The Interesting Narrative of the Life
of Olaudah Equiano, or Gustavus Vassa, the African
(London, 1789; vol. I)

Hanover Historical Texts Project
Scanned and proofread by Kathleen Diekhoff, May 1998.
Proofread and posted by Raluca Preotu, August 1999.
Proofread and pages added by Jonathan Perry, March 2001.

Chapter I
1-44

The author's account of his country, and their manners and
customs--Administration of justice--. . .

I believe it is difficult for those who publish their own memoirs to escape
the imputation of vanity; nor is this [Page 2] the only disadvantage under
which they labour: it is also their misfortune, that what is uncommon is
rarely, if ever, believed, and what is obvious we are apt to turn from with
disgust, and to charge the writer with impertinence. People generally think
those memoirs only worthy to be read or remembered which abound in great or
striking events, those, in short, which in a high degree excite either
admiration or pity: all others they consign to contempt and oblivion. It is
therefore, I confess, not a little hazardous in a private and obscure
individual, and a stranger too, thus to solicit the indulgent attention of
the public; especially when I own I offer here the history of neither a
faint, a hero, nor a tyrant. I believe there are few events in my life,
which have not happened to many: it is true the incidents of it are
numerous; and, did I consider myself an European, [Page 3] I might say my
sufferings were great: but when I compare my lot with that of most of my
countrymen, I regard myself as a particular favorite of Heaven, and
acknowledge the mercies of Providence in every occurrence of my life. If
then the following narrative does not appear sufficiently interesting to
engage general attention, let my motive be some excuse for its publication.
I am not so foolishly vain as to expect from it either immortality or
literary reputation. If it affords any satisfaction to my numerous friends,
at whole request it has been written, or in the smallest degree promotes the
interests of humanity, the ends for which it was undertaken will be fully
attained, and every wish of my heart gratified. Let it therefore be
remembered, that, in wishing to avoid censure, I do not aspire to praise.

[Page 4] That part of Africa, known by the name of Guinea, to which the
trade for slaves is carried on, extends along the coast above 3400 miles,
from the Senegal to Angola, and includes a variety of kingdoms. Of these the
most considerable is the kingdom of Benen, both as to extent and wealth, the
richness and cultivation of the soil, the power of its king, and the number
and warlike disposition of the inhabitants. It is situated nearly under the
line, and extends along the coast about 170 miles, but runs back into the
interior part of Africa to a distance hitherto I believe unexplored by any
traveler; and seems only terminated at length by the empire of Abyssinia,
near 1500 miles from its beginning. This kingdom is divided into many
provinces or districts: in one of the most remote and fertile of which,
[Page 5] called Eboe, I was born, in the year 1745, in a charming fruitful
vale, named Effaka. The distance of this province from the capital of Benin
and the sea coast must be very considerable; for I had never heard of white
men or Europeans, nor of the sea: and our subjection to the king of Benin
was little more than nominal; for every transaction of the government, as
far as my slender observation extended, was conducted by the chiefs or
elders of the place. The manners and government of a people who have little
commerce with other countries are generally very simple; and the history of
what passes in one family or village may serve as a specimen of a nation.

My father was one of those elders or chiefs I have spoken of, and was styled
Embrence; a term, as I remember, importing the highest distinction, and
[Page 6] signifying in our language a mark of grandeur. This mark is
conferred on the person entitled to it by cutting the skin across at the top
of the forehead, and drawing it down to the eye-brows; and while it is in
this situation applying a warm hand, and rubbing it, until it shrinks up
into a thick weal across the lower part of the forehead. Most of the judges
and senators were thus marked; my father had long born it: I had seen it
conferred on one of my brothers, and I was also destined to receive it by my
parents. Those Embrence, or chief men, decided disputes and punished crimes;
for which purpose they always assembled together. The proceedings were
generally short; and in most cases the law of retaliation prevailed. I
remember a man was brought before my father, and the other judges, for
kidnapping a boy; [Page 7] and, although he was the son of a chief or
senator, he was condemned to make recompense by a man or woman slave.
Adultery, however, was sometimes punished with slavery or death; a
punishment which I believe is inflicted on it throughout most of the nations
of Africa: so sacred among them is the honour of the marriage bed, and so
jealous are they of the fidelity of their wives. Of this I recollect an
instance: a woman was convinced before the judges of adultery, and delivered
over, as the custom was, to her husband to be punished. Accordingly he
determined to put her to death: but it being found, just before her
execution, that she had an infant at her breast; and no woman being
prevailed on to perform [Page 8] the part of a nurse, she was spared on
account of the child. The men, however, do not preserve the same constancy
to their wives, which they expect from them; for they indulge in a
plurality, though seldom in more than two.

Their mode of marriage is thus: both parties are usually betrothed when
young by their parents (though I have known the males to betroth
themselves). On this occasion a feast is prepared, and the bride and
bridegroom stand up in the midst of all their friends, who are assembled for
the purpose, while he declares she is thenceforth to be looked upon as his
wife, and that no other person is to pay any addresses to her. This is also
immediately proclaimed in the vicinity, on which the bride retires from the
assembly. Some time after she is brought home to her husband, and [Page 9]
then another feast is made, to which the relations of both parties are
invited: her parents then deliver her to the bridegroom, accompanied with a
number of blessings, and at the same time they tie round her waist a cotton
string of the thickness of a goose-quill, which none but married women are
permitted to wear: she is now considered as completely his wife; and at this
time the dowry is given to the new married pair, which generally consists of
portions of land, slaves, and cattle, household goods, and implements of
husbandry. These are offered by the friends of both parties; besides which
the parents of the bride-groom present gifts to those of the bride, whose
property she is looked upon before marriage; but after it she is esteemed
the sole property of her husband. The ceremony being now [Page 10] ended the
festival begins, which is celebrated with bonfires, and loud acclamations of
joy, accompanied with music and dancing.

We are all of a nation of dancers, musicians and poets. Thus every great
event, such as a triumphant return from battle, or other cause of public
rejoicing is celebrated in public dances, which are accompanied with songs
and music suited to the occasion. The assembly is separated into four
divisions, which dance either apart or in succession, and each with a
character peculiar to itself. The first division contains the married men,
who in their dances frequently exhibit feats of arms, and the representation
of a battle. To these succeed the married women, who dance in the second
division. The young men occupy the third; and the maidens the fourth. [Page
11] Each represents some interesting scene of real life, such as a great
achievement, domestic employment, a pathetic story or some rural sport; and
as the subject is generally founded on some recent event, it is therefore
ever new. This gives our dances a spirit and variety which I have scarcely
seen elsewhere. We have many musical instruments, particularly drums of
different kinds, a piece of music which resembles a guitar, and another much
like a stickado. These last are chiefly used by betrothed virgins, who play
on them on all grand festivals.

As our manners are simple, our luxuries are few. The dress of both sexes is
nearly the same. It generally consists of a long piece of calico, or muslin,
wrapped loosely round the [Page 12] body, somewhat in the form of a highland
plaid. This is usually dyed blue, which is our favourite colour. It is
extracted from a berry, and is brighter and richer than any I have seen in
Europe. Besides this, our women of distinction wear golden ornaments, which
they dispose with some profusion on their arms and legs. When our women are
not employed with the men in tillage, their usual occupation is spinning and
weaving cotton, which they afterwards dye, and make it into garments. They
also manufacture earthen vessels, of which we have many kinds. Among the
rest tobacco pipes, made after the same fashion, and used in the same
manner, as those in Turkey.

[Page 13] Our manner of living is entirely plain; for as yet the natives are
unacquainted with those refinements in cookery which debauch the taste:
bullocks, goats, and poultry, supply the greatest part of their food. These
constitute likewise the principal wealth of the country, and the chief
articles of its commerce. The flesh is usually stewed in a pan; to make it
savoury we sometimes use also pepper, and other spices, and we have salt
made of wood allies. Our vegetables are mostly plantains, eadas, yams,
beans, and Indian corn. The head of the family usually eats alone; his wives
and slaves have also their separate tables. Before we taste food we always
wash our hands: indeed our cleanliness on all occasions is extreme; but on
this it is an indispensable ceremony. After washing, libation is made, by
pouring out a [Page 14] small portion of the food, in a certain place, for
the spirits of departed relations, which the natives suppose to preside over
their conduct and guard them from evil. They are totally unacquainted with
strong or spirituous liquours; and their principal beverage is palm wine.
This is gotten from a tree of that name by tapping it at the top, and
fastening a large gourd to it; and sometimes one tree will yield three or
four gallons in a night. When just drawn it is of a most delicious
sweetness; but in a few days it acquires a tartish and more spirituous
flavour: though I never saw any one intoxicated by it. The same tree also
produces nuts and oil. Our principal luxury is in perfumes; one sort of
these is an odoriferous wood of delicious fragrance: the other a kind of
earth; a small portion of which thrown [Page 15] into the fire diffuses a
most powerful odour. We beat this wood into powder, and mix it with palm
oil; with which both men and women perfume themselves.

In our buildings we study convenience rather than ornament. Each master of a
family has a large square piece of ground, surrounded with a moat or fence,
or enclosed with a wall made of red earth tempered; which, when dry, is as
hard as brick. Within this are his houses to accommodate his family and
slaves; which, if numerous, frequently present the appearance of a village.
In the middle stands the principal building, appropriated to the sole use of
the master, and consisting [Page 16] of two apartments; in one of which he
fits in the day with his family, the other is left apart for the reception
of his friends. He has besides these a distinct apartment in which he
sleeps, together with his male children. On each side are the apartments of
his wives, who have also their separate day and night houses. The
habitations of the slaves and their families are distributed throughout the
rest of the enclosure. These houses never exceed one story in height: they
are always built of wood, or stakes driven into the ground, crossed with
wattles, and neatly plastered within, and without. The roof is thatched with
reeds. Our dayhouses are left open at the sides; but those in which we sleep
are always covered, and plastered in the inside, with a composition mixed
with cowdung, to keep off the different insects, [Page 17] which annoy us
during the night. The walls and floors also of these are generally covered
with mats. Our beds consist of a platform, raised three or four feet from
the ground, on which are laid skins, and different parts of a spungy tree
called plantain. Our covering is calico or muslin, the same as our dress.
The usual seats are a few logs of wood; but we have benches, which are
generally perfumed; to accommodate strangers these compose the greater part
of our household furniture. Houses so constructed and furnished require but
little sill to erect them. Every man is a sufficient architect for the
purpose. The whole neighbourhood afford their unanimous assistance in
building them and in return receive, and expect no other recompense than a
feast.

As we live in a country where nature [Page 18] is prodigal of her favours,
our wants are few and easily supplied; of course we have few manufactures.
They consist for the most part of calicoes, earthern ware, ornaments, and
instruments of war and husbandry. But these make no part of our commerce,
the principal articles of which, as I have observed, are provisions. In such
a state money is of little use; however we have some small pieces of coin,
if I may call them such. They are made something like an anchor; but I do
not remember either their value or denomination. We have also markets, at
which I have been frequently with my mother. These are sometimes visited by
stout mahogany-coloured men from the south west of us: we call them
Oye-Eboe, which term signifies red men living at a distance. They generally
bring us fire-arms, gunpowder, [Page 19] hats, beads, and dried fish. The
last we esteemed a great rarity, as our waters were only brooks and springs.
These articles they barter with us for odoriferous woods and earth, and our
salt of wood ashes. They always carry slaves through our land; but the
strictest account is exacted of their manner of procuring them before they
are suffered to pass. Sometimes indeed we sold slaves to them, but they were
only prisoners of war, or such among us as had been convicted of kidnapping
or adultery, and some other crimes, which we esteemed heinous. This practice
of kidnapping induces me to think, that, notwithstanding all our strictness
their principal business among us was to trepan our people. I remember too
they carried great sacks along with them, which not long after I had an
[Page 20] opportunity of fatally seeing applied to that infamous purpose.

Our land is uncommonly rich and fruitful, and produces all kinds of
vegetables in great abundance. We have plenty of Indian corn, and vast
quantities of cotton and tobacco. Our pine apples grow without culture; they
are about the size of the largest sugar-loaf, and finely flavoured. We have
also spices of different kinds, particularly pepper; and a variety of
delicious fruits which I have never seen in Europe; together with gums of
various kinds and honey in abundance. All our industry is exerted to improve
those blessings of nature. Agriculture is our chief employment; and every
one, even the children and women, are engaged in it. Thus we are all
habituated to labour from our earliest years. Every one contributes
something to the common [Page 21] stock; and as we are unacquainted with
idleness, we have no beggars. The benefits of such a mode of living are
obvious. The West India planters prefer the slaves of Benin or Eboe to those
of any other part of Guinea, for their hardiness intelligence, integrity,
and zeal. Those benefits are felt by us in the general healthiness of the
people, and in their vigour and activity; I might have added too in their
comeliness. Deformity is indeed un-known amongst us, I mean that of shape.
Numbers of the natives of Eboe now in London might be brought in support of
this assertion: for, in regard to complexion, ideas of beauty are wholly
relative. I remember while in Africa to have seen three negro children, who
were tawny, and another quite white, who were universally regarded by
myself, and the natives in [Page 22] general, as far as related to their
complexions, as deformed. Our women too were in my eyes at least uncommonly
graceful, alert and modest to a degree of bashfulness nor do I remember to
have ever heard of an instance of incontinence amongst them before marriage.
They are also remarkably cheerful. Indeed cheerfulness and affability are
two of the leading characteristics of our nation.

Our tillage is exercised in a large plain or common, some hours walk from
our dwellings, and all the neighbours resort thither in a body. They use no
beasts of husbandry; and their only instruments are hoes, axes, shovels and
beaks, or pointed iron to dig with. Sometimes we are visited by locusts
which come in large clouds, so as to darken the air, and destroy our
harvest. This however happens rarely, but when [Page 23] it does, a famine
is produced by it. I remember an instance or two wherein this happened. This
common is often the theatre of war; and therefore when our people go out to
till their land, they not only go in a body, but generally take their arms
with them for fear of a surprise; and when they apprehend an invasion they
guard the avenues to their dwellings, by driving sticks into the ground,
which are so sharp at one end as to pierce the foot, and are generally dipt
in poison. From what I can recollect of these battles, they appear to have
been irruptions of one little state or district on the other, to obtain
prisoners or booty. Perhaps they were incited to this by those traders who
brought the European goods I mentioned amongst us. Such a mode of obtaining
slaves in Africa is common; and I believe more [Page 24] are procured this
way, and by kidnapping, than any other. When a trader wants slaves, he
applies to a chief for them, and tempts him with his wares. It is not
extraordinary, if on this occasion he yields to the temptation with as
little firmness, and accepts the price of his fellow creatures liberty with
as little reluctance as the enlightened merchant. Accordingly he falls on
his neighbours, and a desperate battle ensues. If he prevails and takes
prisoners, he gratifies his avarice by selling them; but, if his party be
vanquished, and he falls into the hands of the enemy, he is put to death:
for, as he has been known to foment their quarrels, it is thought dangerous
to let him survive, and no ransom can save him, though all other prisoners
may be redeemed.

We have firearms, bows and arrows, broad two-edged [Page 25] swords and
javelins: we have shields also which cover a man from head to foot. All are
taught the use of these weapons; even our women are warriors, and march
boldly out to fight along with the men. Our whole district is a kind of
militia: on a certain signal given, such as the firing of a gin at night,
they all rise in arms and rush upon their enemy. It is perhaps something
remarkable, that when our people march to the field a red flag or banner is
borne before them. I was once a witness to a battle in our common. We had
been all at work in it one day as usual, when our people were suddenly
attacked. I climbed a tree at some distance, from which I beheld the fight.
There were many women as well as men on both sides; among others my mother
was there, and armed with a broad sword. After [Page 26] lighting for a
considerable time with great fury, and after many had been killed our people
obtained the victory, and took their enemy's Chief prisoner. He was carried
off in great triumph, and, though he offered a large ransom for his life, he
was put to death. A virgin of note among our enemies had been slain in the
battle, and her arm was exposed in our market-place, where our trophies were
always exhibited. The spoils were divided according to the merit of the
warriors. Those prisoners which were not sold or redeemed we kept as slaves:
but how different was their condition from that of the slaves in the West
Indies! With us they do no more work than other members of the community,
even their masters; their food, clothing and lodging were nearly the same as
theirs, (except that they were not permitted [Page 27] to eat with those who
were free-born); and there was scarce any other difference between them,
than a superior degree of importance which the head of a family possesses in
our state, and that authority which, as such, he exercises over every part
of his household. Some of these slaves have even slaves under them as their
own property and for their own use.

As to religion, the natives believe that there is one Creator of all things,
and that he lives in the sun, and is girted round with a belt that he may
never eat or drink; but, according to some, he smokes a pipe, which is our
own favourite luxury. They believe he governs events, especially our deaths
or captivity; but, as for the doctrine of eternity, I do not remember to
have ever heard of it: some however believe in the transmigration of souls
in [Page 28] a certain degree. Those spirits, which are not transmigrated,
such as our dear friends or relations, they believe always attend them, and
guard them from the bad spirits or their foes. For this reason they always
before eating, as I have observed, put some small portion of the meat, and
pour some of their drink, on the ground for them; and they often make
oblations of the blood of beasts or fowls at their graves. I was very fond
of my mother, and almost constantly with her. When she went to make these
oblations at her mother's tomb, which was a kind of small solitary thatched
house, I sometimes attended her. There she made her libations, and spent
most of the night in cries and lamentations. I have been often extremely
terrified on these occasions. The loneliness of the place, the darkness of
the night, and the ceremony [Page 29] of libation, naturally awful and
gloomy, were heightened by my mother's lamentations; and these, concurring
with the cries of doleful birds, by which these places were frequented, gave
an inexpressible terror to the scene.

We compute the year from the day on which the sun crosses the line, and on
its setting that evening there is a general shout throughout the land; at
least I can speak from my own knowledge throughout our vicinity. The people
at the same time make a great noise with rattles, not unlike the basket
rattles used by children here, though much larger, and hold up their hands
to heaven for a blessing. It is then the greatest offerings are made; and
those children whom our wife men foretel will be fortunate are then
presented to different people. I remember [Page 30] many used to come to see
me, and I was carried about to others for that purpose. They have many
offerings, particularly at full moons; generally two at harvest before the
fruits are taken out of the ground: and when any young animals are killed,
sometimes they offer up part of them as a sacrifice. These offerings, when
made by one of the heads of a family, serve for the whole. I remember we
often had them at my father's and my uncle's, and their families have been
present. Some of our offerings are eaten with bitter herbs. We had a saying
among us to any one of a cross temper, 'that if they were to be eaten, they
should be eaten with bitter herbs.'

We practised circumcision like the Jews, and made offerings and feasts on
that occasion in the same manner as they did. Like them also, our [Page 31]
children were named from some event, some circumstance, or fancied
foreboding at the time of their birth. I was named Olaudah which, in our
language, signifies vicissitude or fortune; also, one favoured, and having a
loud voice and well spoken. I remember we never polluted the name of the
object of our adoration; on the contrary, it was always mentioned with the
greatest reverence; and we were totally unacquainted with swearing, and all
those terms of abuse and reproach which find their way so readily and
copiously into the languages of more civilized people. The only expressions
of that kind I remember were 'May you rot or may you swell, or may a beast
take you.’

I have before remarked that the natives of this part of Africa are extremely
cleanly. This necessary habit [Page 32] of decency was with us a part of
religion, and therefore we had many purifications and washings; indeed
almost as many, and used on the same occasions, if my recollection does not
fail me, as the Jews. Those that touched the dead at any time were obliged
to wash and purify themselves before they could enter a dwelling-house.
Every woman too, at certain times, was forbidden to come into a
dwelling-house, or touch any person, or any thing we ate. I was so fond of
my mother I could not keep from her, or avoid touching her at some of those
periods, in consequence of which I was obliged to be kept out with her, in a
little house made for that purpose, till offering was made, and then we were
purified.

Though we had no places of public worship, we had priests and magicians, or
wise men. I [do] not [Page 33] remember whether they had different offices,
or whether they were united in the same persons, but they were held in great
reverence by the people. They calculated our time, and foretold events, as
their name imported, for we called them Ah-affoe-way-cah, which signifies
calculators or yearly men, our year being called Ah-affoe. They wore their
beards, and when they died they were succeeded by their sons. Most of their
implements and things of value were interred along with them. Pipes and
tobacco were also put into the grave with the corpse, which was always
perfumed and ornamented, and animals were offered in sacrifice to them. None
accompanied their funerals but those of the same profession or tribe. These
buried them after sunset, and always returned from the grave by [Page 34] a
different way from that which they went.

These magicians were also our doctors or physicians. They practised bleeding
by cupping; and were very successful in healing wounds and expelling
poisons. They had likewise some extraordinary method of discovering
jealousy, theft, and poisoning; the success of which no doubt they derived
from their unbounded influence over the credulity and superstition of the
people. I do not remember what those methods were, except that as to
poisoning: I recollect an instance or two, which I hope it will not be
deemed impertinent here to insert, as it may serve as a kind of specimen of
the rest, and is still used by the negroes in the West Indies. A virgin had
been poisoned, but it was not known by whom: the doctors ordered the corpse
to be taken up by [Page 35] some persons, and carried to the grave. As soon
as the bearers had raised it on their shoulders, they seemed seized with
some sudden impulse, and ran to and fro unable to stop themselves. At last,
after having passed through a number of thorns and prickly bushes unhurt,
the corpse fell from them close to a house, and defaced it in the fall; and
the owner being taken up, he immediately confessed the poisoning.

[Page 36] The natives are extremely cautious about poison. When they buy any
eatable the seller kisses it all round before the buyer, to show him it is
not poisoned; and the same is done when any meat or drink is presented,
particularly to a stranger. We have serpents of different kinds, some of
which are esteemed ominous when they appear in our houses, and these we
never molest. I remember two of those ominous snakes, each of which was as
thick as the calf of a man's leg, and in colour resembling a dolphin in the
water, crept at different times into my [Page 37] mother's night-house,
where I always lay with her, and coiled themselves into folds, and each time
they crowed like a cock. I was desired by some of our wise men to touch
these, that I might be interested in the good omens, which I did, for they
were quite harmless, and would tamely suffer themselves to be handled; and
then they were put into a large open earthen pan, and set on one side of the
highway. Some of our snakes, however, were poisonous: one of them crossed
the road one day when I was standing on it, and passed between my feet
without offering to touch me, to the great surprise of many who saw it; and
these incidents were accounted by the wise men, and therefore by my mother
and the rest of the people, as remarkable omens in my favour.
Such is the imperfect sketch my [Page 38] memory has furnished me with of
the manners and customs of a people among whom I first drew my breath. And
here I cannot forbear suggesting what has long struck me very forcibly,
namely, the strong analogy which even by this sketch, imperfect as it is,
appears to prevail in the manners and customs of my countrymen and those of
the Jews, before they reached the Land of Promise, and particularly the
patriarchs while they were yet in that pastoral state which is described in
Genesis--an analogy, which alone would induce me to think that the one
people had sprung from the other. Indeed this is the opinion of Dr. Gill,
who, in his commentary on Genesis, very ably deduces the pedigree of the
Africans from Afer and Afra, the descendants of Abraham by Keturah his wife
and concubine (for both these titles are [Page 39] applied to her). It is
also conformable to the sentiments of Dr. John Clarke, formerly Dean of
Sarum, in his Truth of the Christian Religion: both these authors concur in
ascribing to us this original. The reasonings of these gentlemen are still
further confirmed by the Scripture chronology; and if any further
corroboration were required this resemblance in so many respects is a strong
evidence in support of the opinion. Like the Israelites in their primitive
state, our government was conducted by our chiefs or judges, our wise men
and elders; and the head of a family with us enjoyed a similar authority
over his household with that which is ascribed to Abraham and the other
patriarchs. The law of retaliation obtained almost universally with us as
with them: and even their religion appeared to have shed upon us a ray of
[Page 40] its glory, though broken and spent in its passage, or eclipsed by
the cloud with which time, tradition, and ignorance might have enveloped it;
for we had our circumcision (a rule I believe peculiar to that people): we
had also our sacrifices and burnt-offerings, our washings and purifications,
on the same occasions as they had.

As to the difference of colour between the Eboan Africans and the modern
Jews, I shall not presume to account for it. It is a subject which has
engaged the pens of men of both genius and learning, and is far above my
strength. The most able and Reverend Mr. T. Clarkson, however, in his much
admired Essay on the Slavery and Commerce of the Human Species, has
ascertained the cause, in a manner that at once solves every objection on
that account, and, on my mind at least, [Page 41] has produced the fullest
conviction. I shall therefore refer to that performance for the theory,
contenting myself with extracting a fact as related by Dr. Mitchel. "The
Spaniards, who have inhabited America, under the torrid zone, for any time,
are become as dark coloured as our native Indians of Virginia; of which "I
myself have been a witness." There is also another instance: of a Portuguese
settlement at Mitomba, a river in Sierra Leona; where the inhabitants are
bred from a mixture of the first Portuguese discoverers with the natives,
and are now become in their complexion, and in the woolly quality of their
[Page 42] hair, perfect negroes, retaining however a smattering of the
Portuguese language.