14 BUREAU OF AMERICAN ETHNOLOGY [bull. 79 



latter case, but not in the former, the victors make trophies (fsantsas) 

 of the heads of their slain enemies. Such trophies are prepared only 

 of the heads of enemies belonging to a wholly different tribe, with 

 whom the victors do not reckon blood relationship. Consequently, 

 when a Jibaro kills a sorcerer or some other enemy of the same tribe 

 as himself, he leaves the dead body lying where it falls, but he does 

 not cut off his head to make a tsantsa of it, saying : " He was of my 

 own people, my own tribe " {winy a eintsu). Nor is there any victory 

 feast in this case. This principle is so strictly observed that if among 

 a hostile tribe, against which war is waged, there happens to be a 

 person who originally has belonged to the tribe of the assailants — 

 he having for instance been captured from the latter during an earlier 

 war — or one who is descended from such a person, the assailants, if 

 victorious, abstain from taking that person's head, reckoning that 

 he is related to some man of their owm tribe. " He was of our own 

 people," they say. The victors may kill him if they are able to do 

 it, but they make no trophy of his head. A Jibaro warrior who did 

 this would run the risk of being killed by his own tribesmen, and, 

 more strictly speaking, by those who reckoned blood relationship with 

 the victim. In such cases, as a matter of fact, disputes sometimes 

 arise between the victors themselves, some wishing to take the head 

 of the killed enemy, whereas others, asserting they are related to 

 him by the tie of blood, are opposed to it. The making of a tsantsa 

 of an enemy's head, and especially the feast which follows the ac- 

 quiring of such a trophy, implies the grossest insult, not only to the 

 murdered person himself and his family, but to his whole tribe. Be- 

 sides, the so-called tsantsa feast, which requires great preparations 

 for years, can only take place where the victor stays far from 

 the vengeful tribesmen of his slain enemy and is safe from their 

 machinations. 



Between the different tribes in the regions inhabited by the Jibaro^ 

 there exists almost perpetual enmity and destructive wars are often 

 carried out, especially between neighboring tribes. The tribes on 

 the Rio Paute thus are generally hostile to those living on the Rio 

 Upano and Santiago and the latter, in their turn, to the tribes in- 

 habiting the vast regions around the Morona and the Pastaza. The 

 tribes of the Rio Chiguaza, a small affluent of the upper Pastaza, are 

 mortal enemies of the Jibaros living on the Rio Capotaza between 

 the upper Pastaza and Bobonaza. All wild Jibaros on the Pastaza 

 have during many years waged real wars of extermination against 

 the half-civilized Canelos Indians on the Bobonaza, and so on. It is 

 not easy to state what originally has been the cause of this enmity. 

 Generally speaking, one may say that it has originated in the jeal- 

 ousy and rivalry existing between the different tribes, a rivalry 



