Friday, 9 March 2012

The Bird That Shaves

This article represent the first appearance of the column, The Nature Club, in Everyland magazine.
The Bird That Shaves
Everyland's Nature Club (Column)
By A. Hyatt Verrill
From Everyland magazine Dec 1915. Digitized by Doug Frizzle March 2012.
Everyland has regular subscribers in more than thirty different countries, including every continent and many islands of the sea. Boys and girls of every land will be at home in Everyland's Nature Club. We hope our readers will write of the interesting things they see,—The Editor

Dear Readers of Everyland:
Each month I am going to tell you about some of the odd beasts, birds, insects, or plants of every land, and I want every girl and boy who reads EVERYLAND to join this new Nature Club. To become a member all you have to do is to send me a picture—either a photograph or a drawing— or a story or a letter about some plant, tree, bird, or other creature which is found in the country where you live. In every land there are live things and plants which have strange ways, interesting lives, or curious habits, and which are not found in other parts of the world. Such things may be so common and such every-day matters to you that you don't think they arc odd or interesting at all, and yet some reader of the magazine in another land may never have seen or heard of them. But the stories must be real or true stories and not fairy tales or legends, for the object of the Nature Club is to teach the readers of Everyland the truth about the many wonderful plants and animals of the world.
Then there will be puzzles to solve. Each month I will print two pictures, one of a bird and one of an insect, fish, reptile, plant, or four-footed creature, and the readers of Everyland must find out their names, where they live and something of their uses or habits. Send the answers to the address at the head of this department and the names of the children who give correct answers will be printed, as well as the best letter about the puzzle pictures. As the pictures will represent plants or creatures from every land where readers of the magazine live, every one will have an equal chance and sooner or later you will find a picture of something from your own home and which you know about. And now for the first story:

THIS queer bird lives in South and Central America, the home of some of the strangest birds, beasts, insects, and plants in all the world. But of them all few have funnier habits or more curious ways than this pretty fellow whose name is motmot. If you should walk along the banks of some brook or stream in the motmot's home and should peer sharply among the low branches you might spy a motmot perched quietly amid the leaves and the bright-flowered orchids. At a little distance he would seem quite plain and dull-colored, but if you had him in your hand or could sec him close to you, you would find that he was very pretty, with his bright-green feathers on his back and rusty-green feathers on his breast, and with bright blue and green wings and tail. The top of his head and his cheeks are shiny black, with stripes of peacock-blue and violet and in the center of his breast are a few black feathers with blue or purple edges. His bill is very strong and sharp and instead of being smooth, like that of most birds, the edges of the motmot's bill are notched like a saw. But the most peculiar thing about the motmot is his tail, which is very different from the tail of ordinary birds. In the motmot's tail the two middle feathers are very long and look like slender wires with tufts of feathers at their ends. When these feathers first grow out they are just like the other feathers in the bird's tail but the funny motmot isn't satisfied with these and thinks he can add to his appearance by shaving. Of course he doesn't use a razor, but his strong notched bill serves just as well for his purpose and by bending his head down and his tail forward he reaches the long feathers and shaves off the plumes, leaving the little tufts at the tips, which you see in the picture, just as some men shave the beards off their faces and leave their mustaches.
But shaving isn't the only queer habit of the motmots. Their ways of keeping house are very strange. Motmots never build nests, but dig long tunnels in the banks of rivers and streams and in these they lay their eggs. The baby motmots are very hungry little chaps and it would keep their parents busy all day long to hunt enough food to satisfy their youngsters' appetites. To save this trouble the lazy motmots pile their homes full of dead fish and small animals, such as frogs, mice, and lizards, and this mass of decaying meat soon becomes filled with maggots upon which the young motmots feed until able to look after themselves.
The birds are very useful, as they kill and devour great numbers of mice, snakes, insects, and vermin and so the people don't hunt or kill them as they do other birds. The motmots are so little afraid of human beings that the natives call them bobos, which means fools. But perhaps the bobos are not so silly as the people imagine; maybe they are wise enough to realize that they are safe from harm because they are useful and their homes are filthy. What do you think?

Tuesday, 6 March 2012

Turkish Nonsense Tales


Turkish Nonsense Tales
By Stephen van Rensselaer Trowbridge
From Everyland magazine, August, 1916. Digitized by Doug Frizzle, Dec 2011.
These tales have been told to the children in Turkey for many generations. Mr. Trowbridge, who grew up in a missionary home in Turkey, heard them from his nurse when a little boy.
In these tales the central character, Nasr-ed-Din, is said by some to have been the court jester of Tamerlane. According to other traditions, he was a local schoolteacher (Hoja) in Eskishehir during the early part of the fifteenth century, when the Ottoman Empire was in its making. His grave is shown to this day, and in front of it a large gate standing alone, with neither fence nor wall anywhere in sight, as though there ought to be something humorous even in his burial. The title Hoja, or more correctly Khoja, is almost invariably prefixed to his name.

The Tar on the Donkey’s Back
While on his way from the mountain where he had worked hard cutting firewood, Nasr-ed-Din, trudging along behind his loaded donkey, came to a level place by the riverside. Some men had a boat out of the water and were smearing its sides with tar.
"What are you doing that for?" he asked.
"To make the boat go faster through the water." they replied.
"Oh," said he, "if I had only known, I could have put tar on my donkey's sides and we would have been home long before this." And then, after a moment's reflection, he asked, "Would you be willing to put some on now?"
"Certainly," they said.
So one of them dipped up a ladleful of the hot, black stuff and began pouring it on the donkey's back. Up went his heels and away he rushed at a gallop, braying as he ran. Pieces of wood from his load flew here and there as he went tearing up the opposite hillside. Meanwhile, his master stood still like one stunned. If I do not do something quickly, he thought, I shall never see my wood and my ass again.
"Pour some of that wonderful liquid: down my back," he begged, "and maybe I can catch up."
The moment he felt the touch of the boiling tar, he shouted with the pain and started off. On and on he raced, but the donkey seemed just as far ahead as ever. His house came in sight, just off the main road, but he could not stop.
His wife came out, calling to him as he raced by.
"If you ever expect to catch up with me," he shouted, as he went over the top of the next hill, "go down to the river and get the boatmen to put some tar down your back."

Providential
IT happened one night that Nasr-ed-Din Hoja was wakened up by his wife who felt sure there were burglars in the courtyard. Very cautiously he peered out into the darkness and listened. He heard some slight sounds and as he looked closely he felt sure he could see a robber moving about at the other side of the court.
So he raised his gun and fired. His wife, who had been watching at the window behind him, burst out laughing, "Why, that is nothing but your shirt! I myself hung it on the line at sundown."
At once he dropped to his knees and exclaimed with deep emotion, "Thank God I wasn't in my shirt when I shot it!"

D. V.
THE Hoja's wife being of a very religious disposition the conversation one day turned on the question of saying, "In Sha Allah" (God willing), whenever speaking of any future event.
"You don't say this in making your plans, and I wish you would.” she complained.
"I fail to see any use in always saying 'If God wills,' " he replied. "For instance, if tomorrow is fair I shall go out to my farm and enjoy the open air, and if the weather is foul I shall go down to the coffeehouse to sit with my friends. It is bound to be one or the other. Why should I say 'God willing'?"
"Do as you like, but some day you may regret your bravado."
The words were scarcely off her lips when the front door was thrust open by soldiers from the pasha. They laid hold of the Hoja and began dragging him off, saying that he was under the sultan's displeasure. Just as the soldiers were disappearing with their prisoner into the street, his wife called after him: "Don't you wish now you had said it?"
He had no chance to make any retort, but thought over his doleful plight all that night while he lay sleepless on the damp floor of the prison cell. Toward morning he remembered that he had a mejidiye (about equal to a dollar) in his pocket. With this he succeeded in bribing the jailer, and away he went, homeward, just at dawn. He knocked loudly at his front gate, and at last a voice that he knew very well called from behind a latticed window on the upper floor, "Who's there?"
"God willing, it's myself," said Nasr-ed-Din.
There was certainly the sound of gentle laughter from behind the lattice, and in a few moments the gate was unbarred and he was home again.

Where May a Ladder Be Sold?
One cloudy night, Nasr-ed-Din Hoja climbed over a neighbor's wall by means of a ladder. He left it leaning against the inside of the orchard wall and went in among the trees to gather as many pomegranates and pears as he could carry away. Just then the neighbor appeared and ran down through the orchard, calling out, "What are you doing here? How did you get in? What do you want?
"I came to sell you a ladder," calmly said the Hoja. "And here it is by the wall.
"You impertinent poacher!" growled his neighbor, "Have you the audacity to tell me that you came here to sell me a ladder?"
"If you had studied philosophy," replied Nasr-ed-Din, "you would know that a ladder may be sold by its owner wherever it is. But since you don't know philosophy, I'll have to take it back again."

In His Neighbor’s Garden
On another occasion the Hoja had taken an empty sack over his shoulder and had stealthily entered a neighbor's vegetable patch. Finding some very nice artichokes and cucumbers, he began filling the bag as fast as he could. Suddenly he was discovered.
"What have you come in here for?" angrily demanded the neighbor.
"That is the very question I was thinking over before you spoke," said Nasr-ed-Din. "Is it not strange how sometimes two people think of the same thing at once?"
His answer so pleased and amused the neighbor that a quarrel was averted and the trespass was overlooked.

The Friday Sermon
The imam who conducted the Mohammedan Friday prayers and preached to the people was once taken very ill, and Nasr-ed-Din being the schoolteacher, was invited to take his place. He accepted, but try as he might, he could not think of a sermon. Friday noon he entered the mosque with great dignity and mounted the stairs to the pulpit. He had not yet thought of a subject. After gravely surveying the congregation, he rose and asked them, "O ye people, do you know what it is that I am going to say unto you?"
Naturally they responded, "No."
"Well," he said, "if I should tell you, you would know, and what would be the use of my preaching to you about a thing you would already know? The best thing is for you to say the Fatiha (the opening chapter of the Koran) and go to your homes."
The people went away very much annoyed. And during the week they agreed that they would not be caught in this way again. So next Friday, the imam still being ill, Nasr-ed-Din was once more commissioned to deliver the sermon. He cast about in vain for a subject, but he was resolved not to let the people know his predicament. So when he stood in the pulpit he solemnly asked the same question. "Yes," said the people, "we know." For they did not think he could discover anything new to preach about.
"Very good," he replied. "Since you know, all you need to do is to go home and think it over."
You can imagine how indignant they were. After the service they met in the courtyard and decided that if he should try this silly question again, they would catch him in a trap: some would answer, "Yes, we know," and some would say, "We don't know."
The days passed and when the third Friday came, he had not yet a subject. So he propounded the old question: "Do you know, O followers of the Prophet, what I intend to declare in my sermon?"
Some said "Yes," and some said "No," and they felt sure that he would have to preach this time.
"Very well," he replied, "let those that know tell those that don't know, and then you can go home and think it over."
"Did you really have no subject in your mind?" said some one to him afterwards.
"If I should be called upon again," he answered, "I would speak on the gratitude we should feel toward God because when he created storks he did not make them as large as camels, for if he had, our chimneys would come tumbling down upon our heads."
 More of these Turkish Tales will be published in an early issue.

The Bell-Tower of P'an-ku


The Bell-Tower of P'an-ku
By John Brangwyn
Illustrations by B. Y. Morrison
The Century Magazine, April 1918; digitized by Doug Frizzle March 2012.
IT was in the Tien-shan Mountains, called "Celestial," that I sought out a Chinese temple, one of the oldest, built half-way up a peak that reared its snowcapped head twenty thousand feet above sea-level. I had come there in search of an old painting on woven silk of which I had heard when I was in Lan-chau-fu. The difficulties of the journey, of which I had also heard, had not kept me from climbing, with my Chinese secretary and servants, along a deserted road where for want of inns or taverns we had for several days been forced to camp. We met no travelers; for only now and then do a few of the art-loving Chinese make the journey up this twisting, rocky road for sight of the painting, the extreme age of which is even yet undetermined.
I am not a scholar; it was not on any scientific research that I came here. I had lived ten years in China, and had come to feel myself less strange than some Europeans who had lived there longer, perhaps because I went upon pilgrimages like this into the less well-known provinces.
At one point along the mountain road on which I had been lured by the recounted beauty of this old painting we could catch a glimpse of the Chinese Wall, built here in the third century before Christ to keep out the Tartars. But how modern it seemed in comparison with these hoary-headed mountains that looked to me like the ruins of some gigantic prehistoric temple! Upon these ruins the verdure was like moss; and we, moving in and out through the forest, clinging to its side, were but so many insects, moving, however, with a human purpose.
When we reached the gray old temple I did not wait for the sun to set before sleeping. So it was that at dawn, before my companions had awakened, I entered the inclosure and found the caretaker, a Chinese priest, old and wrinkled. I spoke to him in mandarin and told him that now, in this quiet hour before I had eaten, I wanted to see the painting.
He understood, and took me into a room through the eastern window of which came the soft glow of a rising sun. But before he unrolled the painting he brought to me in a white jade cup tea such as I had never tasted. The perfume rising from the cup seemed to have in it the same exquisite subtlety as did the gentle light from the east. I asked its name, for in China teas are known by their names as roses elsewhere. It was the "Tea from the Tower of P'an-ku."
I sat and watched the bent old man take from its resting-place the roll of silk. He laid it before me and left me, for I had brought to him a letter which promised that I would hold this old painting as sacred as he did. I unrolled it.
The colors were still clear and deep. Not far from a mountain-top was a city. Upon the many-hued roofs and upon the snow-covered peak there was no shadow and no mist. The air seemed vibrant. The radiant sunlight streaming down from above was full of color until lost in the abyss of the gorge that lay below.
In the streets and the squares of the city were moving a people who seemed happy and bird-like. Their flowing garments might have been wings. And they, like their houses, were bathing themselves in radiance, recalling to me that mystical phrase of the Taoist poet Chuang-tse, "drowning oneself, in light."
Above the city was a tower, but not of any period of Chinese architecture that I could recognize. It had a look of age despite its brilliant colors. Under the hood-shaped roof there hung a bell so faintly drawn, so evanescent, that it seemed some ethereal symbol.
Part of the joy that I felt in looking at this painted city hanging there in mid-air I ascribed to the beauty of the hour in which I was seeing it and to the contents of the little jade cup. But that joy gave way, as the painting unrolled itself before me, to sadness and then to horror. The Tiger of the Earth had leaped upon the Dragon of the Air and torn it with claws, so that the very essence of joy flowed out and left me in a fright which, as I look back upon it now, could not have been due entirely to what I saw in the painting. Some hidden bond between me and that pictured combat had pulled at me, drawing me into its shadows out of myself.
When I finally lifted my eyes, the sun was overcast, and the old attendant stood watching me. He seemed excited, curious, and touched with awe. He did not speak, but put into my hand another cup of tea. Whatever magic it might hold, I did not hesitate to drink it. With it came strength to question him.
Many who had seen that painting, he said, had gone away without question. By that he knew that they had not really seen. He appeared to marvel that I, who was not Chinese, had had no veil before my eyes, but had been given the vision, for so he claimed it was. And then without a word he brought me another silken roll of age-old writing and again left me.
I could not read the ancient Chinese characters painted so beautifully by some old temple priest. But there went with it a translation into the modern written language. I read the story more than once. And although the day was a day of fasting in the presence of beauty, I did not sleep that night until I had written down, as well as I could remember, what I had read.
At that time when the memory of P'an-ku, the first man, was still green, there was in the kingdom of Hai-fu a great city perched aloft upon a mountainside whose peaks reached into celestial heights. The people of this kingdom were very brave and very strong and very happy. The king was of the Sun. He had brought to the city where he lived wise men and rich merchants. He had no need of going to war, for his neighbors all knew him as just. They would not have dared to invade his kingdom or cheat his merchants who went out among them. The only conflicts were among the wise men as to what was the chief virtue of mankind, and among the artists as to which was most beautiful, the blossom of the apricot, the petals of the peony, or the sturdy growth of the pine-tree. These conflicts only served to make the people happier, since every wise man had to utter words of wisdom to prove his point, and every artist to paint beautifully the thing of his choice.
Many were the treasures of the kingdom, but the most prized was a bronze bell that had been cast by him who was called the "greatest of the Kau-shih." This bell hung higher than all the rest of the city in the tower which had stood there, so it was believed, from the time of P'an-ku. The sun lighted it up from the moment it rose above the plain in the east until it sank in the west. It rang out the hours and the quarters. And whenever it was heard, joy seemed to descend upon the people of the kingdom, and they lifted their heads to listen, and their eyes would be upon the far blue spaces where dwells the Dragon of the Air, he who makes blessed the lives of all the people of earth.
But one day the king in a moment of weariness, desired that there should be a contest among the bell-makers, that he might discover one whose bell should be even more musical than this one of the Kau-shih. Word went forth. It brought to the heart of Yen-huan, the youngest bell-maker in the kingdom, great hope. He had lived in the forests and he had lived upon the plains. He had listened to the rushing waters as they leaped down the sides of the mountain. In his sleep at night he had heard the booming of the waves upon distant shores. And out of all these sounds he had conceived the note of a bell which, he believed, was the most beautiful that had ever been heard.
When the day came for the contest, he saw his bell hung, and waited with rapture to be called the greatest bell-maker of the kingdom. But it was not to be. His ears alone, it seemed, caught the beauty of the tones that rang forth. All the others and the king, too, found them too gentle or too loud, too high or too low. For they were not like the tones to which the people of the kingdom had grown used.
Then Yen-huan went forth alone from the city, leaving his bell to the mercy of the people, who gave it no thought whatever. As he went down the side of the mountain, a cold wind went with him and drove him along into the kingdom of a neighbor. Through this, too, he passed, and after him flew bats and evil birds, for he had breathed curses as he passed out into an unknown world. The curses were against the king and the kingdom and the unhearing people.
Years after, when the king had grown old, he wished to have a still greater bell to hang in the tower of P'an-ku. He sent out his messengers into all the neighboring kingdoms to proclaim that to him who should make the great bell would be given the hand of his daughter and a palace upon the mountain-side.
All the bell-makers of the world came to Hai-fu. For four days the birds flew to cover and the winds kept quiet and the waterfalls hushed their music while the bell-makers rang their bells and those who were to judge sat silent, fanning themselves and listening.
On the fifth day there was consternation, for no one dared to say which bell was most beautiful. The wise men came to the king to warn him that to give honor to the bell-maker who came from the kingdom on the east would be to offend the ruler of the country on the west; and to choose the bell from among those who came from the north kingdom would be to make an enemy of the king whose land lay on the south. But, worst of all, to choose the bell of the Kau-shih would be to anger all the neighboring kingdoms. By his desire for a new thing, the wise men pointed out, the king had made it impossible to keep on peaceful terms with his neighbors. There was gloom in the council-room and in the hearts of the wise.
Suddenly a shout went up from the street outside. A peasant had come into the city with news of a great procession on its way up the mountain-side. The king, gladdened, went to greet the new-comer, who was preceded by a guard of soldiers dressed more gorgeously than any who had ever come into the city. They accompanied a chariot bearing the bell. Its shape could be discerned under the cloth of moon-colored velvet. White elephants dragging the chariot were harnessed with silver. Upon a camel, the trappings of which had in them all the colors of the night, rode the bell-maker himself. His face was hidden in the hood of a white cloak of a kind that no one in the city had ever seen before.
When the camel had knelt and he had alighted, the stranger bowed low to the king, who gave the command that the bell should be hung at once. At sunset all the people of the city thronged into the narrow streets that led toward the tower of P'an-ku. There was no merriment. Although the sun had not yet set, the dusk was creeping stealthily up from the valley, carried along by a chill wind. The crowd shivered and waited impatiently.
As the first note of the bell rang out, it seemed to lift the hearts of all who listened in an appeal that they could not understand. The second note was higher and clearer, and the soundless appeal in the hearts of the crowd rose with it, bursting into tears that could never be shed. And then—they thanked their gods for it—the third note released them a little from the spell, but they knew they were still enthralled, and every man among them prayed for the fourth note to ring out. Yet when it came, they wished, in despair, to throw themselves upon the earth. But they no longer had the strength to move. This was the striking of the first quarter of the hour.
The crowd looked each man at the other, wondering if he, too, had felt the torment of those sounds. Yet not one had the courage to ask. And although they wished to go, they stood waiting.
The first note of the second quarter was that one which they had just heard. It prostrated their souls and bowed their heads. But it was not so fearful as the one which followed; for that was like a question which no man can answer. The third note struck; it made them ashamed; they did not know why. The fourth made them want to hide their shame.
In the silence that followed the king dared not look at his daughter, although he could hear her crying as she sat there on her little throne beside him. She had nothing to hide, nothing to be ashamed of; so she cried for no reason at all except for the weight that the bell had dropped upon her spirit. In a moment she would have been happy again had not the first note of the third quarter struck.
There was something very sweet in its sadness, like the grief that follows a forbidden joy. The throng of people listening took breath in self-pity. How much more they were losing by their virtues than they had ever lost by the fair vice of their youth!
The second note of the third quarter was a chain upon their limbs; and the desire of the flesh which the bell had just wakened became lust of the spirit. They looked, each one and all of them, toward the king's daughter. But she fled in fear that she could not understand.
The third note struck. No one in the crowd heard it, so deep had each one entered into himself on the trail of the Tiger that was stirring. The fourth note was a blessing upon all that was evil.
In the silence that fell before the last quarter struck they stood bound. No one of them cared any longer what his neighbor might think or say. Was not each man alone in his struggle? So it came that none of them heard the four strokes of the last quarter except the king's daughter, who had run far up the mountain-side beyond the tower of P'an-ku.
But the stroke of the hour! That was heard all over the kingdom. The women stayed their work in the fields. The shepherds saw the sun set in anger. The old men prayed in their hearts for the generations that were to come. The children cried bitterly and could not be comforted. The crowds in the city listened to the strokes in terror that the end had come. Life had been cut in two by the bell that a. stranger had brought.
When the last echo had died away, night had fallen. The king once more called his wise men to make a decision. But no one wanted to be the first to speak. At last there arose one who was famous for his upright life, the only man there who was not afraid.
"Let us hang up once more in the tower of P'an-ku the bell of the Kau-shih," he said, "and send our apologies to all the kingdoms. Let the bell we have just heard be delivered to its maker before midnight. And let him be set upon his homeward journey."
But the other wise men were afraid of giving offense. The clamor of their voices, as they went again and again over the dangers from the north and the south, the east and the west, soon drowned the memory of those moments when they had suffered and sinned in thought. And so, just before midnight, the king went out below the tower of P'an-ku, and in the light of the lanterns he told the people that he was giving his daughter's hand and the honor of being bell-maker of the kingdom to the unknown, the one who had come that day.
As the king went forward toward the bell-maker, the first stroke of midnight rang out upon the dark spaces above the tower of P'an-ku. He felt overcome with sadness. He could not move. But with each stroke the bell-maker came a stride nearer to the king. As the last of the fearful notes dropped heavily upon the night, he threw back the white hood of his cloak and lifted his face.
It was old and wrinkled. He let the lanterns light it up. But there was no outcry of recognition. The crowd did not know him. They did not acclaim Yen-huan. When the king asked his name, he said:
"Call me 'the Bell-maker of Hai-fu.' That will be name enough for one who has the honor of having his bell in the tower of P'an-ku and the hand of your daughter in marriage."
The king shuddered. He did not wish to give his daughter to one so old and wrinkled. Yet it had to be done, and he sent his messengers for her. She was not to be found.
Until now time had passed very lightly over this kingdom, but from the moment when Yen-huan hung his bell in the tower over the city, everything seemed to change. Whenever the quarters struck, the people of the kingdom would pause to listen. And they felt each time, as they had at first, weakness and desire and shame. A great lassitude crept into the very heart of the king himself. He no longer rejoiced in the strength and the bravery and the happiness of his people. It was as though the bell, each time it rang out, sucked up into its bronze cavern a little more of the virtue of the kingdom.
A spell had been cast upon them. They forgot what they had formerly honored. They no longer taught their children to reverence the past, to work hard, to observe thrift, and to be just to their neighbors. When a cause was to be decided, the king gave his verdict to that man he liked rather than to the man who was right. In the old days the people had lifted their faces whenever the bell in the tower of P'an-ku called to them that time was passing; they had paused in the joy of the moment, and their eyes had followed the path of the Dragon of the Air. But now when the note of the bell rang out, they bowed their heads and hurried each upon his own path in the fear that death would come upon them before they could gain all the pleasure that life might hold.
As I had unrolled the painting that morning in the temple I had seen this second picture of the city. It was full of shadows, and the people were creeping about, scurrying like tiny beasts across streets that were no longer radiant, but had become crevasses of danger. Mist now hung about the snow-capped peak of the mountain. From the tower of P'an-ku shadows descended upon the roofs of the city. They were drenched, as with the tears of the gods.
The story in the script that I was reading ran on. It told of the gradual weakening of the whole people, as though the sounds of the bell were poison, but poison that they cherished. Yen-huan was given more honor than the king, who had become indifferent to all things except soft and seductive beauty, and had quite forgotten Yang-gui-fe, his daughter, who, unknown to him, had taken refuge in a convent, where she spent her days in tears, holding her little hands over her ears, that even the echo of the bell might not reach her.
The border-countries, no longer afraid of offending a sense of justice and hearing how wickedness had taken the city by its throat, began to trespass upon the outermost parts of the kingdom. Then the wise men came to the king and begged him to call the people to defend their land against their neighbors. But the king only laughed.
What I had seen in the third part of the painting was now described: the mountain-side riven by lightning; the tower of P'an-ku black as night; thunderous clouds over the forests; and below, in the depths of the gorge, the green eyes of the Tiger, and its grinning fangs; while away into the blue spaces swept the Dragon of Air, tormented as by gnats with the wicked desires and petty hopes of the people. There was only one ray of light, and that flashed above the convent hidden deep in the forest.
On that day, read the script, a great battle was waged. But the battle-ground was within each man and not upon the borders of the country. There the trespassers had pitched their tents, waiting for the storm to pass that they might march upon the city and fling out their flag from the tower of P'an-ku. The storm hung above the many-colored roofs of the City of the Sun, and the thunders shook the foundations of rock. The people were afraid, for in the midst of it all, the bell in the tower rang out the quarters of what they believed would be their last hour.
But, creeping along the rain-soaked path of the forest, came Yang-gui-fe, the daughter of the king. In her hand she carried a knife wrapped in silk. No one saw her when she entered the city, for all were hiding. Groans and curses came out of every house, and from the king's palace, lamentation; for the king was dying.
The princess made her way through the narrow streets, up and up to the tower of P'an-ku. While the thunders rolled over the top of the mountain and crashed along the rock-bound abysses, she climbed the slender ladder to the hood-like roof wherein hung the bell of Yen-huan. As she reached the top the last quarter was striking. The sound deafened her and terrified her. Looking down, she saw the crouching Tiger of the Gorge. It seemed waiting to spring at her. In terror she lifted her head; her eyes rested upon the Dragon of the Air, who had turned his mighty gaze upon her as he fled on the path of the winds.
Then she took her knife and she cut the rope that held the bell. Before it could strike the first note of the hour it had dropped with a tremendous noise into the well at the bottom of the tower. The waters hissed and steamed as though the bell had been fire.
The people, hearing the noise, believed that the end of the world had come. They rushed out of their houses and fell upon their knees. Had they looked down at that moment upon the earth, the battle would have been lost, for the Tiger could then have sprung upon them. But Yang-gui-fe cried out; they raised their heads and looked, as in the days of old, toward the tower of P'an-ku and toward the starry spaces beyond. They saw at the same moment the princess and the Dragon of the Air, who felt their eager eyes upon him. He turned once more to do battle, and the Tiger of the Gorge crept down and down into the caverns of the earth.
The storm ceased. The little princess came down the slender ladder and went to pray by the side of her father. The people of the kingdom all looked at one another as though they had wakened from a strange sleep. The rains had washed clean the colored tiles of the roof. The noonday sun was filling all the crevices with radiance. The empty belfry of the tower told the story. With a great shout, they turned upon the palace of Yen-huan to destroy him.
He heard them coming. In fear he hurried to the inmost room, which was at the very bottom of his palace. Here, behind a dusty mound, he hid himself. But one after another the palace doors were torn open, until finally the people reached him. Then, as they would have torn him limb from limb, the man who had brought death upon the kingdom and upon the king, the man who had wakened them to evil and to shame, they fell one after the other upon the mound behind which he was hiding.
Strange sounds issued forth. To one it seemed that he was hearing all the birds of the forest, and hate died out of him; to another it sounded like a waterfall in the home of his childhood, and tears of pity sprang to his eyes; to the third it was the sweet sighing of spring in the branches, and his heart beat fast.
Yen-huan himself heard the booming of the waves of an unseen ocean. He threw himself down and tore away from the mound its dust-covered wrappings; it was a bell, the bell he had made of his hopes, the bell whose notes might have given courage to a whole world had it been hung in the tower of P'an-ku. And he, too, wept, and his wrinkled face smoothed out until those who had come to seize him recognized the friend of their youth, the one whose voice, as it had cried out in his work, they had not heeded. They took the bell and carried it into the midst of the crowd that was still surging about the palace. And then, with a mighty rush, they carried it up to that place above the city where had rung the knell of their virtue. They fastened it high in the tower of P'an-ku.
So sweet was its sound that the people could not breathe, knowing that this mountain was but a strand of mist in the reality of space, the radiance of which even now was driving back the shadows of the gorge and sweeping out the hearts of the people.
Yen-huan stood beneath the tower, his face full of the light of youth. Once more he heard the singing of birds and the plashing of cascades and the winds of summer and the mighty echoes of the ocean. The princess, coming up the path to the tower of P'an-ku, slipped her hand into his as a sign that she would keep the promise her father had made. As they stood there they saw, winding away from the city, a strange cortege; it was returning to the place where Yen-huan had passed the days of his manhood, making the bell of his revenge. The white elephants were harnessed with silver. The camel had trappings of the color of the night. But he strode along unmounted, passing with the sunset over the borders of the country into the hidden kingdom of hate.
When I rose from my reading, the sunset light filled this room of the temple. Once more I unrolled the painting. This time, as I looked at it, the radiant city at the beginning and the shining city at the end were like two mountain peaks bathed in color, while the storm and the shadowed conflict were like a mighty gorge of evil.
"Through which we must all pass," said the wrinkled old man, who had come once more to my side.
Again he offered me tea in the little jade cup, and I went out of the temple strengthened. I had looked deep within the soul of an artist many centuries dead. But so great had he been that he gave me his colors to carry with me. Or perhaps I should say that his colors had torn from my eyes a veil, and left me free to look now upon this mountain where stood the temple, as I had been looking upon that one he had painted.
 The day before, as we had climbed up its side, I had been oppressed by its bleakness, by the solid gray of its rocks. Now as I looked, everywhere I saw colors as mystical as those of the Chinese painter whose name no one knows.

Thursday, 1 March 2012

Who are the Mysterious Bearded Indians 2


At  long last this little series of two articles on the Bearded Indians is complete with the images thanks to Alan. Part 1 has been updated and is here.

Who Are the Mysterious Bearded Indians?— Part 2
Many Scientists Believe that the Cultures of Central and South America Were Brought from the Old World by Oceanic Invaders Who Crossed the South Pacific in Canoes The "Diffusionist" Theory

By A. Hyatt Verrill
Museum of the American Indian, Heye Foundation
From Scientific American, July 1928. Researched by Alan Schenker; digitized by Doug Frizzle, March 2012.

IN our last issue, Mr. Verrill told something of his explorations in South America, and of the tribe of bearded Indians found there. He also described the perils of travel in the jungles, and presented a thrilling word-picture of the dangers of water travel through the wilderness. In the following article he continues his discourse, giving his reasons for adhering to the diffusionist theory to account for the presence of the bearded Indians of South America.—The Editor.

PRACTICALLY everything that lives is food to the bearded Indians. Their menu is most varied and includes worms, grubs, insects, lizards, et cetera. Fire is made by rubbing two sticks together and is kept burning perpetually. Cooking is more of a name than a reality, and food is usually eaten half raw, in fact the rawer the better as long as the meat is dead.
Perhaps the most remarkable feature of the tribe is the fact that they have remained so totally distinct from all other tribes and have not apparently mixed with any other race. They appear to be completely isolated in customs, dialect and physical characters, the remnant of some primitive ancient race which has remained unchanged and at a complete standstill for countless thousands of years. In this respect they are much like the Bogenahs of northern Panama and the Bogsas of the interior of Brazil, both of whom are possibly common offshoots of the same race as that from which the bearded-Indian stock sprang.
Both the Bogenahs and Bogsas are small, almost pygmies in fact; both are exceedingly primitive, both live like beasts, subsisting upon anything that by the wildest stretch of imagination can be classed as food; both lack fixed homes or villages, and both are renowned for their ability to track game and to follow a trail by scent. Both of these tribes possess beards which are heavier than is usual among Indians, and the physical appearances of both are totally unlike other Indians.
IN both cases, also, they are surrounded by superior tribes who dominate them, and yet they have retained their peculiar characters so steadfastly and completely that instead of learning the dialects of their neighbors they have forced the latter to learn their own tongues in order to communicate with them. Moreover, the two are so similar in many ways that one cannot help feeling that they are closely related, although separated by thousands of miles, while the names Bogenah and Bogsa are phonetically so similar that they might well be local variations of the same word. At all events they are quite distinct from all other known races of Central and South America and in some respects seem to bear such a resemblance to the bearded Sirionos that they might well be offshoots of the same original stock.
All through the interior of Peru and Bolivia are many little known and interesting tribes who do not appear to be related to the better known Quichuas and Aimaras whose ancestors reached high stages of culture and civilization, culminating in the Incan Empire. Some of these possess the typical Indian characteristics facially and otherwise, while far more might well be natives of the South Seas.
The same holds true of the better-known Andean and desert tribes. Among the Aimaras and Quichuas individuals of the so-called Mongolian type are common, but by far the greater number are of the Oceanian type which would be exactly what we might expect if the original stock had migrated from some Pacific archipelago and later mixed with the more northerly tribes who may have come originally from central or southern Asia or might have wandered southward from the northwest where Mongol migrations are known to have taken place.
Even today it would be an easy matter for any large South Sea Island canoe or catamaran to cross the Pacific to South America. And we have no reason to think that at some time in the past there were not large archipelagoes in the Pacific which formed a series of oceanic stepping-stones from west to east. In fact, according to Dr. Thompson who made an exhaustive study of Easter Island, such an archipelago existed in comparatively modem times. It is not unreasonable to assume that the supposed subsidence of these long-lost islands forced the inhabitants to seek new homes in America.
THAT there was communication between the west coast of America and the Pacific islands has been indisputably established. In excavating prehistoric graves on the coast of California, expeditions from the Museum of the American Indian, Heye Foundation, found specimens of axe and adze heads from Hawaii and other mid-Pacific islands.
It was largely to search for traces of prehistoric cultures which might bear out this theory of an Oceanian origin of the South American races that I made my most recent expedition into the interior of Peru and Bolivia, for there, if anywhere, where ruins, graves and mummies of prehistoric peoples are so numerous and so perfectly preserved, one might expect to find such indications.
Although countless scientists and others have dug and delved among the ancient remains, and although innumerable works have been published in regard to them, yet the surface has not been scratched, and hundreds, even thousands, of ruined temples, forts, cities, buildings and cemeteries have never been studied nor have they even been seen by white men or, for that matter, by other natives. Here, hidden under the debris of ruined temples or palaces, or buried in the graves with the mummified dead, may lie the material which will set at rest all questions as to the origin, the identity and the history of the long-dead races who reached astounding heights of culture and civilization and vanished and were forgotten centuries before the coming of the Spaniards.
AT any moment most astonishing discoveries may be made which may completely upset our ideas of prehistoric man in America. Within the past three years two immense prehistoric cities have been discovered in Peru, close to the thriving port of Pisco and the sea, and my own discovery of an undreamed-of civilization of extreme antiquity in Panama was another proof of how little we really know of these early American races.
One of the main objects of my recent expedition was to compare certain remains of Peru and Bolivia with those of the Coclé culture of Panama. Much time was spent at Ollantaytambo, Machu-Picchu, Pisac, Viracocha, Rumiccola, Marcapata and Tiahuánaco.
The latter ruins, which are probably the oldest known in South America, are so strikingly like the Panama remains in many features that I feel convinced that they were the work of the same race or of races very closely related. The rows of huge, roughly-hewn stone columns are identical in arrangement and form.
SO too, are the alternate rows of stone images or idols, as well as the monolithic corner stones of the immense rectangular areas apparently used as temples. Certain figures and forms on ceramics and sculptures from the two localities are identical, and it seems scarcely reasonable to assume that two distinct races thousands of miles apart should have by chance developed so many features so amazingly similar. In many respects, however, Tiahuanaco is totally different from anything yet found in Panama. In the latter country, as far as is known, there are none of the massive buildings composed of stupendous blocks of stone, some weighing over 100 tons, which are such a prominent feature of Tiahuanaco. Neither are there any of the monolithic square gateways or portals, nor the mathematically cut geometrical sculptures. But all of these might be due to environment or a higher development of the same culture.
Perhaps my most interesting find at Tiahuanaco was the discovery of two huge stone wheels, each over six feet in diameter and about 18 inches in thickness, and with centers pierced for axles. Hitherto it has always been thought that the wheel was unknown to American aborigines, and its absence has often been used as an argument in favor of the extreme antiquity of the races and as against their Asiatic origin. But if the stone wheels of Tiahuanaco were actually used as such, it disproves this assumption and also solves the mystery as to how these prehistoric people transported immense masses of stone for such long distances. Slung to axles between these huge wheels, whose thickness would prevent them from sinking into sand or earth, enormous blocks of stone could be transported for miles with little difficulty. It may be argued that these wheels are not of prehistoric workmanship but are of Spanish origin and were used as mill wheels or arastras, but the evidence against this is very strong. I could find no records or traditions of Spanish mill-wheels used in the vicinity and I can hardly see why there should have been, as there is nothing, and as far as is known there never was anything, to be ground in the district about Tiahuanaco.
MOREOVER, it would have required a vast amount of labor for no reason whatever to have carried these huge stone disks up the hill to the ruins where they lie, one of them buried under the gigantic masses of fallen masonry.
Finally, they appear to be of the same type of workmanship as the other cut stone work. Strangely enough, two similar stone wheels were found buried in the earth while excavating the Coclé ruins in Panama. At the time I dismissed these as being Spanish arastras, although there seemed no reason for a mill ever having been used in the arid non-mineralized district. But in view of those at Tiahuanaco I feel convinced that the stone disks at Coclé were also used as wheels for transporting the stone monoliths of the prehistoric race.
Unfortunately Tiahuanaco, which is one of the most interesting and scientifically valuable ruins in South America, has been woefully and inexcusably destroyed by vandals, natives and government contractors. Tons of carved sculptures, images, columns and stonework were broken up to be used as filling for the railway bed. Innumerable portions of the finest worked and carved stone have been used by the natives for building their own miserable houses, and some of the most valuable portions and finest statues have been used as building material for the ugly Spanish church in the village. In addition, treasure seekers, souvenir hunters and vandals have dug, broken and destroyed on every side.
Still a vast amount of material remains intact and the largest ruins have never been thoroughly examined nor excavated. When the buildings were built the massive blocks of stone were all locked together by means of huge metal staples and bolts let into the stones. The beautifully cut grooves and holes which held these staples are still everywhere visible, but not a staple can be found in any of the blocks above the surface of the earth.
AN interesting discovery was that some if not all of these metal fastenings were of silver, for a native I met had one in his possession. No doubt the first Spaniards to find the ruins looted them of all the precious metal but the chances are that many of the blocks hidden beneath the accumulated debris of thousands of years still bear the massive silver staples that served to bind the stones together in the past.
In the district about Tiahuanaco, as in most of the trans-Andean and Andean regions of Bolivia, the Indians of the present day are Aimaras, whereas in Peru they are Quichuas. In both cases the races are divided into many subtribes with quite distinctive habits, cultures, arts and physical characters. Such are the Collas of the Aimararace who inhabit the bleak mountain area on the eastern side of Lake Titicaca. Of all the Aimara tribes the Collas have been the least influenced by the white man's civilization and they still retain many of their own customs and arts. A very large collection was obtained from the Collas as well as from the Yungas, a tribe of totally distinct stock inhabiting the mild, fertile trans-Andean valleys between the mountains and the tropical forested area.
IN the Yungas district, even when beyond the outlying settlements and roads, traveling is by no means difficult, dangerous nor unpleasant. The country is delightful, the climate that of perpetual spring, and the Indians are clean, friendly and hospitable, with an abundance of cattle, sheep, poultry and vegetables.
But I have never experienced greater discomforts, nor have I suffered more from cold, than when in the district of the Collas. Here, at an altitude of from fourteen to fifteen thousand feet, one is constantly exposed to chill, biting winds blowing across more than 100 miles of perpetually ice-clad mountain peaks averaging over 20,000 feet in height. Blizzards are frequent, freezing rain falls without warning, sleet and hail come in blinding squalls, and even when the sun shines the temperature is scarcely above the freezing point.
The only accommodations are the miserable, filthy, vermin-infested hovels of the Indians—tiny, window-less huts of piled-up stones thatched with grass and inhabited by anywhere from three to six Indians and as many burros, pigs, fowls and flea-ridden curs. The only food obtainable from these Indians is crushed maize, a little hard wheat, frozen potatoes and occasional eggs or fowls. Sometimes one may secure air-dried strips of llama or bull meat which is as hard, rancid and tough as rawhide. Or if one happens to be near a lake or stream, wild ducks and snipe sometimes may be secured.
The only fuel is llama dung, and as water boils at a low temperature it is next to impossible to cook anything by boiling. To boil or roast food over a llama dung fire renders it inedible even to the Indians.
One cannot enquire too closely as to the ingredients of some of the weird dishes offered by the well-meaning Collas. On one occasion, after dining on a sort of stew which tasted unusually good, I learned that it was made of unborn llamas, while another time I made a good meal on cows' udders.
BUT despite all this, despite the bitter cold, the hardships, the lack of all comforts in this bleak land, it possesses its good points. The scenery is inexpressibly grand and magnificent, especially at sunset when the endless ranges of the highest Andes gleam in scarlet and purple and the vast glaciers are transformed to sheets of rose and gold. The Indians in their gaudy ponchos and bright colored mantas are colorful and picturesque. A herd of wild vicunas, the fleetest-footed, most graceful creatures on earth, is a sight worth going far to see and there is much in the way of wild life to interest the naturalist at every turn. Majestic condors wheel constantly above the snow-capped peaks or perch on lofty pinnacles, viscachas gaze at the traveler from the mounds above their burrows: finches, larks, pipits and scores of other birds twitter and trill even at the verges of the snow fields, and big partridge-like gallinaceous birds whirr up from among the lava-strewn slopes. Best of all perhaps, there are no insect pests. Neither flies, ticks, gnats nor mosquitoes exist in this cold, rarefied atmosphere, but personally, were I compelled to choose, I would take the steaming tropical jungles—rapids, ants, ticks and all, in preference to these bleak, wind-swept, frost-bitten heights.

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