Chapter III.
PARÁ
Religious Holidays — Marmoset Monkeys — Serpents — Insects
Before leaving the subject of Pará, where I resided, as already stated, in all eighteen months, it will be necessary to give a more detailed account of several matters connected with the customs of the people and the Natural History of the neighbourhood, which have hitherto been only briefly mentioned. I reserve an account of the trade and improved condition of Pará in 1859 for the end of this narrative.
During the first few weeks of our stay, many of those religious festivals took place, which occupied so large a share of the time and thoughts of the people. These were splendid affairs, wherein artistically-arranged processions through the streets, accompanied by thousands of people, military displays, the clatter of fireworks, and the clang of military music, were super-added to pompous religious services in the churches. To those who had witnessed similar ceremonies in the Southern countries of Europe, there would be nothing remarkable perhaps in these doings, except their taking place amidst the splendours of tropical nature; but to me they were full of novelty, and were besides interesting as exhibiting much that was peculiar in the manners of the people. The festivals celebrate either the anniversaries of events concerning saints, or those of the more important transactions in the life of Christ. To them have been added, since the Independence, many gala days connected with the events in the Brazilian national history; but these have all a semi-religious character. The holidays had become so numerous, and interfered so much with trade and industry towards the year 1852, that the Brazilian Government was obliged to reduce them; obtaining the necessary permission from Rome to abolish several which were of minor importance. Many of those which have been retained are declining in importance since the introduction of railways and steamboats, and the increased devotion of the people to commerce; at the time of our arrival, however, they were in full glory. The way they were managed was in this fashion. A general manager or “Juiz” for each festival was elected by lot every year in the vestry of the church, and to him were handed over all the paraphernalia pertaining to the particular festival which he was chosen to manage; the image of the saint, the banners, silver crowns and so forth. He then employed a number of people to go the round of the parish, and collect alms towards defraying the expenses. It was considered that the greater the amount of money spent in wax candles, fireworks, music and feasting, the greater the honour done to the saint. If the Juiz was a rich man, he seldom sent out alms-gatherers, but celebrated the whole affair at his own expense, which was sometimes to the extent of several hundred pounds. Each festival lasted nine days (a novena), and in many cases refreshments for the public were provided every evening. In the smaller towns a ball took place two or three evenings during the novena, and on the last day there was a grand dinner. The priest, of course, had to be paid very liberally, especially for the sermon delivered on the Saint’s-day or termination of the festival, sermons being extra duty in Brazil.
There was much difference as to the accessories of these festivals between the interior towns and villages and the capital; but little or no work was done anywhere whilst they lasted, and they tended much to demoralise the people. It was soon perceived that religion is rather the amusement of the Paráenses, than their serious exercise. The ideas of the majority evidently do not reach beyond the belief that all the proceedings are, in each case, in honour of the particular wooden image enshrined at the church. The uneducated Portuguese immigrants seemed to me to have very degrading notions of religion. I have often travelled in the company of these shining examples of European enlightenment. They generally carry with them, wherever they go, a small image of some favourite saint in their trunks, and when a squall or any other danger arises, their first impulse is to rush to the cabin, take out the image and clasp it to their lips, whilst uttering a prayer for protection. The negroes and mulattos are similar in this respect to the low Portuguese, but I think they show a purer devotional feeling; and in conversation, I have always found them to be more rational in religious views than the lower orders of Portuguese. As to the Indians; with the exception of the more civilised families residing near the large towns, they exhibit no religious sentiment at all. They have their own patron saint, St. Thomé, and celebrate his anniversary in the orthodox way, for they are fond of observing all the formalities; but they think the feasting to be of equal importance with the church ceremonies. At some of the festivals, masquerading forms a large part of the proceedings, and then the Indians really shine. They get up capital imitations of wild animals, dress themselves to represent the Caypor and other fabulous creatures of the forest, and act their parts throughout with great cleverness. When St. Thome’s festival takes place, every employer of Indians knows that all his men will get drunk. The Indian, generally too shy to ask directly for cashaca (rum), is then very bold; he asks for a frasco at once (two-and-a-half bottles), and says, if interrogated, that he is going to fuddle in honour of St. Thomé.
In the city of Pará, the provincial government assists to augment the splendour of the religious holidays. The processions which traverse the principal streets consist, in the first place, of the image of the saint, and those of several other subordinate ones belonging to the same church; these are borne on the shoulders of respectable householders, who volunteer for the purpose: sometimes you will see your neighbour the grocer or the carpenter groaning under the load. The priest and his crowd of attendants precede the images, arrayed in embroidered robes, and protected by magnificent sunshades—no useless ornament here, for the heat is very great when the sun is not obscured. On each side of the long line the citizens walk, clad in crimson silk cloaks and holding each a large lighted wax candle. Behind follows a regiment or two of foot soldiers with their bands of music, and last of all the crowd: the coloured people being cleanly dressed and preserving a grave demeanour. The women are always in great force, their luxuriant black hair decorated with jasmines, white orchids and other tropical flowers. They are dressed in their usual holiday attire, gauze chemises and black silk petticoats; their necks are adorned with links of gold beads, which when they are slaves are generally the property of their mistresses, who love thus to display their wealth.
At night, when festivals are going on in the grassy squares around the suburban churches, there is really much to admire. A great deal that is peculiar in the land and the life of its inhabitants can be seen best at those times. The cheerful white church is brilliantly lighted up, and the music, not of a very solemn description, peals forth from the open windows and doors. Numbers of young gaudily-dressed negresses line the path to the church doors with stands of liqueurs, sweetmeats, and cigarettes, which they sell to the outsiders. A short distance off is heard the rattle of dice-boxes and roulette at the open-air gambling-stalls. When the festival happens on moonlit nights, the whole scene is very striking to a newcomer. Around the square are groups of tall palm trees, and beyond it, over the illuminated houses, appear the thick groves of mangoes near the suburban avenues, from which comes the perpetual ringing din of insect life. The soft tropical moonlight lends a wonderful charm to the whole. The inhabitants are all out, dressed in their best. The upper classes, who come to enjoy the fine evening and the general cheerfulness, are seated on chairs around the doors of friendly houses. There is no boisterous conviviality, but a quiet enjoyment seems to be felt everywhere, and a gentle courtesy rules amongst all classes and colours. I have seen a splendidly-dressed colonel, from the President’s palace, walk up to a mulatto, and politely ask his permission to take a light from his cigar. When the service is over, the church bells are set ringing, a shower of rockets mounts upwards, the bands strike up, and parties of coloured people in the booths begin their dances. About ten o’clock the Brazilian national air is played, and all disperse quietly and soberly to their homes.
At the festival of Corpus Christi, there was a very pretty arrangement. The large green square of the Trinidade was lighted up all round with bonfires. On one side a fine pavilion was erected, the upright posts consisting of real fan-leaved palm trees—the Mauritia flexuosa, which had been brought from the forest, stems and heads entire, and fixed in the ground. The booth was illuminated with coloured lamps, and lined with red and white cloth. In it were seated the ladies, not all of pure Caucasian blood, but presenting a fine sample of Pará beauty and fashion.
The grandest of all these festivals is that held in honour of Our Lady of Nazareth: it is, I believe, peculiar to Pará. As I have said before, it falls in the second quarter of the moon, about the middle of the dry season—that is, in October or November—and lasts, like the others, nine days. On the first day, a very extensive procession takes place, starting from the Cathedral, whither the image of the saint had been conveyed some days previous, and terminating at the chapel or hermitage, as it is called, of the saint at Nazareth, a distance of more than two miles. The whole population turns out on this occasion. All the soldiers, both of the line and the National Guard, take part in it, each battalion accompanied by its band of music. The civil authorities, also, with the President at their head, and the principal citizens, including many of the foreign residents, join in the line. The boat of the shipwrecked Portuguese vessel is carried after the saint on the shoulders of officers or men of the Brazilian navy, and along with it are borne the other symbols of the miracles which Our Lady is supposed to have performed. The procession starts soon after the sun’s heat begins to moderate—that is, about half-past four o’clock in the afternoon. When the image is deposited in the chapel the festival is considered to be inaugurated, and the village every evening becomes the resort of the pleasure-loving population, the holiday portion of the programme being preceded, of course, by a religious service in the chapel. The aspect of the place is then that of a fair, without the humour and fun, but, at the same time, without the noise and coarseness of similar holidays in England. Large rooms are set apart for panoramic and other exhibitions, to which the public is admitted gratis. In the course of each evening, large displays of fireworks take place, all arranged according to a published programme of the festival.
The various ceremonies which take place during Lent seemed to me the most impressive, and some of them were exceedingly well- arranged. The people, both performers and spectators, conduct themselves with more gravity on these occasions, and there is no holiday-making. Performances, representing the last events in the life of Christ, are enacted in the churches or streets in such a way as to remind one of the old miracle plays or mysteries. A few days before Good Friday, a torchlight procession takes place by night from one church to another, in which is carried a large wooden image of Christ bent under the weight of the cross. The chief members of the government assist, and the whole slowly moves to the sound of muffled drums. A double procession is managed a few days afterwards. The image of St. Mary is carried in one direction, and that of the Saviour in another. The two images meet in the middle of one of the most beautiful of the churches, which is previously filled to excess with the multitudes anxious to witness the affecting meeting of mother and son a few days before the crucifixion. The images are brought face to face in the middle of the church, the crowd falls prostrate, and a lachrymose sermon is delivered from the pulpit. The whole thing, as well as many other spectacles arranged during the few succeeding days, is highly theatrical and well calculated to excite the religious emotions of the people, although, perhaps, only temporarily. On Good Friday the bells do not ring, all musical sounds are interdicted, and the hours, night and day, are announced by the dismal noise of wooden clappers, wielded by negroes stationed near the different churches. A sermon is delivered in each church. In the middle of it, a scroll is suddenly unfolded from the pulpit, upon which is an exaggerated picture of the bleeding Christ. This act is accompanied by loud groans, which come from stout-lunged individuals concealed in the vestry and engaged for the purpose. The priest becomes greatly excited, and actually sheds tears. On one of these occasions I squeezed myself into the crowd, and watched the effect of the spectacle on the audience. Old Portuguese men and Brazilian women seemed very much affected—sobbing, beating their breasts, and telling their beads. The negroes themselves behaved with great propriety, but seemed moved more particularly by the pomp, the gilding, the dresses, and the general display. Young Brazilians laughed. Several aborigines were there, coolly looking on. One old Indian, who was standing near me, said, in a derisive manner, when the sermon was over: “It’s all very good; better it could not be” (Está todo bom; melhor nao pude ser).