KARSTENl BLOOD REVENGE, WAR, AND VICTORY FEASTS 45 



Formerly they have had ahnost the same aversion afjainst this animal 

 as they still have against the deer, of which they believe that it is an 

 incarnation of a demon (igudnchi), a belief still held even of the 

 tapir by the Jibaros of the Pastaza. The flesh of the wild hog is 

 taboo to the slayer on account of the great similarity of that animal 

 to the domestic swine, the flesh of which is strictly forbidden to 

 him. The paca (kashai), although normally eaten by the Jibaros, is 

 looked upon as a demoniacal animal, its flesh being therefore for- 

 bidden to persons who from one reason or another are obliged to 

 diet. 



That monkeys' fl^sh is forbidden to the slayer is due to the great 

 likeness of these animals to num. The spirit of the dead enemy 

 may hide in such an animal and cause the death of the slayer in 

 case he tries to shoot it in the forest or eat of its flesh. 



Similarly the soul of the enemy may temporarily take its abode 

 in a toucan, a paugi, or some other large bird of the forest, and in 

 this shape threaten the life of the slayer. Their flesh is therefore 

 equally taboo to him. 



The prescription that the slayer can eat the manioc only boiled 

 but not roasted is due to the fact that at the great feast the Jibaros 

 prepare from roasted manioc a sort of manioc wine (shikl) , a mag- 

 ical drink which is ceremonially drunk on the last day of the feast. 

 Since the consuming of this drink forms an important part of the 

 conjurations at the feast, it is considered fraught with danger for 

 the slayer to prematurely come in contact even with the roasted 

 manioc of which it is made. 



On the other hand, the prescriptions in regard to the diet of the 

 Jibaro warrior are founded on the idea that by eating the flesh of 

 certain other animals he will acquire qualities characteristic of these 

 animals, which make it easier for him to escape his invisible super- 

 natural enemy as well as his living relatives. From this point of 

 view we have to explain, for instance, the recommendation for the 

 slayer to eat the flesh of the agouti. This small rodent is very shy 

 and runs fast, being rather difficult to catch. By eating the animal 

 the slayer will acquire the same quality, at present very useful to 

 him. Similarly the fish wdnibi is known as very shy and quick, great 

 skill being required for catching it. The large fish no pi also cun- 

 ningly hides in the depths of the great rivers and lagoons, thus easily 

 escaping his persecutors. Even this fish, therefore, possesses quali- 

 ties which are useful for the Jibaro warrior who is trying to evade 

 his enemies. 



The prohibition for the slayer to eat the fish kanga is explained 

 from the mythological ideas of the Jibaros. According to these, as 

 already mentioned, all animal beings, even the fishes, have once been 



