ing, that he would desire him to beg his father to send a ship for him, and goods for his ransom. The Portugueze, he affirmed, would not understand their conversation. This he said, because the Tupinambas had planned an expedition on the side of Bertioga for the ensuing August, and he feared they would suspect his intention of giving intelligence of it. They in their simplicity believed him, and carried him within stone's throw of the vessel. Hans cried out immediately, that only one must speak to him, for he had said none but his brother could understand him. One of his friends took upon him this part, and told him they were sent to ransom him if they could, and if that proposal was rejected, to seize some of the Tupinambas, and so recover him by exchange. He begged them, for God's sake, not to attempt either means; but to say he was a Frenchman, and give him fishing-hooks and knives. This they readily did, and a canoe was sent to take them in. He then told them of the projected expedition; and they on their part informed him, that their allies designed to attack Uwattibi again, and bade him be of good heart. He expressed himself thankful, that his sins were to receive their punishment in this world rather than in the next, and implored their prayers for his deliverance. The parley was then broken off. Hans gave his masters the knives and fishing-hooks, and promised them more when the ship came for him; for he had told his brother how kindly they had treated him. They were of opinion that they had treated him with great kindVOL. LII.

ness; but now, they said, it was plain he was a Frenchman of some worth, and was therefore to be treated still better: so they permitted him to accompany them to the woods, and bear his part in their ordinary employments.

There was a Cario slave in the town, who having been a slave among the Portugueze, had fled to these Tupinambas, and lived three years with them; a longer time than Hans had been in Brazil: nevertheless, from some strange hatred which he had conceived against him, he frequently urged his masters to kill him, declaring that he had oftentimes seen him fire at the Tupinambas, and that he was the person who had killed one of their chiefs. This man fell sick, and Hans was desired to bleed him by his master, who promised him, if he cured the patient, a share of all the gaine which he should kill, for his fee. Their instrument for bleeding is a sharp tooth, with which, not being used to it, Hans could not open a vein. They then said he was a lost man, and that there was nothing to be done but to kill him, lest he should die, and so become uneatable. Shocked at this, Hans represented that the man might yet recover; but it availed not: they took him out of his hammock, two men supported him upright, for he was too ill to stand, or to know what they were doing, and his master knocked out his brains. Hans then endeavoured to dissuade them from eating him, observing that the body was yellow with disease, and might produce pestilence. They threw away the head and intestines on this account, and devoured the rest. He Оо

did

did not fail to remark to them, that this slave had never been ill since he came among them, till he had endeavoured to procure his death.

The time of their expedition, for which they had been three months making preparations, was now at hand. He hoped they would leave him at home with the women, and then he had determined to fly. Before the time of their departure was come, a boat arrived from a French ship which was lying at Rio de Janeiro; it came to trade for pepper, monkeys, and parrots. One man, who spake the language of the Tupinambas, landed, and Hans intreated him to take him on board; but his masters would not permit him to go, for they were resolved to have a good ransom for him. He begged them then to go with him to the ship; this also they refused, observing, that these people were no friends of his; for though they saw him naked, they had not even given him a cloth to cover him. Ob, but his friends were in the ship, he said. The ship, they replied, would not sail till their expedition was over, and it would be time enough then to take him there. But when Hans saw the boat push off, his earnest wish to be at liberty overpowered him; he sprang forward, and ran towards it along the shore. The savages pursued, some of them came up to him; he beat them -off, outstript the rest, ran into the sea, and swam off to the boat. The Frenchmen refused to take him in, lest they should offend the savages, and Hans, once more resigning himself to his evil destiny, was compelled to swim

back. When the Tupinambas saw him returning they rejoiced; but he affected to be angry that they should have supposed he meant to run away; and said he only went to bid them tell bis countrymen to prepare a present for them when they should go with him to the ship.

Their hostile expeditions are preceded by many ceren.onies. The old men of every settlement frequently addressed the young, and exhorted them to go to war. An old orator, either walking abroad, or sitting up in his hammock, would exclaim, What! is this the example which our fathers have left us, that we should waste our days away at home! they who went out, and fought and conquered, and slew and devoured! Shall we let the enemies, who could not formerly stand in our sight, come now to our own doors, and bring the war home to us?-and then clapping his shoulders and his hams,-no, no, Tupinambas, let us go out, let us kill, let us eat! Such speeches were sometimes continued for some hours, and were listened to with the deepest attention. Consultations were held in every town of the tribe concerning the place which they should attack, and the time was fixed for assembling and setting off.

Religious Ceremonies of the Tupinambas. [From the same Work.]

Once in the year the Payes visited every settlement. They sent notice of their coming, that the ways might be made clear before them. The women of the

place

place which was to receive this visitation, went two and two through every house, confessing aloud all the offences which they had committed against their husbands, and demanding forgiveness for them; and when the Payes arrived they were received with song and dance. They pretended that a spirit which came to them from the remotest parts of the world, gave them power to make the Maraca answer questions and predict events. The house was cleared, the women and children excluded, and the men were then told to produce their maracas, adorned with red feathers, that they might receive the faculty of speech. The Payes sat at the head of the room, and fixed their own in the ground before them; near these the others were fixed, and every man made a present to the jugglers, that his might not be forgotten. This essential part of the business being performed, they fumigated them with petun through a long cane; the Paye then took up one, put it to his mouth, and bade it speak: a shrill feeble voice then seemed to proceed from it, which the savages believe to be the voice of the spirit, and the jugglers bade them go to war and conquer their enemies, for the spirits who inhabit the maracas delight to be satisfied with the flesh of prisoners. Every one then took up his oracle, called it his dear son, and carefully replaced it. The savages, from the Orinoco to the Plata, have no other visible object of worship.

On some occasions there is a greater ceremony, at which Jean De Lery happened once to be present. He and two other French

men went early in the morning to a town of the Tupinambas, thinking to breakfast there. They found all the inhabitants, in number about six hundred, collected in the area: the men went into one house, the women into another, the boys into a third; the Payes ordered the women not to come out, but carefully to listen to the singing, and they put the Frenchmen with them. Presently a sound was heard from the house into which the men had retired; they were singing He-he-he-he, which the women in like manner repeated: the singing was not in a loud key at first, but they continued it a full quarter of an hour, till it became one long and dreadful yell, jumping the whole while, their breasts shaking, and foaming at the mouth: some of them fell down senseless, and De Lery believed they were actually possessed. The boys were making the same hideous howling by themselves; and the three Frenchmen were, as they well might be, in grievous consternation, not knowing what the devil might think proper to do next. After a short pause of silence, the men began to sing in the sweetest and most delightful tones; De Lery was so charmed, that he resolved to go and look at them; and though the women endeavoured to prevent him, and a Norman interpreter said that during seven years which he had passed among them he had never dared be present, he, relying upon his intimacy with some of the elders, went out and made a hole in the roof, through which he and his companions beheld the ceremony.

The men were disposed in three 002

distinct

distinct circles, one close to another. Every one leant forward, the right arm resting on the small of the back, the left hanging down straight; they shook the right leg, and in this attitude they danced and sung; their singing was wonderfully sweet, and at intervals they stamped with the right foot, and spat upon the ground. In the middle of each circle were three or four Payes, each holding a maraca in one hand, and a pipe, or rather hollow cane, with petun in the other; they rattled the oracles, and blew the smoke upon the men, saying, Receive the spirit of courage, that ye may conquer your enemies. This continued two hours. The song commemorated their ancestors; they mourned for them, but expressed a hope, that when they also were gone beyond the mountains, they should then rejoice and dance with them: it then denounced vengeance upon their enemies, whom the maraca had declared they should soon conquer and devour. The remainder of the song, if the Norman interpreter is to be credited, related to a rude tradition of the deluge.

The authority of their priests and oracles was, however, to be confirmed by other modes of divination. They consulted certain of their women who had been gifted with the power of predicting future events. The mode of conferring this power was thus: The Paye fumigated the aspirant with petun, then bade her cry as land as she could, and jump, and atter a while whil round, still shouting, till she dropped down senselessly. When she recovered, he ammed that she bad been dead,

and he had brought her back to life, and from that time she was a cunning woman. When these women also had promised victory, the last appeal was to their dreams. If many of the tribe dreamt of eating their enemies, it was a sure sign of success; but if more dreamt that they themselves were eaten, the expedition was given up.

About the middle of August Konyan Bebe set out with thirty canoes, each carrying about eightand-twenty men: Hans was taken with them; they were going towards Bertioga, and meant to lie in wait and catch others, as they had caught him. Every one carried a rope girt round him, with which to bind the prisoners whom they should take. They were armed with a wooden weapon, called the macana: it it was from five to six feet long; its head shaped like the bowl of a spoon, except that it was flat; this blade was about a foot wide in the widest part, about the thickness of the thumb in the middle, and brought to an edge all round. Such an implement, made of the iron-wood of Brazil, was not less tremendous than a battle-axe; and they wielded it so skilfully, that De Lery remarks, a Tupinamba thus armed would give two swordsmen enough to do. Their bows were of the same wood, which was either red or black, longer and thicker than what were used in Europe, por could any European bend them. They used a plant, called tocon, for a string, which, though slender, was so strong, that a horse could not by fair pulling break it. Their arrows were above a full cloth-yard

in length, and curiously constructed in three parts, the middle part being of reed, the two others of heavy hard wood; the feathers were fastened on with cotton; the head was either of bone, or it was a blade of dry reed cut into the shape of an old laneet, or the sting of a certain species of fish. They were incomparable archers; with leave of the English, says De Lery, who are so excellent in this art, I must say, that a Tupinamba would shoot twelve arrows before an Englishman could let fly six. Fire-arms terrified them til they comprehended their nature; but when they learnt that the gun must be loaded before it could be fired, they thought little of such a weapon, saying they could dispatch six arrows while a gun was loaded once. Nor did they consider them as more destructive than their own shafts, against which no shield or breast-plate was of sufficient strength. In fact, fire-arms were not so deadly in their hands as they were when levelled against them. The French sold them gunpowder; but it was such gunpowder that when three savages filled a barrel to the brim, one held it, another aimed it, and a third applied the match, there was no danger that the gun would burst. Their shields were pieces of the anta's hide, about the size and shape of a drun-head. Their canoes were made of bark; they worked them standing holding the paddle in the middle, and press ing its broad blade back through the water they made no haste; but took their pleasure as they went, and stopped to fish at the mouths of rivers, some blowing horns, others a rude nupet form

ed of a species of long gourd, others playing upon fifes which were made of the bones of their enemies.

When Konyan Bebe halted the first night, the maracas were produced; they rattled them, and danced till it was late, and then the chief bade them go and dream.' Hans was ordered to dream too; but when he said there was no truth in dreams, he was desired to prevail upon God to let them take plenty of prisoners. At subrise they breakfasted upon fish, and when that was done every one' related his dream,—it may be supposed of what materials they were composed; - bloed and 'slaughter, and cannibal banquets. Poor Hans was trembling with hope that they might meet the stronger expedition which the Tupiniquins were preparing, or that he might effect his escape when they reached the scene of action. Unhappily, instead of this, they fell in with five canoes from Bertioga, and after a hard chase came up with them. Hans knew all the ill-fated crew; there were six christian Mamalucos, as the mixed breed are called, among them. The Tupinambas, as they gained upon them, held up their fifes of human bone, and rattled their necklaces of human teeth, shouting and exulting with the certain hope of victory. Great as was the disparity of numbers, the Mamalucos kept off the enemy for two hours, till two of them being desperately wounded, and the others having expended their shot and their arrows, they were finally made pri