him like fiends, now called him son, and begged his favour. They said, that all the harm which they had done, or intended to do to him, was in mistake, because they supposed him to be a Portuguese, and they hated that people; but they had eaten many of them, and their God was never angry with them for so doing. The beard which Hans had been so unwilling to part with, now also appeared as good evidence in his favour; it was red, like a Frenchman's, and they observed that the beards of the Portuguese were black. This was a happy sickness for him. Yeppipo and his wife recovered; there was no longer any talk of the feast, but he was still strictly guarded.

After some time, the French interpreter came again to Uwattibi; he had been collecting pepper and feathers, and was now on his way to the port where the ships were to meet him. Hans told him his plain story, and besought him to tell the savages what he truly was, and to take him with him to the ships; and he adjured him, if he had in him any spark of christian humanity, or any hope of salvation, not to be guilty of his death. The man replied, that he had really taken him for one of the Portuguese, and those people were so cruel that they hung every Frenchman whom they took in the country. He now, however, said to the Tu pinambas that he had been mistaken, that their prisoner was a German, and a friend of the French, and proposed to take him in his company. Their gratitude did not extend so far. No, they replied, he was their slave not

withstanding, for they had caught him among the Portuguese. Let his father or his brethren come for him in a ship, with hatchets, knives, scissars, combs, and looking-glasses, to ransom him like their child or brother, and he then should go. The Frenchman told them this should be done, and promised Hans to be his friend when the ships arrived. When the interpreter was gone, Alkindar asked if that man was his countryman; and being answered that he was, Why then, said he, did he not give you a knife, or something of that kind, which you might have presented to me? The wholesome effects of the contagion seemed to be wearing away. His mistress said, that the Anhanga, or evil spirit, came to her in the night, and asked where the slaughter-club was? where had they hidden it? There were some who murmured about him, and said, that whether Portuguese or French, the meat was the same.

The inhabitants of Tickquarippe, which was at some little distance, were about to kill a Margaia slave; a party from Uwattibi went to the feast, and took Hans with them. He went to the prisoner the evening before the slaughter, and observed to him, that his time was nearly come. The man smiled, and said, Yes, every thing was ready except the mussarana (the cotton rope which was to be fastened round his waist); but the mussaranas here, he said, were nothing like what they were in his country. And he spoke of what was to be done to-morrow as if it were a festival of which he was to

be a partaker.

Hans left him, and sat down to read a Portuguese book; the savages got it from a prize taken by the French, and had given it him: but unable to drive away the thoughts of this Margaia, and not perhaps quite satisfied with himself for what he had said to him, he returned, and said, Do not think, friend, that I am come hither to devour you, for I also am a prisoner, and my masters have brought me here; and he endeavoured to give him the best comfort, by saying, that though his body would be eaten, his soul would enter into a better world, and there be happy. The savage inquired if this was true, and remarked that he had never seen God. That, said Hans, you will do in another life. A storm arose in the night. The savages cried out, it was that wicked conjuror's doing to save the prisoner, because the Margaias and the Portuguese were friends: we saw him yesterday, said they, turning over the skins of thunder (by which they meant the leaves of the book). Luckily for him, it cleared in the morning, and the feast was performed without interruption.

As Hans and his master were returning by water, the wind was violently against them, and the rain incessant, and they called upon him to give them fair weather. There was a boy in the canoe who had carried off a bone from the feast, and was now picking it. He bade him throw it away; but at this they all cried out that it was a dainty. The weather continued wet and stormy, so that having been three days on their way, though it was only a

day's distance, they were obliged at last to haul their canoes ashore, and go the remainder of the way by land. Every one took what food he had before they began their march, and the boy finished his bone, and having well polished it, cast it from him. The clouds dispersed as they proceeded, and Hans then asked them, if he had not spoken truly when he affirmed that God was angry with that boy for eating human flesh? But, they replied, there would have been no evil consequences if he had not seen him eating it. They looked upon him as the immediate cause, and looked no further.

When he had remained five months in this miserable captivity, another vessel came from St. Vin cente, for the Portuguese and Tupinambas used to carry on trade and hostilities with each other at the same time. They wanted mandioc flour for the numerous slaves who were employed in their sugar-works. When a ship was sent to procure this, a gun was fired on her arrival; two savages then put off towards her in a canoe, held up what they had to sell, and settled the price in knives, reapinghooks, or whatever else was on board for barter. Other canoes kept at a distance till the exchange was fairly completed. As soon as that was done, and the two brokers had returned, then they began to fight; a barbarous, but convenient arrangement. When the two traders went off, the Portuguese inquired if Hans was yet alive, and said that his brother was on board, and had brought some goods for him. When Hans heard this, he besought them to let him speak to his brother, say

ing, that he would desire him to beg his father to send a ship for him, and goods for his ransom. The Portuguese, he affirmed, would not understand their con versation. 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 a 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 wereof opinion that they had treated him with great kind VOL. 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 Cairo slave in the town, who having been a slave among the Portuguese, 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 game 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 avein. 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 20

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. Oh, 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 Tapinambas 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 his countrymen to prepare a present for them when they should go with him to the ship.

Their hostile expeditions are preceded by many ceremonies. 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 be fore them. The women of the

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 conti nued 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