446 ARTS AND CRAFTS OF GUIANA INDIANS [ETH. ANN. 38 
rowed from above down (SR, 1, 194), while the cotton loin cloth of 
the Oyampi mentioned by Crévaux (sec. 548) was narrowed from the 
two ends to the center, both of them shapes that would insure a 
good fit. In either case, the extremity hanging down over the waist- 
band, belt, or string, in front would have the shape presented by the 
glass-bead apron, an identity that can hardly have been accidental. 
In other words, the shape of the bead apron is perhaps a develop- 
ment of that of the bark one; i. e., it is a remnant of a primitive 
form. Schomburgk’s statement (SR, 1,474) that the Zurumata made 
their aprons of seed grains, and Im Thurn’s (IT, 194) that the 
Pianoghotto women “make theirs in the usual fashion, but instead 
of beads, employ small bright-colored seeds,” opens up the very 
interesting question as to whether the peculiar method adopted in 
threading the glass beads of the modern apron—i. e., upon two 
horizontal cotton threads separated by vertical 
= ones—is of North American, European, or indig- 
enous origin. Never having had an opportunity 
BA of examining such a seed apron, I am unfortunately 
wal 
not in a position to discuss it. 
Fic. re aster of 580. The Creole terms kway (Pnk, 1, 516), queyu, 
kuyu, ete., applied to the glass-bead apron, is ap- 
parently identical-with that of the original cotton loin-cloth guayuco 
of the Orinoco Indians (G, 1, 122), wayuco of the Pomeroon Arawak, 
etc. On the Uaupes River, Wallace speaks of it as tanga; the Makusi 
call it mosa (SR, 1, 358). Calimbé (WJ, 81) or calembé (Cou, 1, 
436) are (? Creole) terms for the cotton loin cloth in Surinam, etc., 
and yet, strange to say, kuyu would seem to indicate the men’s loin 
cloth in Cayenne (Cr, 163, 213). Among the Japii, a branch of the 
Waiwai, both men and women wear jaguar skins as aprons (Cou, 0, 
383). The jaguar belt has already been noted (sec. 543). A feather 
belt, or back ornament, is figured from the Oyana (GOE, pl, a, 
fig. 10). The Waiwai have similar back ornaments (JO). 
551. One or two records remain of so-called skirts being worn by 
men, but apparently only under special circumstances of festivity, 
their particular signification, if, indeed, there is any, being totally 
unknown. Thus, Brown speaks of what took place at Enamouta 
village on a tributary of the Ireng: “After our arrival a lot of In- 
dians of a branch tribe of the Makusi, called Tasoulema, came from 
another village to join the dance equipped most picturesquely in 
headdresses, tippets, and short skirts made of the young pale-yellow 
leaf of the ite palm (BB, 115). I, myself, also know of Makusi, 
Patamona, and Wapishana men donning skirts of the kokerit-palm 
leaf at the Parishara dances (sec. 589). And, finally, skirts have 
been mentioned as being employed in certain of the masked dances 
