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CHAPTER VIII.
OF THE RELIGION OF THE ABIPONES

Hæc est summa delicti, nolle recognoscere quem ignorare non possit, are the words of Tertullian, in his Apology for the Christians. Theologians agree in denying that any man in possession of his reason can, without a crime, remain ignorant of God for any length of time. This opinion I warmly defended in the University of Cordoba, where I finished the four years' course of theology begun at Gratz in Styria. But what was my astonishment, when on removing from thence to a colony of Abipones, I found that the whole language of these savages does not contain a single word which expresses God or a divinity. To instruct them in religion, it was necessary to borrow the Spanish word for God, and insert into the catechism Dios ecnam caogarik, God the creator of things.

Penafiel, a Jesuit theologian, declared that there were many Indians who, on being asked whether, during the whole course of their lives, they ever thought of God, replied no, never. The Portugueze and Spaniards, who first landed on the shores of America, affirmed that they could discover scarcely any traces of the knowledge of God amongst the Brazilians, and other savages. The Apostle Paul, in the first chapter of his Epistle to the Romans, declares that this ignorance of God is by no means devoid of blame, and indeed that it cannot be excused; so that they are without excuse, because from the very sight of the things created, they might arrive at the knowledge of God the Creator. But if any one think the case admits of palliation, he will say that the American savages are slow, dull, and stupid in the apprehension of things not present to their outward senses. Reasoning is a process troublesome and almost unknown to them. It is, therefore, no wonder that the contemplation of terrestrial or celestial objects should inspire them with no idea of the creative Deity, nor indeed of any thing heavenly. Travelling with fourteen Abipones, I sat down by the fire in the open air, as usual, on the high shore of the river Plata. The sky, which was perfectly serene, delighted our eyes with its twinkling stars. I began a conversation with the Cacique Ychoalay, the most intelligent of all the Abipones I have been acquainted with, as well as the most famous in war. "Do you behold," said I, "the splendour of Heaven, with its magnificent arrangement of stars? Who can suppose that all this is produced by chance? The waggon, as you yourself know, is overturned, unless the oxen have some one to guide them. A boat will either sink, or go out of the right course, if destitute of a pilot. Who then can be mad enough to imagine that all these beauties of the Heavens are the effect of chance, and that the revolutions and vicissitudes of the celestial bodies are regulated without the direction of an omniscient mind? Whom do you believe to be their creator and governour? What were the opinions of your ancestors on the subject?" "My father," replied Ychoalay, readily and frankly, "our grandfathers and great grandfathers were wont to contemplate the earth alone, solicitous only to see whether the plain afforded grass and water for their horses. They never troubled themselves about what went on in the Heavens, and who was the creator and governour of the stars."

I have observed the Abipones, when they are unable to comprehend any thing at first sight, soon grow weary of examining it, and cry orqueenàm? what is it after all? Sometimes the Guaranies, when completely puzzled, knit their brows and cry tupâ oiquaà, God knows what it is. Since they possess such small reasoning powers, and have so little inclination to exert them, it is no wonder that they are neither able nor willing to argue one thing from another.

You cannot imagine in what dark colours the Europeans, who first entered these provinces, described the stupidity of the Americans. Brother Thomas Ortiz, afterwards Bishop of Sta. Martha, intimates in his letters to the Court of Madrid, that the Americans are foolish, dull, stupid, and unreasoning like beasts, that they are incapable of understanding the heads of religion, and devoid of human sense and judgement. Some of the Spaniards thought the Americans so stupid, that they wished to exclude them, even after they were grown up, from baptism, confession, and other sacraments, as being in the condition of infants who are not yet possessed of reason. Paul the Third was obliged to issue a bull, in the year 1537, the second of June, by which he pronounced the Indians to be really men, and capable of understanding the Catholic faith, and receiving the sacraments, the cause of the Indians being pleaded by Bartolomeo De las Casas, afterwards Bishop of Chiapa. The pontifical decree begins Vetitas ipsa, and is extant in Harold. Notwithstanding this, "the adult Indians in Peru, who have been baptized and properly confessed, do not partake of the divine communion once every year, nor indeed when on the point of death," as Acosta says in the eighth chapter of his work: De procuranda Indorum Salute. Nor did the exhortations and comminations of the famous councils at Lima procure the Indians permission to partake of the eucharist, as appears from the complaints and decrees of the synods held in the next century at Lima, Plata, Arequipa, Paza, and Paraguay. For the priests, who denied the eucharist, always alleged the stupidity, ignorance, and inveterate wickedness of the Indians in their excuse. But the synod held at Paza in the year 1638, was of opinion that this ignorance of the Indians should be ascribed to the negligence of their pastors, by whose sedulous instruction these wretches might have emerged from the native darkness of their minds, and from the slough of wickedness.

Taught by the experience of eighteen years spent amongst the Guaranies, and Abipones, I profess to hold the same opinion, having myself seen most barbarous savages born in the woods, accustomed from their earliest age to superstition, slaughter, and rapine, and naturally dull and stupid as brutes, who, after their removal to the colonies of the Jesuits, by daily instruction and by the example of old converts, became well acquainted with and attached to the divine law. Although the Americans are but slow of understanding, yet when the good sense of the teacher compensates for the stupidity of his pupils, they are successfully converted to civilization and piety, and even instructed in arts of all kinds. If you wish to see, with your own eyes, to what a degree instruction sharpens the wits of the Indians, and enlarges their comprehensions, go and visit the Guarany towns; in all of which you will find Indians well skilled in the making and handling of musical instruments, in painting, sculpture, cabinet-making, working metals of every kind, weaving, architecture, and writing; and some who can construct clocks, bells, gold clasps, &c. according to all the rules of art. Moreover, there were many who printed books, even of a large size, not only in their native tongue, but in the Latin language, with brass types, which they made themselves. They also write books with a pen so artfully, that the most discerning European would swear they were printed. The Bishops, Governours, and other visitants, were astonished at the workmanship of the Indians, which they saw or heard of in the Guarany towns. The Guaranies were instructed in music, and other arts, by the Jesuit Missionaries, Italians, Flemings, and Germans, who found the Indians docile beyond their expectation. Of this, however, I am perfectly certain, that the Indians comprehend what they see sooner and more easily than what they hear, like the rest of mankind, who are all more readily instructed by the eyes than by the ears. If you desire a Guarany to paint or engrave any thing, place a copy before his eyes, and he will imitate it and execute his task with accuracy and elegance. If a pattern be wanting, and the Indian be left to his own devices, he will produce nothing but stupid bungling work, though you may have endeavoured to explain your wishes to him as fully as possible. Neither should you imagine that the Americans are deficient in memory. It was an old custom in the Guarany Reductions to make the chief Indian of the town, or one of the magistrates, repeat the sermon just delivered from the pulpit before the people in the street, or in the court-yard of our house; and they almost all did it with the utmost fidelity, without missing a sentence. Any piece of music which they have either sung or played on the flute, or organ, two or three times from note, becomes so infixed in their memory, that if the music paper were carried away by the wind, they would have no further occasion for it. From these things a theologian will infer that the thinking powers of the Abipones are not circumscribed by such narrow limits as to render them incapable of knowing, or at least suspecting the existence of a God, the creator and governour of all things, from the sight of the things created. The nation of the Guaranies, though formerly very ferocious, knew the supreme Deity, whom they call Tupâ, a word composed of two particles, tû, a word of admiration, and pà, of interrogation.

I said that the Abipones were commendable for their wit and strength of mind; but, ashamed of my too hasty praise, I retract my words, and pronounce them fools, idiots, and madmen. Lo! this is the proof of their insanity! They are unacquainted with God, and with the very name of God, yet affectionately salute the evil spirit, whom they call Aharaigichi, or Queevèt, with the title of grandfather, Groaperikie. Him they declare to be their grandfather, and that of the Spaniards, but with this difference, that to the latter he gives gold and silver, and fine clothes, but that to them he transmits valour; for they account themselves more courageous and intrepid than any of the Spaniards. Should you ask them what their grandfather formerly was, and of what condition, they will confess themselves utterly ignorant on the subject. If you persist in your interrogations, they will declare this grandfather of theirs to have been an Indian – so barren and absurd is their theology. The Abipones think the Pleiades to be the representation of their grandfather; and as that constellation disappears at certain periods from the sky of South America, upon such occasions, they suppose that their grandfather is sick, and are under a yearly apprehension that he is going to die: but as soon as those seven stars are again visible in the month of May, they welcome their grandfather, as if returned and restored from sickness, with joyful shouts, and the festive sound of pipes and trumpets, congratulating him on the recovery of his health. Quemen naachic latenc! layàm nauichi enà? Ta yegàm! Layamini! What thanks do we owe thee! and art thou returned at last? Ah! thou hast happily recovered! – With such exclamations, expressive of their joy and their folly, do they fill the air. Next day they all go out to seek honey to make mead, and, as soon as that is prepared, they assemble in one place, at the setting of the sun, to make public demonstration of gladness. They pass the night, the married Abipones sitting on the ground on skins, the by-standing women singing with a loud voice, and the crowd of single persons laughing and applauding, by the light of torches, which shine here and there about the market-place. Some female juggler, who conducts the festive ceremonies, dances at intervals, rattling a gourd full of hardish fruit-seeds to musical time, and, whirling round to the right with one foot, and to the left with another, without ever removing from one spot, or in the least varying her motions. This foolish crazy dance is interrupted every now and then by the horrid clangor of military trumpets, in which the spectators join, making a loud noise by striking their lips with their hands. Yet in the midst of all this you can never perceive the smallest deviation from strict decorum. The men are decently separated from the women; the boys from the girls. The female dancer, the priestess of these ridiculous ceremonies, as a mark of particular favour, rubs the thighs of some of the men with her gourds, and, in the name of their grandfather, promises them swiftness in pursuing enemies and wild beasts. At the same time the new male and female jugglers, who are thought equal to the office, are initiated with many ceremonies. Of this most mischievous description of men I am now going to treat more fully.

CHAPTER IX.
OF THE CONJURORS, OR RATHER OF THE JUGGLERS AND CHEATS OF THE ABIPONES

If I remember rightly, no nation which has been discovered in Paraguay is without its jugglers, whom the Abipones call by the name of the devil, Keebèt, or devilish workers, because they believe them to have received from their grandfather, the evil spirit, the power of performing wonderful work far surpassing human art. These rogues, who are of both sexes, profess to know and have the ability to do all things. There is not one of the savages who does not believe that it is in the power of these conjurors to inflict disease and death, to cure all disorders, to make known distant and future events; to cause rain, hail, and tempests; to call up the shades of the dead, and consult them concerning hidden matters; to put on the form of a tiger; to handle every kind of serpent without danger, &c., which powers, they imagine, are not obtained by art, but imparted to certain persons by their grandfather, the devil. Those who aspire to the office of juggler are said to sit upon an aged willow, overhanging some lake, and to abstain from food for several days, till they begin to see into futurity. It always appeared probable to me that these rogues, from long fasting, contract a weakness of brain, a giddiness, and kind of delirium, which makes them imagine that they are gifted with superior wisdom, and give themselves out for magicians. They impose upon themselves first, and afterwards upon others. But in reality they differ from the rest in nothing but the superior ability of concerting frauds to deceive others. Indeed it is no difficult matter to cheat ignorant and credulous savages, who account every new thing, which they have never seen before, a prodigy, and immediately attribute it to magic art. Once when I happened to make some roses of red linen, to adorn the church, the Indians watched me at my work with much interest, wondering at this imitation of nature, and exclaiming, "This father is either a magician, or the son of a witch." A European lay-brother of our order astonished the Indians by turning something of wood, with much skill and expedition, and was consequently spoken of by them all as the prince of magicians; for till that day they had never seen a turning machine, nor any thing turned. Were they to behold fireworks, optical glasses, the experiments of the air-pump, and many other things which are every-day sights amongst Europeans, amazed at what would be so novel to their eyes, they would indeed swear them to be absolute proofs of magical art. This is confirmed by the circumstance of the Brazilians calling their conjurors Payè, and the art of working miracles Caraybà, which name they afterwards gave to the European strangers, because they saw them perform things by art which, being formerly unknown to them, they imagined above the powers of nature. Hence also the Guaranies, whose language bears much resemblance to that of Brazil, at this day call all the Spaniards and Europeans Caraỳ.

This simplicity of an ignorant people, the crafty jugglers know well how to turn to their own advantage, openly boasting themselves vicegerents and interpreters of the devil, their grandfather; diviners of future events; priests of the mysteries; creators, or, as they please, healers of diseases; necromancers, and governours of all the elements; easily persuading these credulous creatures any thing that comes into their heads. They are furnished with a thousand arts of deceiving. Suppose they have heard from some savage visitant that an enemy is coming to attack the horde; this knowledge they will boast of to their hordesmen as if it had been revealed to them by their grandfather, thus acquiring the reputation of prophets. Whatever they learn either from conjecture, from secret intelligence, or from their own examination, they predict to be about to happen with infinite pomposity, and are always listened to with as much attention as if they were actually inspired. Should their prophecies not be approved by the event, they are never at a loss for excuses to shelter their authority. Sometimes, in the dead of the night, they suddenly announce the enemy's approach with a whistle or a pipe. All are awakened, and without once calling in question the truth of the juggler's prediction, fly to arms. The women and children betake themselves to a place of safety, and whilst they pass hours, nay whole nights, in the fear of death, and their husbands in threatening it to the assailants, not one of the enemy makes his appearance. But that the faith in their prophecies, and the authority of the prophets, may suffer no diminution, they declare, with a smile, that the hostile assault has been averted by their grandfather the devil. At other times a body of enemies often rushes upon them on a sudden, when not one of these prophets has either foreseen or foretold the danger of an attack. A ridiculous event, à propos to this subject, occurs to my recollection. About night-fall an Abiponian boy brought an iron bridle, an axe, and some other trifles, the treasures of his family, to be guarded in my house. On being asked the reason of his doing so, he replied that the enemies would arrive in the night; for so it had been predicted by his mother, a famous juggler, who declared that whenever the enemy was approaching, she felt a pricking sensation in her left arm. "Oh!" replied I, "you may attribute that to the fleas, my good lad. I can tell you this on my own experience. Day and night I feel my left and my right arm too, as well as other parts of my body, insolently pricked and stung by fleas. If that were an indication of the enemy, we should never be free from their attacks night or day." But my words were vain; for the report of the old woman's presage got abroad, and disturbed the whole town all night. Yet, as often happened, no sign or vestige of the enemy appeared.

The Abipones, whom the desire of booty or glory induces to be constantly scheming war against others, are, in consequence, never free from suspicions of machinations against themselves. The more ardently they desire to take measures for their safety, the more readily do they believe themselves in danger from others, and generally for some foolish reason. A light rumour, smoke seen from a distance, strange foot-marks, or the unseasonable barking of dogs, fills them with suspicions that their lives are in danger from the enemy, especially when they dread their vengeance for slaughters which themselves have lately committed. The task of tranquillizing and preparing their minds devolves upon the jugglers, who, whenever any thing is to be feared, or any thing to be done, consult the evil spirit. About the beginning of the night a company of old women assemble in a huge tent. The mistress of the band, an old woman remarkable for wrinkles and grey hairs, strikes every now and then two large discordant drums, at intervals of four sounds, and whilst these instruments return a horrible bellowing, she, with a harsh voice, mutters kinds of songs, like a person mourning. The surrounding women, with their hair dishevelled and their breasts bare, rattle gourds, and loudly chaunt funeral verses, which are accompanied by a continual motion of the feet, and tossing about of the arms. But this infernal music is rendered still more insupportable by other performers, who keep constantly beating pans which are covered with deers' skin, and sound very acutely, with a stick. In this manner the night is passed. At day-break all flock to the old woman's tent, as to a Delphic oracle. The singers receive little presents, and are anxiously asked what their grandfather has said. The replies of the old women are generally of such doubtful import, that whatever happens they may seem to have predicted the truth. Sometimes the devil is consulted by different women, in different tents, the same night. At day-break one party will pertinaciously assert that the enemy are on the approach, which the other as obstinately denying, a conflict of opinions ensues between these foolish interpreters of oracles, which generally ends in a bloody quarrel. Sometimes one of the jugglers is desired to call up the shade of a dead man, from which they may immediately learn what their fates reserve for them. A promiscuous multitude of every age and sex flocks to the necromancer's tent. The juggler is concealed beneath a bulls hide, which serves in the same manner as a stage-curtain. Having muttered a few extemporary verses, sometimes with a mournful, at others with a commanding voice, he at length declares that the shade of such a person, whoever the people choose, is present. Him he interrogates over and over again on future events, and, changing his voice, answers to himself whatever he thinks proper. Not one of the auditors dares to doubt of the presence of the shade, or the truth of its words. An Abipon of noble family and good understanding, used many arguments to convince me that he had with his own eyes beheld the spirit of an Indian woman, whose husband was then living in our town. Spaniards also, who have lived from boyhood in captivity amongst the Abipones, are quite persuaded that the shades of the dead become visible at the call of a necromancer, that they reply to questions, and that there is no deceit used in the business. But what sensible man would credit such witnesses, who are in the daily habit of deceiving and being deceived?

But from this custom of the savages of calling up the shades of the dead, we may deduce that they believe in the immortality of the soul, as may also be collected both from their rites and conversation. They place a pot, a garment, arms, and horses, fastened on stakes upon graves, that the dead may not be in want of the daily necessaries of life. They have an idea, that those little ducks, which the Abipones call ruililiè, and which fly about in flocks at night, uttering a mournful hiss, are the souls of the departed. The Spaniard Raphael de los Rios, who superintended the estate belonging to the town of St. Jeronymo, was cruelly murdered in his tent, in an assault of the savages, whilst I resided there. Some months after, an Abiponian catechumen came and anxiously enquired whether all the Spaniards went to Heaven when they died, and was told by my companion that those who had closed their lives with a pious death alone obtained this happiness. "I agree entirely with you," said the Abipon; "for the Spaniard Raphael, who was killed here lately, seems not to have gained admittance yet; our countrymen say that they see him riding in the plain every night, and hissing in a mournful tone." This, though to be accounted either a mere fabrication, or the effect of fancy, justifies the conclusion, that the savages believe the soul to survive the body, though they are entirely ignorant of what becomes of it, or what may be its fate. The other people of Paraguay too hold the same opinion of the immortality of the soul.

From what I have said of the jugglers, who does not see that all their knowledge, all their arts, consist of nothing but cunning, fraud, and deceit? Yet the savages yield them the readiest faith and obedience during their lifetime, and after their death revere them as divine men. In their migrations, they reverently carry with them their bones and other reliques as sacred pledges. Whenever the Abipones see a fiery meteor, or hear it thunder three or four times, these simpletons believe that one of their jugglers is dead, and that this thunder and lightning are his funeral obsequies. If they ride out any where to hunt or fight, they are always accompanied on their journey by one of these knaves, on whose words and advice they fully depend, believing that he knows and can foretel whatever may conduce to the success of the expedition; he teaches them the place, time, and manner proper for attacking wild beasts or the enemy. On an approaching combat, he rides round the ranks, striking the air with a palm bough, and with a fierce countenance, threatening eyes, and affected gesticulations, imprecates evil on their enemies. This ceremony they think of much avail to securing them a victory. The best part of the spoils are adjudged to him as the fruits of his office. I observed that these crafty knaves have plenty of excellent horses, and domestic furniture superior to that of the rest. Whatever they wish for they extort from this credulous people. The Abipones account it a crime to contradict their words, or oppose their desires or commands, fearing their vengeance. When any of the jugglers are ill disposed towards a man, they call him to their house, and are instantly obeyed. When he is come, they harshly reproach him for some imaginary fault or injury, and declare their intention of punishing him in the name of their grandfather. They order him instantly to bare his breast and shoulders, and then pierce and tear his flesh with the jaw of the fish palometa. The poor wretch dares not utter the least complaint, though streaming with blood, and thinks himself very fortunate in being suffered to depart alive.

At another time, when these bugbears think any one inimical or injurious to them, they will threaten to change themselves into a tiger, and tear every one of their hordesmen to pieces. No sooner do they begin to imitate the roaring of a tiger, than all the neighbours fly away in every direction. From a distance however they hear the feigned sounds. "Alas! his whole body is beginning to be covered with tiger spots!" cry they. "Look, his nails are growing," the fear-struck women exclaim, although they cannot see the rogue, who is concealed within his tent; but that distracted fear presents things to their eyes which have no real existence. It was scarce possible to persuade them out of their absurd terrors. "You daily kill tigers in the plain," said I, "without dread, why then should you weakly fear a false imaginary tiger in the town?" "You Fathers don't understand these matters," they reply, with a smile. "We never fear, but kill tigers in the plain, because we can see them. Artificial tigers we do fear, because they can neither be seen nor killed by us." I combated this poor argument, by saying, "If that artificial tiger which your conjurors assume to alarm you cannot be seen, how, pray, can you tell that tigers' claws and nails begin to grow upon him?" But it was vain to reason with men in whom the extreme pertinacity with which they adhered to the opinion of their ancestors superseded all reason. Should a furious tempest arise, they will all declare the deluge caused by profuse rain to be effected by the arts of the jugglers, and whilst some attribute the flood and hurricane to one, some to another, a still more furious and louder tempest arises amongst themselves. Hear my account of an event which I cannot remember without laughter. In the month of January, a quantity of heavy rain fell in the night, and precipitating itself from a neighbouring hill, nearly overwhelmed the colony of St. Jeronymo. The immense force of waters broke the leathern door, rushed into my hut where I was sleeping, and not immediately gaining egress, increased to about five palms in depth. Awakened by the noise, I put my arms out of bed, and using them as a plumb, measured the depth of the water; and had not the wall, which was perforated by the flood, opened a way to the waters, I must have been obliged to swim for my life. The same thing happened to all the Abipones who dwelt on low ground, their huts being entirely inundated. But lo! the next morning a report was spread, that a female juggler, who had received some offence from one of the inhabitants of the town, had caused this great storm in the intent of drowning the whole horde, but that the clouds had been repulsed, the rain stopped, and the town saved by the interposition of another juggler. That dreadful flood did not extend to the neighbouring plain, where Pariekaikin, at that time chief of the Abiponian jugglers, was then living with some companions, who, after a long drought, were very desirous of getting water. This Pariekaikin in an oracular manner declared, that Father Joseph Brigniel had caused that rain for the advantage of his town, and that because he, Pariekaikin, did not choose to reside there, he had, out of revenge, directed the clouds with such art, that not a drop of rain reached his station. For they made no hesitation in accounting that Father a conjuror, because he happily and speedily healed the sick.

That the American jugglers enjoy familiar intercourse with the evil spirit is not only firmly believed by the ignorant savages, but some writers have even endeavoured to persuade Europe to believe it. For my part, after so long an acquaintance with these nations I could never bring myself to credit it, always remaining of opinion that they neither know, nor are capable of performing any thing above human powers. Being firmly persuaded that they would do me all the evil in their power, I often accosted them in a friendly manner, and by all sorts of good offices endeavoured to prevail upon them to alter their manner of life, and embrace religion; for by their example almost all the rest would regulate their conduct. But this was like washing the blackamoor white: for these wickedest of mortals, unwilling to part with their authority and lucrative office, left no stone unturned, no frauds unattempted to deter and intimidate their countrymen from going to church, attending to the instructions of the priests, and receiving baptism, daily denouncing death, and destruction on the whole nation, unless they obeyed. Nor is this either new or surprizing. In all the American nations the teachers of the holy religion have found the jugglers upholders of ancient superstition, and rocks in the way of the desired progress of the Christian law. Good heavens! what contests, and what trouble did they not cause to Antonio Ruiz de Montoya, the famous Guarany missionary! It was not till he had repressed the authority of the remaining jugglers, and commanded the bones of the dead ones, which were universally worshipped with great honours, to be burnt in the presence of the people, that he converted an infinite number of savages to the Christian religion, and induced them to enter colonies. Till these knavish holophants, and sycophants to speak with Plautus, are abolished, nothing can be done with the savages; this I affirm on experience. The town of St. Joachim not only merited the praise of religion, but produced many fruits of genuine piety. But as snakes often lurk in the grass, and tares in the most abundant harvest, an old Indian secretly performed the office of juggler there, and suffered himself to be adored as a divine person by some foolish women, whom he served in the double capacity of physician, and prophet, at the same time carrying on a criminal intercourse with them. These things were disclosed to me by Ignatius Paranderi, chief Cacique of the town; so that judging it advisable immediately to reprove this mischievous old man in public, since private admonitions were of no avail, I repaired to his house attended by all the chief people of the place; and imitating, in this important business, the thundering tongue of Cicero when he fulminated against Catiline, addressed him in the following manner. "How long, accursed old man, will you belie your profession of Christianity, by daring to corrupt the morals of your fellow-hordesmen with nefarious arts, and indecent conduct? After living near twenty years in the school of Christ, are you not afraid to practise savage rites the most repugnant to Christian laws? Your manner of life is exactly suitable to the name of tiger, (he was called Yaguaretè, which means a tiger;) for by your deceits and indecencies you tear the poor little sheep of Christ. Extreme age has conducted you to the goal of life; – unless you repent, what a wretched death, and when dead what a sad fate awaits you! I am equally ashamed and grieved on your account. He whom you behold dead on the cross for you," said I, showing him a crucifix, "will drive you headlong into hell, to punish your perfidy. Be what you appear, or appear what you are. Regulate your conduct according to divine law. But if savage superstitions are too firmly rooted in your breast to be ever eradicated, return instantly to the woods of the savages, to the dens of wild beasts where you first saw the light, that your example may not pervert the rest of your hordesmen, who have dedicated their lives to religion and virtue. Go, and repent of your former sins, and by penitence and innocence of life, cleanse away the stains of them. If you do not instantly obey my friendly admonitions, it will be worse for you. Henceforward, you shall not go unpunished. Know, that as soon as ever I hear of any act of superstition or indecency committed or attempted by you, at my orders you shall be led about the streets amidst the hisses of the people, and pelted with cow-dung, by a crowd of boys. Such is my firm determination. This is the thyme and frankincense that shall be offered up to the stinking divinity, which you have madly dared to arrogate to yourself and suffered to be adored." This commination left the old fellow alarmed, and, if I mistake not, corrected, all good men highly approving the severity of my speech. No suspicions were ever after entertained of him, though I inspected all things with a vigilant eye and an attentive ear.