Amongst those who in the last century interested themselves in the conversion of the Abipones, Father Juan Pastòr, a Spaniard, merits the first place. Long celebrated for his apostolical missions to the Indians, he was made master of the college at St. Iago del Estero, when he conceived the project of visiting the Abipones, and, if he found them tractable, of instructing them in Christianity. They were then dwelling above a hundred and sixty leagues from the city of St. Iago. The difficulty and ruggedness of the roads were almost greater than you can conceive; but the perseverance of this intrepid man overcame every thing. He chose for his companion Father Gaspar Cerqueira, a native of Paraguay, who understood the Tonocotè language, which is used by many nations, and was of much service to him in this great expedition. After crossing a vast wilderness of nearly a hundred leagues, they turned aside for a while amongst the Matarà Indians, who, though they had all received baptism, and were governed in one colony by a secular priest, had little more than the name of Christians. Bárzana and A[=n]asco priests of our order, and before them St. Solano, had certainly not been useless amongst them; but the lapse of time had entirely eradicated from their minds whatever they had learnt of Christianity. Drunkenness was daily practised amongst them. The rites which they yearly celebrated to the souls of the departed were moistened with drink, more than with tears. Maize, ground by the teeth of old women, and fermented in water, served them for wine. Each was ordered to bring with him an emu, to furnish out the funeral table. After feasting three days they devoted one hour to weeping and lamentations, and then wiped away their tears and returned to their cups and dainties. When heated with liquor, they frequently polluted these anniversaries with quarrels, strife, wounds, and mutual slaughter.
Their pious guests Pastòr and Cerqueira spared no pains to obliterate the memory of so great an impiety committed by a people who called themselves Christians. They never ceased day or night to admonish them of their duty: and their private conversations and public sermons in the church effected so much that many, after confession, sincerely promised amendment. I have seen a few remnants of this nation which are still surviving in a wretched little town called Matarà, on the banks of the Salado. In former times they were in subjection to some private individuals, Spaniards of St. Iago, and, though once numerous, fell away by degrees. After some days' stay, the Fathers pursued their journey to the Abipones, accompanied by the curate of the place and the principal Caciques, with a company of soldiers, who hoped, by means of the Fathers, to regain the friendship of the Abipones, between whom and their nation an ancient and bloody feud existed. The Fathers had certainly much need of their company. Sixty leagues of the journey still remained, through an unknown country, full of woods, lakes, and marshes. Had they not had the Mataràs for guides and protectors, they could neither have safely undertaken such a journey, nor prudently proceeded to the business they came upon. They were obliged to creep for a long time through trackless woods, and at every step to struggle with briers, which generally proved a bloody contest. To assuage the burning thirst occasioned by extreme heat and bodily fatigue, they could meet with nothing but stinking water out of pools and ditches, which offended their nostrils to such a degree that the poor creatures almost thought thirst preferable. They could not turn their eyes without perceiving traces of tigers, nor move a step without meeting swarms of gnats and other insects: insomuch that the stings of the one, and the apprehension of the other, prevented them from resting at night, though sore fatigued in the day-time. Issuing from the woods into the open plain, they found themselves surrounded by continuous marshes occasioned by the inundations of the river Bermejo, which, deserting its channel, spreads to the extent of five leagues. A vast plain, white with waters, presented itself to their eyes. By the number of difficulties you may judge how great must have been the courage of the Fathers, who not only endured them unrepiningly themselves, but by their example inspired patience into their Indian companions. Vanquished by none of the asperities of the way they all persevered in their journey, till they reached the territories of the Abipones.
When two leagues distant from their stations, fearing that the Abipones would take them for enemies, they halted awhile in that place, attended with guards, whose flight was more apprehended by the Fathers than an attack from the Abipones; for they well knew that the Mataràs trembled at the very name of these savages, and were half dead with fear at the idea of being so near them. The eloquence of the Fathers was scarce sufficient to do away their fears. To ascertain that all was safe, it was intrusted to Father Cerqueira to go forward with two companions, and endeavour to find out some method of presenting himself to the Abipones and entering their hordes, without being suspected of hostile intentions. The Father had scarcely gone a league when he met a troop of two hundred Abipones, who had been apprized, by their emissaries, of the arrival of foreigners. Approaching them, of his own accord, he spoke to the savages in the Tonocotè language, which many of the Abipones, at that time, were acquainted with. "You are greatly mistaken," said he, "if you imagine that I am alarmed at seeing you, which is the very thing that I most desire. After crossing immense wildernesses, and struggling through an hundred dangers for your sake, I am here at last. Do not take me for an enemy, nor cherish unkindly feelings towards me. Behold I come unarmed to teach you the way to happiness. If you have your own welfare at heart, do not reject the Author of it in me, but rather look upon me as a friend, and as the messenger of the great Creator of all things." The savages, satisfied by this harangue, exchanged threats for welcomes, and emulated one another in showing civilities to him whom at first they had surrounded with arms. The Father took advantage of this happy disposition in his favour, and informed them that another Father, of the same mind as himself, remained a short way behind with a few companions, and that he was coming laden with scissars, hooks, needles, and glass-beads, with which he intended liberally to remunerate those who would listen to the law of God. The Cacique of the neighbouring horde, instigated by the expectation of these trifling gifts, commanded his son, with a proper attendance, to bring Father Pastòr speedily to him. On his approach he was received in the neighbouring horde with public marks of rejoicing, and a festive percussion of the lips, and accosted by the name of the Great Father. After explaining the reasons of his coming, he distributed amongst those present, the pins, and other gifts above-mentioned. Food was then produced, which the guests, in spite of their hunger, would gladly have been excused from tasting; for it consisted of stinking fish, with no other sauce than the good-will of the givers. But the Fathers, that they might not appear to despise this savage delicacy, forced themselves to taste some of it, though against their stomachs. The next day, Father Pastòr, planting a cross in the ground, dedicated that land to Christ, and performed divine service in a tent, at the conclusion of which, he led round the Abipones, in the manner of supplicants, and taught them to kneel before the cross. The savages behaved wonderfully well on this occasion, listening with attentive ears and minds to the preacher whilst he explained to them the reasons of his coming, and the heads of the holy religion. Caliguila, then chief Cacique of that nation, greatly approved of their words, and conducted both Fathers, with much honour, to his horde on the opposite shore of the Bermejo. There they were received with joyful acclamations, and eagerly attended to, whilst they endeavoured to instruct the savages in the Christian faith, and to instil into their minds a sense of religion. The report of their arrival spreading throughout the neighbourhood, the concourse of strangers increased every day. Caliguila permitted our religion to be promulgated amongst his people. He publicly declared that the Fathers were at liberty to build a little church, to baptize infants, and to instruct them in the ordinances of Christianity; with this condition, that the young men were not to be detained before and after noon in long prayers and ceremonies, lest inactivity and sedentary habits should damp their martial ardour, and lessen their dexterity in the use of arms. But the Fathers denied that this alacrity and military knowledge were destroyed by the exercises of piety, and this they proved by the example of the Spanish youth. Caliguila, however, besought the Fathers in the name of the rest, that they would allow the boys always to carry a bow and arrows, even during divine service, that they might never run the risk of being endangered by a sudden attack from the enemy whilst unprovided with arms. This proposal they willingly acceded to, as it contained nothing repugnant to the laws of Christianity. But the Fathers had occasion repeatedly to warn the savages, who still savoured of their ancient superstitions, from the performance of their old rites of sepulture and divination.
The conditions on both sides being accepted, the cross which they had made of a lofty palm tree, was erected in that place with many reverential ceremonies. The Abipones were instructed in the heads of religion, in daily assemblies, all their savage customs and notions extirpated, and persons of every age fortified against the artifices of the jugglers. Father Pastòr, seeing an aged female of this profession on the point of death, vainly endeavoured to administer baptism to her. The obstinate old woman withstood the earnest exhortations of the father, whether he promised her the eternal joys of Heaven, or threatened her with torments from the evil spirit. She replied, with a laugh, that she had little occasion to fear the evil demon, with whom she had been familiar so many years. But others of better understanding began to believe what the Fathers told them, and openly to distrust the arts and words of the jugglers. To sum up all, by continual perseverance they wrought so much, that in a few weeks, they joyfully beheld something like Christianity beginning to flourish amongst these savages.
Father Cerqueira returning to the Mataràs, Juan Pastòr redoubled his efforts. Though enfeebled by age, and with strength by no means athletic, he built a little hut of sticks and straw, and plastered it over with mud. In a short time, he wrote out with much labour, an epitome of the Abiponian tongue; of this vocabulary, when I was there, nothing but the memory remained. But alas! these flourishing hopes of the improvement of the Abipones were all destroyed by an unexpected messenger, who called Juan Pastòr home on urgent business. Nor was there at that time any one to supply his place, so great was the scarcity of priests of our order. Father Lozano, in his History of Chaco, says, that Pastòr was sent to Europe to treat of the affairs of the province in the courts of Rome and Madrid, and that he had collected out of various countries, and intended to bring into Paraguay, the number of Jesuits necessary for the settling of so many savages. But just as he was going to set sail with his apostolical supplies, he received letters from the Royal Senate, at Madrid, prohibiting him from carrying any foreigners into Paraguay. In consequence of which he was obliged to send back the other priests into their native countries, and with a very few Spaniards, for the most part young men, and according to our established rule, unfit to be ordained for many years, sailed to Paraguay, still labouring under the want of priests for so great a number of colonies. This decree of the rulers of Madrid, excluding all foreign priests from Paraguay, was certainly extremely disadvantageous to the Spaniards themselves. For if those German, Italian, and Flemish Jesuits had arrived in Paraguay, doubtless, by their labours, the Abipones, Tobas, and Mocobios would have been induced to submit to the authority of the King of Spain, and to receive the Catholic religion; whilst, left for nearly a century in their savage state, they over-ran the whole province with hostile, and generally victorious arms.
But when, from her decreased population, Spain could no longer supply priests sufficient for the vast provinces of America, the court of Madrid not only invited foreign Jesuits whom they had formerly excluded from Paraguay, but even had them carried thither at the expense of the government, and to the great advantage of the monarchy. It would be endless to mention, individually, all the Italians, Flemings, and Germans, who, for many years, have rendered signal service to the Spanish monarchy, and the Christian religion, in Paraguay and the other provinces of Spanish America, in our times. This honour has sometimes been envied to foreigners, but never denied them.
CHAPTER XII.
A COLONY FOUNDED FOR THE MOCOBIOS AFTERWARDS
THE OCCASION OF ABIPONIAN COLONIES.
The Spaniards, weakened by daily slaughters, were extremely desirous of procuring a peace with the savages, whom, for so many years, they had proved unable to vanquish by arms. Instructed by the experience of other nations, they were persuaded that the friendship of the Abipones and Mocobios could never be either obtained, or preserved, unless these people surrendered themselves to our instructions in civilization and religion. And nothing was more desired by the Jesuits, than the discovery of some means whereby the savages might be induced to inhabit the colonies founded for them. The Royal Governors of cities were liberal in their offers of assistance; but they seldom, or in a very limited manner, fulfilled their promises. Satisfied when the Abipones were driven by our means, into a new town, and kept from plunder, they left the care of feeding and clothing them entirely to us. They thought it a mighty performance to build a few huts of wood and mud in a new colony, to serve as chapels and dwelling-houses for us and the Indians. These being completed in a day or two, by the hasty labours of the soldiers, they sent high-flown letters both to the Viceroy of Peru, and the court of Madrid, in which they declared themselves the founders of a new town, and the conquerors of a savage nation. But if those worthy Governors were really solicitous for the safety of the province committed to their care, and the firm establishment of the Indians whom they had delivered to our instructions, they should have made a point of furnishing every new colony with herds of oxen and flocks of sheep, with axes and other agricultural instruments, lest the savage inhabitants, from want of meat for daily consumption, of wool for weaving garments, and of ploughs for daily use, should be obliged to subsist by plunder or hunting, to wander without the colony, return to their native woods, and, destitute of all necessaries, to declare, that they looked upon war as more to their advantage than such a peace. But of this subject I shall treat more fully in another place. The city of Sta. Fè formerly cultivated, more than any of the rest, the friendship of the Abipones and Mocobios, some troops of whom, on the strength of a peace established between them, stationed themselves in the plains adjacent to the city, and were permitted to enter the market-place for the purpose either of buying what they needed, or of disposing of what they had taken from the other Spaniards, with whom they were still at variance. They frequently visited our college. By daily intercourse with the Spaniards their ferocity gradually disappeared, and Aletin and Chitalin, chief Caciques of the Mocobios, were rendered so tractable by the presents and conversation of the Jesuits, that they refused not to be instructed in the holy religion along with their people. The Spaniards and Jesuits thought they should be well repaid for their labours, could they but induce a nation so formidable for numbers and military valour, to submit to God and the King. A colony was founded by Father Francisco Burges Navarro, a few leagues from the city, and distinguished by the name of St. Xavier. At first it only contained twenty families, but received such accessions from multitudes of fresh comers, that it increased beyond the expectation of all. As they were but a few in the beginning, the Fathers, by the liberality of the Spanish, but still more of the Guarany towns, were enabled so fully to satisfy, not only the necessities, but even the desires of the savages, that, deserting their predatory habits, they all rejoiced in their fortune, and instigated their countrymen, who dwelt more towards the North, to embrace the same kind of life. The other Mocobios without the colony of St. Xavier, who, scorning the example of their countrymen, still continued to rove up and down their own territories, received a complete overthrow from Barreda, a few being slain, and about two hundred taken prisoners. Those who survived this slaughter, fled for fear, to the colony of St. Xavier, whither, likewise, the excellent Barreda afterwards sent many of his captives.
The colony, as it increased in the number of its inhabitants, made great progress in religious knowledge. Affairs assumed an extremely favourable aspect, much more so than, from the ferocity of the savages, could a short while before have been expected. Their native customs were exterminated; whatever savoured of barbarism and superstition was abolished, and succeeded by virtues of every kind. Persons of all ages received religious instruction and baptism, whenever they proved themselves worthy of it. They were as obedient in performing whatever was enjoined them, as docile in believing whatever they heard. Accustomed to spears and arrows, they nevertheless accounted it a pleasure to handle the plough and the axe, and to employ themselves in tilling the fields and in building houses. Two schools were opened, in the one of which children learnt the arts of reading and writing, and in the other were instructed in music, and taught to play upon the musical instruments used in churches. One of their masters was Father Florian Pauke, a Silesian, by whose instructions many were rendered musicians and singers, and formed an agreeable addition to divine service. This being known throughout the province, the Mocobian musicians were invited to the cities of Buenos-Ayres and Sta. Fè, where they chaunted mass and vespers, accompanied by a full band of instruments. The sweet symphony excited the admiration of all the Spaniards, and even drew tears from many of them, when they thought of the terror which, a few years before, the parents of the young musicians had inspired them with, whenever their savage trumpets and loud shouts were heard in repeated assaults.
I have no sort of doubt, that both the commencement and progress of the fresh colony, under God, were chiefly owing to the exertions and good example of Aletin and Chitalin. The former, who was remarkable for the gentleness of his disposition and for natural probity, never neglected any thing conducive to the improvement of his people. He was always the first to attend divine service in the morning, and the holy institutions for teaching Christianity at mid-day. Standing by the little chapel with a brazen bell in his hand, he called to the performance of their religious duties, those very people, whom he had formerly animated by sound of trumpet to slaughter the Spaniards. If any violation of integrity came under his notice, he either immediately corrected it himself, or requested one of the Fathers to do so, whom he always honoured with the promptest obedience, and manifested the utmost alacrity in serving. In this alone he claimed pre-eminence above the rest, that, though the eldest of them all, he ever laboured the most both at home and abroad. Chitalin, who was more illustrious amongst his own countrymen for high birth and military fame, possessed such acuteness of intellect as occasioned Father Bonenti, the companion of Father Burges, to say we had the greatest reason to thank God, that this Indian Chitalin was devoid of book learning: for were this not the case, he of himself would be sufficient to deceive all mankind. But though of a very lively temper, in the prime of his years, arrogant, and proud of military fame, he submitted to the divine law and the will of the Fathers, and by so doing induced many to amend their conduct. Inconceivable is the importance attached to the examples of the Caciques by the Indians. The adage that the character of the king determines that of his people, is no where more true than in America. The third Cacique of St. Xavier, who received the name of Domingo at his baptism, though younger than the two former, was superior to them both. Many years after the rest had entered the colony, he, with a troop of horse, spread terror and desolation throughout the land of Cordoba. Incensed at his countrymen on account of the peace they had established with the Spaniards, he long persecuted their town with the utmost virulence, and when the opportunity for slaughter was wanting, carried off droves of horses from the pastures of the city. Father Burges daily besought the Almighty to convert this mischievous man to a better course of life; his prayers were at length heard, and entering the colony, Domingo exceeded the rest in usefulness and good conduct as much as he had previously done in ferocity and the disposition to mischief. Some years afterwards, he obtained the captain's staff, as a reward of his merits, from Pedro Ceballos, Governor of Buenos-Ayres.