p.

kanaima`

36

Sometimes, for no apparent reason, all the hair on my arms would stand up."

257, n. 2:3

"The Patamuna also tell of yakami chalai (warracabra tigers), unknown to zoology, which we heard at Iklantoi (Black Savanna) ... Named for the simliarity of their cry to that of the warracabra bird (Psophia crepitans), the yakami chalai hunt in large packs. They are small – the size of a large dog – but are said to be ferocious. The Patamuna also say that they are usually "led" by a large kaikuci ( jaguar, Felis onca)."

88-9

"I have experienced the tension inside a house when one of the overt signs of approaching kanaima` is identified – perhaps the call of the bokoboko ("night-owl," bubo virginianus scotinus) or kururukuru ("goatsucker," caprimulgus), or perhaps a whistling noise, a movement along the base of the walls of the house, or, if a window ... is left open, a slight tugging on the strings of a hammock. Moreover, the infallible sign that such intimations are in earnest is the invariable presence of one or more venomous snakes inside the house the following morning. After each occasion in which I experienced the night signs, either a yamaliwok (coral snake) or a saloloima` (labarias / bush-viper) was found within the house the next day."

91

"part of kanaima`’s history is how it connects to the constitution of society itself and conflicts with the interests of village chiefs (tushau), village shamans (piya), and regional prophets (... iwepyata`sak)."

"In order to locate their prey ordinary hunters might use a kobita-based bina, but not of the

92

same type as the kanaima`s, which is actually a bina for "taming wild things," and it is this that the kanaima` uses for getting his victim. ["Kobita, the Kanaima` plant (Philodendron canaimae)" – p. 92, illustration]

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"The victim is treated with a powder made from astringent plants, usually koumi, after which the toungue is piereced ... with a splinter of greenheart wood. {cf. Aztec & Hindu (in honor of god Skanda) penitential ritual piercing of the tongue} An iguana or an armadillo tail is shoved into their rectum". {cf. rectal plug in Daoist yoga}

94

"the special aroma of kanaima` enchantment, akaikalak. The sweet odor of pineapple is therefore a sign of kanaima` attack for the victims, and the spoor by which their attackers will be drawn to their bodies after burial."

94-5

"relatives of the victim are acutely aware that, unless the soul (ekati) of the dead person, having been "driven away" by the ... magical force of the attack and denied "reentry" through the mutilating ritual procedures to the mouth and anus, can find the grave, then this bodily mutilation will have become truly ontological." {viz., will persist in the soul’s afterlife guise?}

264, n. 3:5

"For the Patamuna, ekati (soul or spirit) ... may become detached in dreams or in faints ... The ... magical force of kanaima` attack is particularly effective because it totally drives out the ekati of the victim."

95

"the kanaima` doesn’t like the sounds of the crow calling, "co-co-co." "

It is also the case ... that if the kanaima`s cannot discover the body then they will become overheated (sopane`y), that is mad".

264, n. 3:6

"Hence, Sopane`y>lipa, the name of the kanaima` spirit who drinks up the body, and Sopanie`>yeng, the name of a cave in the Yawong valley, which translates as "the place where spirit of kanaima` comes to suck the body after death." ... this is actually the place where kanaima`s had a stronghold."

264, n. 3:7

"cases of relatives trying to defend against the kanaima` by "poisoning" the corpse" :- "The items used in one of the cases were put into the dead man’s mouth and "consisted of ... the parings of macaw’s bills; ... the parings of cow-

265, n. 3:7

another victim was "laid out naked, with a bason ... of water under it, into which the pimplers (spines) of the parepi palm were placed. ... the remaining spines were strewed over his body." ... Indeed, in this case, "Nine days after the burial, the murderer dies mad ..." "Dhu turu" is the turu palm (Jessenia bataua ... [formerly known as] Oenocarpus batawa ..., also used for blowpipe [blowgun] arrows [darts]) and the paripi palm is Bactris minor".

96

Other metaphors are used by kanaima`s to explain this ... : that of anteaters {cf. [Kemetian god] SWTH in aardvark-form} licking and sucking ants {cf. emmets who mulct (tend) manna-secreting aphids?} and termites from their mounds, or of plants sucking up food through their roots (a reference to Koumima)."

97

The maba is also pictured as the gift ... to their kanaima`>san (kanaima` adept). They make an offering of their prey to the shaman who leads them ... In this exchange, the kanaima`>san sorcerer becomes identified with ... Kaikuci>ima, ... tasting this "honey of the dead" ".

These "gifts of death" from the kanaima`s to their kanaima`>san are ... exchanges between divine animals and mundane humans ... It is this relationship that the kanaima`>san claims to sustain ... through his special access to Makunaima, ultimate creator of animals and plants. ... In an analogous way the divine gift of kawai {cf. the [Fijian] herb /KAWA/} (tobacco), carried by the kumalak (swallow-tailed kite), is the source of piya or shamanic curing."

98

Makunaima is originators of "venemous snakes, scorpions, and stingrays. ... He made the first woman out of one of his brothers {in Papuan myths, the 1^st woman is often said to have been made out of a man}; although the woman had a vagina, she had no breasts. Makunaima {cf. MAKUrdI on the river Benue in Nigeria} ... made the stingray out of an eddo {cf. the EDO tribe in Nigeria} leaf, one of the araceous family, like koumi {cf. KUmasI of the As^anti in Gold Coast}. He created all the animals and fish ...

99

By contrast, ... Piai>ima is ... a giant anthropophage ... who gave men piya ... as "the great or ultimate shaman." Piai>ima created the first shamans and ... tobacco. Piai>ima is sometimes known also by the name of Ataitai {cf. the ATAYal of TAI-wan}, a cave-dwelling cannibal forest spirit."

265, n. 3:8

"Piai>ima is so named by the Patamuna and sometimes appears as the Dai-Dai in the regional literature. Ataitai is a cannibal forest spirit who lives in caves, such as the one ... outside Paramakatoi."

100

"The element of plant magic in kanaima` ... provides ... a distinct orientation to a plant spirit – Koumina, the spirit of koumi (Araceae arum) and mu`loka (farms).

104

"It is his ability to ascend to the heights of kalawali (the spirit ladder) that is ... [the kanaima`>san’s] direct relationship with Makunaima. It is the destiny of powerful shamans to become stars (ichieri) {as it likewise is the destiny of the Nus.ayri}, like Makunaima himself who became Orion, and among shamans kanaima` are the most potent of all. The starlight of the night sky is therefore a ... reminder of the pervasive and ancient nature of kanaima`."

106

"the kanaima` adept and his initiate, kaikuci>yeribada (jaguar-face), are conceived of as representing a jaguar and his kill."

107

Initiates may also be called on to aid in "guarding" the bodies of kanaima`s who have gone into the forest {by projection of the aitheric double} to kill."

108

"kanaima` ... was a thing the Kawaliyana had before. ["According to oral history, the Kawaliyana were a nonagricultural group who inhabited the region before the arrival of the Patamuna." (p. 266, n. 3:16)] ... They used only to plant gourds {bottlegourds, first domesticated in praehistoric Peru`?}

109

Kanaima` ... boosts your spirit up, up to go far in kalawali. We cut down any piya who spies on us, who trouble[s] us with hiawa or mora in our work." ["Leaves from these trees are used by the piya to sweep out the kanaima` spirits that come to attack him during his own ascent of the star-ladder (kalawali)." (p. 266, n. 3:17)]

111

A kanaima`’s "pegal (bag) had been searched ... when he went to relieve himself while stopping at a house along the trail ... It contained both a black scorpion, spirit master of poisons, and two armadillo tails."

114

boy claimed as victim by kanaima` family :- boy’s family "heard the night owl, portent and messenger of kanaima`, around their house, every night, until the narrator’s little brother ... died ... In a sardonic twist, the kanaima` family now boasted they had also "tied and killed an akuri (a small edible forest mammal)," presumably a reference to the little boy".

120

"He [head of prospective victim’s family] hear this jeering dokwaru" (portending a kanaima`).

124

Waipa Patamuna :- "Kanaima is when the whole skull is soft as if someone has beaten it out."

"To become a kanaima they used some binas. Some binas are gingers, some are lilies, some are from the rhizome family. They would rub some of the binas on their skins and they would drink some in order to transform themselves into kanaimas."

131

This is ... a recognition of the way in which individual bodies become the vehicles for hidden forces, revealed only in the transformation such bodies made into jaguars, ant-eaters, butterflies, and avian raptors."

140

"the ... iwepyata`sak stood in opposition to both the political authority of the tushau (headman) and the ritual authority of the piya and kanaima`. There was, then, a basis for alliance, in the nineteenth century, between, on the one hand, "traditionalist" tushau, piya, and kanaima`>san, and, on the other hand, "modernist" tushau, piya, and their iwepyata`sak".

274, n. 4:23

"this higher shamanic plane is only inhabited by Akwa (God), U>Wi (his elder brother), and Akwalu (God’s spirit)."

163

"such an attack by a piya on kanaima`s ... was ... to "cut down the ladder of kalawali" up which the kanaima`>san had climbed in order to protect his pack of killers. Indeed, ... the kanaima` is also responsible for "curing" them of their sopane`y (madness) after the kill, and it is at this point that his ritual knowledge for the production of maba becomes vital, literally, to the returning killers."

164

se’ance witnessed by author :- "The piya had already laid before him three cups of tobacco juice and two anthropomorphic figurines – one made of bone, the other from a mirror – and a diamond. These were his "spirit-masters," with which he intended to assault the kanaima`>san ... Instead of rattles, the piya held the leaves of the mora tree, said to be particularly deadly to kanaima`. His intention was to sweep the floor continuously with these leaves to stop the kanaima`>san entering from the earth below or boring under the walls. The kanaima` are said to come along the ground ...

165

The piya>san began his attack by drinking one of the cups of tobacco juice straight down. ... He called to the kanaima`’s spirit-doubles. As we waited, there was ... a sound like wind stirring the tress by the benab, which became ... punctuated ... Something then moved around the walls and up onto the roof, at which point ... the piya ... balanced the bone figurine on his hand and was moving it up and down. And then the bone figurine was gone, apparently ... through the roof from where it could then swoop down to earth ... to pierce and kill the attacking kanaima`. There was a tremendous screech ... and within a few minutes the same noise of rushing wind returned. Once again it ... started up ... at the base of the walls. ... The time he [the piya>san] sent the figure made from a mirror, ... so I again could see him balancing the piece on his hand, which he elevated repeatedly ... By that time the force of the shaking of the walls was quite palpable ... Next came ... successive attempts ... by the piya to send out the last "spirit-master" – the diamond. It seemed as if ... the kanaima` spirits were shaking the thatch and hammering the walls. As the piya struggled to launch his last "missile," he alternated attempts to launch it with a sweeping of the floor ... However, the hammering and shaking abruptly stopped, and ... was followed by a heavy thud. ...

166

He [the piya>san] told us ... that the kanaima`>san himself was actually dead, killed as his kalawali had been cut down by the "blades" of the diamond. He then said that we were to go to Koniayatoi Falls on Maikparu Creek and look under the cascade, where there would be a small ... cave. In there we would find the physical body of the kanaima` ... In fact, ... as we approached the spot we could ... smell something ... a little sweet ... of "rotting-pineapple" ..."

170

testimony :- "In the spirit they [the kanaima`-s] are going, so now they had to fall to sleep, in the spirit they had to go there These kanaima`s would enter in every creature, a lizard, a rat, or a mouse ... They are doing magic ... and ... in the spirit they had to enter into the creature, and went there ... And now the piya man who was sitting, looking ..., ... never let any fly touch the kanaima`s. ... If a fly would touch them, sometimes they may not come back into life. ... After then their spirits [of the kanaima`-s] came shouting, ... but there was only the back of it coming."

184

"amateur ... kanaima`s ... indulge in ... ritual ... often sexualized. They will ... of a woman ... "use" her vagina".

185

"he heard the roar of "baboons" (howler monkeys), but, turning back to look, he saw that the sound came the kamaima`s. As he watched, they came toward him and one of the baboons turned into a man." ["kanaima`s ... "travel like a great wind through the forest, howling like a hurricane."" (p. 277, n. 5:12) {At the end of the [Aztec] world-age Eheca-tonatiuh ‘wind-sun’, its denizens became monkeys. (FAI 1:1:11-12}]

213

Patamuna tale of origins :- A woman amputated her own husband’s leg when he was climbing down from an anunto (soursop) fruit tree. Thereupon he sent forth the pupil of his own eye {cf. [Tenetehara belief] pabid (one’s soul) in the pupil of the eye} – successively in the guises of hummingbird

214

and other birds – in order to inform his brother; but his brother could not go to him because the wife (who had done the leg-amputation) persisted in hugging the brother (together in the hammock at night). {cf. the inability of Ares and Aphrodite to separate after they had become "entangled in the net" (GM 18.b) of Hephaistos -- a hammock being composed of netting.} "He went up to become stars. Those stars with the one side leg cut [Orion’s Belt] ... what he had then became a fish skull, call it the head only [Pleiades]. ... The place where this happened is ... Wailan, this is in Brazil ... And ... some big rocks built like an altar, like a ladder ... that’s how he got up into the sky."

215

Afterwards, she released the remaining brother, and they went to a honey-filled hollow tree {cf. actually water-filled hollow living baobab trees, whence Australian aboriginees often drink} where he induced her to "bend down and drink this honey ... and he pinned her down in the honey and she start drinking this honey ... In the man’s hand she turned to be a kaykank [armadillo]. ... So after he finish setting out the little baby inside the tree he then put his ax on the tree and the axe went up to become a woodpecker {cf. [Roman] woodpecker-god Picus}. He turned to be a honeydart ...

216

She [the baby] became a frog in the tree-hole." {her becoming a frog would indicate water, rather than honey, as filling the hollow tree; but cf. also the [Aztec] divine milk-tree nursing souls of dead babies.}

218

"the Patamuna notion that the piya can act as a "bodyguard" for the kanaima` when his ekati is hunting a victim."