Chapter VIII 



THE SPIRITS OF THE BUSH 



Natural History 



Various names applied {94); the Yawahu — Tukujoiha, Dai-dai, etc., general 

 appearance {95), and special association with the silk-cotton tree {96); Ekkekuli 

 and Mansinskiri (97); an vinusual form of Bush Spirit {9S); the Hebu {99); the 

 Immawari {100); the Yurokon, etc. {101). But Bush Spirits may be zoomorphic — 

 able to change into animals, as Tigers, Groat-suckers (10$, 103). They can be recog- 

 nized by Sound {104) or by Smell {105). 



They are very shrewd; can bring the dead to life, and render themselves invisible 

 {106); may occasionally do kindnesses to people {107), but generally prefer mischief, 

 though tliis may be due to the Indians' own fault {108); they cause all the mishaps 

 and accidents of daily life {109) — damage crops, raise disputes, bring death and sick- 

 ness, produce transfonnations {110-115); they are excellent hunters {116). 



They are fond of women, human flesh, and children at the breast {117-120), and 

 of tobacco {121-122); are usually of abnormally large size {123); shrink from exposure 

 of all descriptions; as to daylight, or in connection with name or origin {124); can not 

 endure being mimicked or chaffed {125). 



It is best to leave these Bush Spirits strictly to themselves, as they bring only 

 harm in the long rim {126-12S); if circumstances force one into their company, 

 measures can be taken to rid the house and neighborhood of them {129); also the 

 road when one is traveling {1.30). 



94. Those Spirits whicli, emanating from the human corpse, ulti- 

 mately find a restmg place in the tree, field, forest, or bush, are known 

 collectively as Forest Spirits or Bush Spirits. But let us not forget 

 that certain of the Bush Spirits may arise from the dead bodies of 

 animals and birds, and may even develop spontaneously. The 

 generic term applied to them varies with the tribes : thus, in Cayenne 

 there is Hyorokon (Gahbi) or H;^TOuca (LAP, ii, 223), Aniignao and 

 Anaanh (Arroua), Maboya (Carib) (PBa, 206) and Yolok (Carib); 

 in British Guiana, Yawahu (Ai-awak), Hebo or Hebu (Warrau), 

 Yurokon (Carib), and Immawari (Akawai); on the upper Orinoco, 

 the Atabapo, Inirida, and Guainia (i. e., upper Rio Negro), it is 

 lolok-iamo (AVH, ii, ,362, 385); on the Aiary River, lya-imi (Siusi) 

 (KG, I, 113); on the Oiinoco, Tanasimi (Achagua), Memelii (Betoyes, 

 Jiraras), and Duati (Guajivas) (G, ii, 24); on the Amazons, Cay- 

 por (HWB, 279), Curupari (ibid., 36), and Jurupari (ibid., 381), 

 but this word is said to be Lmgoa Geral (KG, i, 113). It will be 

 noticed how the term Yurokon, in the form of Hyorokon, Hyrouca, 

 Yolok, lolok-iamo, lya-imi, is spread tlu-oughout the extent of the 

 Guianas, while in the form of Juluca (Sect. 216) it is met with on 

 the islands, as the personification of the Rainbow. I have also 

 170 



