“You’ve gone so far in the Viracochas will surely never come here,” I said. “They’ll come,” he answered. “It may take a while, but they’ll turn up here, too. You must learn that, Tasurinchi. They always get to where we are in the end. It’s been that way from the beginning. How many times have I had to leave where I was because they were coming? Since before I was born, it seems. And that’s how it will be as I go and come, if my soul doesn’t stay in the worlds beyond, that is. We’ve always been leaving because someone was coming. How many places have I lived in? Who knows, but there have been any number of them. Saying: ‘We’re going to look for a place so hard to reach, amid such a tangle, that they’ll never come. And if they do, they’ll never want to stay there.’ But they’ve always come and they’ve always wanted to stay. That’s just how it is. No mistake about it. They’ll come and I’ll go. Is that a bad thing? No, that’s a good thing. It must be our destiny, Tasurinchi. Aren’t we the ones who walk? So, then, we should thank the Mashcos and the Punarunas. The Viracochas too. Do they invade the places where we live? They force us to fulfill our obligation. Without them, we’d become corrupt. The sun would fall, perhaps. The world would be darkness, the earth belong to Kashiri. There would be no men, and surely much cold.”
Tasurinchi, the herb doctor, speaks with the voice of an hablador.
According to him, the worst time was the tree-bleeding. He hadn’t lived through it himself, but his father and mothers had. And he’d heard so many stories that it was as though he had. “So many that I sometimes think I, too, wounded the tree trunks to drain off their milk, and I, too, was hunted down, like a peccary, to be taken off to the camps.” When things like that happen, they don’t disappear. They linger on in one of the four worlds, and the seripigari can go see them in his trance. Those who see them come back heart-stricken, it seems, their teeth chattering with sickened disgust. The fear was so great and the confusion such that there was no trust left. Nobody believed anybody, the sons suspecting that their fathers would hunt them, and the fathers thinking the sons would cast them in chains and take them off to the camps if they ever once let their guard down. “They didn’t need magic to steal the people they needed. They got as many as they wanted, through sheer cunning. The Viracochas must be wise,” Tasurinchi said in awe.
In the beginning they scoured the countryside, hunting people. They went into the settlements, shooting off their guns. Their dogs barked and bit; they, too, were hunters. Overwhelmed by the noise, the men who walk took fright, like the birds I saw by the river. But they couldn’t take wing. They trapped them in their huts. They trapped them on the trails, and in their canoes if they took to the river. Get a move on, damn you! Move along there, Machiguenga! They carried off the ones who had hands to bleed the trees. They didn’t take the newborn or old people. “They’re of no use,” they said. But they carried off the women too, to look after the fields and prepare food. Get along there! Get along there! They entered the camps with a rope around their necks. All those who had been caught were there. Get along there, Machiguenga! Get along there, Piro! Get along there, Yaminahua! Get along there, Ashaninka! And there they stayed, all mixed together. They were of great use to the Viracochas, it seems; they were pleased. Few left the camps. They would go quickly, so enraged or so sad their souls wouldn’t come back, perhaps.
The worst, says Tasurinchi, the herb doctor, was when the camps began to be short of men because so many went. Get on with it, damn you! But they couldn’t. They had no strength left. Too weak to lift their arms, they were slowly dying. The Viracochas were furious. “What will we do without workmen?” they said. “What are we going to do?” Then they told the ones who were tied up to go out and hunt people. “Buy your freedom,” they said. “And presents as well. Here’s food. And clothes. And here’s a gun, too. Does that suit you?” It suited all of them, it seems. They said to each of the Piros: “Catch three Machiguengas and you can go forever. Here’s a gun for you.” And to each Mashco: “Catch a few Piros and you can go home, taking your wife and these gifts with you. Take the dog to help you.” They were happy, perhaps. So as to leave the camp, they became hunters of men. Families began to bleed, just like the trees. Everyone hunted everyone. With guns, with bows and arrows, with traps, with lassos, with knives. Get along, damn you! And they turned up back in the camps, saying: “There you are, I’ve caught them for you. Give me my wife,” they said. “Give me my gun. Give me gifts. I’m going now.”
So trust was lost. Everyone was the enemy of everyone then. Was Kientibakori dancing for joy? Did the earth tremble? Did the rivers carry away the dwelling places? Who knows? “All of us must go,” they said fearfully. They had lost knowledge, too. “What was it we did to have become so corrupt?” they wept. There were killings every day. The rivers must have run red with blood, and the trees been spattered. Women gave birth to dead children; they went before they were born, not wanting to live where everything was evil and confusion. Before, there were many men who walk; after, very few. That was the tree-bleeding. “The world has fallen into chaos,” they raged. “The sun has fallen.”
Can things that once happened happen again? The herb doctor says yes: “They’re there, in one of the worlds, and like souls, they can come back. It’ll be our fault if that happens, perhaps.” Best to be prudent and to keep memory alive.
Three of the sons of Tasurinchi, the herb doctor, have gone since he’s been living up there. Seeing them go one after the other, he thought: Can the evil that carried off whole families be back? He hasn’t been able to find out whether their souls came back. “Maybe so, maybe not,” he said to me. He’s not yet thoroughly acquainted with the place where he’s living and doesn’t know why certain things happen. Everything there is still mysterious to him. But there are a great many herbs there. Some he already knew; others not. He’s learning to know them. He gathers them, spends a long time looking at them, comparing them, smelling them, and sometimes he puts them in his mouth. He chews them and spits them out, or else swallows them. Saying: “This one is useful.”
His three sons all went the same way. They woke up dizzy in the head, shivering and sweating. And tottering as though they’d been drunk. They couldn’t stand up. They tried to walk, to dance, and fell down. They couldn’t even talk, it seems. When it happened to the eldest, Tasurinchi thought it was a warning that he should leave. It wasn’t a good place to live, perhaps. “I couldn’t tell,” he says. “This evil was different from the others. There were no herbs against it.” Kamagarini evils, maybe. Those little devils always come out to do harm when it’s raining. Kientibakori watches them from the edge of the forest, laughing. It had thundered and torrents of rain had fallen the evening before, and it’s well known that when that happens, a kamagarini is drawing near.
When that son went, Tasurinchi’s family moved a little higher up in the forest. Shortly thereafter, the second son started feeling dizzy and falling down. Just like the first one. When that one died, they went somewhere else. Then the same thing happened to the third one. Tasurinchi decided not to move again. “The ones who have gone will see to it that we’re protected against the kamagarini that’s trying to throw us out of here,” he said. That must have been how it was. No one else has had a dizzy spell and fallen down since then.