to see in the small epic (but five cantos long) a glorification of the native. The real hero, as Verissimo shows, is not Cacambo, but the Portuguese General Gomes Freire de Andrade. The villains, of course, are the Jesuits out of whose fold the author had come, – the helpers of the Indians of Uruguay who revolted against the treaty between Portugal and Spain according to which they were given into the power of the Portuguese. The action, for an epic, is thus restricted in both time and space, let alone significance, yet thus early the liberating genius of Basilio da Gama produced, for Portuguese literature, “its first romantic poem.” Here is the first – or surely one of the first – authentic evidences of what the Spanish-American critics call “literary Americanism,” – all the more interesting because so largely unpremeditated.
The “romanticism” of the Uruguay is worth dwelling upon, if only to help reveal our long-tolerated terminological inadequacy.55 It begins, not with the regular invocation, but with a quasi-Horatian plunge in medias res. It does not employ the outworn octave, but sonorous blank verse. The freedom of its style and the harmony of its verse “announce Garrett, Gonçalves Dias56 and the future admirable modellers of blank verse, in the distribution of the episodes and the novelty of language and simile.” The language is not the Gongoristic extravagance of the Academicians; it is modern, even contemporary, grandiloquent in the Spanish style. The “Indianism” of the poem, in which Basilio da Gama forecasts the later Indianism of the Romantics, is not to be confused with that later type; for it must be recalled that Basilio da Gama did not look upon his Indians with that sentimental veneration characteristic of the nineteenth century Brazilians. As they were secondary to his purpose, so were they in his conception. “Two and distinct are the features of this aspect of our literature. The first Indianism, initiated by Basilio da Gama, continued by Durão and almost limited to the two epics, is hardly more than a poetic artifice; the Indian enters as a necessity of the subject, a simple esthetic or rhetorical means. He is not sung, but is rather an element of the song. In the second Indianism, that of the Romantics, – the loftiest representative of which is Gonçalves Dias, – the Indian advances from the position of an accessory to that of an essential element; he is the subject and the object of the poem. In this first phase of Indianism the sympathy of the poet is transferred only incidentally to the savage… The contrary case obtains in the second phase; the sympathy of the poet is his entirely. So that, in the main, it is the attitude of the poet that distinguished the two Indianisms: indifferent in the first, sympathetic in the second.” And since choices must be made, Verissimo is right when he finds the earlier poets nearer to the sociological truth in preferring Portuguese civilization, with all its defects, to the imaginary charms of indigenous life. Yet sociological error of the Romantic Indianists proved more than poetic truth, for it was fecund “not only for literature, but even for the development of the national sentiment.” … “O Uruguay possesses in Portuguese literature the value of being the first poem of a freer, newer, more spontaneous character after the series of epics derived from Os Lusiadas, and in Brazilian literature that of being the initiator of the movement which, whatever its aberrations, contributed the most to the independence of our letters…”
There is far less artistic pleasure in reading O Caramurú; it may well be, as most agree, that it, rather than O Uruguay, is the national poem, but such a distinction pertains rather to patriotism than to poetry. The better verses of the earlier epic are a balm to the ear and a stimulus to the imagination; those of the later lack communicative essence. Santa Rita Durão, proclaiming in his preface the parity of Brazil with India as the subject of an epic, thus places himself as a rival of Camões; instead, he is an indifferent versifier and an unconscionable imitator; his patriotism, as his purpose, is avowed. The subject of his epic is the half-legendary figure of Diogo Alvares Correa,57 a sort of Brazilian John Smith, who, wrecked upon the coast, so impressed the natives with the seeming magic of his firearms that he was received as their chief. His particular Pocahontas was the maiden Paraguassú, whom he is supposed to have taken with him to France; here she was baptized – as the disproved story goes – and at the marriage of the pair none less than Henry II and Catherine de Medicis stood sponsor to them.
Paragussú’s chief rival is Moema, and the one undisputed passage of the poem is the section in which, together with a group of other lovelorn maidens, she swims after the vessel that is bearing him and his chosen bride off to France. In her dying voice she upbraids him and then sinks beneath the waves.
Perde o lume dos olhos, pasma e treme,
Pallida a côr, o aspecto moribundo,
Com a mão ja sem vigor soltando o leme,
Entre as salsas espumas desce ao fundo;
Mas na onda do mar, que irado frema,
Tornando a apparecer desde o profundo:
“Ah! Diogo cruel!” disse com magua.
E sem mais vista ser, sorveu-se n’agua.58
Yet there is a single line in O Uruguay which contains more poetry than this octave and many another of the stanzas in this ten-canto epic. It is that in which is described the end of Cacambo’s sweetheart Lindoya, after she has drunk the fatal potion that reveals to her the destruction of Lisbon and the expulsion of the Jesuits by Pombal, and then commits suicide by letting a serpent bite her.
Tanto ere bella no seu rostro a morte!
So beautiful lay death upon her face!
Like O Uruguay, so O Caramurú ends upon a note of spiritual allegiance to Portugal. It is worth while recalling, too, that the Indian of the first is from a Spanish-speaking tribe, and that the Indian of the second is a native Brazilian type.
And Verissimo points out that if the Indian occupies more space in the second, his rôle is really less significant than in O Uruguay.
The four lyrists of the Mineira group are Claudio Manoel da Costa (1729-1789); Thomas Antonio Gonzaga (1744-1807-9) the most famous of the quartet; José Ignacio de Alvarenga Peixoto (1744-1793), and Manoel Ignacio da Silva Alvarenga (1749-1814). Examination of their work shows the inaccuracy of terming them a “school,” as some Brazilian critics have loosely done. These men did not of set purpose advance an esthetic theory and seek to exemplify it in their writings; they are children of their day rather than brothers-in-arms. Like the epic poets, so they, in their verses, foreshadow the coming of the Romanticists some fifty years later; the spirits of the old world and the new contend in their lines as in their lives. They are, in a sense, transition figures, chief representatives of the “Arcadian” spirit of the day.
Claudio de Costa, translator of Adam Smith’s “Wealth of Nations,” was chiefly influenced by the Italians and the French. Romero, in his positive way, has catalogued him with the race of Lamartine and even called him a predecessor of the Brazilian Byronians. A certain subjectivity does appear despite the man’s classical leanings, but there is nothing of him of the Childe Harold or the Don Juan. Indeed, as often as not he is a cold stylist and his influence, today, is looked upon as having been chiefly technical; he was a writer rather than a thinker or a feeler, and one of his sonnets alone has suggested the combined influence of Camões, Petrarch and Dante:
Que feliz fôra o mundo, se perdida
A lembrança de Amor, de Amor e gloria,
Igualmente dos gostos a memoria
Ficasse para sempre consumida!
Mas a pena mais triste, e mais crescida
He vêr, que em nenhum tempo é transitoria
Esta de Amor fantastica victoria,
Que sempre na lembrança é repetida.
Amantes, os que ardeis nesse cuidado,
Fugi de Amor ao venenozo intento,
Que lá para o depois vos tem guardado.
Não vos engane a infiel contentamento;
Que