Spanish and Portuguese South America during the Colonial Period; Vol. 2 of 2

by Robert Grant Watson

1652.

The favour which Vieyra enjoyed at court created the jealousy even of his own order, and it was once feared that they were about to expel him. In anticipation of this, he was offered by the King a bishopric, which offer, however, was declined. The jealousy of Vieyra’s superiors was at length, happily, removed, and he was employed during several years in the most important diplomatic service, including a mission to the Hague at a critical period. About the year 1652, after the Brazil Company had been established owing to his representations, the fleet of which Company was the means used by Fernandes to complete the reduction of Recife, the thoughts of the Jesuit Father began to be powerfully attracted towards the land of his early education. From the possession of his special gifts, more particularly his knowledge of the Indian and Angola languages, he probably felt that there was work to be done which he was likely to perform better than any living man. But there was a strong obstacle in the way. This was the favour with which he was regarded both by King Joam and by his son, Prince Theodosio, from both of whom he felt it would be useless to solicit permission to depart on his proposed voyage.

This being the case, as it was a matter of conscience, Vieyra determined to set out clandestinely, that is to say, without the royal permission. A strong succession of circumstances now occurred. Vieyra had made up his mind to set out for Maranham, and there was but one vessel in the Brazil fleet which was bound for that State. It was arranged that Vieyra and his companion, Ribeiro, should accompany the last Jesuits on board, as if to take leave of them. As they were on the way, they learned that the ship was detained for a royal officer. Vieyra therefore returned to the King, and obtained permission for the vessel to depart without this person. But now the captain was compelled to wait for the morning tide, and Vieyra and his companion returned on shore for the night. Their purpose being now suspected, the captain of the ship received notice that he would be hanged were he to convey Vieyra away; and notice was likewise given to the masters of all the other ships in the river forbidding them to give the two Jesuits a passage, Vieyra being at the same time summoned to the palace.

Upon this Vieyra went to the Prince, and told him that he must go to Maranham; but he was answered that nothing would induce the King to consent to his going. The Jesuit then endeavoured to escape in a vessel bound to Madeira, from which place he hoped eventually to be able to proceed to Brazil; but this vessel, too, lost the tide, and as Vieyra had been seen to go on board, he was again commanded to return. He was cordially received by the King and Prince, with whom, however, he argued as to the superior authority under which he was prompted to proceed to South America. The Prince was in ill-health, and it was probably owing to this circumstance that the royal consent to Vieyra’s departure was now obtained. The King having once yielded, now entrusted Vieyra, as Superior of the Mission, to found such churches and missions in the interior as he might think fit, and enjoining all persons in authority to render him every assistance for this purpose.

It was arranged that Vieyra and a brother missionary should proceed in a caravel to their destination; but whilst they were waiting the King and the Prince, with whom Vieyra was now living in daily intercourse, repented of the permission which they had given. Vieyra, too, felt more than ever reluctant to quit his royal master, to whom he was bound not alone by ties of the deepest loyalty, but likewise by those of the utmost personal affection. The services, too, which he might render to his country in Europe at that critical time were suggested to him; and the result was that his missionary projects were abandoned. So much publicity had, however, been given to them, that both the King and Vieyra were somewhat afraid of ridicule on the announcement of their relinquishment. It was therefore determined for the present that nothing should be given out on the subject, and that when the time should come for his departure he should be summoned back from on board ship as if on a sudden impulse from the King. When the time came, however, for the Jesuit’s departure, and he had gone through the form of going on board ship, owing to some accident the royal mandate for his return never reached him; and thus it happened that after all he unintentionally sailed, and touched at the Cape de Verde Islands, where his vessel remained for four days.

Vieyra must have been a very Chrysostom; for we read that he preached twice at Porto Praya with such effect that the people first petitioned him and his companions to remain with them, and then offered a large bribe to the master of the vessel to sail without them. At Maranham Vieyra was welcomed by his brother, when he lost no time in setting about the duties of his mission. It is almost needless to say that he was greatly shocked at the low moral and religious condition in which he found the community. It was in fact Christian in name alone, and was destitute even of the elements by which Christian instruction might be imparted. The zealous missionary lost no time in communicating his impressions to the King and to the Prince, whom he implored to send out suitable assistance. The harvest he said was great, but the labourers were few.

Maranham was in truth in a far worse condition than that of the older captaincies, the inhabitants of which had by this time acquired the customs of civilized life. In them had long been established the forms of municipal government. They were likewise communities which subsisted by regularly-established commerce; whilst they enjoyed regular intercourse with the mother country, and were presided over by men of position and character. But Maranham and Pará were, so to speak, back-settlements. It was exile for a governor of position to go to them, and they were consequently ruled either by men who went thither for a short time on promotion or who accepted the post of governor in order to make money in the only way by which it could be made—that is to say, by slave-dealing. It is to be remembered, too, that at this period Maranham and Pará were separated from the Portuguese settlements in Southern Brazil by the presence of the Dutch in the intervening provinces adjoining Pernambuco.

In the older presidencies the supply of Indians available for slaves was by this time so exhausted that the slave market had to be stocked from Angola; but at Maranham the native population, being newly brought into contact with the Portuguese, afforded an ample field for the energy of the slave-hunter and those who were interested in his operations, in which latter category were included officials of every rank. In fact, Vieyra found Maranham a huge Augean-stable, the proportions of which would have made a man of less energy stand aghast in despair.

The Portuguese race has unquestionably filled a most distinguished part in the world. At the period of which we write it had gloriously recovered its national independence, and was renowned alike for its splendid literature, its famous geographical discoveries,—more especially those of Bartholomew Diaz, Vasco de Gama, Cabral, and Magalhaens,—and its magnificent colonial possessions in the east as well as in the west; and that the race has not lost all its energy is proved by such exploits of the present day as those of Serpa Pinto and others. But in two respects, as well to-day as two centuries ago, the same race is less honourably remarkable, namely, in addiction to the more superstitious adjuncts of Catholicism, such as worship of images, belief in everyday miracles, etc., and in addiction to every form of the slave-trade. The former may be considered an indication of puerile ignorance; the latter is a national disgrace.

There seems indeed something peculiarly ingrained in the Portuguese race which makes them take to slave-dealing and slave-hunting as naturally as greyhounds take to chasing hares; and this observation applies not to one section of the race alone, but to Portuguese wherever they are to be found beyond the reach of European law. No modern race can be cited as slave-hunters within measurable distance of the Portuguese. Their exploits in this respect are written in the annals not only of the whole coast of Brazil from Pará to Uruguay and along the Misiones of Paraguay, not only on the coast of Angola, but throughout the interior of Africa. We may take up the journals of one traveller after another, of Burton, of Livingstone, of Stanley, or of Cameron, and, in whatever respect their accounts and opinions may differ, on one point they are one and all entirely agreed, namely, as to the pestilent and remorseless activity of the ubiquitous Portuguese slave-catcher.