However, there was a momentary revolt against his authority in the year 1757. The catholic king had exchanged the colonies on the left shore of the Uraguay against the colony of Santo Sacramento with the Portuguese. The desire of destroying the smuggling trade, which we have mentioned several times, had engaged the court of Madrid to this exchange. Thus the Uraguay became the boundary of the respective possessions of the two crowns. The Indians of the colonies, which had been ceded, were transported to the right hand shore, and they made them amends in money for their lost labour and transposition. |Causes of their discontent.| But these men, accustomed to their habitations, could not bear the thought of being obliged to leave the grounds, which were highly cultivated, in order to clear new ones. They took up arms: for long ago they had been allowed the use of them, to defend themselves from the incursions of the Paulists, a band of robbers, descended from Brasilians, and who had formed themselves into a republic towards the end of the sixteenth century. They revolted without any Jesuits ever heading them. It is however said, they were really kept in the revolted villages, to exercise their sacerdotal functions.
They take up arms and are defeated.
The governor-general of the province de la Plata, Don Joseph Andonaighi, marched against the rebels, and was followed by Don Joachim de Viana, governor of Montevideo. He defeated them in a battle, wherein upwards of two thousand Indians were slain. He then proceeded to conquer the country; and Don Joachim seeing what terror their first defeat had spread amongst them, resolved to subdue them entirely with six hundred men. He attacked the first colony, took possession of it without meeting any resistance; and that being taken, all the others submitted.
The disturbances are appeased.
At this time the court of Spain recalled Don Joseph Andonaighi, and Don Pedro Cevallos arrived at Buenos Ayres to replace him. Viana received orders at the same time to leave the missions, and bring back his troops. The intended exchange was now no longer thought of, and the Portuguese, who had marched against the Indians with the Spaniards, returned with them likewise. At the time of this expedition, the noise was spread in Europe of the election of king Nicholas, an Indian, whom indeed the rebels set up as a phantom of royalty.
Don Joachim de Viana told me, that when he received orders to leave the missions, a great number of Indians, discontented with the life they led, were willing to follow him. |The Indians appear disgusted with the administration of the Jesuits.| He opposed it, but could not hinder seven families from accompanying him; he settled them at the Maldonados, where, at present, they are patterns of industry and labour. I was surprised at what he told me concerning this discontent of the Indians. How is it possible to make it agree with all I had read of the manner in which they are governed? I should have quoted the laws of the missions as a pattern of an administration instituted with a view to distribute happiness and wisdom among men.
Indeed, if one casts a general view at a distance upon this magic government, founded by spiritual arms only, and united only by the charms of persuasion, what institution can be more honourable to human nature? It is a society which inhabits a fertile land, in a happy climate, of which, all the members are laborious, and none works for himself; the produce of the common cultivation is faithfully conveyed into public storehouses, from whence every one receives what he wants for his nourishment, dress, and house-keeping; the man who is in full vigour, feeds, by his labour, the new-born infant; and when time has consumed his strength, his fellow-citizens render him the same services which he did them before. The private houses are convenient, the public buildings fine; the worship uniform and scrupulously attended: this happy people knows neither the distinction of rank, nor of nobility, and is equally sheltered against super-abundance and wants.
The great distance and the illusion of perspective made the missions bear this aspect in my eyes, and must have appeared the same to every one else. But the theory is widely different from the execution of this plan of government. Of this I was convinced by the following accounts, which above a hundred ocular witnesses have unanimously given me.
Accounts of the interior government.
The extent of country in which the missions are situated, contains about two hundred leagues north and south, and about one hundred and fifty east and west, and the number of inhabitants is about three hundred thousand; the immense forests afford wood of all sorts; the vast pastures there, contain at least two millions of cattle; fine rivers enliven the interior parts of this country, and promote circulation and commerce throughout it. This is the situation of the country, but the question now is, how did the people live there? The country was, as has been told, divided into parishes, and each parish was directed by two Jesuits, of which, one was rector, and the other his curate. The whole expence for the maintenance of the colonies was but small, the Indians being fed, dressed, and lodged, by the labour of their own hands; the greatest costs were those of keeping the churches in repair, all which were built and adorned magnificently. The other products of the ground, and all the cattle, belonged to the Jesuits, who, on their part, sent for the instruments of various trades, for glass, knives, needles, images, chaplets of beads, gun-powder and muskets. Their annual revenues consisted in cotton, tallow, leather, honey, and above all, in maté, a plant better known by the name of Paraguay tea, or South-Sea tea, of which that company had the exclusive commerce, and of which likewise the consumption is immense in the Spanish possessions in America, where it is used instead of tea.