BOTH] THE BODY AXD ITS ASSOCIATED SPIRITS 157 



At tlie burial of a male Makusi at Pirari, not only the dead man's 

 knife but several thongs were buried with him. The thongs were 

 put into the grave for the purpose of enabling him to tie to a tree 

 the kanaima who liad caused his dealli (ScR, i, 468). Such tliongs 

 are to be seen also at some of the funeral dances of other tribes. 

 Thus, among the Roucouyemie of Caj-enne, at the fono, or fii-st of 

 the two festivals in honor of the dead, one man alone stands up, 

 holding in his hand a whip eight meters long. With a swirlmg motion 

 he cracks it with a report like that of a pistol; each one in turn gets 

 up and cracks the whip (Cr, 258). At their correspontling festival 

 the Arawaks use whips upon each other, often inflicting terrible 

 wounds. To receive their flagellation, the performere put then- legs 

 forward as does the white crane or stork (Mycteriasp.), the wooden 

 effigy of which the mastei-s-of-ceremonj- carr^y, this particular dance 

 as well as the whips being thus named, after the bii-d, morakuj-vdia : 

 this Arawak word, corrupted now into 7nacqnarrie, inakuari, etc., is 

 seemingly of Tupi origin, the creature bcuig known on the lower 

 Amazon as magoary (HWB, 146, 316). 



76. Future j)rovision may be made for the deceased by burying 

 with hun his dog, liis women, or his slaves, some food, his hunting 

 and fighting implements, and his ornaments. Examples of these 

 procedures are plentiful in the old records. 



iris faithful huntina: rlog was killed aiul plated witli him. and the grave closed in 

 [Warraus, ScR, ii, 44(i]. 



Ilis dog is also buried to guard him, and watch those that caused him to die. . . . 



If the decea.sed owned a negro, the latter is killed in order to serve his master in 

 the other world. [Island Caribs. BBR, 2.52.] 



Tliey imagine tJiat the Spirit lives the same life as the man lives below; and this 

 is why they still kill the slaves when they can catch tliose who were in the ser\dce of 

 the deceased, so as to serve him in tlie other world [Island Caribs, RoP, 484]. 



There are buried . . . on one side of the deceased liis bow, arrows, club, and shield; 

 on the other they place one of his wives to look after and accompany him [drinoco 

 Caribs, G, i, 201]. 



On the upper Amazon, when a mother dies, her yoimg infant may be buried alive 

 with her [Sect. 2S4]. 



Little bits of bone, fruits, bread, etc., were strewn on the corpse in the grave 

 [Maknsi, ScR, i, 421]: fruits, bones . . . and a flask filled -vith water . . . and a 

 drinking cup [Makusi. ibid.. 4tiS]: bread, fruit, and dried fish [Warraus, ibid., ii, 446]; 

 at the side we find a ves-sel which . . . contained the couivV; to stimulate the deceased 

 on his travels in the- other world . . . cassava, bananas [Piaroas. of the Orinoco, 

 Cr, .544-.54S]. 



It is almost universal amongst these Orinoco nations either to bury with deceased 

 his arms and ornaments, or to burn them [G, I. 207]. Buried in a sitting attitude . . . 

 and all his implements of war and hunting by his side [St. i, 399]. They place at its 

 side ... a blow-pipe and a qui\-er full of arrows dipped in curare [Piaroas, Cr, 548]. 



The dead are almost always buried in the houses with their bracelets, tobacco-bag, 

 and other trinkets upon them [Uaupes. Rio Xegro, ARW, 346]. 



The deceased is clothed m liis finest ornaments; a crown of bright colored feathers 

 on his head: to his neck are attached liis collars, his wooden comb, and his deer-bone 

 flutes; the arms and legs are covered with bracelets [Roucouyemie cremation, Vary 

 River, Cayenne, Cr, 120]. 



