be a partaker. Hans left him, and sat down to read a Portugueze 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 Portugueze 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 be 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. Vincente, for the Portugueze 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 exchang 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 Portugueze 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

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, bis carnest 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 fians, once more resigning himself to his evil destiny, was compelled to swim

back. When the Tupinambas saw him returning they rejoiced; but he affected to be angry that they should have supposed he meant to run away; and said he only went to bid them tell 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 fa thers 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.

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

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

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

The men were disposed in three 002 distinct

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

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

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

About the middle of August Konyan Bebe set out with thirty canoes, each carrying about eightand-twenty men: Hans was taken with them; they were going towards Bertioga, and meant to lie in wait and catch others, as they had caught him. Every one carried a rope girt round him, with which to bind the prisoners whom they should take. They were armed with a wooden weapon, called the macana: it it was from five to six feet long; its head shaped like the bowl of a spoon, except that it was flat; this blade was about a foot wide in the widest part, about the thickness of the thumb in the middle, and brought to an edge all round. Such an implement, made of the iron-wood of Brazil, was not less tremendous than a battle-axe; and they wielded it so skilfully, that De Lery remarks, a Tupinamba thus armed would give two swordsmen enough to do. Their bows were of the same wood, which was either red or black, longer and thicker than what were used in Europe, nor could any European bend them. They used a plant, called tocan, for a string, which, though slender, was so strong, that a horse could not by fair pulling break it. Their arrows were above a full cloth-yard