in the lagunas and up the rivers, and the “guabina,” with several kinds of sardines that find their way into the tin boxes of Europe; for the Maracaibo fisherman is not contented with an exclusive fish diet. He likes a little “casava,” or maize-bread, along with it; besides, he has a few other wants to satisfy, and the means he readily obtains in exchange for the surplus produce of his nets, harpoons, and arrows.
We have already stated that he is a fowler. At certain seasons of the year this is essentially his occupation. The fowling season with him is the period of northern winter, when the migratory aquatic birds come down from the boreal regions of Prince Rupert’s Land to disport their bodies in the more agreeable waters of Lake Maracaibo. There they assemble in large flocks, darkening the air with their myriads of numbers, now fluttering over the lake, or, at other times, seated on its surface silent and motionless. Notwithstanding their great numbers, however, they are too shy to be approached near enough for the “carry” of an Indian arrow, or a gun either; and were it not for a very cunning stratagem which the Indian has adopted for their capture, they might return again to their northern haunts without being minus an individual of their “count.”
But they are not permitted to depart thus unscathed. During their sojourn within the limits of Lake Maracaibo their legions get considerably thinned, and thousands of them that settle down upon its inviting waters are destined never more to take wing.
To effect their capture, the Indian fowler, as already stated, makes use of a very ingenious stratagem. Something similar is described as being practised in other parts of the world; but in no place is it carried to such perfection as upon the Lake Maracaibo.
The fowler first provides himself with a number of large gourd-shells of roundish form, and each of them at least as big as his own skull. These he can easily obtain, either from the herbaceous squash (Cucurbita lagenaris) or from the calabash tree (Crescentia cujete), both of which grow luxuriantly on the shores of the lake. Filling his periagua with these, he proceeds out into the open water to a certain distance from the land, or from his own dwelling. The distance is regulated by several considerations. He must reach a place which, at all hours of the day, the ducks and other waterfowl are not afraid to frequent; and, on the other hand, he must not go beyond such a depth as will bring the water higher than his own chin when wading through it. This last consideration is not of so much importance, for the water Indian can swim almost as well as a duck, and dive like one, if need be; but it is connected with another matter of greater importance—the convenience of having the birds as near as possible, to save him a too long and wearisome “wade.” It is necessary to have them so near, that at all hours they may be under his eye.
Having found the proper situation, which the vast extent of shoal water (already mentioned) enables him to do, he proceeds to carry out his design by dropping a gourd here and another there, until a large space of surface is covered by these floating shells. Each gourd has a stone attached to it by means of a string, which, resting upon the bottom, brings the buoy to an anchor, and prevents it from being drifted into the deeper water or carried entirely away.
When his decoys are all placed, the Indian paddles back to his platform dwelling, and there, with watchful eye, awaits the issue. The birds are at first shy of these round yellow objects intruded upon their domain; but, as the hours pass, and they perceive no harm in them, they at length take courage and venture to approach. Urged by that curiosity which is instinctive in every creature, they gradually draw nigher and nigher, until at length they boldly venture into the midst of the odd objects and examine them minutely. Though puzzled to make out what it is all meant for, they can perceive no harm in the yellow globe-shaped things that only bob about, but make no attempt to do them any injury. Thus satisfied, their curiosity soon wears off, and the birds no longer regarding the floating shells as objects of suspicion, swim freely about through their midst, or sit quietly on the water side by side with them.
But the crisis has now arrived when it is necessary the Indian should act, and for this he speedily equips himself. He first ties a stout rope around his waist, to which are attached many short strings or cords. He then draws over his head a large gourd-shell, which, fitting pretty tightly, covers his whole skull, reaching down to his neck. This shell is exactly similar to the others already floating on the water, with the exception of having three holes on one side of it, two on the same level with the Indian’s eyes, and the third opposite his mouth, intended to serve him for a breathing-hole.
He is now ready for work; and, thus oddly accoutred, he slips quietly down from his platform, and laying himself along the water, swims gently in the direction of the ducks.
He swims only where the water is too shallow to prevent him from crouching below the surface; for were he to stand upright, and wade,—even though he were still distant from them,—the shy birds might have suspicions about his after-approaches.
When he reaches a point where the lake is sufficiently deep, he gets upon his feet and wades, still keeping his shoulders below the surface. He makes his advance very slowly and warily, scarce raising a ripple on the surface of the placid lake, and the nearer he gets to his intended victims he proceeds with the greater caution.
The unsuspecting birds see the destroyer approach without having the slightest misgiving of danger. They fancy that the new comer is only another of those inanimate objects by their side—another gourd-shell drifting out upon the water to join its companions. They have no suspicion that this wooden counterfeit—like the horse of Troy—is inhabited by a terrible enemy.
Poor things! how could they? A stratagem so well contrived would deceive more rational intellects than theirs; and, in fact, having no idea of danger, they perhaps do not trouble themselves even to notice the new arrival.
Meanwhile the gourd has drifted silently into their midst, and is seen approaching the odd individuals, first one and afterwards another, as if it had some special business with each. This business appears to be of a very mysterious character; and in each case is abruptly brought to a conclusion, by the duck making a sudden dive under the water,—not head foremost, according to its usual practice, but in the reverse way, as if jerked down by the feet, and so rapidly that the creature has not time to utter a single “quack.”
After quite a number of individuals have disappeared in this mysterious manner, the others sometimes grow suspicious of the moving calabash, and either take to wing, or swim off to a less dangerous neighbourhood; but if the gourd performs its office in a skilful manner, it will be seen passing several times to and fro between the birds and the water village before this event takes place. On each return trip, when far from the flock, and near the habitations, it will be seen to rise high above the surface of the water. It will then be perceived that it covers the skull of a copper-coloured savage, around whose hips may be observed a double tier of dead ducks dangling by their necks from the rope upon his waist, and forming a sort of plumed skirt, the weight of which almost drags its wearer back into the water.
Of course a capture is followed by a feast; and during the fowling season of the year the Maracaibo Indian enjoys roast-duck at discretion. He does not trouble his head much about the green peas, nor is he particular to have his ducks stuffed with sage and onions; but a hot seasoning of red pepper is one of the indispensible ingredients of the South-American cuisine; and this he usually obtains from a small patch of capsicum which he cultivates upon the adjacent shore; or, if he be not possessed of land, he procures it by barter, exchanging his fowls or fish for that and a little maize or manioc flour, furnished by the coast-traders.
The Maracaibo Indian is not a stranger to commerce. He has been “Christianised,”—to use the phraseology of his priestly proselytiser,—and this has introduced him to new wants and necessities. Expenses that in his former pagan state were entirely unknown to him, have now become necessary, and a commercial effort is required to meet them. The Church must have its dues. Such luxuries as being baptised, married, and buried, are not to be had without expense, and the padre takes good care that none of these shall be had for nothing. He has taught his proselyte to believe that unless all these rites have been officially performed there is pot the slightest chance for him in the next world; and under the influence of this delusion, the simple savage willingly yields up his tenth, his fifth, or, perhaps it would be more correct