302 ANIMISM AND FOLK-LORE OF GUIANA INDIANS [eth. ann. 30 



would die during the course of the year oi meet with other misfor- 

 tune. Hence, directly the dancers left the public meeting-house 

 {Icarbet) to go to a retired spot for the purpose of decorating them- 

 selves, the audience took good care to go mto hiduig, and to return 

 in a body, shouting and screaming like madmen, when the performers 

 put in their appearance (PBa, 201; LAP, ii 242). 



258. Tlie following are examples of what might be called restric- 

 tions in arts, crafts, and manufactures. 



On the left bank of the mouth of the Cuyuni is a small liill wliithcr 

 Indians come from long distances to obtain clay, which is believed 

 to be especially desirable. Schomburgk tells of a certaua superstition 

 which accounts for such large numbers of people congregating there. 

 The Indians believe, for instance, that only durmg the first night of the 

 incommg full moon (Sect. 199) dare they carry on their business. 

 Hence, numbers of people congregate at these times, as Bernau 

 vouches for, and at break of day start for home laden with a large 

 cjuantity. The Indians clmg fast to the superstition that if the clay 

 is obtained at any other times, the vessels acquire an evil peculiarity 

 not only for becoming speedily broken, but also for brmging numerous 

 diseases to him who eats out of them. 



259. Such vessels could be even more intimately associated with 

 Spirit life, as witness the following story of — 



The Lucky Pot (W) 



On hi? way home from the bush one day a man came across a banab, with no human 

 occupants but with a Pot simmering on the fire. Tlie Pot addressed him, asking if 

 he were hungry, and having received an affirmative reply, said, "All right! I will cook 

 bird for you," and began to boil. Wien ready, the man ate of the contents, and went 

 home. His wife pat fish before him, but he said, " I do not want it. I am satisfied." 

 By and by her husband made an excuse to leave the house, and having arrived at the 

 banab, said to the Pot, " I am hungi-y. You must cook meat now." So the Pot boiled 

 away and supplied him with pure bush-hog. , When he got home his wife put some 

 cassava before him, but he said, '" I do not want it; my belly is full." After remaining 

 at home two days and refusing the food which his wife regularly brought him, he paid 

 another visit to the lucky Pot, gorged himself with both bird and meat, and returned 

 home again, where, as before, he assured his wife that he was satisfied and wanted 

 for nothing. Now the two sons looked at him and at one another and then whispered 

 to themselves: "What does this mean? Our father stays at home two whole days, 

 and is not hungry. He goes into the bush and even' when he returns will not eat. 

 Wlience does he procure his food?" So they watched his movements, and next day, 

 following him at a distance, saw him talk to the Pot and help himself. On his return 

 home, he still refused to eat what his wife continued to ciffe." him. As the)' were getting 

 short of food for the household, he went away to shoot morokot [Miiletes]. the sons in 

 the meanwhile going to the banab, asking Pot to cook bird and meat for them. After 

 eating they washed the vessel "clean, clean," so as not to leave even the trace of a 

 smell in it. By and by the father came home from his fishing excursion, handed over 

 to his wife the morokot which he had caught, but refused as usual to eat any himself. 

 "I do not want it. I am satisfied." was all he said. He then slipped away to his 

 lucky Pot, and told it to cook for him, but it would not boil any more for him or for 



