But the journey of the fathers did not end here. They could get no redress; and therefore hastened to Rio Janeiro; and succeeding no better there, wenton to the Bay of All-Saints, to Don Diego Lewis Oliveyra, governor and captain-general of the kingdom. The governor ordered an officer to repair with them to Santo Paulo; but it was too late, the prisoners were distributed far and wide, and the commissary could not or dared not attempt to recall them. News also of fresh enterprises meditated against the Paraguay Reductions, by these hideous man-hunters, made the fathers hasten away to put their brethren upon their guard.
The story of the successive devastation of the Reductions is long. The Jesuits were compelled to retreat southward from one place to another with their wretched neophytes. The magistrates and governors gave them no aid, for they entertained no good-will towards them; and they were, even in the central ground between the Parana and Uruguay, compelled to train their people to arms, and defend themselves. It is not only a long but sorrowful recital, both of the injuries received from the Paulistas and from their own countrymen—we must therefore pass it over, and merely notice the manner of their final expulsion.
The court of Spain ordered the banishment of the Jesuits, and the authorities, only too happy to execute the order, surrounded their colleges in the night with soldiers, seized the persons of the missionaries,—their libraries and manuscripts, which in time became destroyed, an irreparable loss to historical literature. Old men in their beds even were not suffered to remain and die in peace, but were compelled to accompany the rest, till they died on their mules in the immense journey from some of the settlements, and across the wildest mountains to the sea. The words of Mr.Southey may well close this strange and melancholy history.
“Bucarelli shipped off the Jesuits of La Plata, Tucuman, and Paraguay, one hundred and fifty-five in number, before he attacked the Reductions. This part of the business he chose to perform in person; and the precautions which he took for arresting seventy-eight defenceless missionaries, will be regarded with contempt, or with indignation, as they may be supposed to have proceeded from ignorance of the real state of things, or from fear, basely affected for the purpose of courting favour by countenancing successful calumnies. He had previously sent for all the Caciques and Corregidores to Buenos Ayres, and persuaded them that the king was about to make a great change for their advantage. Two hundred soldiers from Paraguay were ordered to guard the pass of the Tebiquary; two hundred Corrientines to take post in the vicinity of St. Miguel; and he defended the Uruguay with threescore dragoons, and three companies of grenadiers. They landed at the Falls; one detachment proceeded to join the Paraguay party, and seize the Parana Jesuits; another incorporated itself with the Corrientines, and marched against those on the eastern side of the Uruguay; and the Viceroy himself advanced upon Yapeyen, and those which lay between the two rivers. The Reductions were peaceably delivered up. The Jesuits, without a murmur, followed their brethren into banishment; and Bucarelli was vile enough to take credit in his dispatches for the address with which he had so happily performed a dangerous service; and to seek favour by loading the persecuted Company with charges of the grossest and foulest calumnies.”
The American Jesuits were sent from Cadiz to Italy, where Faenza and Ravenna were assigned for their places of abode. Most of the Paraguay brethren settled at Faenza. There they employed the melancholy hours of age and exile in preserving, as far as they could from memory alone (for they had been deprived of all their papers), the knowledge which they had so painfully acquired of strange countries, strange manners, savage languages, and savage man. The Company originated in extravagance and madness; in its progress it was supported and aggrandized by fraud and falsehood; and its history is stained by actions of the darkest dye. But it fell with honour. No men ever behaved with greater equanimity, under undeserved disgrace, than the last of the Jesuits; and the extinction of the order was a heavy loss to literature, a great evil to the Catholic world, and an irreparable injury to the tribes of South America.
“Bucarelli replaced the exiled missionaries by priests from the different Mendicant orders; but the temporal authority was not vested in their hands—this was vested in lay-administrators.... Here ended the prosperity of these celebrated communities—here ended the tranquillity and welfare of the Guaranies. The administrators, hungry ruffians from the Plata, or fresh from Spain, neither knew the language nor had patience to acquire it. It sufficed for them that they could make their commands intelligible by the whip. The priests had no authority to check the enormities of these wretches; nor were they always irreproachable themselves. A year had scarce elapsed before the Viceroy discovered that the Guaranies, for the sake of escaping from this intolerable state of oppression, were beginning to emigrate into the Portuguese territories, and actually soliciting protection from their old enemies. Upon the first alarm of so unexpected an occurrence, Bucarelli displaced all the administrators; but the new administrators were as brutal and rapacious as their predecessors; the governor was presently involved in a violent struggle with the priests, touching their respective powers, and the confusion which ensued, evinced how wisely the Jesuits had acted in combining the spiritual and temporal authorities.... The Viceroy then instituted a new form of administration. The Indians were declared exempt from all personal service, not subject to the Encomienda system, and entitled to possess property—a right of which, Bucarelli said, they had been deprived by the Jesuits; for this governor affected to emancipate the Guaranies, and talked of placing them under the safeguard of the law, and purifying the Reductions from tyranny! They were to labour for the community under the direction of the administrators; and as an encouragement to industry, the Reductions were opened to traders during the months of February, March, and April. The end of all this was, that compulsory and cruel labour left the Indians neither time nor inclination—neither heart nor strength—to labour for themselves. The arts which the Jesuits had introduced, were neglected and forgotten; their gardens lay waste; their looms fell to pieces; and in these communities, where the inhabitants for many generations had enjoyed a greater exemption from physical and moral evil than any other inhabitants of the globe, the people were now made vicious and miserable. Their only alternative was toremain, and to be treated like slaves, or fly to the woods, and take their chance as savages.”
Here we must close our review of the Spaniards in the New World. Our narrative has been necessarily brief and rapid, for the history of their crimes extends over a vast continent, and through three centuries; and would, related at length, fill a hundred volumes. We have found them, however, everywhere the same—cruel, treacherous, and regardless of the feelings of humanity and the sense of justice. They have wreaked alike their vengeance on the natives of every country they have entered, and on those of their own race who dared to espouse the cause of the sufferers. This spirit continued to the last. In all their colonies, the natives, whether of Indian blood, or the Creoles descended of their own, were carefully excluded from the direction of their own affairs, and the emoluments of office. Spaniards from the mother country were sent over in rapacious swarms, to fatten on the vitals of these vast states, and return when they had sucked their fill. The retribution has followed; and Spain has not now left a single foot of all these countries which she has drenched in the blood, and filled with the groans of their native children.
Mr. Ward, in his “Mexico in 1827,” says that in 1803, the number of Indians remaining in Mexico was two millions and a half; but that their history is everywhere a blank. Some have become habituated to civil life, and are excellent artizans, but the greater portion are totally neglected. That, during the Revolution, the sense of the injuries which the race had received from the Spaniards, and which seemed to have slumbered in theirbosoms for three centuries, blazed up and shewed itself in the eager and burning enthusiasm with which they flocked to the revolutionary standard to throw off the yoke of their ancient oppressors. He adds, “Whatever may be the advantages which they may derive from the recent changes, and the nature of these time alone can determine, the fruits of the introduction of boasted civilization into the New World have been hitherto bitter indeed. Throughout America the Indian race has been sacrificed; nor can I discover that in New Spain any one step has been taken for their improvement. In the neighbourhood of the capital nothing can be more wretched than their appearance; and although under a republican form of government, they must enjoy, in theory at least, an equality of rights with every other class of citizens, they seemed practically, at the period of my first visit, to be under the orders of every one, whether officer, soldier, churchman, or civilian, who chose to honour them with a command.”—vol. ii. p. 215.
Thoughwe now make our first inquiry into the conduct of the Portuguese towards the natives of their colonies, and enter upon so immense a scene of action as that of the vast empire of Brazil, our notice may happily be condensed into a comparatively small space, because the features of the settlement of Paraguay by the Spaniards, and that of Brazil by the Portuguese are wonderfully similar. The natives were of a like character, bold and warlike, and were treated in like fashion. They were destroyed, enslaved, given away in Encomiendos, just as it suited the purpose of the invaders; the Jesuits arrived, and undertook their defence and civilization, and were finally expelled, like their brethren of Paraguay, as pestilential fellows, that would not let the colonists “do as they pleased with their own.”
Yanez Pinzon, the Spaniard, was the first who discovered the coast of Brazil, in A.D. 1500, and coasting northward from Cape Agostinho, he gave the natives such a taste of the faith and intentions of the whites as must have prepared them to resist them tothe utmost on their reappearance. Betwixt Cape Agostinho and the river Maranham, seeing a party of the natives on a hill near the shore, they landed, and endeavoured to open some degree of intercourse; but the natives not liking their appearance, attempted to drive them away, killed eight of them, wounded more, and pursued them with fury to their boat. The Spaniards, of course, did not spare the natives, and soon afterwards shewed that the natives were very much in the right in repelling them, for on entering the Maranham, where the nativesdidreceive them cordially, they seized about thirty of these innocent people and carried them off for slaves.
Scarcely had Pinzon departed, when Cabral, with the Portuguese squadron, made his accidental visit to the same coast. In the following year Amerigo Vespucci was sent thither to make further discoveries, and having advanced as far southward as 52°, returned home. In 1503, he was sent out again, and effected a settlement in 18° S. in what was afterwards called the Captaincy of Porto Seguro. One of the very first acts of Portugal was to ship thither as colonists the refuse of her prisons, as Spain had done to her colonies, and as Portugal also had done to Africa and India; a horrible mode of inflicting the worst curses of European society on new countries, and of presenting to the natives under the name of Christians, men rank and fuming with every species of brutal vice and pestiferous corruption.
Ten years after the discovery of Brazil, a young noble, Diego Alvarez, who was going out on a voyage of adventure, was wrecked on the coast of Bahia, and was received with cordiality by the natives, and namedCaramuru, or the Man of Fire, from the possession of fire-arms. Here he married the daughter of the chief, and finally became the great chief himself, with a numerous progeny around him. Another man, Joam Ramalho, who also had been shipwrecked, married a daughter of the chief of Piratininga, and these circumstances gave the Portuguese a favourable reception in different places of this immense coast. In about thirty years after its discovery the country was divided into captaincies, the sugar-cane was introduced, and the work of colonization went rapidly on. The natives were attacked on all sides; they defended themselves with great spirit, but were compelled to yield before the power of fire-arms. But while the natives suffered from the colonists, the colonists suffered too from the despotism of the governors of the captaincies; a Governor-general was therefore appointed just half a century after the discovery, in the person of Thome de Sousa, and some Jesuits were sent out with him to civilize the natives.
Amongst these was Father Manoel de Nobrega, chief of the mission, who distinguished himself so nobly in behalf of the Indians. The city of Salvador, in the bay of All-Saints, was founded as the seat of government, and the Jesuits immediately began the work of civilization. There was great need of it both amongst the Indians and their own countrymen. “Indeed, the fathers,” says Southey, “had greater difficulties to encounter in the conduct of their own countrymen than in the customs and disposition of the natives. During half a century, the colonization of Brazil had been left to chance; the colonists were almost without law and religion. Many settlers had never eitherconfessed or communicated since they entered the country; the ordinances of the church were neglected for want of a clergy to celebrate them, and the moral precepts had been forgotten with the ceremonies. Crimes which might easily at first have been prevented, had become habitual, and the habit was now too strong to be overcome. There were indeed individuals in whom the moral sense could be discovered, but in the majority it had been utterly destroyed. They were of that description of men over whom the fear of the gallows may have some effect; the fear of God has none. A system of concubinage was practised among them, worse than the loose polygamy of the savages. The savage had as many women as consented to become his wives—the colonist as many as he could enslave. There is an ineffaceable stigma upon the Europeans in their intercourse with those whom they treat as inferior races—there is a perpetual contradiction between their lust and their avarice. The planter will one day take a slave for his harlot, and sell her the next as a being of some lower species—a beast of labour. If she be indeed an inferior animal, what shall be said of the one action? If she be equally with himself an human being and an immortal soul, what shall be said of the other? Either way there is a crime committed against human nature. Nobrega and his companions refused to administer the sacraments of the church to those persons who retained native women as concubines, or men as slaves. Many were reclaimed by this resolute and Christian conduct; some, because their consciences had not been dead, but sleeping; others, for worldly fear, because they believed the Jesuits were armed withsecular as well as spiritual authority. The good effect which was produced on such persons was therefore only for a season. Mighty as the Catholic religion is, avarice is mightier; and in spite of all the best and ablest men that ever the Jesuit order, so fertile of great men, has had to glory in, the practice of enslaving the natives continued.”
Yet, according to the same authority, the country had not been entirely without priests; but they had become so brutal that Nobrega said, “No devil had persecuted him and his brethren so greatly as they did. These wretches encouraged the colonists in their abominations, and openly maintained that it was lawful to enslave the natives, because they were beasts; and then lawful to use the women as concubines, because they were slaves. This was their public doctrine! Well might Nobrega say they did the work of the devil. They opposed the Jesuits with the utmost virulence. Their interest was at stake. They could not bear the presence of men who said mass and performed all the ceremonies of religion gratuitously.” Much less, it may be believed, who maintained the freedom of the natives.
Such were the people amongst which the Jesuits had to act, yet they set to work with their usual alacrity. Fresh brethren came out to their aid; and Nobrega was appointed Vice-provincial of Brazil. They soon ingratiated themselves with the natives by their usual affability and kindness. They zealously acquainted themselves with the language; gave presents to the children; visited the sick; but above all, stood firmly between them and the atrocities of their countrymen. When the Jesuits arrived, these atrocities had driven manytribes into the fiercest hostility, and so evident was it that nothing but these atrocities had made, or kept them hostile, that when they heard the joyful report that the Jesuits were come as friends and protectors of the Indians, and when they saw their conduct so consonant to these tidings,they brought their bows to the governor, and solicited to be received as allies! How universally, on the slightest opportunity, have those called savage nations shamed the Europeans styling themselves civilized, by proofs of their greater faith and disposition to peace! Amicable intercourse and civilization are the natural order of things between the powerful and enlightened, and the weak and simple, if avarice and lust did not intervene.
Nobrega and his brethren soon produced striking changes on these poor people. They persuaded them to live in peace, to abandon their old habits, to build churches and schools. The avidity of the children to learn to read was wonderful. One of the natives soon was able to make a catechism in the Tupi tongue, and to translate prayers into it. They taught them not only reading, writing, and arithmetic, but to sing in the church; an accomplishment which perfectly enchanted them. “Nobrega usually took with him four or five of these little choristers on his preaching expeditions. When they approached an inhabited place, one carried the crucifix before them, and they began singing the Litany. The savages, like snakes, were won by the voice of the charmer. They received him joyfully; and when he departed with the same ceremony, the children followed the music. He set the catechism, creed, and ordinary prayers tosol fa; and the pleasure of learning to sing was such a temptation,that the little Tupis sometimes ran away from their parents to put themselves under the care of the Jesuits.”
Fresh coadjutors arrived, and with them the celebrated Joseph de Anchieta, who became more celebrated than Nobrega himself. Nobrega now established a college in the plains of Piratininga, and sent thither thirteen of the brethren, with Anchieta as schoolmaster. If our settlers, in the different new nations where they have located themselves, had imitated the conduct of this great man, what a world would this be now! what a history of colonization would have to be written! how different to the scene I am doomed to lay open. “Day and night,” says the historian, “did this indefatigable man labour in discharging the duties of his office. There were no books for the pupils; he wrote for every one his lesson on a separate leaf, after the business of the day was done, and it was sometimes day-light before his task was completed. The profane songs that were in use, he parodied into hymns in Portugueze, Castilian, Latin and Tupinamban. The ballads of the natives underwent the same travesty in their own tongue.” He did not disdain to act as physician, barber, nor even shoemaker, to win them and to benefit them.
But it was not merely in such peaceful and blessed acts that the Jesuits were obliged to employ themselves. They were soon called upon to save the very colonies from their enemies. The French entered the country, and the native tribes smarting under the wrongs which the Portuguese had heaped plentifully on them, were only too glad to unite with them against their merciless oppressors. The Jesuits defended their ownsettlements, and then proceeded to give one of the most splendid examples in history of the power there is in Christian principle to suspersede wars, and to extort attention and protection even from men in the fiercest irritation and resentment of injuries. While the Portuguese were making war on the Tamoyos, and other martial tribes, Nobrega denounced their proceedings as heaping injustice upon injustice, for the natives would, he said, trust in the Portuguese if they saw any hope of fair treatment—any safety from the man-hunters. But when the Indians were triumphant, and had surrounded Espirito Santo, and threatened the very existence of the place, Nobrega and Anchieta set sail for that port, everybody looking upon them as madmen rushing upon certain destruction. A more fearful, and to all but that noble faith in truth and justice which is capable of working wonders, a more hopeless enterprise never was undertaken. As they entered the port, a host of war-canoes came out to meet them; but the moment they saw that they were Jesuits, the Indians knew that they came with peaceful intentions, and dropped their hostile attitude. Spite of all the exasperation of their wrongs, and the natural presumption of success, they carried the vessel without injury or insult into port, and listened with attention to the words of the fathers.
For two months these excellent men lived in the midst of those exasperated Indians, nay, one of them remained there alone for a considerable time, labouring to soothe their wrath, to convince them of better treatment, and dispose them to peace. The fiercer natives threatened them daily with death, and with being devoured, but the better spirits and their own blameless lives protected them. They built a little church, and thatched it with palm-leaves, where they preached and celebrated mass daily, and at length effected a peace, and the salvation of the colonies; for they found that a wide-spread coalition was forming amongst the Indian tribes to sweep their oppressors out of the land.
One would have thought that such instances as these of the wisdom and sound policy of virtue, would have been enough to persuade the Portuguese to adopt more righteous measures towards the natives; but avarice and cruelty are not easily eradicated—a famine broke out—they purchased the Indians for slaves with provisions! Nothing can equal the blindness of base minds. Whenever affairs went wrong with them, the Portuguese had recourse to the Jesuits, and the Jesuits by their influence with the Indians, achieved the most signal service for them. They marched against the French, and drove them out. They built towns; they protected the state from hostile tribes. A Jesuit, with his crucifix in his hand, was of more avail at the head of armies than the most able general; but these things once accomplished, all these services were forgotten—the slave-hunters were at work again, and the colonies fell again as rapidly into troubles and consequent decline. By the end of the century, from the discovery of Brazil, the Jesuits had collected all the natives along the coast as far as the Portuguese territories reached, into their aldeas, or villages, and were busy in the work of civilization. Nothing indeed would have been easier than for them to civilize the whole country, had it been possible to civilize the Portuguese first. But their conduct to the natives was but one continued practice of treachery and outrage. When they needed their aid to defend them from their enemies, out marched the natives under their Jesuit leaders, and fought for them; and the first act of the colonists, when the victory was won, was to seize on their benefactors and portion them out as slaves. The man-hunters broke into the villages and carried off numbers, having, in fact, depopulated the whole country besides. There is no species of kidnapping, no burnings of huts, no fomenting of wars between different tribes; no horror, in short, which has made the names of Christians so infamous for the last three hundred years in Africa that had not its parallel then in Brazil.
Besides, for more than a hundred years, Brazil was the constant scene of war and contention between the European powers terming themselves Christian. French, English, and Dutch, were in turn endeavouring to seize upon one part or other of it; and every description of rapine, bloodshed, and treachery which can disgrace nations pretending to any degree of civilization was going on before the eyes of the astonished natives. What notions of Christianity must the Indians have had, when these people called themselves Christians? They saw them assailing one another, fighting like madmen for what in reality belonged to none of them; burning towns, destroying sugar plantations; massacring all, native or colonist, that fell into their hands, or seizing them for slaves. They saw bishops contending with governors, priests contending with one another; they saw their beautiful country desolated from end to end (down to 1664), and every thing which is sacred to heaven or honourable or valuable to men, treated with contempt.—What was it possible for them to believe of Christianity, than that it was some devilish compact, which at once invested men with a terrible power, and with the will to wield it, for the accomplishment of the widest ruin and the profoundest misery?
Through all this, under all changes, whoever were masters, or whoever were contending—the Indians experienced but one lot, slavery and ruin. Laws indeed were repeatedly enacted in Portugal on their behalf—they were repeatedly declared free—but as everywhere else, they were laughed at by the colonists, or resisted with rebellious fury.
Amid this long career of violence, the only thing which the mind can repose on with any degree of pleasure, is the conduct of the Jesuits, the steady friends of justice and the Indians; and towards the latter part of this period there arrived in Maranham one of the most extraordinary men, which not only that remarkable order, but which the world has produced. This was Antonio Vieyra, a young Jesuit, who had left the favour of the king and court, and the most brilliant prospects, for the single purpose of devoting himself to the cause of the Indians. His boldness, his honesty of speech and purpose, his resolute resistance to the system of base oppression, operating through the whole mass of society around him—were perhaps equalled by his fellows; but the greatness of his talents, and the vehement splendour of his eloquence, have few equals in any age. Mr. Southey has given the substance of a sermon preached by him before the governor at St. Lewis, which so startled and moved the whole people, by the novel and fearful view in which he exhibited to them their treatment of theIndians, that with one accord they resolved to set them free.
It is worth while here to give a slight specimen or two of this extraordinary discourse. His text was, the offer of Satan:—“All these things will I give thee, if thou wilt fall down and worship me.”—“Things,” said he, “are estimated at what they cost. What then did the world cost our Saviour, and what did a soul cost him? The world cost him a word—He spoke, and it was made. A soul cost Him his life, and his blood. But if the world cost only a word of God, and a soul cost the blood of God, a soul is worth more than all the world. This Christ thought, and this the devil confessed. Yet you know how cheaply we value our souls? you know at what rate we sell them? We wonder that Judas should have sold his Master and his soul for thirty pieces of silver; but how many are there who offer their own to the devil for less than fifteen! Christians! I am not now telling you that you ought not to sell your souls, for I know that you must sell them;—I only entreat that you will sell them by weight. Weigh well what a soul is worth, and what it cost, and then sell it and welcome! But in what scales is it to be weighed? You think I shall say, In those of St. Michael the archangel, in which souls are weighed. I do not require so much. Weigh them in the devil’s own balance, and I shall be satisfied! Take the devil’s balance in one hand, put the whole world in one scale and a soul in the other, and you will find that your soul weighs more than the world.—‘All this will I give thee, if thou wilt fall down and worship me.’... But at what a different price now doesthe devil purchase souls from that which he formerly offered for them? I mean in this country. The devil has not a fair in the world where they go cheaper! In the Gospel he offers all the kingdoms of the world to purchase a single soul;—he does not require so large a price to purchase all that are in Maranham. It is not necessary to offer worlds; it is not necessary to offer kingdoms, nor cities, nor towns, nor villages;—it is enough for the devil to point at a plantation, and a couple of Tapuyas, and down goes the man upon his knees to worship him! Oh what a market! A negro for a soul, and the soul the blacker of the two! The negro shall be your slave for the few days you have to live, and your soul shall be my slave through all eternity—as long as God is God! This is the bargain which the devil makes with you.”
Amazing as was the effect of this celebrated sermon, of course it did not last long. But Vieyra did not rest here. He hastened to Portugal, and stated the treatment of the Indians to the king. He obtained an order, that all the Indian settlements in the state of Maranham should be under the direction of the Jesuits; that Vieyra should direct all expeditions into the interior, and settle the reduced Indians where he pleased; and that all ransomed Indians should be slaves for five years and no longer, their labour in that time being an ample compensation for their original cost. Here was a sort of apprenticeship system more favourable than the modern British one, but destined to be just as little observed.
I regret that my limits will not permit me to follow further the labours and enterprises of Vieyra and his brethren in behalf of the Indians, whom they sought far and wide in that immense region, and brought in thousands upon thousands into settlements, only to arouse afresh the furious opposition, and bring down upon themselves the vengeance of the colonists. But the history of this great strife between Christianity and Injustice, in Brazil, fills three massy quarto volumes, and runs through three centuries. It is full of details of the deepest interest; but there is no chapter, either in that history or any other, more heart-rending, than that of the transfer of the seven Reductions of the Jesuits lying east of the Uruguay. These were ceded by Spain to Portugal in 1750, in a treaty of demarcation.
“They contained,” to use the words of Mr. Southey, “thirty thousand Guaranies, not fresh from the woods or half reclaimed, and therefore willing to revert to a savage state, and capable of enduring its exposure, hardships, and privations; but born as theirfathers and grandfathers had been, in easy servitude, and bred up in the comforts of regular domestic life. These persons, with their wives and their children, their sick and their aged, their horses, and their sheep and their oxen, were to turn out, like the children of Israel from Egypt, into the wilderness; not to escape from bondage, but in obedience to one of the most tyranical commands that ever were issued in the recklessness of unfeeling power.” Mr. Southey adds, “Yet Ferdinand must be acquitted of intentional injustice. His disposition was such, that he would have rather suffered martyrdom than have issued so wicked an edict, had he been sensible of its inhumanity and wickedness.”
This might more readily be credited, if, when the abominable enormity of the measure was made manifest to him, any disposition was shewn to stop the proceedings, or make reparation for the misery inflicted. But nothing of the kind took place. The Jesuits made immediate and earnest representations; the Indians cried out vehemently against their expatriation; the colonists of both countries were averse to the measure; the very governors and officers proceeded tardily with it, in the hope that the moment the evil was discovered it would be countermanded; but no such countermand was ever issued. And what was there to hinder it? The King of Spain and the Queen of Portugal, were man and wife, dwelling in one palace, and of the greatest accord in life and sentiment; it had only to be willed by one of them, and it might, and would have been, speedily done. If ever there was a cold-blooded transaction, in which the lives and happiness of thirty thousand innocentpeople were reckoned of no account in the mere tracing of a boundary line between two countries, this appears to be one; and if ever the retribution of heaven was displayed in this world, it would seem to have been in the persons of the monarchs who issued this brutal order, and suffered it to stand, spite of the cries of the thousands of sufferers. Happy in each other, while they thus remained insensible to the happiness of these poor Indians, the queen was consumed by a slow and miserable malady, and the king, a weak man of a melancholy temperament, sunk heartbroken for her loss.
But meantime, commissioners and armies of both Spanish and Portuguese were drawing towards the confines of the doomed land, to carry into effect the expulsion of its rightful inhabitants. The Jesuits behaved with the utmost submission and propriety. Finding that they could do nothing by remonstrance, they offered to yield up the charge of the Reductions to whatever parties might be appointed to receive it. The natives appealed vehemently to the Spanish governor. “Neither we nor our forefathers,” said they, “have ever offended the king, or ever attacked the Spanish settlements. How then, innocent as we are, can we believe that the best of princes would condemn us to banishment? Our fathers, our forefathers, our brethren, have fought under the king’s banner, often against the Portuguese, often against the savages. Who can tell how many of them have fallen in battle, or before the walls of Nova Colonia, so often besieged? We ourselves can shew in our scars, the proofs of our fidelity and our courage. We have ever had it at heart to extend the limits of theSpanish empire, and to defend it against all enemies; nor have we ever been sparing of our blood, or our lives. Will then the Catholic king requite these services by the bitter punishment of expelling us from our native land, our churches, our homes, and fields, and fair inheritance? This is beyond all belief! By the royal letters of Philip V., which, according to his own injunctions, were read to us from the pulpits, we were exhorted never to suffer the Portuguese to approach our borders, because they were his enemies and ours. Now we are told that the king will have us yield up, to these very Portuguese, this wide and fertile territory, which for a whole century we have tilled with the sweat of our brows. Can any one be persuaded that Ferdinand the son should enjoin us to do that which was so frequently forbidden by his father Philip? But if time and change have indeed brought about such friendship between old enemies, that the Spaniards are desirous to gratify the Portuguese, there are ample tracts of country to spare, and let those be given them. What! shall we resign our towns to the Portuguese? The Portuguese!—by whose ancestors so many hundred thousands of ours have been slaughtered, or carried away into cruel slavery in Brazil? This is as intolerable to us, as it is incredible that it should be required. When, with the Holy Gospels in our hands, we promised and vowed fidelity to God and the king of Spain, his priests and governors promised us on his part, friendship and perpetual protection,—and now we are commanded to give up our country! Is it to be believed that the promises, and faith, and friendship of the Spaniards can be of so little stability?”
But the Spaniards and Portuguese advanced with their troops into their country. The poor people, driven frantic by their grief and indignation, determined to resist. They brought out their cannon, made of pieces of large cane, covered with wet hides and bound with iron hoops, and determined with such arms even, to oppose those more dreadful ones, of which they had too often witnessed the effect. For some time they repelled their enemies, and even obliged them to retire from the territory; but in the next campaign, the allied army made dreadful havoc amongst them. Yet they still remained in arms; and their sentiments may be well understood by the following characteristic extract, sent from one of their officers to an officer of the Spanish troops,—“Sir, look well; it is a well-known thing, that since our Lord God in his infinite wisdom created the heavens and the earth, with all which beautifies it, which is to endure till the day of judgment, we have not known that God, who is the Lord of these lands, gave them to the Spaniards before he came into the world. Three parts of the earth are for them; namely, Europe, Asia, and Africa, which are to the east; and this remaining part in which we dwell, our Lord Jesus Christ, as soon as he died, set apart for us. We poor Indians have fairly possessed this country during all these years, as children of God, according to his will, not by the will of any other living being. Our Lord God permitted all this that it might be so. We of this country remember our unbelieving grandfathers, and we are greatly amazed when we think that God should have pardoned so many sins as we ourselves have committed. Sir, consider that which you areabout is a thing which we poor Indians have never seen done amongst Christians!”
Poor people! how little did they know how feeble are the strongest reasons drawn from the Christian faith, when addressed to those who would resent as a deadly insult the true charge that they are no Christians at all. In this case the Indians were the only Christians concerned in this melancholy affair. Well might they say, “Your actions are so different from your words, that we are more amazed than if we saw two suns in the firmament.” Well might they ask, “What will God say to you after your death on this account? What answer will you make in the day of judgment when we shall all be gathered together?” Like all other Europeans when doing their will on the natives of their colonies, they cared neither for God, nor the day of judgment; they went on and drove the genuine Christians, the poor simple-hearted Indians, to the woods, or compelled them to submit. Their lands were laid waste, their towns burnt; many were slain, many were dispersed, many died heartbroken in the homeless woods,—and scarcely was all this misery and wickedness completed,—when the news of the king’s death arrived, and soon after, the annulment of this very treaty; so that these lands were not to be yielded to the Portuguese, and all this evil had been done, even politically, in vain. The poor people were invited to return to their possessions, and the Jesuits to their sorrowful labour of repairing the ravages so foolishly and heartlessly committed.
Mr. Southey thinks that the Portuguese in Brazil were more lenient to the natives than the Spaniardsin their South-American colonies. I must confess that his own History of Brazil does not give me that impression. It is true that they did not succeed in so speedily depopulating the country; but that in part, must be attributed to the more warlike and hardy character of the people, and to the fact that Brazil did not for a long time become a mining country. By the time that it did, all the Indians that the horrible man-hunters of San Paulo could seize in their wild excursions, were wanted in the cultivated lands and sugar plantations, and negroes were imported in abundance—the English for a long time supplying by contract four thousand annually. The final expulsion of the Jesuits deprived the Indians of the only body of real friends that they ever knew. Finer materials than those poor people for civilization, no race on the earth ever presented. Had the Jesuits been permitted to continue their peaceful labours, the whole continent would have become one wide scene of peace, fertility, and happiness. What a contrast does Brazil present, after the lapse of three centuries, and even after the introduction of European royalty! The people are described by modern travellers as living in the utmost filth, idleness, licentiousness, and dishonesty. “The Indians are driven into the interior, where,” says Mr. Luccock, “they form a great bar to civilization; their animosity to the whites being of the bitterest sort, and their purposes of vengeance for injuries received, so long bequeathed from father to son, as to be rooted in their hearts as firmly as the colour is attached to their skin. Under the influence of this passion, they destroy every thing belonging to the Europeans or their descendants, which falls in theirway; even the cow and the dog are not spared. For such outrages they pay dearly; small forts, or military stations, being placed around the colonized parts of the district, from whence a war of plunder and extermination is carried on against them. In this warfare not only are fire-arms made use of, but the lasso, dogs, and all the stratagems which are usually employed against beasts of prey.” Mr. Luccock met with one man who had been thus engaged against the Indiansforty years, and was on his way to ask some honorary distinction from the sovereign for his services!
Instead of a country swarming with labourers and good citizens, as it would have been under a Christian policy, Brazil now suffers for want of inhabitants, and the barbarous slave-trade is made to supply the whole country with servants. Ten thousand negroes are annually brought into Rio alone, whence we may infer how vast must be the demand for the whole empire; and of the estimation in which they are held, and of the sort of religion which still bears the abused name of Christianity there, one anecdote will give us sufficient idea. “Two negroes,” says Mr. Luccock, “being extremely ill, a clergyman was sent for, who on his arrival found one of them gone beyond the reach of his art; and the other, having crawled off his bed, was lying on the floor of his cabin. As we entered, the priest was jesting and laughing in the most volatile manner—then filled both his hands with water, and dropped it on the poor creature’s head, pronouncing the form of baptism. The dying man, probably experiencing some little relief from the effusion, exclaimed, ‘Good—very good.’ ‘Oh,’ said the priest, ‘it is very good, is it?—then there is more foryou;’ dashing upon him what remained in the basin. Without delay he resumed his jokes, and in the midst of them the man expired.”
We must now quit South America, to follow the EuropeanChristiansin their colonial career in another quarter of the globe. And in thus taking leave of this immense portion of the New World, where such cruelties have been perpetrated, and so much innocent blood shed by the avarice and ambition of Europe, we may ask,—What has been done by way of atonement; or what is the triumph of civilization? We have already quoted Mr. Ward on the present state of the aborigines of Mexico, and Mr. Luccock on those of Rio Janeiro. Baron Humboldt can furnish the reader with ample indications of a like kind in various parts of South America. Maria Graham tells us, so recently as 1824, that in Chili, Peru, and the provinces of La Plata, the system of Spain, which had driven those realms to revolt, had diffused “sloth and ignorance” as their necessary consequences. That in Brazil, “the natives had been either exterminated or wholly subdued. The slave-hunting, which had been systematic on the first occupation of the land, and more especially after the discovery of the mines, had so diminished the wretched Indians, that the introduction of negroes was deemed necessary:theynow people the Brazilian fields; and if here and there an Indian aldea is to be found, the people are wretched, with less than negro comforts, and much less than negro spirit or industry:the Indians are nothing in Brazil.”
That the system of exterminating the Indians has been continued to the latest period where any remained, we may learn from a horrible fact, which she tells us she relates on good authority. “In the Captaincy of Porto Seguro,within these twenty years, an Indian tribe had been so troublesome that the Capitam Môr resolved to get rid of it. It was attacked, but defended itself so bravely, that the Portuguese resolved to desist from open warfare; but with unnatural ingenuity exposed ribbons and toys, infested with small-pox matter, in the places where the poor savages were likely to find them. The plan succeeded. The Indians were so thinned that they were easily overcome!”—Voyage to Brazil, p. 9.
But if any one wishes to learn what are the wretched fruits of all the bloodshed and crimes perpetrated by the Spaniards in America, he has only to look into Sir F. B. Head’s “Rough Notes on the Pampas,” made in 1826. What a scene do these notes lay open! Splendid countries, overrun with a most luxuriant vegetation, and with countless troops of wild horses and herds of wild cattle, but thinly peopled, partly with Indians and partly with the Gauchos, or descendants of the Spanish, existing in a state of the most hideous hostility and hatred one towards another. The Gauchos, inflamed with all the ancient demoniacal cruelty and revenge of the Spaniards,—the Indians, educated, raised, and moulded by ages of the most inexpiable wrongs into an active and insatiable spirit of vengeance, coming, like the whirlwind from the deserts, as fleet and unescapable, to burn, destroy, and exterminate—in a word, to inflict on the Gauchos all the evils of injury and death that they and their fathers have inflicted on them. As Captain Head scoured across those immense plains, from BuenosAyres, and across the Andes to Chili, he was ever and anon coming to the ruins of huts where the Indians had left the most terrible traces of their fury. It may be well to state, in his own words, what every family of the Gauchos is liable to:—
“In invading the country, the Pampas Indians generally ride all night, and hide themselves on the ground during the day; or if they do travel, crouch almost under the bellies of their horses, who, by this means, appear to be dismounted and at liberty. They usually approach the huts at night, at a full gallop, with their usual shriek, striking their mouths with their hands; and this cry, which is to intimidate their enemies, is continued through the whole of the dreadful operation.
“Their first act is to set fire to the roof of the hut, and it is almost too dreadful to fancy what the feelings of a family must be, when, after having been alarmed by the barking of the dogs, which the Gauchos always keep in great numbers, they first hear the wild cry which announces their doom, and in an instant afterwards find the roof burning over their heads.
“As soon as the families rush out, which they of course are obliged to do, the men are wounded by the Indians with their lances, which are eighteen feet long; and as soon as they fall, they are stripped of their clothes; for the Indians, who are very desirous to get the clothes of the Christians, are careful not to have them spotted with blood. While some torture the men, others attack the children, and will literally run the infants through the body with their lances, and raise them to die in the air. The women are also attacked; and it would form a true but dreadfulpicture to describe their fate, as it is decided by the momentary gleam which the burning roof throws upon their countenances.
“The old women, and the ugly young ones, are instantly butchered; but the young and beautiful are idols by whom even the merciless hand of the savage is arrested. Whether the poor girls can ride or not, they are instantly placed upon horses, and when the hasty plunder of the hut is concluded, they are driven away from its smoking ruins, and from the horrid scene which surrounds it. At a pace which in Europe is unknown, they gallop over the trackless regions before them, feed upon mare’s flesh, sleeping on the ground, until they arrive in the Indian’s territory, when they have instantly to adopt the wild life of their captors.”
Scenes of such horrors, where the mangled remains of the victims were still lying around the black ruins of their huts, which Captain Head passed, are too dreadful to transcribe. But what are the feelings of the Gaucho towards these terrible enemies? Captain Head asked a Gaucho what they did with their Indian prisoners when they took any.—“To people accustomed to the cold passions of England, it would be impossible to describe the savage, inveterate, furious hatred which exists between the Gauchos and the Indians. The latter invade the country for the ecstatic pleasure of murdering the Christians, and in the contests which take place between them, mercy is unknown. Before I was quite aware of those feelings, I was galloping with a very fine-looking Gaucho who had been fighting with the Indians, and after listening to his report of the killed and wounded, I happened,very simply, to ask him how many prisoners they had taken. The man replied with a look which I shall never forget—he clenched his teeth, opened his lips, and then sawing his fingers across his bare throat for a quarter of a minute, bending towards me, with his spurs sticking into his horse’s sides, he said, in a sort of low, choking voice, ‘Se matan todas,’—we kill them all!”
Here then we have a thinly populated country inhabited, so far as it is inhabited at all, by men that are inspired towards each other by the spirit of fiends. It is impossible that civilization can ever come there except by some fresh and powerful revolution. We hear of the new republics of South America, and naturally look for more evidences of good from the spirit of liberty: but in the towns we find the people indolent, ignorant, superstitious, and most filthy; and in the country naked Indians on horseback, scouring the wilds, and making use of the very animals by which the Spaniards subjugated them, to scourge and exterminate their descendants. In the opinion of Captain Head, they only want fire-arms, which one day they may get, to drive them out altogether! And what are they whom they would drive out? Only another kind of savages. People who, calling themselves Christians, live in most filthy huts swarming with vermin—sit on skeletons of horses’ heads instead of chairs—lie during summer out of doors in promiscuous groups—and live entirely on beef and water; the beef, chiefly mare’s flesh, being roasted on a long spit, and every one sitting round and cutting off pieces with long knives. The cruelty and beastliness of their nature exceeding even that of the Indians themselves.
This then is the result of three centuries of bloodshed and tyranny in those regions—one species of barbarism merely substituted for another. What a different scene to that which the same countries would now have exhibited, had the Jesuits not been violently expelled from their work of civilization by the lust of gold and despotism. “When we compare,” says Captain Head, “the relative size of America with the rest of the world, it is singular to reflect on the history of these fellow-creatures, who are the aborigines of the land; and after viewing the wealth and beauty of so interesting a country, it is painful to consider what the sufferings of the Indians have been, and still may be. Whatever may be their physical or natural character12... still they are the human beings placed there by the Almighty; the country belonged to them; and they are therefore entitled to the regard of every man who has religion enough to believe that God has made nothing in vain, or whose mind is just enough to respect the persons and the rights of his fellow-creatures.”
The view I have been enabled in my space to take of the treatment of the South Americans by their invaders, is necessarily a mere glance,—for, unfortunately for the Christian name and the name of humanity, the history of blood and oppression there is not more dreadful than it is extensive. I have not staid to describe the conduct of the French, Dutch, and English, in their possessions on the southern continent, simply because they are only too much like those of the Spaniards and Portuguese—they form no bright exception, and we shall only too soon meet with these refined nations in other regions.
Note.—The fate of Venezuela ought not to be quite passed over. It is a striking instance of the indifference with which the lives and fortunes of a whole nation are often handed over by great kings to destruction as a mere matter of business. Charles V. of Spain being deeply indebted to a trading house of Augsburgh, the Welsers, gave them this province. They, in their turn, made it over to some German military mercenaries, who overrun the whole country in search of mines, and plundered and oppressed the people with the most dreadful rapacity. In the course of a few years their avarice and exactions had so completely exhausted and ruined the province that the Germans threw it up, and it fell again into the hands of the Spaniards, but in such a miserable condition that it continued to languish and drag on a miserable existence, if it has even recovered from its fatal injuries at the present time.