In 1633, 20-year-old Zacharias Wagener (1614â1668) left Dresden, Germany, to look for work in Amsterdam and found an opportunity in the atelier of Dutch cartographer Johannes Blaue. A year later, he enlisted as a soldier in the service of the WIC to go to Brazil. When Johan Maurits became governor of Dutch Brazil in 1637, Wagener became the scribe of Count Maurits in Recife.1 During his time in the capital of Dutch Brazil, Wagener compiled a book, perhaps a diary, filled with drawings, notably of animals and descriptions, that would become the famous Thierbuch.2 It is believed he copied his drawings from a reference work now lost that was used by all painters in Brazil under the command of Johan Maurits, such as Frans Post and Albert Eckhout.3 Wagener left Brazil in April 1641 and enlisted a year later with the Dutch East Indian Company to continue his adventures in the East Indies.4 He worked as a copyist in Batavia, Japan and South Africa and went back to Amsterdam in 1688. His health was poor after serving 20 years in Asia and in his will he left the Thierbuch to Johannes Blaue, who sent it after Blaueâs death to Wagenerâs family in Dresden.5
The Thierbuch contains drawings of four couples corresponding to four different âtypesâ of peoples dwelling in Brazil: Africans, Brazilians/Tupi, Tapuia and people of mixed background, often called âmulattosââfor those of mixed African and European descentâor âmamelucasââfor mixed Indigenous and White descentâcorresponding to the people described in the Sommier Discours by Johan Maurits in 1638.6 Wagenerâs description or abstract of the Tapuia bears many textual similarities with Herckmansâs and Hulcksâs manuscripts, which he probably consulted. His description of the Tapuia men and women is illustrated by two drawings he made of a Tapuia man and woman. His drawings strongly resemble Eckhoutâs oil paintings and it is now believed that they used the same example for their works, instead of Wagener copying Eckhout.7 Today, the manuscript is held by the Kupferstich-Kabinett in Dresden, Germany, and was published in facsimile by Dante Luiz Martins Texeira in 1997 with transcriptions by Ãlvaro Alfredo Bragança Júnior and English translations by David H. Treece and Richard Trewinnard.8 Our translation, being more literal, has some minor differences with that proposed by Texeira.
Original Handwritten Document
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 Figure 6Drawing of a Tapuia man by Zacharias Wagener Kupferstich-Kabinett, Staatliche Kunstsammlungen Dresden, Foto: Herbert Boswank[95]Uber die maÃen groÃ, starck, undt vollwachÃen, sindt diese wilde Menschen, überzogen mit einer bräunlichen harten haut, undt langen schwartzen haaren, sie lauffen unter einander gantz nacket, wiÃen ihre mänliche scham gantz einwerths, oder nach sich zu ziehen, binden daà übrige, mit einen kleinen stricklin zu, ihre haupter undt gewehr, muà befor allen andern, mit allerley schönen Vogelfedern geziehret, undt auffgeschickt werden. Es sindt rechte, blinde unverständige, arme Menschen, die von Gott noch seinem gödtlichen wordt nichts wiÃen; Sie ehren, dienen undt anbidten den Teuffel, mit welchen sie groÃe gemeinschafft halten, befragen, undt er- kundigen sich alles was vor dieÃen geschehen ist, wo ihre alten freunde hinkommen, oder was noch geschehen wirdt ob sie Victory von ihren feinden zu gewarten haben, oder nicht, ja das noch mehr, undt für glaubwürdig erzehlet ist, das derer etzliche sindt die fledermäuÃe in ihren ohren haben hencken, undt Teuffels- banner genant werden, die sich gantz willig, undt frewdig von den böÃen Geist besitzen, undt einnehmen laÃen, auÃwelchen die andern tummen Menschen, so ümbher stehen, weiÃagungen, undt Gotteslästerung, auch liegen, undt betriegen, hören, undt dannoch solchen greuwl, undt übel glauben geben. |
Translation [95]These wild people are extremely tall, strong and well-built and have a hard, brownish skin and long black hair. They walk around entirely naked and know how to withdraw their manhood or keep it against them by tying it up. In the presence of others, they adorn their heads and weaponry with beautiful embellished [like prepared] feathers. They are quite blind, ignorant and poor people, having no knowledge of God or of his Divine Word. They worship, serve and adore9 the Devil, with whom they keep company. They ask him and inquire about everything that has happened for him, where their old friends have gone and what is going to happen, and whether they will gain Victory over their enemies or not. Yes, and furthermore, which is believed to be credible, there are a few who have bats hanging from their ears and are called Devil-caster.10 They voluntarily and happily11 let themselves be possessed and taken over by the evil spirit. The other ignorant people who stand around believe their prophecies and blasphemy, their lies and deceit, even such horrors and evil. |
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Im 7 oder 8 Jahre ihres alters werden ihnen groÃen löcher inde ohren geschnidten, undt stecken danein, eines fingers dicke groÃe hülzerne knöbel, damit sie anzeigen wollen, bequem zu seyn, nach den streit zu gehen. Wen sich einer unter ihnen in den Ehestandt begeben hat, so muà ihm sein nähester freundt in einen ieden backen ein loch bohren, undt in ein iedes ein weià hölzlin thuen, also auch unter den Maul inde Lip eines darein ein blauwer stein gesteckt wirdt. Ihr Gesätz bringet mit sich, so viel weiber zu nehmen, alà sie wollen, wirdt aber eine unter denselben kranck, machtloÃ, oder gar zu alt, so verstoÃen sie die jüngern, undt achten ihrer gantz nicht mehr, wollen auch von keiner hurrerey nichts wiÃen. Ihren könig Jan de Wy genant, sindt sie sehr unterthänig, undt achten mit furcht, undt zittern auff seine wordt, der könig aber muà in den Streidt für ihnen her gehen oder halten nichts von ihm. Ihre Spitzige, schwere, Pfeiler, wiÃen sie sehr künstlich auà den kleinen krizogen zu schieÃen nach ihren begehren, wohin sie wollen, fliehet der feindt, so ge- brauchen sie der spitzigen Pfeiler nicht mehr, sondern, nehmen schware von schwartzen holtz gemachte schwerdter zu sich, lauffen über die maÃen schnell, springen, mit nacketen Leibe über Dornen, undt Tisteln, führen ein furchtsames geschrey, kommen in solchen getümmel, den feindt bespringen, undt schlagen dieselben mit singen undt Tantzen zu boden, laÃen sie liegen, lauffen wiederumb, auff vorgedachte weise mit groÃen ruffen zu den ihren, undt laÃen geschwindt den Teuffel für sich kommen, welchen sie zur stundt alles verkündigen, wie diese schlacht zwischen ihnen ab- gelauffen ist. |
When they are seven or eight years old, large holes are cut in their ears and finger-thick wooden nodule12 are stuck into it, to show in this manner that they are ready for battle. When one got married among them, then his closest friend must make a hole in each cheek and put in each of them a white, small wooden stick. And below the mouth, in the lip, they insert a blue stone. Their laws allow them to take as many wives as they wish, but if any one of them becomes sick, feeble13 or simply too old, the young men reject her and no longer pay attention to her. In the same way they abhor all whoring.14 They are very submissive to their King, called Jan de Wy,15 and regard him with fear and tremble at his words. However, the King must lead them in battle or they will not respect him. In a skillful manner, they shoot their sharp and heavy arrows using a small device to shoot as they wish and in whatever direction they desire.16 When the enemy is fleeing, they do not use the sharp arrows anymore, they rather use heavy swords [clubs] made out of blackwood. They run extremely fast and jump, completely naked, over thorns and thistles, uttering a fearful cry and attacking the enemy, beating them while chanting and dancing. They leave them lying on the ground and run around them and then, with premeditation and screaming, they rush towards their people, demanding straight away the presence of a Devil whom they immediately tell how their crazy battle has finished between them. |
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Figure 7Drawing of a Tapuia woman by Zacharias Wagener Kupferstich-Kabinett, Staatliche Kunstsammlungen Dresden, Foto: Herbert Boswank[96]Der Tapuyer weiben seyndt dick, undt fett, kurtz von haren, lauffen wie die Manner gantz nacket ümbher, doch sindt etwaà schamhafftiger undt eingezogener, in betrachtung der schönen, grünen, von Eva verworffenen undt von ihnen wieder auffgerafften, schürtzen, mit welchen sie sich gar auff eine sonderliche weise, hinten, undt vornen bedecken, achten auff die ziehr undt wohlstandt, dieÃer grünen blätter mehr, dan auff die schande, dadurch nicht etwa die blinden zur bösen ärgernüà ge- reitzet werden möchten, Im übrigen leben sie, (wie hiebevor gedacht) [wie vorher beschrieben] unter einander schlimmer alà das unbendige Viehe, Ihre woh- nungen sindt wüst undt wildt, bleiben nicht lange auff einen orth stille liegen, sonders ziehen inder nähe hin undt wieder, suchen vor ihre hungerige mägen, allerley fremdt gewürtzel, groÃe Schlangen, undt viel wilde Vögel zu ihrer Speise. Kompt etwa iemants unter ihnen zu sterben, es sey nun man oder weib, so begraben sie den Leib nicht, sondern zerhauwen undt zertheilen den selben in viel kleine stücken, freÃen eins theils roh, daà andre gebraten auff undt sagen das ihr dieser Erden verwahret sey, die übergebliebenen knochen aber, brennen sie erstlich weich, stoÃen dieselben hernach zu Pulver, vermischen es mit ander speise, undt, schlucken es mit der zeit auch hienein. Es werden schäde- |
[96]The Tapuijer women are corpulent and fat, [and] have short hair. They go stark naked like the men but are a bit more shy and secluded. When considering the beautiful green apron which was rejected by Eve, but is used by them again, with which they cover themselves in a most peculiar way in front and from behind, they pay more attention to tidiness and nicety of these green leaves17 than of their pubic area, to avoid arousing anger with the blind. The rest of their life (as stated above) is worse than a cattle herd. Their dwellings are rough and wild, [they] do not stay in one place for long, and only search the surroundings for strange tubers, big snakes and many wild birds as food for their hungry bellies. When someone has died among them, man or woman, they do not bury the body, but chop it up and divide it into many small pieces. They eat some parts it raw while the other parts are roasted to assure that their friend has a better life in their bodies rather than in the black earth, as they say. The remaining bones, however, are burnt until soft and then pounded to powder and mixed with their food and eaten from time to time. |
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liche schlangen Cobra verde genant, unter diesen MenschenfreÃern ge- funden welche von denselben gebiÃen werden, müÃen alÃbaldt des todes sterben, Die Portugiesen die ümb dieÃe Schlangen wiÃen, halten für gewiÃ, daà der gantze leib hernach von solchen giftigen schlangen stich vergifftet sey, Die andern aber deÃen ungeacht fahren wie oben gedacht damit fort theilen den toden Leib untereinander auà verzehren ihn mit frewden, undt schadet ihnen nichts. Das ist aber schröcklich, undt für vieler Menschen ohren grewlich, daà nemblich ein weib, wan sie ein todes Kindt zur weldt gebohren hat, daÃelbe von stunden an zerreist, undt auff so viel mahl ihr [zu thun] müglich, wiederumb hienein frist, vorgebende, es sey ihr Kindt, auà ihren Leibe gekommen, undt wehre nirgents beÃer, alà wieder in den selben ver- wahrt; der man unterdeÃen stellet sich gantz wehemütigk, undt sehr schwach an, leget sich nieder, läst sich von der frauwen warten undt pflegen, undt stehen also die sechs wochen, sieben, oder acht wochen, (oder wie viel sie derer haben mögen) für sein weib auÃ. |
The dangerous snakes called Cobra verde live among these human flesh-eaters and whoever is bitten by one dies immediately. The Portuguese, who know about this snake, hold for true that the entire human body is poisoned once bitten by such a poisonous snake. However, the others let it have its way and share the body among them, as stated above, and consume it with joy, which does not hurt them at all. It is no doubt horrible and for many people gruesome to hear that a woman, when she has given birth to a stillborn child, will start right away to tear it apart and eat parts of it as often as possible, saying that since it is her child, which came from her body, it also would not find any better place than returning to that same place. The husband is lamentable and very weak and lies down. The women now serve and take care of him, and he remains like this for six, seven or eight weeks (or as long as he wishes) for his wife [during which she is in childbed]. |
Kees Zandvliet, âJoan Blaeuâs Boeck vol kaerten en beschrijvingen van de Oostindische Compagnieâ, in Het Kunstbedrijf van de familie Vingboons: schilders, architecten en kaartmakers in de Gouden Eeuw, ed. J. Huisken and F. Lammertse (The Hague: SDU, 1989), 60â68.
Thier Buch darinnen viel unterschiedener Arter der Fische vögel vierfüssigen Thiere Gewürm, Erd- und Baumfrüchte, so hin undt wieder in Brasilischen bezirck, und gebiethe, Der Westindischen Compagnie zu schauwen undt anzutreffen [â¦] Alles selbst [â¦] bezeiget In Brasilien Unter hochlöblicher Regierung des hochgebornen Herren Johand Moritz Graffen von Nassau Gubernator Capitain, und Admiral General von Zacharias Wagenern von Dresden, Kupferstich-Kabinett Ms Ca. 226a, Dresden, Germany.
Michiel Roscam Abbing, Brazilië zien zonder de Oceaan over te steken. De Wandtapijten van Johan Maurits (Amsterdam: Lias, 2021), 100â101.
Kurze Beschreibung der 35-jährigen Reisen und Verrichtungen, welche Weyland Herr Zacharias Wagener in Europa, Asia, Africa und America, meistentheils zu Dienst der Ost- und West-Indianischen Compagnie in Holland, rühmlichst gethan und abgeleget, gezogen aus des seelig gehaltenen eigenhändigen Journal Kupferstich-Kabinett Ms Ca 226b, Dresden (Germany).
Abbing, Brazilië, 103â104.
NL-HaNA 1.05.01.01 53, document 22 (1638). Also see Johan Maurits van Nassau-Siegen, âSommier discours over den staet vande vier geconquesteerde capitanias Parnambuco, Itamarica, Paraiba ende Rio Grande, inde noorderdeelen van Brasil,â Bijdragen en Mededeelingen van het Historisch Genootschap 2 (1879): 257â317 and Johan Maurits van Nassau-Siegen, âSommier discours over den staet vande vier geconquesteerde capitanias Parnambuco, Itamarica, Paraiba ende Rio Grande, inde noorderdeelen van Brasil,â translated to Portuguese by José Hygino Duarte Pereira, Revista do Instituto Archeologico e Geographico Pernambucano 6, no. 34 (1887): 139â196.
Abbing, Brazilië zien zonder de Oceaan, 102â103.
Dante Martins Teixeira, Dutch Brazil: Documents in the Leiden University Library, the Thierbuch and Autobiography of Zacharias Wagener and the pictures in the Hoflössnitz Weinbergschlösschen, 3 vols. (Rio de Janeiro: Editoria Index, 1997).
Following Teixeira, Dutch Brazil, 2.168 n. 91.
Teixeira translated these words as âexcorcistâ: Dutch Brazil, 2.168. See also his note 302 on page 218.
Perhaps one can read also âpeacefully.â
Wooden nodules or wooden cylinders. See also Texeira, Dutch Brazil, 2.218 n. 303.
Texeira translated machtloà as âbarrenâ: Dutch Brazil, 2.168.
This part can be misleading since it is not clear what the âtheyâ stands for. The whole paragraph could also mean that if a woman gets sick âthe men reject the younger ones and wonât notice them any longerâ, i.e. they would take care of only one woman.
Jandovy.
We tend to follow Texeira to confirm the use of a spear-thrower or atl-atl among the Tapuia. See Prins, âThe Atlatl.â Wagener used the word arrow but in reality these arrows are rather javelins or darts.
Texeira translated these words as âgreenery beltsâ: Dutch Brazil, 2.169.