and as a
term of family fondness."

There was also a term, _mayhuay_, referring to words of tenderness or
acts of endearment which may be merely simulated signs of emotion. I
cannot find in any of these definitions evidence of altruistic
affection, unless it be in the "marks of devotion," which expression,
however, I suspect, is Philadelphian rather than Peruvian.

V. The Tupi-Guarani have one word only to express all the varieties of
love known to them--_aihu_. Dr. Brinton thinks he "cannot be far
wrong" in deriving this from _ai_, self, or the same, and _hu_ to find
or be present; and from this he infers that "to love," in Guarani,
means "to find oneself in another," or "to discover in another a
likeness to oneself." I submit that this is altogether too airy a
fabric of fanciful conjecture to allow the inference that the
sentiment of love was known to these Brazilian Indians, whose morals
and customs were, moreover, as we have seen, fatal obstacles to the
growth of refined sexual feeling. Both the Tupis and Guaranis were
cannibals, and they had no regard for chastity. One of their
"sentimental" customs was for a captor to make his prisoner, before he
was eaten, cohabit with his (the captor's) sister or daughter, the
offspring of this union being allowed to grow up and then was devoured
too, the first mouthful being given to the mother. (Southey, I., 218.)
I mention this because Dr. Brinton says that the evidence that the
sentiment of love was awake among these tribes "is corroborated by the
incidents we learn of their domestic life."

[246] _U.S. Geogr. and Geol Survey Rocky Mt. Region_, Pt. I., 181-89.

[247] It is of the Modocs of this region that Joaquin Miller wrote
that "Indians have their loves, and as they have but little else,
these fill up most of their lives." The above poems indicate the
quality of this Indian love. In Joaquin Miller's narrative of his
experience with the Modocs, the account of his own marriage is of
special interest. At a Modoc marriage a feast is given by the girl's
father, "to which all are invited, but the bride and bridegroom do not
partake of food. ... Late in the fall, the old chief made the marriage
feast, and at that feast neither I nor his daughter took meat, or any
part." It is a pity that the rest of this writer's story is, by his
own confession, part romance, part reality. A lifelike description of
his Modoc experience would have done more to ensure immortality for
hi