The first species of this genus (_oiti coroia_) produces an irregular
drupe, of which the kernel is covered with a sweet fecula, somewhat
aromatic, pleasant, nutritive. It is large enough to satisfy one
person. It is sold in the markets, and by some individuals it is now
cultivated.
The second species (_oiti da praia_) produces an oval or oblong drupe,
very little smaller than a hen’s egg; it is yellow at the period of
maturation; the kernel is covered with a sweet, aromatic, and nutritive
pulp.
The third species (_oiticica_) is peculiar to the Sertoens, where it
grows upon the borders of rivers and rivulets. It rises to the height
of 50 or 60 feet; its branches are so diffuse, and double so much, that
they nearly reach the ground, forming a spacious cope. The fruit is
an oblong drupe of two inches or more in length, and of half an inch
in thickness; it always retains its green colour, even when ripe. The
kernel is not hard like the kernels of the two preceding species, but
it is ligneous and flexible, and can easily be broken; it is covered
with a layer of astringent pulp. The almond is a seed composed of two
oily cotyledons of a disagreeable taste, but abounding with an oil, of
which some use is now made.
GENDIROBA or ANDIROBA, Feuillea cordifolia;—_Lin._
This is of the natural order of cucurbitaceous plants; the seeds are
very oily, and from them oil is easily extracted, which, as well as
that of the _cocos nucifera_, has the property of coagulating. I have
made good soap from it even with potash, depriving it of carbonic acid
by means of virgin lime.
CAROBA, Kordelestris symphilitica;—_Arrud. Cent. Plant. Pern._
Bignonia copaia; _Aublet. Guien._
CAROBA MIUDA, OR CASCO DE CAVALLO, Kordelestris undulata;—_Arrud.
Cent. Plant. Pern._
These two species possess antivenereal properties, and are particularly
serviceable against the infection which is called _bobas_, yaws.
BARBATIMAM, Mimosa virginalis;—_Arrud. Cent. Plant. Pern._
This tree is not very large; its bark is one of the strongest
astringents, and is at the same time somewhat stimulating, which
renders it applicable to some disorders. The peasants use it to heal
their own wounds, as well as those of animals. Women use it after
child-bearing, bathing themselves in a decoction of the leaves. I am
persuaded that the extract of it, if it did not exceed would at least
equal in medicinal virtue the _mimoza catechu_.
ALMECEGA, Amyris Pernambucensis;—_Arrud. Cent. Plant. Pern._
This is a tree which sometimes attains a great height; from its bark
oozes a resinous juice which is indissoluble in water, but it is
completely dissolvible in spirit of wine. The woods of Goiana and
of Alhandra abound with these trees, and the Indians of the latter
place gather the gum in considerable quantities, and sell it at from
20 to 40 _reis per lb._ It has almost the same medicinal virtues as
turpentine; when applied in the form of a plaister to the forehead, it
affords relief, and it usually removes the tooth-ach. Our apothecaries
use it in making up some kinds of ointments. It is mixed by our people
with the yellow wax of the country for the purpose of making candles
for common use. A fourth part of tallow is added to it, for caulking
canoes, water wheels of sugar mills, &c.
The gum is known under two forms; that which is white and clean is
called _almecega cozida_ or boiled; for the Indians who gather it, boil
it for the purpose of separating the impurities, and they make loaves
of it of 16 and 20 _lbs._ weight. The _almecega crua_, or raw, when
dissolved in spirits of wine, might be used in the composition of some
kinds of varnish; and being burnt, it might serve instead of incense,
as is practised with the balsam of the Sertam, and as the resin of the
_amyris ambrosiaca_ or _icica heptafylla_ of Aublet is used in some
parts of America.
THE END.
Printed by A. Strahan,
New-Street-Square, London.
ERRATA.
Page 52, line 32, for _Pernaiba_ read _Parnaiba_.
—— 99, —— 1, for _he_ read _the animal_.
—— 123, —— 4, for _we_ read _was_.
—— 182, —— 28, for _dress_ read _dressed_.
—— 189, —— 27, for _sand_ read _land_.
—— 196, —— 19, for _Utringa_ read _Utinga_.
—— 233, —— 2, for _Mamanguape_ read _Maranguape_.
—— 233, —— 8, for _superintending_ read _superintended_.
—— 352, —— 25, for _ou_ read _on_.
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FOOTNOTES:
[1] I have made use of this spelling, from the word cocoa being applied
in the English language indiscriminately to that tree and to the cacao;
and as we most probably derived the word from the Portuguese language,
it may perhaps not be considered improper to distinguish the two plants
in this manner.
[2] A house answering both these purposes has lately been established
at Recife by an Irishman and his wife. 1815.
[3] It is perhaps not generally known, that the bags of cotton are
compressed, by means of machinery, into a small compass, and fastened
round with ropes, that the ships which convey them may contain a
greater number.
[4] I did not discover any vestiges of the fort which stood here at the
time of the Dutch war.
[5] I shall use this word exclusively, when speaking of Europeans of
this nation; and the word Brazilian, when speaking of white persons
born in Brazil.
[6] This is the name by which the fort is usually distinguished, but I
rather think that it is not its proper appellation.
[7] I am not quite certain whether it is the third or fourth.
[8] I sailed from Pernambuco in the very last convoy of 1815, previous
to the peace with the United States, which consisted of twenty-eight
vessels, viz. two ships of war, two prizes to them, and twenty-four
merchant vessels, fourteen of which were from Pernambuco, and the
remaining ten from Rio de Janeiro and Bahia.
[9] An edict has lately been issued at Rio de Janeiro by the Regent,
declaring himself the Prince Regent of the United Kingdoms of Portugal,
Brazil, and the Two Algarves. 1816.
[10] I saw, in the year 1814, a very fine root of wheat that had been
raised in the Campina Grande of the province of Paraiba, about thirty
leagues to the northward of Recife.
[11] This has lately been removed to Recife, owing to a report of
some plan of revolt amongst the negroes, which has since proved to be
without foundation. 1815.
[12] A Portugueze gentleman once observed to me, that in France and
other countries many clever men had written and spoken strongly, and
for a considerable length of time against this way of life, and that
they at last even effected their purpose with much difficulty; but, he
added, in Pernambuco such is the conduct of the friars, that no writing
and no speaking is necessary to bring them into disrepute.
[13] “_Irmam, não tenha vergonha._”
[14] In speaking of the Priesthood, it must be always recollected, that
the Secular and Regular Clergy are two totally different bodies of men,
and as distinct in their utility, their knowledge, and their manners,
as they are in their situation in life.
[15] I think that the Caza Forte and the Cazas de Dona Anna Paes, of
which an account is given in the History of Brazil, vol. ii. p. 124,
distinguish the same place under different names.
[16] When the Englishmen, who first established themselves at Recife,
had finished the stock of tea which they had brought with them, they
enquired where more could be purchased, and were directed to an
apothecary’s shop. They went, and asked simply for tea, when the man
wished to know what kind of tea they meant; he at last understood
them, and said, “O, you want East-Indian tea,” “_Cha da India_,”—thus
considering it as he would any other drug. But at the time of which I
am now speaking, great quantities are consumed.
[17] I once heard, that a person who had been in England, and had
returned to Pernambuco, observed, that the two things which surprised
him the most in that country, were, that the people did not die, and
that the children spoke English. He was asked his reason for supposing
that his first wonder was correct, to which he answered, that he never
had seen the Sacrament taken to the sick.
[18] A _Juiz Conservador_, Judge Conservator, of the British nation
has been appointed for Pernambuco, but at the period of my departure
from Recife, he was not arrived. Very soon after the commencement of
a direct commercial intercourse with Great Britain, a vice-consul was
appointed for Pernambuco, by the consul-general at Rio de Janeiro; this
person was superseded by a consul sent out direct from England, who is
subject to the consul-general of Brazil, but the place is disposed of
by the government at home.
[19] When Brazil was in its infancy, the clergy could not subsist upon
their tythes, and therefore petitioned the government of Portugal to
pay them a certain stipend, and receive the tenths for its own account;
this was accepted, but now that the tenths have increased in value
twenty-fold, the government still pays to the vicars the same stipends.
The clergy of the present day, bitterly complain of the agreement made
by those to whom they have succeeded.
[20] A great confusion exists in Brazil respecting measures. Every
captaincy has its own, agreeing neither with those of its neighbours,
nor with the measures of Portugal, though the same names are used
invariably: thus a _canada_ and an _alqueire_ in Pernambuco represent a
much greater quantity than the same denominations in Portugal, and less
than in some of the other provinces of Brazil.
[21] A patent has been obtained, and a manufactory established upon a
large scale for making cordage from the outward rind of the coco-nut.
Ropes of this description are, I believe, much used in the East Indies.
[22] An old woman applied at the gates of a convent, late one evening,
and told the porter, an old friar, who was quite blind, that she wished
one of the brothers to go with her, for the purpose of confessing
a sick person. The old man, with perfect unconcern, gave her to
understand, that they were all out, adding, “but if you will go to the
garden gate, and wait there, some of them will soon be creeping in.”
[23] The younger members of the Franciscan order enjoy very much the
duty of going out to beg, as opportunities offer of amusing themselves.
A guardian was chosen at Paraiba some years ago, who examined the chest
in which the money belonging to the community was kept, and on finding
a considerable sum in it, gave orders that no one should go out to
beg. He was a conscientious man, and said, that as they had already
enough, the people must not be importuned for more, until what they
possessed was finished. He kept the whole community within the walls
of the convent for the term of two or three years, for which each
guardian is appointed. On another occasion, the friars of a Franciscan
convent chose for their guardian a young man, whose life had been very
irregularly spent in any thing rather than the duties of his calling,
under the idea, that during the continuance of his guardianship, they
would lead a merry life,—that very little attention would be paid to
the rules and regulations of the Order; but they were mistaken, he
changed his habits as soon as he found himself at their head; the gates
were rigidly closed at the proper hour, and according to the old and
vulgar proverb, of “Set a thief,” &c. the duties of the convent were
performed with much greater austerity than before.
[24] An anecdote was related to me of one of these couples, which
occurred some years ago, under a former Governor. A solitary passenger,
between Olinda and Recife, witnessed part of the following scene,
and the remainder was described by one of the actors in it. A couple
of criminals, of which one was a white man, and the other a negro,
accompanied by their guard, were walking over the sands, to reach a
ford, and cross the river at its narrowest part. Three horsemen, one of
whom led a fourth horse, saddled and bridled, rode up, and one of them
knocked the soldier down, whilst the white man of the chained couple
urged his companion to go with him to the led horse, and mount up
behind him: this the black man refused to do, when one of the horsemen,
who seemed to direct the others, called out, “Cut the fellow’s leg
off.” The criminals are secured to each other by the ankle. The negro
now agreed, and both mounted the horse, and the whole party galloped
away, first binding the soldier hand and foot. They passed through
Olinda at full speed, and when they had arrived at some distance, a
large file was made use of, and the negro was set down with all the
chains and bolts. The party then proceeded, and were never afterwards
heard of. It was imagined, that the man who made his escape in this
manner, was the relation of a rich person in the interior, who had
either committed some crime, or had been thus unjustly punished.
[25] Lately, a cadet has come forwards, and has taken the direction
of these matters; he has apprehended several persons of infamous
character, but of determined courage; he has done much good, risking
his life under circumstances of great danger, and even to extreme
rashness has he been carried by his zeal. This young man well deserves
promotion. That thus the police should fall into the hands of inferior
officers, shows the irregular footing upon which it stands.—1814.
[26] The arrival of another colonel to the regiment of Recife, and the
increase of activity in the officers, has altered its appearance much
for the better. The regiment of Olinda or of artillery, has been also
much improved by the attention of its colonel, and the entrance into it
of several well-educated Brazilian officers of the first families.
[27] The lower part of the town is the site of the siege, which, in
its infancy, the settlement sustained against the savages, as is
“related by Hans Stade, the first traveller who wrote any account of
Brazil.”—History of Brazil, Vol. I. p. 46.
[28] I had frequent opportunities afterwards of resting at this inn; on
one of these, I happened to ask for salt, which is not usually placed
upon the table; the master of the house, in the customary familiar
manner of the country, expressed his surprise, at the additional
quantity of salt which I wished for, but it was brought to me, and
nothing further was said. This occurred in the morning, soon after our
arrival at the place; at dinner, to our dismay, the soup and almost
all the other dishes were so plentifully supplied with the unfortunate
ingredient, as to be scarcely eatable. We complained of this to the
master, who answered, “Why, I thought you liked salt.” “_Cuidei que
eram amigos de sal._”
[29] Is this word abbreviated from _Desertam_, used as an augmentative
(according to the Portugueze custom) for _Deserto_?
[30] _Matutos_, woodmen, inhabitants of the _mato_.
[31] A person with whom I was afterwards acquainted, has since cleared
one of these islands, and has formed some salt-works upon it.
[32] The word _Sertam_ is used rather indefinitely, as it does not only
mean the interior of the country, but likewise a great part of the
coast, of which the population is yet scanty, receives this general
name. Thus, the whole of the country between Rio Grande and Pernaiba is
called Sertam. Pernaiba is a small province, situated between Seara and
Maranham.
[33] The rafts employed upon small rivers are of a construction similar
to those already described on a former occasion, save that still less
workmanship is bestowed upon them.
[34] History of Brazil, Vol. II. p. 104 and 155.
[35] The castor tree is known in Brazil under the same name; indeed,
there is much similarity between the seed of this plant, from which the
oil is extracted, and the larger kind of tick.
[36] Between two and three years after this journey, I heard again of
my friend the Major. I became acquainted with a man who resided at
the foot of the Serra do Teixeira, which is beyond the estates of the
major’s father. The old colonel was killed by a bull before his own
door. The animal had been driven into a small inclosure, and became mad
from feeling himself confined. It was necessary to bring him to the
ground, which is done in a peculiar manner, by running a short iron
prong into a certain part of the thigh. The herdsmen were afraid, and
wished to let the beast have time to cool and become less violent; the
old man, who was between seventy and eighty years of age, told them,
that if they were afraid, he would attack him, and immediately entered
the inclosure; but before he could prepare to receive the bull, and was
still leaning against the palings, the animal ran at him, and fixed his
horns through the old man’s body, with sufficient force to run them
into the palings, and in such a manner that before he could extricate
himself, one of the herdsmen ran a long knife into his head between the
horns, and brought him to the ground; but the old man lost his life.
[37] “_Falla a lingua de negro._”
[38] Vide Appendix.
[39] “_Deixa estar meu amo._”
[40] I heard in the beginning of the year 1815, that the bar had been
completely choaked up during a violent gale of wind from the sea,
whilst two coasters were in the river, taking in cargoes for Pernambuco.
[41] This person has since been removed to a province of more
importance.
[42] “_Mofino como caboclo._”
[43] I heard, from good authority, that there are two instances of
Indians having been ordained as secular priests, and that both these
individuals died from excessive drinking.
[44] _Caboclo he so para hoje._
[45] Another member of this family was also to be apprehended, but the
governor could not fix upon any means by which the arrest was to be
accomplished. A man of well-known intrepidity and of some power was
sent for by the governor, to consult with him upon the subject. This
person offered to go alone, and acquaint the Feitoza with the orders
that had been issued against him, and in fact to try to take him into
custody. He set off, but Feitoza was apprized of his coming and of
his errand, and, immediately leaving his estate, proceeded to Bahia,
where he embarked for Lisbon, arriving in due time at that place. The
person who set off to arrest him followed him from place to place,
arrived at Bahia, and embarked for and landed at Lisbon. He enquired
for Feitoza, heard that he had spoken to the secretary of state, and
had again embarked on his return homewards, but that the ship was
delayed by contrary winds. _He_ likewise went to the secretary, and
shewed the orders which he had received for the arrest of Feitoza,
making known the particular crimes which had made his apprehension
requisite. Feitoza was taken into custody and put into the Limoeiro
prison, where his persecutor or prosecutor went to visit him, saying
as he approached,—“Well, did not I say so,”—“_Entam eu que disse_,”
alluding to his determination of apprehending him. He returned to
Brazil and gave an account of his mission to the governor, from whom
he had received his orders. This man was well known in the province of
Searà, and the truth of the story is vouched for by many respectable
persons with whom I conversed. This Feitoza has not been heard of.
[46] Arruda says it is white, vide Appendix, therefore some other
ingredient may have been mixed with that which I saw.
[47] Cabeça de Vaca is particularly mentioned.—History of Brazil, vol.
i. p. 109.
[48] There is a print in Barlæus which represents the Portugueze
crossing the river St. Francisco upon rafts or logs of timber; these
must, I think, have been similar to those which are at present used in
the Sertam.
[49] A mulatto woman once said to me, “The children of mulattos are
like whelps, they are of all colours.” “_Filho de mulatto, he como
filho de cachorro, hum sahe branco, outro pardo e outro negro._”
[50] Dr. Manoel Arruda da Camara says, that before the dreadful drought
of 1793, it was considered to be one of the duties of the herdsmen to
destroy the wild cattle, that which was already half tamed, might not
be induced to mix with it, and by this means become wild; and he adds,
that this is still the case in the Sertoens of Piauhi. He published his
pamphlets in 1810.
[51] When I resided at Jaguaribe, and upon the island of Itamaraca, in
the years 1813 and 1814, I took some pains in this matter; but the meat
was not good, and though all kinds of flesh in Brazil have less flavour
than that of the same species of animal in England, still I think that
the mutton of Brazil is more unequal to the mutton of England, than is
the case respecting the beef of the two countries.
[52] Lieutenant-Colonel Joam da Silva Feijò, in a pamphlet published at
Rio de Janeiro in 1811, on the sheep of the province of Searà, says,
“That the sheep of that part of the country bear wool which has all
the marks of being of a superior quality; that it is in general soft,
shining, well curled, of a good length, and strong.” He again says,
“That the governor,” the same of whom I have spoken, “sent a small
quantity of it to England, which was much admired and esteemed.” I did
not certainly remark particularly the sheep of Searà, and his opinion
must of course be taken in preference to mine, as this gentleman is the
naturalist of the same province; however, I bought several as food, and
their skins were invariably covered in the manner which I have above
described. When I resided at Jaguaribe and Itamaraca, I possessed a
considerable number of sheep, and of these I can speak positively.
[53] Vaccination is finding its way among them in spite of
prejudice.—1815.
[54] This branch of trade increases most rapidly.—1815.
[55] Vide Appendix for a further account of this wax.
[56] Vide Appendix for a further account of this plant.
[57] In the year 1813, I was one evening in company, when I heard a
gentleman request one of the party to ask the Englishmen who were
present, if any of them had ever left a horse upon his plantation. I
turned round and recognised the colonel of Cunhàû. The horse was sent
to me about a month afterwards.
[58] In the year 1812, I met Feliciano and one of the others, who was
his brother-in-law, in one of the streets of Recife. They recollected
me, and I was stopped by both of them getting hold of my coat on each
side. They asked me if I was going again to travel, for if I was, they
said that they were unemployed, and would go with me. Their attack had
so much the appearance of being more in violence than in the gladness
of old friendship, that one or two of my acquaintance who chanced to
pass at the time, stopped and enquired what was the matter, supposing
that I had got into some scrape. These fellows literally held me fast,
until I had answered all their questions. Their fidelity seems to
militate from the general unfavourable character which I have given of
the Indians; but unfortunately, individual instances prove very little.
[59] I had imagined that he did not intend to return again into my
service; but on my second voyage to Pernambuco, I found him at the
house of one of my friends, employed as a household servant, and I
heard that he had come down to Recife two days after I had left the
place, for the purpose of remaining with me; but as I was gone, he had
entered into the service in which I found him. Julio was an exception
to almost all the bad qualities of the Indians; and if I was again to
travel in that country, I should use every endeavour to have him in
company. He belonged to Alhandra.
[60] The information which is contained in this note I had from Captain
Juan Roman Trivino, of the Spanish ship St. Joze, of 300 tons burthen.
He received orders to proceed from Rio de Janeiro to Maranham, for the
purpose of loading cotton, in the commencement of the year 1815. He
arrived off the settlement of Searà, and sent on shore for a pilot to
take him to St. Luiz; he was informed that none resided at Searà, but
that he would find one at Jeriquaqùara, a high hill between Searà and
Parnaiba. On arriving near to this place, he discovered an Indian in
a canoe fishing, who came on board, and offered to pilot him to St.
Luiz. This was agreed to, and they proceeded; but from mistaking the
two points of land in the manner mentioned above, the Indian took the
vessel into the bay of St. Joze, on the 15th March. They kept the lead
going, even before they discovered the error into which they had been
led, as is the custom with all vessels bound to St. Luiz. The ship was
brought to an anchor off the village of St. Joze, which is situated
upon the N.E. point of the island of Maranham, in eleven fathoms water.
Whilst they continued in the mid-channel of the bay, they found from
eighteen to twenty fathoms. The depth of water regularly decreases from
the centre of the bay towards the land on each side; but it contains
no insulated sand banks. The ship was at anchor off the village of
St. Joze two days; they then proceeded through the channel, which is
inclosed on either side by mangroves, and is so narrow in some parts
that the yards at times brushed against the branches. The wind was
fair, and they sailed through without being obliged to tow or warp the
ship. The depth of water varied from five to two and a half fathoms;
the bottom was of mud. About halfway through the channel, the tide from
the bay of St. Joze and that from the bay of St. Marcos meet. This
takes place nearly but not quite opposite to the mouth of the river
Itapicuru. They were two days in sailing from the anchorage ground at
St. Joze to the island of Taua, which is situated near to the S. W.
corner of the island of Maranham. Here the ship came to an anchor in
nine fathoms water, with a sandy bottom; the captain sent to St. Luiz
for another pilot, as the man who had brought them thus far was not
acquainted with the remainder of the navigation. The island of Taua is
rocky, and uninhabited, and is covered with palm trees. The village
of St. Joze appeared to Captain Trivino to be of considerable size,
but, with the exception of two or three, the houses were built of
slight timber and of the leaves of different species of palm trees. Its
inhabitants were mostly fishermen. He mentioned that he saw a shoemaker
at work there. Captain Trivino understood from his pilot that the river
Itapicuru is at its mouth 120 yards wide, and that its depth is one
fathom and a half.
[61] Joam IV. sent over one Bartholomew Barreiros de Ataide with three
miners, one a Venetian and the other two French, to search for gold
and silver. After two years’ search up the Amazons they returned to
Maranham, and offered to supply the people with iron at a _cruzado_,
about 2s. 4d., _per quintal_, 128 lbs. weight, if the state would
engage to take all that they should produce at that price. The people
were afraid to enter into any such contract. The island was so rich in
this ore that foreign cosmographers called it the _ilha do ferro_ in
their maps, and all who came there with any knowledge of the subject
said that it was ore of the best quality. A thing of great importance
to Portugal, which bought all its iron, and yet this discovery was
neglected.—From a Memoir of Manoel Guedes Aranha, Procurador from
Maranham, 1685, in the 6th Vol. Pinheiro Collection of MSS. in the
possession of Mr. Southey.
A royal manufactory of iron has been established in the captaincy of
St. Paulo, called “The Royal Fabric of S. Joam de Ypanema.” I obtained
a knowledge of the fact from two letters in Nos. 45 and 56 of the
_Investigador Portuguez_, a periodical publication published in London.
I am sorry to say, that the two letters to which I allude have arisen
from some differences existing among the directors of the Fabric.
[62] I have just in time received the following statement of the
exportation of cotton from Maranham, from the year 1809 to 1815:
Vessels. Bags.
1809. To Great Britain in 51 55,835
———— To other parts 29 21,006
1810. To Great Britain 37 40,684
———— To other parts 19 11,793
1811. To Great Britain 36 48,705
———— To other parts 19 6,053
1812. To Great Britain 29 35,767
———— To other parts 29 4,803
1813. To Great Britain 35 50,072
———— To other parts 27 10,101
1814. To Great Britain 22 31,205
———— To other parts 34 14,436
1815. To Great Britain 32 28,539
———— To other parts 49 22,216
[63] A person of the name of Belfort first planted rice at Maranham,
and some of his descendants now reside there in opulence.
[64] “There were five sugar works or engines, as they are called, at
Itapicuru, which compounded for 5000 arrobas of their produce. On
the island there were six engines in full employ, 1641.”—History of
Brazil, Vol.II, p. 9.
[65] He has been removed, was ordered to Lisbon, and ultimately, on his
return to Rio de Janeiro, was refused admittance, for a short time, to
the Prince Regent.
[66] It is not perhaps generally known, that there are published in
London three or four Portugueze periodical works. One of them is
prohibited in Brazil, and I have heard it said, that all of them are
so situated; but they are principally intended for Brazilian readers,
and they find their way all over the country, notwithstanding the
prohibition. I have seen them in the hands of civil, military, and
ecclesiastical officers, and have heard them publicly spoken of by
them. It is said that the Regent reads them, and is occasionally
pleased with their invectives against some of the men in power.
[67] About twelve months afterwards, I had an opportunity of being
personally known to this man, and found him to be very superior to any
individual of his or any other order of friars with whom I have been
acquainted.
[68] A British consul has since been appointed to Maranham.
[69] An _ouvidor_ has been appointed to Aldeas Altas, and Piauhi has
been raised to the rank of an independent provincial government. These
are improvements which shew that regular government is gaining ground.
[70] Before I came away in 1815, a considerable portion of the sand
(which was covered by the tide at high water) between St. Antonio and
Boa Vista, had been raised, and houses had been built upon it. The
principal street of St. Antonio has been paved. The bridge of Boa Vista
has been rebuilt of timber; and that between St. Antonio and Recife was
about to undergo considerable repair. The hospitals, likewise, were to
be improved; and as I have heard since my arrival in England, of the
appointment of a most worthy man to the direction of one of them, I
trust that this intention has been acted upon.
[71] Vide Appendix.
[72] Bolingbroke says, that instances are frequent of some of the
European swine escaping into the woods, where they live wild; and he
adds, that their increase has been immense. In another place he speaks
of a species of this animal, which is peculiar to tropical America, and
is called the warree which he says is about the size of an European
hog, and much like it in shape. The _porco do mato_ is not the _sus
tajassu_, which is, I imagine, what Bolingbroke calls the picaree
hog.—Voyage to the Demerary, &c. by Henry Bolingbroke, in Phillips’
Collection of Modern Voyages, vol. x. p. 57 and 129.
The tajaçu is to be met with at Maranham, but is not known at
Pernambuco.
[73] Directions were given by the _capitam-mor_, that a reservoir for
rain water should be formed; and these have been carried into effect.
1815.
[74] The Monday and Tuesday before Ash Wednesday are properly the days
of the _intrudo_, but the sport is, as in the case in question, often
commenced a week before the appointed time. Water and hair powder are
the ingredients which are established to be hurled at each other,
but frequently no medium is preserved, and every thing is taken up
heedlessly and thrown about by all parties, whether it be clean or
dirty, whether it may do mischief or is harmless.
[75] The account which Labat gives of _l’arbre à Savonettes_ does not
agree in all points with mine; the difference may arise from various
circumstances to which some clew might have been discovered, if
attention had been paid to the subject upon the spot. He says that the
leaves are three inches in length, and “_cet arbre est un de plus gros,
des plus grands et des meilleurs qui croissent aux isles_.”—_Nouveau
Voyage, &c._ Tom. vii. p. 383. Du Tertre says, that it grows _en
abondance le long de la mer; dans les lieux les plus secs et les plus
arides_.—_Histoire des Antilles, &c._ Tom. ii. p. 165. I have only
heard of the Saboeiro at some distance from the coast.
[76] Limoeiro was raised to a township by an Alvará issued from Rio de
Janeiro on the 27th July, 1811; but this was not then known. It has now
a mayor, municipality, and _capitam-mor_.
[77] This place was erected a township by the same Alvará, which was
issued respecting Limoeiro; and by the same, the villages of Cape St.
Augustin and of St. Antam were likewise raised to the rank of towns; a
sure sign is this of the increase of population.
[78] This village is as much or more generally known by the name of
Lagoa d’Anta, as by that of Nazareth; but the latter is the name which
it bears in law. The former name, which means the Lake of the Anta,
seems to denote that that animal was known in this part of the country;
but in the present day, I could not meet with any of the peasants who
knew what the word Anta was intended to signify.
[79] History of Brazil, Vol. i. p. 467 and 468.
[80] History of Brazil, Vol. i. p. 467 and 468.
[81] History of Brazil, Vol. ii. p. 237.
[82] “_Senhora nam, he o Diabo._”
[83] “_Que diz, meu amo?_”
[84] “_Ave-Maria, Nosso Senhor nos livre._”
[85] These practices were, or rather are, at present, carried on in
one part of the country with which I am well acquainted. The persons
who commit the crimes are white men and of high birth. Among them was
a priest. The magistrate of the district in question was applied to
by a man who had lost a cow, mentioning that he more than suspected
where she was, and at the same time naming the place. A _tropa_, a
troop or party, of _ordenença_ soldiers was collected, and these men
were dispatched to search the house, which had been pointed out, under
the command of a corporal of well-known courage. They arrived there
and knocked; the door was opened by the owner, who was the priest
connected with the gang; he said that he could not allow his house to
be entered without an order from the ecclesiastical court. This answer
was conveyed to the magistrate who had signed the order, the soldiers
remaining round about the house. A second order arrived, and the bearer
brought with him a couple of hatchets, thus expressively pointing out
to the corporal what he was to do. Forthwith preparations were made
for breaking open the door, when the priest said, that he would allow
the corporal to enter alone; the man fearlessly went in, but as soon
as the door was again closed the priest seized upon him, and some of
his negroes who were in another apartment sprang forwards to assist
their master; but the corporal disengaged himself, and standing upon
the defensive called to his men, who soon broke into the house. Search
was made, and the carcase and hide of the cow were found, and were with
the negroes taken publicly to the nearest town. The mark of the red hot
iron upon the haunch had been burnt out of the hide, that discovery
might be rendered less easy. The priest was punished by suspension
from saying mass for a few months. I was subsequently acquainted with
him; he was received by many persons as if nothing had been amiss;
but he was not received as heretofore, for the individuals of his own
profession would not, generally speaking, associate with him. The
circumstance had not however so completely prevented his re-entrance
into decent society, as such a crime would have done in many others
countries, or so much as would have occurred at Pernambuco, if he had
been a layman.
[86] A free negro, with whom I had been acquainted whilst I resided at
this place, and who came to see me when I removed to Itamaraca, told
me, with much horror pictured in his countenance, of the fate of a man
who had worked for me. He said that this person occasionally became a
_lobos homem_, a wolf man. I asked him to explain, when he said that
the man was at times transformed into an animal of the size of a calf,
with the figure of a dog; that he left his home at midnight in this
metamorphosed state, and ran about with the violence of a mad dog, and
that he attacked any one whom he might chance to meet. The black man
was perfectly persuaded of the correctness of his own statement, when
he related having, with his brother-in-law and his sister, met this
uncommon beast, near to their own cottages. I suppose it was some large
dog which prowled about to satisfy his hunger in the neighbourhood
of these habitations; but no, the man was persuaded that it was poor
Miguel.
[87] On Saturdays only, throughout the country, are cattle slaughtered;
and thus weekly many persons of each neighbourhood assemble, as much
to converse and hear the news as to purchase their portion of meat. On
one of these occasions, a young man of colour was stooping to arrange
upon the end of his walking stick the meat which he had bought, at the
moment that a person of considerable power was riding up. The man of
importance, when he came near to the young mulatto, struck him with
a long cane with which he rode, saying “why don’t you take off your
hat when a white man appears?” The blow was felt severely, and still
more severely answered. The man of colour drew his knife, and quickly
turning round, ran it hilt deep into the groin of him by whom he had
been insulted; and then with the bloody knife in his hand, he ran off,
vowing destruction upon any one who touched him. The rich man had only
time before he died, to direct that the murderer should not be pursued,
owning that his own impetuous tyranny had deservedly produced this
catastrophe. The young man returned in a few weeks to his former home,
and was not molested by the relatives of him whom he had murdered, nor
did the law take cognizance of the deed.
[88] The following anecdote exemplifies the feudal state of the
planters a few years ago. It was related to me by a gentleman upon
whose veracity I have every reason to rely. Some fifteen years ago,
the governor of Pernambuco sent for a sergeant of the only regiment
of the line which existed at that time, whose courage was well known
and much dreaded. He received orders from the governor to proceed with
all expedition possible to the sugar-plantation of Monjope, distant
from Recife four leagues, for the purpose of taking the owner of that
place into custody; or if he found that his apprehension alive was
impracticable, he was then to bring his head to the governor. The
sergeant was desired to pick out as many soldiers as he thought fit to
accompany him; but he said that he should go alone, and consequently
the following morning he set forth. On his arrival at Monjope, he was
received by the owner of the plantation, who was a colonel of militia,
or a _capitam-mor_. Being seated, he quietly made his errand known,
shewing to the great man the order for his apprehension, and mentioning
the additional instructions in case of disobedience. The colonel left
the room, but soon returned with a bag containing about the value of
100_l._ in gold coins, and presenting this to the sergeant, told him
to return and tell the governor that he would visit him as soon as
possible, and explain to him the circumstances which had given rise
to this mission. The sergeant took the money, and set out on his
return; and by the way bought a sheep, killed it, and then cutting
off its head, put this into a bag. On arriving at the palace, he
placed his bloody burthen upon the ground, and pointing to it, said
to the governor, “I have executed your commands; he would not come,
and therefore I have brought his head.” The governor, all amazement,
answered, “and have you really killed the colonel of Monjope?” The
sergeant replied, “I have only acted according to the orders which I
received.” The following morning, what was the astonishment of the
governor, to hear that the colonel of Monjope was in waiting, and
wished to see him. He gave him an audience, matters were explained, and
they parted good friends. The sergeant was sent for after the departure
of the colonel, and on being questioned, told the whole story, and
shewed the bag of money. The governor was displeased, but at the same
time ashamed of the rash orders which he had given. The sergeant was
however too useful a man to be in disgrace.
[89] Slaves are permitted to purchase their own freedom, on tendering
to the master the sum of money which he originally gave for them. But I
shall presently speak more at large of this law and of slavery, as it
exists in Brazil.
[90] Vide Appendix for a farther account of the coco-tree.
[91] An old Portugueze, whose faith in the intercession of saints could
not be very strong, being asked for alms to assist in the decoration
of an image, refused to give any thing, and added, “The saints are in
a much better situation than I am; they don’t want any assistance from
me.”
[92] I insert the following passage from No. 32d. of Dr. Thomson’s
Annals of Philosophy, p. 138. It is given for the purpose of
acquainting the supporters of our Lady of the O, that salt oozes from
walls in an heretical, as well as in a Catholic country:
“The formation of nitre upon calcareous stones in certain situations
has been long known, and advantage has been taken of it to procure that
important salt in great quantities; though no satisfactory theory of
the formation of the salt itself has yet been offered to the public.
The present paper contains a set of observations on the appearance of
an efflorescence of salt-petre on the walls of the Ashmole laboratory
at Oxford, a large ground room, sunk below the area of the street. The
walls are built of Oxford lime-stone, a granular floetz lime-stone,
containing many fragments of shells, of vegetable bodies, and composed
of 96 carbonate of lime, and 4 of ochrey sand. The salt formed was
nearly pure, though it contained traces of lime and of sulphuric and
muriatic acids. What was formed in winter contained most lime. The
formation of this salt was most rapid in frosty weather; it formed
slowly, and the quantity even diminished in moist weather after it had
been deposited. Exclusion from the air did not preclude the deposition
of the salt, though it diminished it considerably.” p. 70.—The paper,
of which the above is an analysis, is by John Kidd, M.D. professor of
chemistry in Oxford.
[93] Some time ago a wooden figure was brought up out of the sea in
a fisherman’s net; it was deposited in a place of safety, and was on
inspection, by some person who was judged competent to decide upon
the subject, declared to be an image of St. Luke; it was removed to a
church, and has taken its place as a representative of that saint. Now,
I have heard it whispered, that this said St. Luke is no more than the
figure-head of some unfortunate vessel which had been cast away, or
that the figure had been broken off by a violent wave.
[94] I am not certain of the situation of the Monte das Tabocas, where
one of the chief battles was fought between the Portugueze and the
Dutch in 1645.—History of Brazil, vol. ii. p. 108. There is now a
plantation called Tabocas, which is owned by one of the chiefs of the
Cavalcante family; but as I was acquainted with him and several other
persons of the same description, I think the circumstance would have
been mentioned, if this had been the place.
[95] At the distance of twenty leagues or more from Recife, there
resided formerly the Padre Pedro, upon the sugar plantation of Agua
Azul, or the blue water. He had obtained a grant from the Crown, of
the surrounding lands, of one square league in extent, and had fixed
his dwelling upon a high hill, the summit of which was only to be
reached by a serpentine road which he had made with great labour.
The sugar works were likewise upon the hill, and the field around
the eminence was inclosed by a deep and broad ditch, and a thick
hedge on the outside. The situation was remote, and the adjoining
country was in a very wild state; the woods were extensive, and almost
impenetrable. The disposition of the priest was as wild as the country
in which he delighted to reside. All deserters from the regiments
of the line, and all persons who had committed crimes in supporting
the insulted honour of their families, in quarrels and provocations
exciting momentary violence of passion, were received by him; but he
did not afford protection to the thief. The fellows who were harboured
by him inhabited the woods around the field, and some of them had
erected their huts upon the sides of the hill, thus forming a line of
communication; so that with a whistle or a conch, soon were assembled
at his door forty or fifty men, who were prepared to perform any
service of whatever description he might name; because they well knew
that if they were bereft of his protection, his aid would be given in
the law’s support. To injure the priest or any of his satellites, was
followed by destruction to the offending person. He was, however, in
the habit of sending many presents to the chief persons in office,
that no notice might be taken of his proceedings; for although the
government might not be able to destroy his feudal independence,
still it might have shaken his power. The priest was once sent for by
a late governor of the province; he obeyed, and brought with him a
considerable number of his determined followers; he dismounted, and
ascended the steps of the palace, leaving directions to his people, who
remained below, that no person should be permitted to enter after him.
The governor complained to him of his avowed practice of harbouring
deserters; to which the priest replied, that he thought his Excellency
was aware of the inutility of speaking to him upon that subject; and
having said this he immediately left the room, mounted his horse, and
proceeded homewards without molestation.
Another anecdote of this strange man was communicated to me by a person
who had witnessed the transaction. Two officers of justice or bailiffs,
arrived at Agua Azul, and served a writ for debt upon him; the priest
received them with great calmness, but shortly afterwards he ordered
some of his people to take these two men and harness them in the mill
(which was then at work) in the places of two of the horses, (eight of
these are employed at the same time). He then ordered that the works
should go on, and that a negro boy should sit above and make these
unfortunate fellows assist in its movement; there they remained for
some minutes, until half dead with fatigue and fear, he turned them
loose, and told them to relate to their employer the manner in which
they had been treated, threatening to do the same to him, if he could
obtain possession of his person. The priest had a considerable number
of blood hounds, which were usually unchained, and were lying about
the house; thus rendering dangerous an approach to his dwelling. The
animals were well trained, for a call from their master was sufficient
to make them lie still, and allow of the advance of a stranger. This
person died only a few years ago; but as I have already elsewhere said,
the time for such characters in Brazil is fast going by.
[96] “Zacharias nam he ninguem.”
[97] Labat, in speaking of the Indians of Guyana, says, “_Leurs plus
grandes richesses consistent dans les colliers de pierres vertes qui
leur viennent de la riviére des Amazones. C’est un limon qu’on peche
dans le fond de quelques endroits de ce grand fleuve_.” He continues
his description of them, and then says, “_ces pierres sont spécifiques
pour guêrir l’épilepsie ou le mal caduc, ou du moins pour en ôter et
suspendre tous les accidens tout autant de tems qu’on les porte sur
soi, et qu’elles touchent la peau_.”—_Voyage du Chevalier des Marchais
en Guinée, isles voisines et a Cayenne_, tom. iv. p. 65 and 66.
The lower orders in Brazil make use of an iron ring round the wrist for
this purpose.
I was informed that the _Contas Verdes_ came from Africa, but some may
have found their way from the Orellana, and been put into requisition
by the _Mandingueiros_.
I refer the reader to the History of Brazil, vol. i. p. 607, for a
farther account of the green stones of the Amazons.
[98] A man of large property being much provoked at some outrage which
had been committed by one of these _Valentoens_, (who was a white man,)
had said at his own home, that when he met the man he would horsewhip
him. This was repeated to the outlaw, and shortly afterwards they met
accidentally in one of the narrow-paths in the neighbourhood. The
_Valentam_ was well-armed with musket, sword, and knife; he requested
the gentleman to stop, as he had something to say to him. The outlaw
asked him for a pinch of snuff, and then offered his own box, from
which a pinch was in like manner taken. He then mentioned the injurious
words which had been repeated to him. The unfortunate offender directly
imagined what would follow, and therefore set spurs to his horse, but
the road was without any bend for some distance; the _Valentam_ knelt
down upon one knee, and fired with the effect which he wished for.
He quietly walked on along the same road, telling the whole story
of his meeting, at the first village through which he passed. This
man was at last taken, tried, and hanged at Bahia, through the very
great exertions of the brother of the person whom he had murdered. He
could not be executed at Pernambuco because he was a white man. The
transaction occurred at a short distance from Jaguaribe, about fifteen
years ago.
[99] Labat speaks of a tree, of which the fruit is a perfect cure for
the bite of the most dangerous snakes. He says that it comes from the
isthmus of Darien; that the buccaniers were informed of its virtue
by the Indians who accompanied them in their expeditions across the
isthmus. He does not give the name of the tree; but says “_sans nous
embarasser du nom de l’arbre nous nous contentons d’appeller son fruit
noix de serpent_.” In his time there were three of these trees at
Martinique, which were of the size of apricot trees in France. He says
that he witnessed the success of the fruit. The account of the plant
and its virtues is too long to be inserted here. It is to be found in
the _Nouveau Voyage aux isles de l’Amerique_, tom. iii. p. 234 to 238.
In the same work, I find the following manner of cure from the bite of
a snake, which will not however be very generally adopted. “_Ceux qui
ont assez de courage ou de charité pour s’exposer a faire cette cure
se gargarisent bien la bouche avec de l’eau-de-vie; et après avoir
scarifié la place, ils la succent de toute leur force, ils rejettent
de tems en tems ce qu’ils ont dans la bouche, et se la nettoyent et
gargarisent à chaque fois, observant de presser fortement avec les deux
mains les environs de la partie blessée. On a vú de trés bons effets de
cette cure, mais elle est trés-dangereuse pour celui qui la fait; car
s’il a la moindre ecorchûre dans la bouche, ou qu’il avale tant soit
peu de ce qu’il retire, il peut s’attendre à mourir en peu de momens,
sans que toute la medecine le puisse sauver._” tom. i. p. 167.
[100] In the year 1630, the island contained three and twenty sugar
works.—History of Brazil, vol. i. p. 476.
[101] History of Brazil, vol. i. p. 36.
[102] History of Brazil, vol. i. p. 476.
[103] History of Brazil, vol. i. p. 489.
[104] History of Brazil, vol. i. p. 540.
[105] History of Brazil, vol. ii. p. 143.
[106] History of Brazil, vol. ii. p. 176.
[107] History of Brazil, vol. ii. p. 177.
[108] History of Brazil, vol. ii. p. 241.
[109] “_Porque o seu coracam assim manda._”
[110] One of these Indians was selling crabs at Pasmado, when a
purchaser began to pick out those which he preferred; but the Indian
stopped him, saying, “Don’t begin to pick my crabs, for I belong to
Amparo.” Thus even the crabs which were caught by the dependants of
this great man were to be respected.
[111] The dependants do not always shew the respect which, seemingly,
they ought to render to their patron. One of the Indians of Amparo (not
he of the crabs) met his master, the owner of the place, in the field
near to the dwelling-house. The Indian took off his own hat to speak
to his master, but the same was not done by his superior; however the
fellow quickly performed this for him, saying “When you speak to people
take off your hat.”—“_Quando se falla a gente tira se o chapeo._” The
master took this quietly and when the conversation ended, his hat was
returned.
[112] Vide Appendix.
[113] I do not know whether I might not almost say of Brazil:
Regarding Itamaraca, there exists the following adage, “What is it
that persecutes thee island?” The answer is “The being an island, the
ants and Guedes.” “_Que te persegue ilha? Ilha, formiga, Guedes._” Or
in other words, the inconvenience occasioned by being obliged to cross
the channel from the main land; the ants, which sufficiently explain
for themselves; and Guedes;—these were a family of unquiet spirits who
resided in the island, and kept it in perpetual turbulence from their
quarrels. The remains still exist; but now they are good and peaceable
subjects.
[114] “_Agora Senhor Rei, vai te embora._”
[115] In 1646, after the Portugueze had taken possession of the
guard-ship at Os Marcos, they proceeded to that which was stationed at
Itapisuma or Tapissuma, and this was burnt by the Dutch.—History of
Brazil, vol. ii. p. 177.
[116] A man of colour with whom I was acquainted possessed several tame
oxen, some of which with a cart he used to hire to the planters by the
day, and one or other of his sons attended to drive them. Two of these
animals were stolen, and a suspicion falling upon a man of reputed
respectability in the country, who had rented a sugar plantation not
far distant, one of the sons of the owner of the oxen determined to try
to ascertain the fact. He dressed himself in leather, as a disguise,
and rode to the dwelling of the person in question, where he arrived
at dusk. The master of the house was not at home, but he spoke to the
housekeeper, saying, that he had just arrived from the Sertam with
cattle on sale, which would reach the neighbourhood on the following
morning; he requested to know if she thought her master would purchase
his drove. She answered in the affirmative, but said that he had better
stay all night, for the purpose of seeing the intended purchaser, who
would arrive on the next day. The false Sertanejo told her not to be
uneasy about his accommodation, as he would sleep in the mill, to which
he rode, and there he remained very quietly during the early part of
the night. When all was still he began to search for the hides or horns
of his oxen. The former would be recognised by the private mark, which
was made (as is usual) with a red-hot iron upon the right haunch, and
the latter he would know from the peculiar bore of their tips (by which
they are in part harnessed to the cart) for he had bored them himself,
and was in the constant habit of driving these oxen; besides, tame oxen
are so seldom killed, that if he found any horns which were bored, he
might presume that they were those of his beasts. He had given up his
search, and almost all hope of finding what he sought, when, as he lay
in his hammock, he happened to cast his eyes upwards, and saw two fresh
out-stretched hides hanging to the higher wood-work of the mill. He
scrambled up the timbers with a lighted piece of wood in one hand; and
moving this to and fro near to the hides, that it might give a better
light, he discovered that they bore his father’s mark. He lost no time
in cutting from both of them the pieces which contained the mark, and
carefully preserving these he mounted his horse about two o’clock in
the morning and rode home. He kept the bits of leather as trophies, and
shewed them in proof of his former assertions respecting the person
who had stolen the oxen, but neither did he obtain, nor did he expect
to obtain any redress. These transactions occurred in 1811, and within
five leagues of Recife.
[117] It has obtained the name of _formiga de roça_. The word _roça_
means literally a piece of land that has been planted, of which the
native wood has been cut down and cleared away. But at the present
day, in Pernambuco, the word _roça_ is applied to the mandioc plant
exclusively; thus a peasant will say “_hum bom roçado de roça_,” a good
field of mandioc. The word _roçado_ is used in speaking of any kind of
field; as for instance, a fine _roçado_ for cotton,—a fine _roçado_
for cane, &c.
[118] In the _Nouvelle Relation de la France Equinoxiale_, by _Pierre
Barrere_, I find that the great red ant is as troublesome in the
neighbourhood of Cayenne as in the part of South America which I
visited. p. 60.
[119] Labat says, “_Cet insecte engraisse les volailles_.” I know that
fowls are fond of the insect; but the peasants of Pernambuco prevent
the poultry from eating it, because they say that such food gives a bad
taste to the flesh; this is, I think, by no means improbable, for the
_copim_ has a most disagreeable smell. This author afterwards continues
the same subject, saying, “_Il y a deux sortes de bois qui ne sont pas
de leur goût; l’acajou et le bois amer. Cela vient de ce que le suc et
le bois de ces deux arbres est extrémement amer_.”—Nouveau Voyage,
tom. ii. p. 389 and 392.
I do not know what tree he means by the _bois amer_, which in another
place he calls _Simarouba_. I well know that the red ant will not
molest the leaves of the acaju tree; but the same occurs with regard
to many other plants. The leaves of the acaju are certainly extremely
bitter.
[120] “_Como a lua era forte._”
[121] I have seen Piso’s account of the snakes of Brazil; and although
the description which I have given of those which I saw, and of which
I heard, differs somewhat from his, I have allowed mine to remain as
it originally stood. Piso mentions the root of the _jurepeba_ plant
as being efficacious in curing the bites of snakes. Is this the
_jurubeba_? If so, it is surprising that it should not now be used for
this purpose. The _jurubeba_ is to be found in almost all situations;
a small shrub which yields a fruit resembling the potatoe apple. A
decoction of the root is taken frequently at the present day for coughs
and colds.
Piso likewise speaks of the _caatia_, or _caiatia_, or _caacica_ plant,
which he says, has deservedly obtained the name of the _herva de
cobras_; his description of it at p. 102, agrees in some respects with
that of the _herva cobreira_, of which I have spoken at chapter 12; but
it can scarcely be the same, for mine would have been more plentiful if
it had been indigenous.
[122] History of Brazil, vol. i. p. 47.
[123] History of Brazil, vol. i. p. 485.
[124] Labat in his _Nouveau Voyage aux isles de l’Amerique_ gives an
elaborate account of the mangrove plants. He speaks of three species,
and treats in the first place of the _mangle noir ou paletuvier_.
To this tree he applies precisely what I should say of the _mangue
vermelho_ or red mangrove, with respect to its manner of growing, and
to the description of the plant altogether, excepting in regard of the
bark which he states in the _mangle noir_, to be _fort brune_, whereas
the red mangrove derives its name from the red colour of the inside of
the bark. He says that it is used for tanning, and “_on peut se servir
du tronc de cet arbre pour les ouvrages où l’on a besoin d’un bois qui
résiste à l’eau_,” tom. ii. p. 195 and 197. I suppose he concluded
that this would be so as the wood grew in the water. Now the _mangues_
with which I am acquainted soon rot, even in salt water when used as
stakes; for although the trees are propagated by means of shoots, if a
part of the stem of one of them is put into the ground it does not take
root, and indeed soon rots in any situation. The pens for catching fish
are made of posts which are obtained from the forest, and these are
scarce and dear. Would not the mangrove be used, if it was sufficiently
durable?
He speaks afterwards of the _mangle rouge_, and this from his
description appears to me to be what the Pernambucans call the _mangue
bravo_; this does not grow in salt water, but in the vicinity of it. It
is a large tree of irregular make, the branches being much twisted and
full of knots.
Bolingbroke in his voyage to the Demerary describes the red mangrove as
I have seen it, but he says that the bark is grey. In the Third Report
of the Directors of the African Institution, p. 8, I find that some
notion was entertained in 1809, of introducing the mangrove bark into
this country for tanning.
[125] I once asked an African negro the name of this tree, and he
answered _coraçam de homem_ or man’s heart; thus he did not chuse to
use the name of negro’s heart. The man knew the usual name perfectly
well.
[126] The iron wood is mentioned by Bolingbroke in his voyage to the
Demerary; and the _bois de fer_, by Labat, in the _Voyage du Chevalier
des Marchais à Cayenne_, &c. he says, “_Le bois de fer se trouve
par-tout en quantité_,” tom. iii. p. 240.
[127] Marcgraff also speaks of a species of _jacaranda_, which is a
white wood.
[128] I shall give the names of those with which I am acquainted:
_parôba_, _jacaranduba_, _guabiraba_, _araroba_, _cicopira_,
_embiriba_, _sapucaia_, _aroeira do Sertam_. This last is only found in
parts far removed from the coast, and is accounted of equal value with
the _pao ferro_.
Labat, in speaking of the kinds of wood which are fit for building,
says, “_Je ne croi pas devoir renvoyer à un autre endroit la remarque
que j’ai faite sur tous les bois qu’on met en terre qui est, que pour
peu qu’ils soient bons ce n’est pas la partie qui est en terre qui se
pourrit ni celle qui est dehors, mais seulement ce qui est au ras de
terre_.” This I have found to be true to a certain extent; but there
are some species of timber which rot very quickly under ground, though
the part which he terms _au ras de terre_ is certainly that which
decays the most speedily. He continues “_Pour éviter cet inconvenient,
il faut brûler la partie qui doit être en terre et quelques pouces
au dessus, c’est-à-dire la sécher au feu ou dans les cendres rouges,
sans la réduire en charbon, afin que la seve ou l’humidité qui s’y
pourroit encore trouver, soit entierement dessechée, que les pores
se renfermant, les parties se raprochent les unes des autres, le
bois devient plus compact et par consequent plus propre à résister à
l’humidité_.”—Nouveau Voyage, tom ii. p. 386.
This is done in Pernambuco, and is found to be of great service; but it
is only practised with those woods which are known not to be naturally
durable under ground.
[129] Labat says, “_L’arbre que nous appellons acajou aux isles du
Vent, est le même que celui que les Espagnols appellent cedre dans la
Terre-ferme et dans les grandes isles. Je ne sai qui a plus de raison;
car je n’ai jamais vû les cedres du Liban, que selon les rélations que
j’en ai lû ne ressemblent point du tout au cedre Espagnol_.” He says
likewise, “_Ce qu’il ne faut pas confondre avec l’acajou à fruit dont
j’ai parlé dans un autre endroit_.”—Nouveau Voyage, tom. viii. p. 208
and 212.
He speaks in vol. ii. p. 94, of two large Indian canoes made of _bois
d’acajou_ or _cedre_. I am inclined to think that the _acajou_ of the
islands and the _cedre_ of the Spaniards is the _pao amarello_ of
Pernambuco.
[130] Piso says, that its small clustering red fruit has the property
of curing meat owing to its acidity and astringency.
[131] The indefatigable and all-observant, although unfeeling and
brutal Labat, has also mentioned the _pinham_, under the name of
_medicinier ou pignons d’Inde_, and he gives a print of it. His account
of the plant is elaborate, and he speaks of three kinds. Of that of
which I have treated, he says, “_Sa fleur n’a rien de beau. Elle ne
vient jamais seule, mais en bouquets composez de plusieurs fleurons
d’un blanc sale tirant sur le verd. Chaque fleuron est composé de cinq
feuilles en maniere d’etoile, qui font comme un cul de lampe arrondi
avec un col plus resserré et terminé par l’extrémité des feüilles qui
se renversent en dehors. Le fond du fleuron est garni et comme renfermé
entre cinq petites feuilles. C’est du centre de ces fleurs que l’on
voit sortir le fruit; ordinairement il est de la grosseur d’une noix
commune d’Europe._” He says again (after speaking of its purgative
quality, which it likewise possesses with that of provoking vomiting)
alluding to the separation of each seed into two parts, “_Lorsqu’elle
est recente, elle se partage naturellement en deux parties, entre
lesquelles on trouve une petite pellicule à qui on attribüe une qualité
de purger plus violemment qu’a tout le reste de la noix_.” My old
woman said, that the _pinham_ should not be given, unless the person
who prepared it was well acquainted with it, because a certain part of
the seed was dangerous; but she would not shew me where the dangerous
substance was to be found. Labat continues, saying that four or five
of the seeds are a proper dose as a purge, “_mais quand on en prend
une plus grande quantité, on s’expose à des vomissemens cruels et à
des évacuations trop grandes_.” He mentions a fact which is curious.
In speaking of Europeans having oftentimes eaten of this nut without
being acquainted with its properties, he says, “_une régle générale
qu’il faut observer a l’egard des fruits qu’on ne connoît point est de
n’y point toucher à moins qu’on ne voye q’ils out été bequetez par les
oiseaux_.”—_Nouveau Voyage_, tom. iii. p. 300, 301, and 302.
In Piso, p. 83, an account will be found of the _Munduy-guacu,
Lusitanis Pinhoes do Brasil, ejusque usu in medicina_.
I have perhaps quoted too copiously in writing an account of those
plants which Labat has described, but I must have followed so nearly
what he has said, that my description might have been supposed to
have had his for its basis. Perhaps these plants need not have been
described at all, but to some readers a confirmation of what other
travellers have said may afford satisfaction.
[132] History of Brazil, vol. i. p. 466.
[133] The following story was current at Conception, and I knew all the
persons of whom it was related. A young man was intimate in a family of
a rank inferior to his own, and he frequently made presents to several
individuals of it, which was generally thought strange, as it did not
contain any young female. Therefore to account for this predilection,
it was reported, that the good old woman to whom he was so kind,
possessed a small image of St. Antonio, which was concealed in a bit
of old cloth; and it had several scraps of ribbons and I know not what
else, tied to its neck, legs and arms; and with this she was said to
perform certain mysterious rites, which secured the continuance of the
young man’s affection towards herself and family.
[134] When I resided at Jaguaribe, I was once standing by and hearing
the conversation of a man and woman, who were laughing and joking upon
several subjects; but I was more particularly amused when the man
answered to something that had been mentioned, saying, “I will ask Our
Lady of the Conception.” The woman replied, “But she will not grant
what you ask;” he then said, “Well, I will then apply to Our Lady of
the O.”—Thus entirely forgetting that the same person is intended
under another name.
[135] “_Em negocio de branco, negro nam se mete._”
[136] “_Morra e deixe de bobagems._”
[137] “_A sua gente he mais sabida que a nossa._”
[138] “_Dizem, que Vm. he muito santo._”
[139] Labat, in the _Voyage du Chevalier des Marchais, a Cayenne, &c._
vol. iii. p. 253, gives an account of the bees which corresponds in
some respects with mine. He says, “_Elles n’ont point d’aiguillon,
ou il est si foible qu’il ne peut entamer l’épiderme aussi sans
préparation et sans crainte on les prend a pleines mains sans en
ressentir autre incommodité qu’un leger chatouillement_.”—I do not
think those of Pernambuco would be found to be quite so harmless.
[140] I have seen a print in Barlæus representing this channel as
still being open, and the fort situated upon an island which it almost
entirely covers.
[141] I have been much blamed by one of my friends for not having eaten
of the flesh of the _jacarè_; and indeed I felt a little ashamed of
my squeamishness, when I was shown by the same friend, a passage in a
French writer, whose name I forget, in which he speaks favourably of
this flesh. However, if the advocate for experimental eating had seen
an alligator cut into slices, he would, I think, have turned from the
sight as quickly as I did. The Indians eat these creatures, but the
negroes will not, no not even the _gabam_ negroes who are said to be
cannibals.
[142] In making use of the word Brazil, it must be understood that
I mean to denote that portion of the country which I have had
opportunities of seeing. The agriculture of the provinces of Rio de
Janeiro and Bahia is doubtless in a more forward state than that of
Pernambuco and the line of coast to Maranham.
[143] I insert here a description of a machine for rooting up the
stumps of trees, by Cit. Saint Victor, member of the Society of
Agriculture, for the department of the Seine.
“It consists of a bar of forged iron, about two feet eight inches long,
one inch thick towards the handle, and of two inches towards the breech
or platform. The platform, which is circular, is fourteen inches in
diameter. This platform serves as the base of the chamber or furnace
of the mine, which is three inches in diameter, and three inches eight
lines in the length of its bore. The stopper or tampion, which serves
as a plug to the mine, is of the same diameter, to enter within after
a slight paper or wadding. It is attached by a chain to the gun or
mortar, which last is eight inches in diameter. About two inches above
is added a small touch-hole and pan. The hole is directed in an angle
of forty-five degrees, and is primed with powder to communicate with
the charge with which the chamber is filled up to the stopper. This
engine may be cast even with more facility in brass or bronze, and in
this case it must be a little thicker in all its dimensions, in order
to afford a resistance equal to that of the forged iron.”
“USE OF THE MACHINE.”
“When the machine is charged with powder, a small excavation is made
with a pick-axe, in the centre of the stump. The machine is then placed
in it, so that the plug immediately touches the wood. Care must be
taken to fill all the vacancies, either with stones or pieces of iron
or wood, more especially beneath the platform of the machine, in order
that the explosion of the powder may have its full effect on the stump,
of which, if necessary, the principal roots should first be cut if
any appear on the surface of the ground near the stump that is to be
eradicated.”
“When the machine is firmly fixed in its place, the priming is put into
the pan, a slow match applied, the length of which is sufficient to
allow time to retire to a proper distance from the explosion.”—Journal
of Natural Philosophy, &c. by W. Nicholson, vol. iv. p. 243 to 245.
In Pernambuco the only means of rooting up the stumps which is known,
is that of digging deep trenches round about them.
[144] Labat says, that in clearing lands, it is not necessary to take
up the stumps of the trees, unless they are those _des bois mols dont
les souches poussent des rejettons_; now in Brazil, almost all the
trees that have been cut down put forth shoots.
[145] It has been discontinued of late years by some persons, and I
have heard it said, that the ratoon canes do not grow so well; but that
the land requires to be laid down for a much shorter period.
[146] Labat says, “_Les terres neuves grasses et fortes fournissent
abondamment de la nourriture aux souches, et les entretiennent
pendant quinze et vingt ans et plus, sans qu’on s’apperçoive d’aucune
diminution, ni dans l’abondance, ni dans la bonté, ni dans la grandeur,
ni dans la grosseur, des rejettons_;” and he even says that the stumps
“_conduisent plutôt leurs rejettons à une parfaite maturité, pourvûs
qu’on ait soin de rechausser les souches_,” &c.—Nouveau Voyage &c.
tom. iii. p. 368.
I had previously read the following passage in another work, “_Dans
les plantations situées au bord du Demerari on fait trente recoltes
successives de sucre sans transplanter les cannes, &c._—Voyage a la
Guiane &c.” p. 222.
As this work is of doubtful reputation, I should not have cited any
statement which was made in it unless I was myself aware of its
correctness, or unless the fact was mentioned by other writers; but
when Labat speaks of the same thing, there must be some foundation for
the statement.
[147] Labat says, “_Toutes les terres, en un mot qui sont neuves,
c’est-à-dire qui n’ont jamais été planteés, ni semées, dans lesquelles
on met des cannes aussi-tôt qu’on a abbatu les arbres qui les
couvroient, portent des cannes trés grosses et en quantité, remplis de
beaucoup de suc, mais gras, crud, peu sucré, trés difficile à cuire
et à purifier. Je me suis trouvé quelquefois dans ces circonstances
et particulierement à la Guadeloupe, ou ayant fait défricher une
terre neuve, à plus d’une lieüe du bord de la mer, et l’ayant plantée
en cannes c’etoit quelque chose de surprenant de voir le nombre, la
grosseur et la hauteur de ces cannes, lorsqu’elles n’avoient encore
que six mois; cependant je les fis couper a cet âge, et après que
j’eus retiré ce dont j’avois besoin pour planter, je fis faire de
l’eau-de-vie du reste, et je fis mettre le feu au terrain pour consumer
les pailles, dont la pourriture n’auroit servi qu’à augmenter la
graisse de la terre. Quatorze mois aprés cette coupe, je fis employer
en sucre blanc les rejettons qui étoient crûs, dont la bonté repondit
parfaitement à la beauté, qui ne pouvoit être plus grande._”—Nouveau
Voyage &c. tom. iii. p. 339.
His account of this affair still continues, but I have transcribed the
more important part of it.
The master of the grammar school at Itamaraca, told me that he acted
in the same manner with respect to a quantity of cane which he once
planted upon a piece of land that was afterwards cultivated by me; he
was satisfied that this was the better plan, when the land is in the
state which Labat describes; but the people in general thought that he
was mad, until crop time came, and then they changed their opinion.
In another work Labat says, “_le terrain nouvellement défriché, étant
naturellement gras et humide, et sa situation le rendant encore
aqueux, les cannes qu’il produit, sont à la vérité grosses, grandes,
pleines de suc; mais ce suc est gras et aqueux; il est par conséquent
plus long à cuire, plus difficile à purifier, de sorte qu’il faudra
abbatre et mettre au moulin plus de cannes, purifier et cuire plus de
jus ou de suc pour faire une barrique de sucre, qu’il n’en faut à la
Martinique pour en faire quatre_.”—Voyage du Chevalier des Marchais
a Cayenne, &c. tom. iii. 204. In the little experience which I had,
I was surprised to find an increase or decrease in the quantity of
the product of the same number of cart loads of cane from different
quarters of the plantation; but my mind was then too much occupied to
allow me to look for the cause of this.