An Account of the Abipones, an Equestrian People of Paraguay, (1 of 3)

Some years after, I was sent by the superior to the city of St. Joachim. The rumour concerning the Indians of Mbaeverà continued to spread, and with it the fear of the Spaniards, who durst not even approach the woods, which promised so abundant an harvest of the herb of Paraguay. Under the conduct of Vilalba, I set out with five and twenty Indians, through marshes and rivers. The bridges and other aids, prepared to secure the passage of the Spaniards, had long perished. Every obstacle however being overcome, we arrived at the place in question, and discovered the remains of the savage hut. The bones of apes, boars, and antas, a wooden mortar, a few grains of maize, and other things of this kind, were discovered there; a path leading to the river side, well trod with the naked feet of the Indians, was also visible; but not a single recent vestige could we any where detect, though for many days we attentively searched both the neighbouring woods, and the banks of the river Acaraỹ. After having traversed the mournful solitude eighteen days, and suffered what neither I can describe nor my reader credit, as no hope remained of finding the Indians, we returned to the town, the improvement of our patience being our only recompense. I walked the whole way, and often barefoot. Had I turned ever so little from the east to the south, we should have found the habitations of the savages, as was proved to me the following year. The Spaniards, being made acquainted with my diligent search of the forest of Mbaeverà, persuaded themselves that the savages had migrated elsewhere, and accordingly set out thither in great numbers. But, lo! in the course of their business, they perceived the savages dropping in upon them one after another. Conciliated by familiar discourse, and presents of beef and other trifles, they seemed to entertain no hostile sentiments, but visited the dwellings of the Spaniards in friendly guise. To enquiries concerning their place of abode, they replied that it was at a great distance, and could only be approached by crossing many marshes; a cunning answer, dictated by their fears for themselves and their wives, if visited by the Spaniards. Lest their footsteps should betray their resorts, in returning home they practised the following artifice: if they went by a southern, they returned by a northern road, and contrariwise, so that the Spaniards could not form an idea of the place where they lurked. And thus the savages and Spaniards suspected one other, and their mutual distrust increased every day.

Vilalba, alarmed for his own safety, informed me how matters stood, and assured me of success in discovering the savages if I would only renew the attempt. I undertook the journey without delay. But scarcely had two days elapsed, when all the rain in heaven seemed combined to overwhelm us, and after eight days of misery, compelled us to return, from the certainty of still greater wretchedness, if we proceeded. Twenty days the obstinate rain continued, yet we did not think our business desperate, and on returning to the town, I impatiently awaited an opportunity of renewing it. Not long after, I undertook a third expedition, which proved successful. At length I reached my post, discovering three tolerably populous hordes, over whom presided as many caciques; Roy, Tupanchichù, and Veraripochiritù. The first hut we met with was built of palms, interwoven with dry grass, opening by eight doors and containing sixty inhabitants. Here and there hung nets which are used both to sleep and sit in. Each family has its own fire, on the hearth around which stand a multitude of pots, gourds, and mugs. They are generally handsome, particularly the youths; from never being exposed to the sun their faces are fair. The males of every age shave their heads, a circle of hair being left on the crown. At seven years old they have their under lip pierced, and insert a reed of the thickness of a quill into the hole. All of whatever sex or age hang a common triangular shell in their ears. The men go almost naked, wearing nothing but a narrow girdle round their loins, but the women are covered from head to foot, with a white garment manufactured from the bark of the Pinò. These savages ornament their heads with crowns of long parrot feathers, disposed with considerable elegance. Their arms consist of barbed arrows, with which they shoot even little birds on the wing with great dexterity. They maintain themselves and their families by the chase. They often lurk in thickets, for the purpose of shooting or ensnaring antas, which they inveigle by a skilful imitation of their bray; nor are they wholly averse from agriculture. In these woods there is an amazing produce of maize, and other fruits, as also of tobacco. On going to bed they put their pots full of flesh or vegetables on the fire, that their breakfasts may be ready when they awake: for at earliest dawn, the males, from seven years old and upwards, traverse the woods with a bundle of darts, in search of that game, on which they must subsist for the day. The mothers put their babies in wicker baskets, and carry them on their shoulders, when they travel in the woods. From the hives with which the trees abound, they collect quantities of most excellent honey, serving both for meat and drink. Their name for God, in the Guarany tongue, is Tupà, but of that God and his commandments, they care little to know. They are as ignorant of the worship of idols, as they are of the Supreme being. The spirit of evil they call Aña or Añanga, but they pay him no adoration. The magicians, or more properly imposters, who arrogate to themselves full power of warding and inflicting disease and death, of predicting future events, of raising floods and tempests, of transforming themselves into tigers, and performing I know not what other preternatural feats, they religiously venerate. Like other Americans, they think polygamy allowable, but rarely avail themselves of the license: from which circumstance, repudiation is frequent among them. Marriage with the most distant relations they shun as highly criminal. They inclose their dead in large vessels of clay, according to an old Guarany rite. What their fate after this life may be, they never trouble themselves to enquire. They do not feed on human flesh to my knowledge, though the neighbouring Indians reckon it a delicacy. Every stranger whatsoever, Indian, Spaniard, or Portugueze, they suspect of hostile intentions, and receive in arms, believing every other race their enemies and designers on their freedom. They harboured the same suspicion with regard to me and my Indian comrades, when they saw us coming.

The first whom we discovered in the woods was a fine young man holding a bird like our pheasants, expiring in his hand. I approached the astonished youth, complimented him upon his singular skill in archery, and, as gifts prevail more with the Indians than fine words, presented him with a piece of roast meat, which he devoured with all the avidity of hunger. This unexpected breakfast dissipated the alarm which the sudden appearance of strangers had excited. His name was Arapotiyu, or the morning: for in the Guarany tongue ara signifies day, poti the flower, and yu whatever is yellow or golden; so that by the golden flower of day they express the morning. And from this morning we discovered that the sun, Captain Roy, the principal cacique of the vicinity, was the youth's father. For whatever questions I put to him, he quietly answered, and said, that his father was occupied in hunting, not far distant. "Come then," said I, joyfully, "conduct us to him as quickly as possible." To this the youth willingly assented, keeping close to my side the whole way. Having proceeded through the woods for the space of an hour, we beheld an emaciated old man, armed with an immense knife, and creeping at a snail's pace, accompanied by two youths (his son and a captive) furnished with a bundle of arrows. The Indian Christians who were with us bent their bows and the points of their arrows to the ground, to testify friendship, on approaching him; one of the more aged of my companions kissed the left cheek of the cacique, as a sign of peace, and explaining the reason of our coming, said, "God save thee, brother! See, we are come to visit you as friends, for we think you akin to us. And this father-priest, whom we attend, is the minister of God himself. He teaches us, feeds us, clothes and tenderly loves us; for when he buries our dead, wrapped in a white cloth, he chaunts over us." My Indian would have spoken more, but the old man interrupted him with an ironical and angry exclamation of Hindo! repeated several times. He vehemently denied that any relationship existed between them, and regarded us with the most wrathful aspect, supposing us to be Spanish or Brazilian Portugueze Indian-hunters. Then addressing himself to me, he angrily said, "You are come in vain, father-priest: we don't want a father-priest. St. Thomas long ago prayed enough for our land. All kind of fruits grow in plenty here." For the rude savage thought the presence of a priest useful only in procuring fertility to the soil. "Granting," I replied, "that St. Thomas was formerly in your territories, yet whatever he taught your ancestors of the Supreme Deity and his laws has long since escaped your memories. I am ready to repeat his instructions. But, bless me, good old man, why do we stand talking in the mud? why don't we sit down on the trunk of the tree, which is out of the swamp?" Accordingly we sat down, and I detailed to him the occasion and the hardships of my long journey. To win the good-will of the surly old man, I ordered a choice piece of roast meat to be brought him, which he greedily seized and devoured. His hunger appeased, his jealous mind began to soften, and I tried all ways to find an entrance to his heart. To this end, I offered him some snuff, but pushing it from him with both hands, he answered, "Aquihiye," I fear it, supposing it magical powder, possessed of the power of charming. I then opened to him my design of visiting his horde, but he argued it to be impossible. "My residence," says he, "is very far distant from hence. Three rivers, as many marshes, and the worst possible roads intervene." "By this argument," answered I, "you can never divert me from my purpose, who, after a journey of so many days, have succeeded in overcoming so many rivers and marshes, and such woods." "But you must know," opposed the old man, "that my health is not very good, and that I feel myself unequal to the journey." "I can easily believe that," was my answer, "when I am daily made sensible of my own ailments. And no wonder: the badness of the weather, the copious rains, the wet forest, the muddy roads, the long marsh, which I crossed up to the knees in water, the steep mountains which I ascended, the want of food, and the continued walking from day-break till past mid-day, how could they fail to produce ill health? But though we are thus debilitated, yet I think we have strength enough left to carry us to your home, where we can rest ourselves. We will take it easily: let those who are stouter go before; we that are infirm will follow slowly after." "You would keep away from my dwelling," answered the old man, "if you knew the peril that awaits you there. My countrymen are of an evil disposition; they want to slay, slay, slay all strangers." "Though your countrymen," answered I, laughing, "resemble your portrait ever so accurately, I need feel no apprehension on that account. With you, the terror of the vicinity far and near, with one so illustrious for valour and great deeds as you, for our friend and protector, what mortal durst attempt to injure us? With you at our side we will fear nothing." By this apparent confidence, by these praises, I won the old man's heart, and found him my friend. In a cheerful tone, he exclaims "It is well!" and orders the two youths to hasten home forthwith. "Tell our countrymen," says he, "that a father-priest is here, who makes much of me, and a company of Indians who affirm that they are of our blood. Charge the women not to be frightened at the stranger's approach, but to sweep the house diligently, according to my particular desire." About sweeping the house, thought I to myself, I care little; but that the savages might possibly take it into their heads to discharge all their quivers of arrows upon us, that was indeed a reflexion that disturbed me not a little.

Away went the messengers like the wind. The old cacique and I pursued their footsteps at a slower pace, beguiling the inclemency of the weather and the asperities of the journey by familiar conversation; and whilst the majority of Europeans were feasting luxuriously, (for it was the third day of the carnival,) we, sitting on the margin of a river, restored our exhausted strength by a draught of cold water. About sun-set, the vast hut I described appeared in view. A crowd of the natives, fitted out with bows and arrows, and crowned with parrots' feathers, attended our arrival and addressed us with the usual salutation Ereyupa, Now thou art come: to which I returned the accustomed Ayù anga, Now I am come. One of them approached me, and, as if angry with himself for having forgotten his crown, ran back for it, and returned with it on to greet me. As I was standing with some of my companions at the door of the house, there arose a mighty trepidation amongst the women and children. "There is nothing at all to be afraid of, dear sisters," said the eldest of my Indians. "You see before you your relations, the descendants of your ancestors. Not one of us harbours an evil thought towards you. I am the chief and director of them all." "What the old man has told you," said I, "is perfectly true. No one present is evilly disposed towards you but myself. I am a terrible fellow; for" (putting on a fierce countenance and uttering a hiss) "at one mouthful I intend to devour two or three children." This pleasantry changed all their terror into laughter. The women returned to their stations, and with one accord entreated me to enter the house. "You will never persuade me to that," replied I. "I see you have dogs and whelps amongst you, and where dogs are there must fleas be also: now there is nothing I dread so much as fleas, because they are disturbers of sleep, which, after the fatigues of a long journey, I feel myself sorely in want of. But I will not go far from your residence. In this open spot, where I may see and be seen by all, I am resolved to station myself." And truly, for the sake both of decorum and security, I spent three days and nights in the open air, though the weather was occasionally rainy.

The same evening I hinted to the Cacique Roy, that I wished to see all the inhabitants of the place assembled in one spot, that I might address them, and present them with suitable gifts. My wishes were immediately gratified. They sat around me in such modesty and silence that I seemed to behold statues instead of men. To awaken their attention I played for some time on the viol d'amour. Now, though I think myself the very worst of musicians, yet in these woods I was pronounced an Orpheus by my auditors, who had never heard a better or a worse performer than myself, or indeed any other music whatever, except that which they produce with rattling gourds together. I then addressed the assembly to the following effect: "I do not repent the long journey I have taken, the rivers and marshes I have crossed, the troubles which I have undergone, now that I see you well and kindly disposed towards me. My errand is to render you happy; your friend I am in all sincerity. Suffer me then to declare candidly what I feel with respect to you. I lament and pity your lot, which has buried you amid the shades of woods, ignorant alike of the beauties of the world and of God their creator. I know you pronounce the name of God; but how he must be worshipped, what he forbids, what he ordains, what he promises to the good, and what threatens to the evil, that ye know not: nor, unless taught by a priest, can ye ever learn it, miserable while ye live, and most miserable hereafter when ye die." Here I briefly explained the principal heads of religion with what plainness I could. As I discussed these things, they all listened very attentively, except that the boys laughed a little when I made mention of hell fire. The old man also, when he heard from me that marriage with relations was forbidden, exclaimed, "Thou sayest well, father; such marriages are abominable, but this we know already." From which I discovered that incestuous connexions seemed more execrable to these savages than murder or robbery. Just as I was about to finish my speech, I eyed the congregation more attentively, and cried out, like one astounded, "Alas! in all this numerous assembly I see very, very few of an advanced age; but the reason is manifest. The daily miseries which surround you ruin your constitutions, and bring on a premature death. With naked limbs you daily suffer the injuries of the weather. Your roofs, pervious to every wind, how little do they defend you! Whole days you traverse the woods like famished wild beasts, the chase at last often fruitless, your subsistence fortuitous, what wonder then if continual solicitude about your maintenance harasses your minds? Not to mention the constant risk to which your lives are exposed from the claws of tigers, the bites of serpents, and the weapons and teeth of enemies. Nay, setting aside these things, a soil always damp, as I find yours to be, swarming with gnats and other insects, must unquestionably prove the nursery of diseases. And what hope can the invalid entertain of recovering his health in this your solitude, far from medicine or medical advice? For those whom you call physicians are impostors, fitter for cheating than curing you. From such inconveniences and perils, the Indians your brothers are almost free, who, assembled in one town, conform their lives to the commandments of God and the regulations of the priests. How many old men might you meet with there! Nor need you wonder that the majority extend their lives to the extremity of age, when such and so many assistances are supplied them in the city, of the highest efficacy in prolonging life. In the town separate dwellings are marked out for each, not indeed always the most splendid, but fortified against the vicissitudes of the weather. A suitable portion of beef is every day awarded gratuitously to each. With corn, fruit and vegetables they are commonly well enough supplied from their own land. Every year new clothes are distributed to each. Knives, axes, glass-beads, and similar ornaments, are given as presents. Skilful physicians are night and day in attendance on the sick, who carefully provide them with food prepared in the father's dwelling, and with fit medicine, as occasion requires. If any of you think I have made a greater boast of these things than truth warrants, see before you stand Indian Christians, your brothers, and my companions and clients, of whom the greater part were born and brought up in woods like yourselves, and now, for many years back, have lived under my authority in St. Joachim. Cast your eyes on their garments. Enquire from them the mode of life which exists amongst us. You will quickly learn that they are contented with their lot, and think themselves most happy in every point of view. They have been what you are now; and you have it in your power to be what they now are. Do not deny yourselves this felicity. Consider whether it be expedient to immure yourselves in dusky woods, the prey of successive calamities, and final death. It rests with you to act conformably to my good instructions. With open arms we will receive you as friends receive friends, and without delay make you our fellow townsmen. To propose this to you, and persuade you to accept it, I have taken a long and, as you know yourselves, a most difficult journey, urged by my love and yearning towards you; – but no more need be said on this subject."

To add weight to my oration, I presented each of my auditors with trifling gifts, – little knives, scissors, hooks, axes, mirrors, rings, ear-rings, and necklaces of glass-beads. I seemed to have borne down all before me, because I had mingled my oration with a copious largess. For it passes belief with what significations of joy and good-will towards me, on the breaking up of the assembly, each retired to his quarters. In a little while, Cacique Roy, to testify his gratitude, offered me some loaves, prepared, he said, on my account, by his old wife. These loaves were round, made of maize, thin, baked under the hot ashes, which they resembled in colour, and, in a word, so disagreeable that their very sight would disgust the most hungry European. Nevertheless, to temporize as much as might be, I praised the skill of the baker, and their great disposition to gratify me; and taking them in one hand, returned them pleasantly with the other, adding, that it would please me highly if his children would feast on these dainties to celebrate my arrival. The old man approved my counsel, and took back the loaves with the same joy as he had brought them. Strangers must indeed be cautious how they receive food offered by savages, who are very skilful in mixing it with poison, and though officious, always to be feared, as regarding other tribes with an hostile eye. Cacique Roy had a little house for himself and family separate from the rest; yet during the three days we spent with them, he passed the night in that vast dwelling I have named, whether anxious for the safety of his own subjects or of us, I know not. We spent our nights in the open air in the middle of the dwellings of the savages. I cautioned my men to sleep and watch by turns, lest we should be surprised in our sleep by the designs of many. But there was not a symptom or occasion of fear on either side, though the suspicion of danger never left us. On the following day, I sent four chosen men of my associates, with Arapotiyu, to slaughter an ox, which I had left at a distance, and bring its flesh to make a feast for the savages. Nothing could have been devised better calculated to raise their spirits; for the Americans never rejoice with more heartfelt glee, nor pay a more prompt obedience, than when their stomachs are full of beef. The Cacique had a pleasure in spending many hours of the day in familiar conversation with me. He told me ingenuously, that both he and his distrusted the Spaniards and Portugueze in every thing. To conciliate therefore his confidence and good-will towards me, I declared that I was neither a Spaniard nor a Portugueze. Which circumstance being strongly urged by me, the Cacique told all his hordesmen that I was neither of Spanish nor Portugueze extraction, which had the utmost effect in tightening the new chain of friendship and good-will towards me which bound their savage minds. I must here relate a circumstance which I cannot write without a blush, nor can it, I think, be read without a smile. As the Cacique was smoking tobacco through a reed, he opened at once his intentions and his ignorance to my Indians who were sitting with him. "I have conceived an affection," says he, "for our father, seeing for certain that he is not a Spaniard, and should like to enjoy his company as long as I live. Now I have a daughter, the prettiest girl in the world, and I am resolved to marry her to the father, that he may always stay in our family. This intention I have just broke to my wife, and she is of the same mind as myself." On hearing this foolish speech of the old man's, my Indians could not refrain from laughing; and being asked the cause, replied, "that the fathers always live celibate, and are interdicted from marriage by the most sacred law." The old man was thunderstruck; "An eyrae!" he exclaimed, with his tobacco reed suspended in the air, "what strange thing is this you tell me?" His astonishment was mingled with sighs, for he grieved that he could not accomplish his wishes. This ridiculous conversation I overheard walking behind among the trees, but dissembling my knowledge, asked my Indians, what the sudden laugh meant; but they were ashamed to repeat to me the Cacique's absurd proposal, and blushing held their peace. It is observable amongst the Guarany Indians, that if many are asked at once, no one answers. I therefore asked one of them separately, who related to me the whole conversation. I thanked the Cacique for his kind intentions towards me, and told him that I and all priests professed that kind of life which excludes wedlock altogether; but that though I could not be his son-in-law, he should always find me his most sincere friend, and, if he wished it, his companion and instructor in Christianity. When he had heard this he redoubled his astonishment and his declarations of affection.