. The Indians said that they inherited these stones,
which cure the nephritic colic and epilepsy, from their fathers, who
received them from the women without husbands.) A taste for the
marvellous, and a wish to invest the descriptions of the New Continent
with some of the colouring of classic antiquity, no doubt contributed
to give great importance to the first narratives of Orellana. In
perusing the works of Vespucci, Fernando Columbus, Geraldini, Oviedo,
and Pietro Martyr, we recognize this tendency of the writers of the
sixteenth century to find among the newly discovered nations all that
the Greeks have related to us of the first age of the world, and of
the manners of the barbarous Scythians and Africans. But if Oviedo, in
addressing his letters to cardinal Bembo, thought fit to flatter the
taste of a man so familiar with the study of antiquity, Sir Walter
Raleigh had a less poetic aim. He sought to fix the attention of Queen
Elizabeth on the great empire of Guiana, the conquest of which he
proposed. He gave a description of the rising of that gilded king (el
dorado),* whose chamberlains, furnished with long tubes, blew powdered
gold every morning over his body, after having rubbed it over with
aromatic oils: but nothing could be better adapted to strike the
imagination of queen Elizabeth, than the warlike republic of women
without husbands, who resisted the Castilian heroes. (* The term el
dorado, which signifies the gilded, was not originally the name of the
country. The territory subsequently distinguished by that appellation
was at first known as the country of el Rey Dorado, the Gilded King.)
Such were the motives which prompted exaggeration on the part of those
writers who have given most reputation to the Amazons of America; but
these motives do not, I think, suffice for entirely rejecting a
tradition, which is spread among various nations having no
communications one with another.
Thirty years after La Condamine visited Quito, a Portuguese
astronomer, Ribeiro, who has traversed the Amazon, and the tributary
streams which run into that river on the northern side, has confirmed
on the spot all that the learned Frenchman had advanced. He found the
same traditions among the Indians; and he collected them with the
greater impartiality as he did not himself believe that the Amazons
formed a separate horde. Not knowing any of the tongues spoken on the
Orinoco and the Rio Negro, I could learn nothing certain respecting
the popular traditions of the women without husbands, or the origin of
the green stones, which are believed to be intimately connected with
them. I shall, however, quote a modern testimony of some weight, that
of Father Gili. "Upon inquiring," says this well-informed missionary,
"of a Quaqua Indian, what nations inhabited the Rio Cuchivero, he named
to me the Achirigotos, the Pajuros, and the Aikeambenanos.* (* In
Italian, Acchirecolti, Pajuri, and Aicheam-benano.) Being well
acquainted," pursues he, "with the Tamanac tongue, I instantly
comprehended the sense of this last word, which is a compound, and
signifies women living alone.
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