The Ponta de Isabel showed the passeio, or promenade, with two brick ruins: its "five hundred fruit-trees of various descriptions" have gone the way of the camphor, the tea-shrub, and the incense-tree, said to have been introduced by the Jesuits. "The five pleasant walks, of which the central one has nine terraces, with a pyramid at each extremity, and leads to the Casa de Recreio, or pleasure-house of the governor-general, erected in 1817 by Governor Vice-Admiral Luiz da Motta Feio," have insensibly faded away; the land is a waste, poor grazing ground for cattle landed from the south coast, whilst negrokins scream and splash in the adjoining sea.

Beyond the Government gardens appears the old Ermida (chapel), Na Sa. da Nazareth, which English writers have dubbed, after Madeiran fashion, the Convent. The frontage is mean as that of colonial ecclesiastical buildings in general, and even the epauletted façades of old São Paulo do not deserve a description. Here, according to local tradition, was buried the head of the "intrepid and arrogant king of Congo," Dom Antonio, whose 100,000 warriors were defeated at Ambuilla (Jan. ist, 1666) by Captain Luiz Lopes de Sequeira, the good soldier who lost his life, by a Portuguese hand, at the battle of Matamba (Sept. 4th, 1681). A picture in Dutch tiles (azulejos) was placed on the right side of the altar to commemorate the feat.

After the Ermida are more ruined houses and ragged plantations upon the narrow shelf between the sea-cliff and the sea: they lead to the hot and unhealthy low town skirting the harbour, a single street with small offsets. A sandy strip spotted with cocoa-nuts, represents the Praia do Bungo (Bungo Beach), perhaps corrupted from Bunghi, a praça, or square; it debouches upon the Quitanda Pequena, a succursale market-place, where, on working- days, cloth and beads, dried peppers, and watered rum are sold. Then come a single large building containing the Trem, or arsenal, the cavalry barracks, the "central post-office," and the alfandega, or custom-house, which has a poor platform, but no pier. The stables lodge some half-a-dozen horses used by mounted orderlies—they thrive, and, to judge from their high spirits, the climate suits them. In Captain Owen's time (A.D. 1826) there was "a respectable corps of cavalry."

Passing the acting cathedral for the See of Angola and Congo, which deserves no notice, you reach the Quitanda Grande, where business is brisker. There is a sufficiency of beef and mutton, the latter being thin-tailed, and not "five-quartered." Fish is wisely preferred to meat by the white man, "affirming that it is much easier digested;" and a kind of herring, and the sparus known upon the Brazilian coast as the "tainha," the West African "vela," and the French "mulet," at times superabound. All the tropical fruits flourish, especially the orange; the exotic vegetables are large and sightly, but tasteless and insipid, especially peas and radishes: the indigenous, as tomatoes, are excellent, but the list is small. Gardens are rare where the soil is so thin, and the indispensable irrigation costs money. The people still "choke for want of water," which must be bought: there is only one good well sunk in the upper town, about 1840, when the Conde de Bomfim was Minister of Marine and the Colonies,—it is a preserve for government officials. Living in the native style is cheap; but cooks are hardly procurable, and a decent table is more expensive than in an English country town. A single store (M. Schutz) supplies "Europe" articles, of course at fancy prices, and here a travelling outfit may be bought. It has been remarked that Loanda has no shop that sells "food for the mind;" this is applicable, not only to all East and West Africa, but to places far more progressive. A kind of cafe-billard supplies a lounge and tepid beer. The attendants in Portuguese houses are slaves; the few English prefer Cabindas, a rude form of the rude Kru-boy, and the lowest pay of the lowest labourer is 5d. per diem.

The "Calçada Nova," a fine old paved "ramp"—to speak Gibraltar- English—connects Basse Ville and Hauteville. The latter was once a scatter of huge if not magnificent buildings, now in ruins; we shall pass through it en route to Calumbo. Here are the remains of the three chief convents, the Jesuit, the Carmelite, and the Third Order of St. Francis. The citadel de São Miguel, lately blown up, has been restored; the extensive works of dressed freestone, carefully whitewashed, stand out conspicuously from the dark bush dotting the escarpment top. Here also is the Alto das Cruzes, the great cemetery, and the view from the sheer and far-jutting headland is admirable. A stroll over this cool and comparatively healthy escarpment ended by leaving a card at the Paço do Governo.

Lopes de Lima (vol. iii. part ii.) gives São Paulo in 1846 a total of 5,065 whites, mulattoes, and blacks, distributed into 1,176 hearths; the census of 1850-51 raised the number to 12,000, including 7,000 negroes, of whom 5,000 were serviles; in 1863 the figure was understood to have diminished rather than to have increased. Old authors divided the population into five orders. The first was of ecclesiastics, the second contained those who were settled for command or trade, and the third were convicts, especially new Christians of Jewish blood, who were prevented from attending the sacred functions for a scandalous reason. Then ranked the Pomberos, or Pombeiros, mostly mulattoes, free men, and buyers of slaves; their morals seem to have been abominable. Last and least were the natives, that is, the "chattels." Amongst the latter the men changed wives for a time, "alleging, in case of reproof, that they are not able to eat always of the same dish;" and the women were rarely allowed by their mistresses to marry—with the usual results. The missionaries are very severe upon the higher ranks of colonists. Father Carli (A.D. 1666) found the whites the most deceitful and the wickedest of men,—an effect caused by the penal settlement. Father Merolla (A.D. 1682) declares that "the women, being bred among blacks, suffer themselves to be much perverted—they scarcely retain anything white about them except their skins." J. C. Fêo Cardoso (Memoir published in Paris in 1825) attributes the decadence of Angola and Benguela to three reasons; rare marriages amongst the higher orders; poverty amongst the lower; and the immorality and incontinence of both. Lopes de Lima (p. 149 loc. cit.) traces the decline and fall of Christianity in the eighteenth century to the want of priests, to the corruption of the regular clergy (Carmelites and Franciscans), for whom West Africa, like Syria and Palestine, was made a kind of convict station, and to the inhuman slave-export, as opposed to domestic slavery. All has now changed for the better; society in Angola is not a whit inferior to that of any English colony in West Africa, and, as a convict establishment, Loanda is a great success.

The theoretical garrison is one regiment of the line, a squadron of cavalry, and two companies of artillery with three-pounders; the real force is of some 800 men, mostly convicts. No difference is made between white and black, nor is the corps force, which was once very cruelly used, severely treated as the Légion Etrangère of Algeria. Most of the men have been found guilty of capital crimes, yet they are allowed to carry arms, and they are intrusted with charge of the forts. Violence is almost unheard of amongst them: if an English sailor be stabbed, it is generally by the free mulattoes and blacks, who hate the uniform for destroying their pet trade of man-selling. It is true that these convicts have hopes of pardon, but I prefer to attribute their remarkable gentleness and good behaviour to the effects of the first fever, which, to quote from the Latin grammar,

"Emollit mores nec sinit esse feros."

The negroes of Loanda struck me as unusually ill-favoured; short, "stumpy," and very dark, or tinged with unclean yellow. Lepers and hideous cripples thrust their sores and stumps in the face of charity. There was no local colouring compared with the carregadores, or coolies, from the northeast, whose thrum-mop heads and single monkey skins for fig-leaves, spoke of the wold and the wild. The body-dress of both sexes is the tángá, pagne, or waist-cloth, unless the men can afford trousers and ragged shirts, and the women a "veo preto," or dingy black sheet, ungracefully worn, like the graceful sárí of Hindostan, over the bright foulard which confines the wool. "It is mighty ridiculous to observe," says the old missionary, "that the women, contrary to the custom of all other nations, buy and sell, and do all things which the men ought to do, whilst their husbands stay at home and spin or weave cotton, or busy themselves in such other effeminate actions." This is not wholly true in ‘63. The "munengana,"or machila-man, is active in offering his light cane palanquin, and he chaffs the "mean white" who is compelled to walk, bitterly as did the sedan-chairmen of Bath before the days of Beau Nash. Of course the Quitandeira, or market-woman, holds her own. The rest of the street population seems to consist of negro "infantry" and black Portuguese pigs, gaunt and long- legged. The favourite passe-temps is to lie prone in sun or shade, chattering and smoking the cachimbo, a heavy clay pipe, with peculiar stem—"to sleep supine," say the Arabs, "is the position of saints; on the dexter side, of kings; on the sinister, of learned men; and on the belly, of devils."