Travels on the Amazon. Alfred Russel Wallace

mills, and on board his canoes. He made sugar and caxaça, but most of the latter as it paid best. Every kind of work was done on the premises: he had shoemakers, tailors, carpenters, smiths, boat-builders, and masons, either slaves or Indians, some of whom could make good locks for doors and boxes, and tin and copper articles of all kinds. He told me that by having slaves and Indians working together he was enabled to get more work out of the latter than by any other system. Indians will not submit to strict rules when working by themselves, but when with slaves, who have regular hours to commence and leave off work, and stated tasks to perform, they submit to the same regulations and cheerfully do the same work. Every evening at sunset all the workpeople come up to Senhor Calistro to say good-night or ask his blessing. He was seated in an easy chair in the verandah, and each passed by with a salutation suited to his age or station. The Indians would generally be content with "Boa noite" (good-night); the younger ones, and most of the women and children, both Indians and slaves, would hold out their hand, saying, "Sua benção" (your blessing), to which he would reply, "Deos te bençoe". Others—and these were mostly the old Negroes—would gravely repeat, "Louvado seja o nome do Senhor Jesu Christo" (blessed be the name of the Lord Jesus Christ), to which he would reply, with equal gravity, "Para sempre" (for ever).

      Children of all classes never meet their parents in the morning or leave them at night without in the same manner asking their blessing, and they do the same invariably of every stranger who enters the house. In fact, it is the common salutation of children and inferiors, and has a very pleasing effect.

      The slaves here were treated remarkably well. Senhor Calistro assured me he buys slaves, but never sells any, except as the last punishment for incorrigibly bad conduct. They have holidays on all the principal saints' days and festivals, which are pretty often, and on these occasions an ox is killed for them, and a quantity of rum given, to make themselves merry. Every evening, as they come round, they prefer their several petitions: one wants a little coffee and sugar for his wife, who is unwell; another requires a new pair of trousers or a shirt; a third is going with a canoe to Pará, and asks for a milrei to buy something. These requests are invariably granted, and Senhor Calistro told me that he never had cause for refusal, because the slaves never begged for anything unreasonable, nor asked favours when from bad conduct they did not deserve them. In fact, all seemed to regard him in quite a patriarchal view, at the same time he was not to be trifled with, and was pretty severe against absolute idleness. When picking rice, all had a regular quantity to bring in, and any who were considerably deficient several times, from idleness alone, were punished with a moderate flogging. He told me of one Negro he had bought, who was incorrigibly lazy, though quite strong and healthy. The first day he was set a moderate task, and did not near complete it, and received a moderate flogging. The next day he was set a much larger task, with the promise of a severe flogging if he did not get through it: he failed, saying it was quite beyond his ability, and received the flogging. The third day he was set a still larger amount of work, with the promise of a much severer flogging if he failed to finish it; and so, finding that the two former promises had been strictly kept, and that he was likely to gain nothing by carrying out his plan any longer, he completed the work with ease, and had ever since done the same quantity, which was after all only what every good workman did on the estate. Every Sunday morning and evening, though they do not work, they are required to appear before their master, unless they have special leave to be absent: this, Senhor Calistro told me, was to prevent their going to a great distance to other plantations to steal, as, if they could go off after work on Saturday evening, and not return till Monday morning, they might go to such a distance to commit robbery as to be quite free from suspicion.

      In fact, Senhor Calistro attends to his slaves just as he would to a large family of children. He gives them amusement, relaxation, and punishment in the same way, and takes the same precautions to keep them out of mischief. The consequence is, they are perhaps as happy as children: they have no care and no wants, they are provided for in sickness and old age, their children are never separated from them, nor are husbands separated from their wives, except under such circumstances as would render them liable to the same separation, were they free, by the laws of the country. Here, then, slavery is perhaps seen under its most favourable aspect, and, in a mere physical point of view, the slave may be said to be better off than many a freeman. This, however, is merely one particular case,—it is by no means a necessary consequence of slavery, and from what we know of human nature, can be but a rare occurrence.

      But looking at it in this, its most favourable light, can we say that slavery is good or justifiable? Can it be right to keep a number of our fellow-creatures in a state of adult infancy,—of unthinking childhood? It is the responsibility and self-dependence of manhood that calls forth the highest powers and energies of our race. It is the struggle for existence, the "battle of life," which exercises the moral faculties and calls forth the latent sparks of genius. The hope of gain, the love of power, the desire of fame and approbation, excite to noble deeds, and call into action all those faculties which are the distinctive attributes of man.

      Childhood is the animal part of man's existence, manhood the intellectual; and when the weakness and imbecility of childhood remain, without its simplicity and pureness, its grace and beauty, how degrading is the spectacle! And this is the state of the slave when slavery is the best that it can be. He has no care of providing food for his family, no provision to make for old age. He has nothing to incite him to labour but the fear of punishment, no hope of bettering his condition, no future to look forward to of a brighter aspect. Everything he receives is a favour; he has no rights,—what can he know therefore of duties? Every desire beyond the narrow circle of his daily labours is shut out from his acquisition. He has no intellectual pleasures, and, could he have education and taste them, they would assuredly embitter his life; for what hope of increased knowledge, what chance of any further acquaintance with the wonders of nature or the triumphs of art, than the mere hearing of them, can exist for one who is the property of another, and can never hope for the liberty of working for his own living in the manner that may be most agreeable to him?

      But such views as these are of course too refined for a Brazilian slaveholder, who can see nothing beyond the physical wants of the slave. And as the teetotalers have declared that the example of the moderate drinker is more pernicious than that of the drunkard, so may the philanthropist consider that a good and kind slave-master does an injury to the cause of freedom, by rendering people generally unable to perceive the false principles inherent in the system, and which, whenever they find a suitable soil in the bad passions of man, are ready to spring up and produce effects so vile and degrading as to make honest men blush for disgraced human nature.

      Senhor C. was as kind and good-tempered a man as I have ever met with. I had but to mention anything I should like, and, if it was in his power, it was immediately got for me. He altered his dinner-hour to suit my excursions in the forest, and made every arrangement he could for my accommodation. A Jewish gentleman called when I was there: he was going up the river to collect some debts, and brought a letter for Senhor C. He stayed with us some days, and, as he would not eat any meat, because it had not been killed according to the rules of his religion, nor any fish that had not scales, which include some of the best these rivers produce, he hardly found anything at table the first day that he could partake of. Every day afterwards, however, while he was with us, there was a variety of scaled fish provided, boiled and roasted, stewed and fried, with eggs, rice, and vegetables in abundance, so that he could always make an excellent meal. Senhor C. was much amused at his scruples, though perfectly polite about them, and delighted to ask him about the rites of his religion, and me about mine, and would then tell us the Catholic doctrine on the same questions. He related to us many anecdotes, of which the following is a specimen, serving to illustrate the credulity of the Negroes. "There was a Negro," said he, "who had a pretty wife, to whom another Negro was rather attentive when he had the chance. One day the husband went out to hunt, and the other party thought it a good opportunity to pay a visit to the lady. The husband, however, returned rather unexpectedly, and the visitor climbed up on the rafters to be out of sight among the old boards and baskets that were stowed away there. The husband put his gun by in a corner, and called to his wife to get his supper, and then sat down in his hammock. Casting his eyes up to the rafters, he saw a leg protruding from among the baskets, and, thinking it something supernatural, crossed himself, and said, 'Lord, deliver us from the legs appearing overhead!' The other, hearing this, attempted to draw up