p.

behavior

13

"One doesn’t make love with a woman who is nursing. ... Sexual intercourse is prohibited until the process of weaning begins".

14

sexual dream :- "He talks, continues to caress her pubis, ... Will you let me fondle your vulva? ... She doesn’t answer but laughs into her hands, which amounts to an acquiescence. He lets his hand drop to her genitals and feels the softness of the vulva under his fingers."

31

... a homosexual relationship with a brother-in-law prefigures the future heterosexual relationship with his sister"

33

"The girl was a virgin of course, and they merely rubbed their organs [penes] on her vulva without penetrating her."

35

"when two young people paint themselves for each other’s sake, they are immediately suspected of being in love."

37

"Nothing is more mortifying to an Indian than to be seen with his glans [of the penis] uncovered" {likewise to the Maori man}

41

girl [mentioned also on p. 55] "goes out behind the shelter with a girlfriend; they urinate, standing with legs apart and arching their backs to make the stream of urine spurt as far as possible."

51

"His interest first turned to "green" little girls; he persuaded several to go with him into the bushes, where he would rub his saliva-coated penis against their vulvas".

69-70

omens to prospective mother of her unborn child’s gendre : "If twigs become entangled in toes when she is walking in the forest, she concludes that she will have a boy; if the bananas she is roasting on the embers split lengthwise, she deduces it will be a girl. She catches a grasshopper, pulls out the long hind legs, which she places on the coals" in order to decide the child’s gendre.

71

A praegnant woman "must avoid looking ... where the canoes are moored : The glance

72

The midwife "has cut the umbilical cord with a reed splinter; she has smeared blood on the child’s lips so that he will later learn to speak more quickly".

73

"Because she doesn’t want to lose the bit of umbilical cord left on the child’s belly, [the mother] twists a cotton thread around it and ties it behind the baby’s back. In a few days the cord will be dry and naturally separate from the navel; she will ... hang it on the rope of her hammock. Later still, she will tie it to a "ghost tree" (bore ke" hi) and ... will walk several turns around the trunk : The child ... will be assured of a long life."

74

" "menstruation leaves" (yibi ke: henaki) .... from a shrub ...; when in bloom the plant produces modest, dark purple flowers that appear at each leaf joint of a fused calyx."

76

condition of the menstruant female :- "completely naked"; drinking only through a hollow cane; scratching herself only with a stick; blowing on the fire only with a fan; speaking only in a whisper; her food roasted, not boiled

119

Yes, I am."

141

"it is accepted among the Yanomami that a man have [sexual] access to his brothers’ wives"

144

heri festival of mashed banana-pulp :- "he flings this pulp, warm and sticky like sperm, onto the faces of sleeping women ... and women become the targets of gluey missiles aimed especially at the genitals, the buttocks, and the face."

p.

novitiate

87

drug praepared by initiator of shamans :- "pulverizing seeds of the Anandenanthera peregrina, another hallucinogenic substance"

88

Vulture Spirit! Come down into me!"

89

the tail of the ocelot, and so forth."

"When he is treating a patient, [a shaman’s] gestures move upward, for he must uproot from the body {cf. [Skt.] Mula-barhan.i ‘uprooting’ : moving upward from Mula-dhara} the demons that contaminate it. Now [for the making of a candidate in shaman] his movements are reverse : they channel the hekura and direct them toward his pupil’s chest."

"It is not adult hekura who will answer to the [initiators-]shamans’ exhortations, but children [hekura] who will develop inside the human habitation thus assigned to them and who will bestow increasing power upon their master as they grow in strength." {likewise in Daoist internal al-chemy, a divine embryo is sought to be emplaced; which embryo will gradually mature, benefiting its human host.}

the marashi woman".

90

[The initiator] "is embodying the Moon Spirit, a powerful and frightening cannibal who is advancing with measured steps to take possession of the body that is assigned to him."

92

The red tree answers the songs of the hekura. ...

93

The red waterfall tumbles and leaps into emptiness."

"fantastic beings and landscapes. A number of streams run through the forest ... A whole population of tapirs is following them downstream to reach a waterfall so high ... Roucou trees covered with red

94

Some hekura come to him, ... They call him by name, ... They hand bead necklaces round his neck. A hekura spits out the magic plants".

"To the usual substance – bark and seeds – they now add cultivated plants of the genus Justicia, which are psychedelic and aromatic."

95

"On the third day, [the initiator] has led the powerful Electric Fish Spirit into its new abode. ... Here are the cannibal spirits : the Moon Spirit, the Night Spirit! The sides of the mountain are peopled with macaws. ... The Toucan Woman Spirit is dancing toward you with a rustling of palm leaves. ... The rocks sparkle with unknown lights. ... The hekura are carrying me, and I see on their backs the slender tongues of toucans that they have tied one to the other."

"It is on the eighth day that the ceremony culminates ..."

96

"Captured by the shamans, the little hekura enter the breast of the man who is meant to become their

master; that is where they will grow into adults. They are eventually freed by the death of their mortal host. This can have cosmic effects if their master was a great shaman : ... thunderbolts are unleashed, rain whips the trees. The people say : "A great shaman has just died." The hekura scatter; they leave for uninhabited rocks. It happens, however, that one of them goes to dwell with another great shaman. .... the hekura who undertake this transmigration from one body to another ... are the habrabiwe:. When they reach the shaman they have chosen to inhabit, the habrabiwe: announce and introduce themselves. They say : "I have come from the breast of such-and-such [they mention the personal name] where I was before.""

an act in the initiation of candidate into becoming a shaman : theatrical performance by shamans in the ro^le of great hekura-s :- "The shamans ... make their appearance frightening : Their bodies are deformed [contorted], their faces are grimacing, and their tongues, thrusting out of their mouths, flicker in all directions. ...

98

... the Whirlwind Spirit is ... whirling his two arms in order to absorb the intruder. ... [yet another shaman] is the

100

... [a shaman] embodies all these different characters in turn, with consummate mimicry".

He is advised not to go into the forest, in order to avoid the many cobwebs that hang across the trail."

"On the second day, [the initiator] sends upon him the Wild Pig Spirit; the shamans then rub their brows with ashes {cf. Ash Wednesday} ... Then it is the Sloth Spirit that is called. [The candidate] can finally consider himself a real shaman."

105

"If a new shaman makes love, he loses all his hekura. He is "empty." ... those shamans can only begin tracing the path of the spirits all over again. Only a new initiation can give them back what they have lost and enable their nostrils to smell the perfumes of the magical dyes."

p.

cure

12

invocation :- "Giant Armadillo Spirit, descend into me!"

13

result :- "Then they remove the evil honey, banish it to the underworld where it will contaminate a people of strange, hairless beings, the amahiri."

54-5

"The shamans ... assert that the redness of sunset comes from diseases that are released by a demon ..."

82

"practice peculiar to women" : "she gather a handful of leaves with which she deals him little blows ... By performing this ..., she is warding off the risk of disease announced by the dream.

83

... to escape an epidemic, they perform this rite in order to mislead the shawara, who will lose the fugitives’ track."

105

"You can repel the demons of disease; they enable you to recognize them by their smell. Each one has his peculiar odor, and their hammocks are impregnated with it; it comes from the watota [‘armbands’], which they all possess. ... One can make out the smell of the oriole, that of the yei palm or of the rasha palm, or that of the more: tree or the momo tree. The moon smells of old things and garbage."

115

I know the call song of that shaman, thanks to the spirits that deserted him and came into my breast. They help me cure little children. ...

124

"Near the rivers live dark-feathered, swallow-like birds with a two-pronged tail; they ... snatch insects in flight, and gather on the dead branches of trees that have fallen into the river. They are called shoro [Chaetura cinereiventris – p. 194], and they constitute the shorori, a people of water demons who are also masters of fire; Kakamawe: rules them. Under the water, ... they put on a human appearance. ... Children must not linger near stagnant waters in the evening, lest the shoro steal their souls. ...

125

[personal account of a childhood experience : curation, by his father, of a boy-child (narrator, now adult) of an abscess caused by s^oro-ri] My father ... inhaled the drug and discovered that the shorori had taken possession of my soul. ... My father changed into a hekura and set out on the path of the shorori. This path is fiery hot; he was suffering from the torrid heat; the soles of his feet became covered with blisters ... He had just restored my soul to me when he collapsed on the ground with a great cry : The fire of the shorori was consuming him; he was about to die."

Another time, [another adult male patient] came to see us ... to have his eye cured. ... My father called down the hekura and saw that the Sun Spirit had taken the vital principle of the eye ... To get to the land of the Sun one must first reach a distant, embryonic, and diaphanous world of torrid heat, the Milky Way. My father changed into a spider monkey and climbed a supporting post. Other shamans joined him on the expedition; some were howling monkeys, others, saki monkeys, others yet were squirrels. They started to climb toward the roof. The heat increased as they rose ... When they set foot in the superior world, they again changed their natures; my father had become a hailstone so that the cold might protect him from the fire; [another shaman, the one who had accompanied in the flying canoe, supra] was an anaconda; [still another shaman, the one who had been an eye-patient, supra] a rahara, and it was the water where these animals live that enabled them to bear the oven-like heat, Sun wanted to drive them off in order to keep the eye and eat it, and he aimed powerful rays at them. ... In that basket, Sun was keeping the eye. My father ... untied it, and carried it away. All the shamans had again changed into saki monkeys. They were shouting :

126

ho~se~! ho~se~!"

"A rainbow ...; the Yanomami call it boa’s belly, saying that it is the path where Omayari, the demon, watches human beings to sent them diarrhea ... For the Yanomami, a rainbow, like a red sunset, always has a baneful connotation".

128

The branch on which he sat bent down to the ground under his weight. ... Ho~ro~nami ... pierced the Curassow Spirit whose body, wounded to death, fell heavily. ... Some white feathers loosened from the bird’s lower abdomen and moved away in a long file after changing into demons of

129

[incursion on lair of Titiri by curative shamans] The shamans ... join their efforts ... Thanks to the drug, ... they have become hekura. First they scatter, look for firebrands, which they tie into bundles, then line up in single file ... squatting ... The familiar hekura ... dispel the fog that envelops them. ... To prevent them from reaching the soul, Titiri urinates on the firebrands; several times he almost puts them out ...

132

[The leader of the shamans] handles the penis [of Titiri] until he provokes ejaculation; the demon’s sperm gushes forth in a copious flood, spills on the ground, and splashes over everything. [That shaman-leader] now needs only to draw out of the girl’s body the "reflection" – it is also called "the image,"

133

the "shadow" of the male member that is still contaminating her {cf. the need to extract the amputated penis of Coyote out of the vagina of the swimming woman (LP – Coast-Plateau)}; then he gives the penis back to Titiri and sends him to Rumirumiyoma, his mother-in-law, so that she may watch over him."

175

There is a direct relationship between a person and his or her emblematic animal ...; if one is sick or dies, his or her counterpart immediately falls ill and dies. The animals live far away from the humans whose image they are, so that the two can never meet. ...

176

... the emblematic animals served to identify matrimonial classes. One can sometimes hear people say : "Spider monkeys marry only otters" or "Jaguars do not marry snakes.""

p.

output

27

"he takes hold of each post supporting the forward section of the roof, shakes it while invoking the name of Boreawe:, master of the plantain ... to hasten the flowering of the banana trees".

54

"more~ fruits" ["which look like small brown olives" (p. 55)] : "The trees that grow these fruits produce only every fourth year; to account for this oddity, the Indians say that Thunder is their master and that he delays their flowering as long as possible. In order to compel Thunder to make the trees produce, the shamans undertake the voyage toward the celestial vault where he lives. They find him there and, by tripping him into the water, give him such a fright that he grants them their demand".

126

Recently, my father went to Thunder to ask for the more: fruits. He prepared the drug, called [the shaman who had in a praevious adventure become a rahara], and they ... reached the celestial disk, set foot on it, and took a moment’s rest. They first met Thunder’s son-in-law, and convinced him to go to his father-in-law and divert his attention. Fe~fe~iyomi perched on the rope of Thunder’s hammock and started to sing : Fe~i, fe~i, fe~i, yo! ... In the meantime, the two shamans entered the dwelling of the souls; they saw from afar Thunder with his curly hair and his eyelids heavy with warts. {cf. [Irish] god Balor, whose eyelid was so heavy that "Four men would raise the lid of the eye" (CMT, p. 61)} They took more~ trees and scattered their fruits over the earth, which was thus made fruitful." {is this Dacryodes "that fruits every four or five years" (p. 193) repraesented in the 5 transformations, the last a tree, which Proteus became (GM 169.a)? – He was accompanied "by hundreds of seals", just as 12 of Balor’s grandsons became seals (CBL, p. 144).} ... They burst into tears and ... we started to sob". {[Hellenic] /Dakru-/ ‘tear (weeping)’ may refer to the dripping from the eye of Balor. Incidentally, the variation between [Norse] /turs/ = [Old English] /torn/ as the name of one of the runes can be explicated by /turs/ : */tursi-/ ([Latin] /turris/) ‘tower’ as the ‘Great Tower’ for the daughter of Balor (CLB, p. 143) as related with the ‘thorn’ used by (CLB, pp. 143-144) Ceannfhaolaidh (Kineely), son-in-law of Balor.}

p.

practice / belief

21

"a greenish toad ... called kunamaru ... goes at nigh to sit on the chests of sleepers, whom it douses with its noxious urine. ... it was formerly a famous shaman; and if ... one were to kill or wound it, others would surely come to avenge it."

26

"There is also the underworld of the amahiri, who are ... hairless. ... To their country our shamans send the evil demons they ... get rid of after drawing them out of sick peoples’ bodies. ... The rays of the sun reach them, for our ground is transparent to them." {cf. the transparent (jeweled) foundations of the Nea Hierosolume in the Apokalusis of Ioannes.}

42

"In order to recognize each other when they move about in darkness, the Yanomami crush fireflies on their chests and shoulders, which thus become phosphorescent. They say that fireflies are stars that fall from the sky." {meteorites}

54

"amphibaesna – a kind of limbless lizard, blind and harmless, whose body is ringed with black and white stripes; it spends ... its life underground. .... The Indians believe that an amphibesna comes out of the spinal column of every man killed in war. They hold that this lizard is in contact with the underworld where dwell the amahiri".

79

psychedelic effects from hallucinogenic drugs consisting of "Gray, green, olive powders" :- "He sees fantastic landscapes bathed in orange, red, carmine, or scarlet light. The shelter has convulsions and buckles grotesquely. Suddenly a bloody whirlwind arises and submerges everything ... Uncanny and frightful figures take shape and dissolve again : A headless man is pursued by a many-limbed being who is quickly replaced by a man crowned with a quarter of a head. Sometimes these creatures are swollen like balloons, sometimes their skin is covered with repulsive blisters. [The practitioner] feels his nose lengthen ..."

100

"At night, the spirits are all around him. They murmur into his ear ...

101

Enormous boulders, ... mountains, immense rivers, landscapes unknown to him appear. The hekura teach him their names. ... With them he enters the underworld of the amahiri, where he meets a great anteater with powerful arms who wants to embrace and crush him. The amphisbaena crawls beside him; it raises its white head and dances. ... Thanks to the hekura, the exquisite perfume of the dyes wafts out of his body; it is they who sprinkle him with their nourishing nectar, sweet as honey and red as blood".

102

"The path of the hekura is visible, luminous; ... Their paths become luminous for me. I am sleeping, they approach and summon

103

I saw the hekura ... They give off a heady perfume; it comes from the dyes and the magic plants they carry with them."

"I had this dream : A shaman was inhaling an unknown drug; soon he started to spit out magic plants, the objects belonging to the spirits. At his feet lay the bamboo from which the hekura fashion their fire bolts. There was at that spot a waterfall so high that its water became foam while it was falling; at its summit the toucans came to roost; they too carried the magic substances in their beaks. ... If you go near the water, its level rises all at once; you are suddenly in it up to you lips {cf. Tantalos "thirst-parched midst waters, catches at fleeting waves with cheated lips" (A 20) }, and the demons that live in it enter your breast ... I like to listen to the toucans’ song; they appear when I sleep and sing : yaukwe~, kwe~, kwe~ ...

104

In that direction rises the Kanae rock. It is very high. Toucans roost at the top. They are all hekura and carry in their beaks the purple ornaments that they have just spit out. ... The toucans of ... [the other world, those seen in dreams] are magnificent – they are ... red ... and their breasts are covered with down.

The moment I utter the call to the hekura, my breath no longer passes through my chest. It takes the path of the hekura : It follows my leg, swirls around my kneecap and continues its way up to my mouth; it becomes identical to the breeze produced by the movements of the spirits. My breath is fragrant with the exquisite perfume of its charms."

108

"the aphrodisiac plants, the aromatic "leaves for women," the plant for "making children grow," the one that gives fortitude for working in the garden, and the one that ensures a successful incest."

116

I had a dream. I saw some hekura, very far away, who were carrying a snake. They flew over me, almost stopped, hesitated, then continued their flight : ... I woke ... the dream I had just had ... was a bad omen, and I knew that I would be bitten if I ventured into the forest. ...

118

"When shamans want to cause death by means of a snake, they cut a length of vine and split one end to simulate the mouth. They paint designs of the body and glue

119

At other times, they send the hekura into the sky, to the land of Thunder and of the souls. They meet hera and ask him for a snake : He has numbers of them, coiled around him; they are his domestic animals. ... The hekura’s snakes are frightful; ... Only the kaomari bird [Micrastur ruficollis, feeding on snakes] can fight them successfully."

122

Taisinakawe:,

123

Ihirothawe:, Spirit of clouds and mists."

127

"Women cannot be initiated, but some of them are acute clairvoyants who sometimes receive the revelation of the hekura. ... They take hallucinogens, sing to the spirits ..."

136

the Scorpion Spirit."

the voracious Sha~kinari".

151

"The rahara, gigantic aquatic monsters, swallow those that approach them and rush ashore to devour those foolhardy enough to pronounce their name near the deep hole. ... two curassows ... are the "beast’s" mascots; it uses them to draw us to it. These curassows always roost above the waterhole where the monster is hiding. ... When the rahara are in a friendly mood, they emit a kind of snapping sound ... The rahara always have near them some pet animals, most often hoatzins."

161

"It is believed that lice that fall to the ground change into scorpions."

p.

106

"Sometimes his arrow remains caught in the foliage, and then he addresses to the hummingbird the propitiatory formula : Hummingbird, hummingbird, give me back my arrow!"

108

"These charms are all plants of the genus Cyperus. Their bulbs, when dried over the fire and fastened to the arrowheads, are supposed to ensure the success of the shots. Each plants has a specific use : One is for hunting partridges, another for curassows; one is for toucans, one for armadillos, and another is for small birds."

113

The bat scolds : "irosisi, irosisi ...""

145

"the hunters would feel dishonored if they ate of the animals they kill; they are permitted to have only insects, frogs, and the entrails of certain animals."

148

When someone has noticed fresh tracks or seen the animals, ... he hurries back ... to notify his friends. On his return, he uses a conventional formula in a prescribed tone of voice ...; one never names the desired object, for that would make it disappear."

153

o~rihiye~ : a game-animal found "lying on the ground, still alive but unable to move. ... The animal bears no trace of a wound. ... O~rihiye~ animals are really tricks ... When hunters on a foray meet an o~rihiye~ animal, ... The omen is most baneful, and they immediately turn back."

159

"A hunter never partakes of the game he brings back; if he did, he would violate the rigorous moral code that enjoins exchanging with others ..."

165

"a whole category of animals is forbidden to young people between the ages of twelve and eighteen, boys as well as girls. Thus, pacas, peccaries, agoutis, the whole deer family, coatis, howler monkeys, saki monkeys, and capybaras are prohibited, and other meat must be found for them. ... the forbidden animals change according to the region."

p.

22

cremation of corpse, "smoke rising from the pyre. And that smoke is full of evil demons of disease, the shawara, that rise with it, having been released by the cremation."

23

"The pyre has gone out ... the ... brothers of the dead man go to gather the bony remains ... depositing the bones in baskets; only their right hands are working ...

24

The brothers crush the bones in the mortar, careful to produce a perfectly fine powder that they pour into gourds tinted red with roucou and hermetically sealed with beeswax."

26

Those Yanomami who in life have been to mean [stingy] with their possessions do not go into the great dwelling of the souls. Crouching at the edge of a path ... is Watawatawe:. He shows their lost souls the route they must follow; they then travel along a narrow trail that curves around a big hill. Behind that hill is a gigantic blaze, ... enclosed in a huge new and tender leaf {is this the "leaf" securing the umbilical cord on p. 73? – "the heat of the fire replaces the warmth of the mother’s body" (loc. cit.)} : The souls are drawn to it {like moths?}, they fall into it and are consumed."

30

funeral feast consisting of "boiled plantains ... with ... the light grey dust of crushed bones"

65

incestuous woman : "She won’t burn well when she is cremated. The bodies of those who indulge in incest do not cremate well : the fingernails don’t burn, and the eyes remain untouched by the flames".

81

"The smoke of cremation is particularly dangerous in the case of a young child. The arrows and the dogs must be taken along to be washed; it this were not done, the arrows would miss their marks and the dogs would no longer find and follow the scent of animals."

146

"One must always beware of ghosts. Some are completely harmless; others, on the contrary, capture the "vital center" of people to make them die, or else, stealthily coming up to them while they are walking, apply their [the ghosts’] knees against their [the people’s] backs to break them in two."

170

destination of souls of the dead :- "The souls wander in the forest until the time when the partridges take flight. Then the souls follow them to heaven : That is where they gather. ...

175

The souls go with the partridges. ... The souls hear the partridges cluck, and they wonder : ... why are they invisible? ... But the partridges are invisible to the souls."

178

"only women may "drink" the remains of a man killed in war."

p.

myth

24

origin of fire :- "Long ago it was Caiman who possessed fire. He lived ... near ... the river "of the two who have eaten their tongues." ... the Caiman used to go together with his wife to cook caterpillars without being seen. In those days, indeed, the Yanomami had no knowledge of the use of fire and ate their food raw ... When Caiman returned followed by his wife, Brueheyoma, a small-sized frog, ... Hummingbird ... sent a stream of liquid excrement splashing all over the spectators. Caiman was hiding the fire in his mouth; he burst out laughing and dropped it. The Yorekitirawe: bird seized it immediately, but he was unable to rise very high, and Brueheyoma threatened to extinguish the fire by pissing on it. That’s when another bird, Kanaboromi, came ... and deposited the fire high up in a tree."

76

menstruant girl erroneously emerging too soon from seclusion :- "everything was sinking into the ground : persons as well as things. ... Soon ... had all sunk into the ground where they had become rocks."

104

magical protection from jaguars :- "The famous shaman ... Since he harbored the Land Turtle Spirit, he changed into that animal ...

105

The shaman ... announced : "Totorifanawe:, the Turtle Spirit, granted that my head was not exposed!" The others ... were just finishing their meal of tripe ["the intestines of a tapir" (p. 104)]."

109

"it was Opossum who first used a deadly substance for purposes of black magic. ... two female visitors arrived ..., where they were welcomed by his mother, the Mushroom Woman. {Mushrooms praefer shade, cf. S.lel-po^nit (B. B. 91a) or ha-S.lel-po^nit (Num. R. x. 13) ‘shade-facing’ (Strong’s 6753) as name (JE, s.v. "Samson") of mother of S^ims^o^n} ... The Mushroom Woman drew a muscle out of her own thigh {cf. the "sinew which shrank" in the thigh to Ya<qob} and offered it to them, saying : "Eat this tapir meat!" ... They immediately forgot Opossum and gave their preference to Honey. Opossum was jealous and ... That night he prepared a deadly charm with the hairs of a red rodent – the be:na – {cf. the reddish fox-fur used by S^ims^o^n? (S^PT.YM 15:4)} ... Honey fell and expired. When his body was cremated in the central plaza, the coals changed into honeybees. {cf. the honeybees found by S^ims^o^n (S^PT.YM 14:8)} ... Opossum ... grew feathers and flew away. He took refuge in a rock cave {cf. S^ims^o^n, who took refuge in rock (S^PT.YM 15:11)}, but was discovered. ... the toucans, with their massive beaks, ... made the rocks fall on Opossum. {cf. the stone temple which collapsed upon S^ims^o^n (S^PT.YM 16:30)} His blood spread out into puddles where the birds came to paint themselves : The curassow covered his beak with it, and it had been orange-red ever since; the colored partridges traced a circle around their eyelids; the toucan dipped in it the base of its tail which, since then, has been amaranthine; the kingfisher rubbed his breast with it; and the macaw made spots with it on his feathers. ... From now on they were all hekura and immortal."

112

"The dog swallowed the fish ... He started spinning around like a top, tried to bite his tail, and ran about in ever-larger circles. ... He was finally swallowed by the river ... : He had changed into a fish."

120

story of the men of Hasubiwe: -- "They were busy building a footbridge over the Orinoco to make it easier to reach their gardens when a gigantic wave suddenly rose and swallowed them; they never reappeared, and ... a rahara had swallowed them."

133

The scatterbrains go to him, and he carries them away to eat them with his cakes. Formerly, Moon was a true hekura who lived in the body of a great shaman. When

135

We, the Yanomami ..., ... are the sons of the Kanaboromi bird whose calf [shank] was impregnated by his companion."