Ghosts and Legends Amazon - Legendary creatures-Part 1.pdf

Ghosts and Legends Amazon
https://uii.io/GhostsandLegends2
Preface
The inventory of folkloric manifestations in the Amazon is far from being carried out in a complete
and finished way. What is known is the sparse record of popular events occurring in certain places
in the region, most of them collected without methodological support, which makes any concern
to be able to measure the intensity of these phenomena in the context of the regional society in
which the same was registered. The urban and inland populations in the Amazon offer, on the
other hand, very interesting theoretical perspectives for their study and analysis. These groupings
emerged, and continue to emerge, due to the specific conditions of their location and their basic
economy, forming true ecological zones, subdivided into characteristic micro-areas, constituting
true complex ecosystems.
These ecological zones have an urban center par excellence, the seat of the municipality, where
government, commercial and religious services are concentrated. There are, however, other sets that
can serve as the center of a community: a village, a missionary post, a large sawmill, a chestnut or
rubber shed, a mining area, where connected to these centers are a series of groups. humans, who

are an integral part of the community, such as a village or town, houses scattered along a river, a
stream, a road, or on a large property or farm, or even an agricultural colony.
Residents of these neighborhoods maintain constant and intimate relationships and still have a
strong sense of solidarity or group. Each grouping of these constitutes an easily distinguishable
subunit and its inhabitants maintain links with the urban center of the community and, for this
very reason, are interrelated with the others, and today, the vehicles of mass communication, such
as radio and television, have already reached these groups, thus ending their cultural isolation. It is
only in the present day that the study of popular culture is no longer carried out by
non-professionals and amateurs, who aimed to describe the exotic, the strange, the extravagant and
to escape the context of the so-called "western civilization", to be carried out under rigorously
scientific criteria, that is, where the investigation of the popular event is carried out as the object of
a research project, sponsored by a Science Institution and carried out Western", to be carried out
under rigorously scientific criteria, that is, where the investigation of the popular event is carried
out as an object of a research project, sponsored by a Science Institution and carried out by a
professional in social science. Contemporary approaches show that popular culture does not
constitute a watertight and compartmentalized form of knowledge but a set of symbolic
representations that, in stratified societies, characterizes a layer of the population that does not have
full access to erudite culture new knowledge and is also not a patchwork of disconnected
fragments, which emerge from the past by cultural inertia.
As Eunice Durham rightly says, Folklore "constitutes a system of representations -- customs,
traditions, beliefs, myths, and forms of artistic expression -- that express a particular way of life, a
means of interpreting social reality and the geographical environment, ordering life in society, and
of expressing the basic values

of culture. The elements of the past only persist insofar as they can
express present realities and are only conserved as long as they are integrated into systems.” Walcyr
Monteiro's book -- Visagens e Assombrações de Belém -- is an example of what we have said above.
The result of long fieldwork, organized under a scientific methodology, without trying to
"hammer" the empirical data to fit them into the methodological systematics, fundamentally shows
the permanence of fantastic stories in the magical mentality of segments of the population of
Belém. Dividing his monograph into five parts: a collection of tales related to visions and
hauntings; the description of the Cult of Souls; the historical, political, and economic study of the

research area (Belém); the analysis of the recorded events and the conclusions reached by the
author, who never strays from the dominant expressions of regional experience: the mastery of the
water and the rainforest.
It is not surprising for us to write this book, as we have known Walcyr Monteiro since the time he
was a student at the extinct Faculty of Philosophy, Sciences, and Letters of the Federal University of
Pará, at the Social Sciences Course, and we have followed his intellectual trajectory as a professor
and researcher. Profoundly honest and of unusual scientific seriousness, despite not being
published, this monograph has served as bibliographic support for several essays on aspects of
popular religiosity on Amazon.
It is an excellent contribution to one of the richest and most fascinating themes of Amazonian
folklore, which are the Beliefs and Superstitions, still found today, not only in the interior of the
region but also in the metropolitan space of the Amazon area.
Napoleon Figueiredo
Researcher at the Emílio Goeldi Museum

Presentation
(3rd edition - 2000)
"Belém, *civilized* city, does not escape the fascination of the supernatural. There is no boy who
fails to hear fantastic stories, transmitted by the nannies, maids, usually people from the
countryside of the State, where the oral tradition of these legends survives, intensely. even under
the impact of other cultural values that are manifested in the city today, a consequence of the
approximation in geographic space and social time with peoples and institutions, approaches made
by plane, radio, television, newspaper -- supernatural stories still linger in the minds of the people".
(Leandro Tocantins, to Santa Maria de Belém do Grão Pará).
The present work has followed a long path. When I started publishing stories of visagem1
and
hauntings of Belém, in 1972, in the newspaper "A Província do Pará", I aimed only at the
preservation of a cultural trait that was doomed to disappear. Public acceptance was very large,
which can be seen from the letters received, either stimulating, either with the narration of new
cases or finally suggesting the gathering of the stories in a book. And that's what I wanted to do:
gather the stories in a single publication, allowing the younger ones to get to know and the older
ones to remember what was told and transmitted orally.
It was up to Professor Napoleão Figueiredo, holder of Anthropology Cultural at UFPA and
researcher at the Emílio Goeldi Museum, to encourage me to expand the work, with an
interpretative part, and, after, to collaborate, either by placing their private library at our disposal or
1
Visagem: Ghost or apparition of a dead person.

with criticism and suggestions, not being responsible for the possible flaws or omissions or even
concepts issued by the author.
It is possible, therefore, to notice two different styles throughout the present work: the first,
narrative and which concerns the stories themselves said, and which constitutes the first part of the
work; the second, which ranges from the description of the Cult of Souls to the conclusions,
already seeks to be more interpretive and, consequently, more "dry".
Completed in 1972, it was only published in 1986, thanks to the then Secretary of State for
Culture, Sports and Tourism, Acyr Castro, to whom I reiterate thanks. Again, it received popular
acceptance, causing the edition to quickly sell out. Texts from the "visagens" or the book itself were
used by university and elementary and high school teachers, as well as republished by other
newspapers. And requests came for a 2nd edition, which was published by Cejup (read Gengis
Freire) in 1993 from 1998 and also sold out. It was my thought to update the data related mainly to
the District of Belém, the research area. However, for both the 2nd and the present edition,
numerous people requested that there were no changes, under the justification that, keeping the
data initially published, I would be maintaining the "image", the portrait of Belém from the early
70s. I accepted the suggestion and there are few changes made in this 3rd edition, mostly of a
revising character in relation to existing flaws in previous editions, since the author did not revise
them, although it appears otherwise.
Well, let's get to the work itself, which has the objective of the study of beliefs in visages and
hauntings, as well as the Cult of Souls, considered miraculous by the people of Belém do Pará.
The collection of the stories was carried out from 1969 to 1972, although some of the stories were
heard during the author's childhood. Dozens and dozens of tales were gathered, selecting 25 of the
most representative ones.
The research on the Cult of Souls was carried out from 1971 to 1972. The photos are also taken by
the author, but two of them are related to the Cult of Souls in Umbanda, provided by Professor
Arthur Napoleão Figueiredo, and two others by photographer Ary Souza. Those that are not mine
will be indicated.
The work is divided into five parts: the first is the collection of tales relating to visions and
hauntings; the second is the description of the Cult of Souls; the third is the object of research
(District of Belém), in which a historical synthesis is made and its political-economic importance in
the Amazon Region is shown (relative to 1972); the fourth constitutes a first approach to the
interpretation of phenomena; and the fifth, the conclusions reached by the author. To these are
added a photographic documentary and annexes related to the Cult of Souls and newspaper notes.
Although there is a vast bibliography on Amazonian myths and beliefs, works with delimited areas
only exist (or rather, they only existed in 1972) practically two: that of Eduardo Galvão (Saints and
Visagens) in Itá, and that of Napoleão Figueiredo and Anaíza Vergolino e Silva (Feast of Saints and

Enchanted) in Upper Cairo. These served as the author's basis for making correlations with the
beliefs found in Belém.
The author is grateful to all informants and people who contributed directly or indirectly and very
particularly to Mrs. Maria das Thanks to Carmona Marques and Misses Olga Gatti and Arietti
Araújo. Who typed the originals, Olavo Santana, who designed the maps and João Carlos Gama,
who redesigned them, Cláudio Augusto Sá Leal, secretary of "A Província do Pará" (at the time the
work was completed), and José Maria Moraes, laboratory technician of the same newspaper, for
developing and copying the photographs, to Professor Arthur Napoleão Figueiredo, already
mentioned and to whom I pay my posthumous tributes, for the much he helped me and for the
great contribution he made to Pará and Amazonian cultures, mainly in the field of Cultural
Anthropology.
I would also like to thank the designers João Bento (cover illustration) and Márcio Pinho (internal
illustrations), Augusto Henrique (typing and editing), Paulo Corrêa, who helped with the review,
and Banco da Amazônia S.A. -- Basa, through its president Flora Valladares Coelho, who sponsored
this 3rd edition of Visagens e Hauntings of Bethlehem.
Oh! I could not fail to mention that the book served as a theme for the Associação Carnavalesca
Mocidade Botafoguense in 1998, this runner-up; was a research source for the film Lendas
Amazônicas; he was used as a textbook in numerous schools, lending itself to various school
activities were also broadcast and used to theatrical performances, by amateurs and professionals.
For all this, very thank you, and, mainly, to you, who reads and disseminates this work and, with
him, our Amazonian Culture.
Walcyr Monteiro

Belém - 1972
Any neighborhood. The conversation continued lively in front of the home. The young people's
parents had left and they took the opportunity to gather the entire neighborhood in front of them.
Chairs had been placed, and those who could not get them made the wall as a seat, which, being
low, suited it for this purpose; others even sat on the floor, and the conversation went from the next
tests to the June court, which was already close. The dialogues clashed and, boys and girls, each one
trying to draw attention to themselves, sometimes spoke of high or low averages in this or that
subject, sometimes in the
costume to debut at the rustic festivals of Santo Antônio, São João, or São Pedro.
Suddenly, Ana Maria needs to go "in there". Sônia, who is from the house companies. Both enter.
At the door, the conversation continues lively.
Suddenly, the scream! Everyone gets up, runs, and gets excited.
AND then comes the explanation: -- As I was leaving the "little house", I saw a figure that seemed to
be coming towards me...
-- Why, it was your impression! says Gustavo, the bravest of the gang.
-- It was nothing! Yes, I've seen that! It looked like it wanted to grab me...
-- It was nothing, no... -- Look, says Paulo, the oldest neighborhood resident says the house was
haunted. You know if...
-- Leave it alone. It was the impression of Ana, who is fearful by nature...
-- No! Does he know? Once, at home, the light went out by itself.
I thought it was a faulty switch, but nothing! He was even haunting!
-- That's why we should always pray for the lost souls. That way they rest in peace and don't look
around.
-- Mom, every Monday, she goes to the Soledade Cemetery to make the novena of souls. Anything
she wants, she gets! She has faith in Raimundinha
Shrike...
-- But look! Have you heard the story of Matinta Perera2
do
Camping?
-- More of this one, now! Where have you seen yourself? Speaking of Matinta Perera in the
countryside, still, go there. But here in Bethlehem...
- There really is, see? Listen there...
And the narration of a series of stories of visions and hauntings begins throughout the city of Santa
Maria de Belém do Grão-Pará. The fact, generated in a family conversation in front of a house,
could also be on a corner, during a conversation about football, or in a bar, ingesting a few doses of
sugar cane with lemon, enjoying a fried fish, usually a pratiqueira...
2
Character of Brazilian folklore, more precisely in the Northern Region of the country. Old witch who turns into a
bird of ill omen that scares the residents of small villages.

Let's follow the stories that are told...
Let's hear them!

Pig of the Reduto
The Reduto neighborhood is certainly one of the oldest in Belém. Also one full of stories and
myths, mainly because it has as a limit the famous and discussed Igarapé3
das Almas. In fact, the
place was extinct, since it is now turned into a channel. Since its name is discussed: Igarapé das
Arms or souls? Both expressions are said to be valid. The first is attributed to the fact that, at the
end of Cabanagem, a group of cabanos4
had hidden in this Igarapé their weapons, in the flight they
then undertook. And the name was Igarapé das Armas, until the day when inhabitants of the
neighborhood claimed to have seen spirits of deceased Cabanos wandering behind hidden
weapons.
4
Groups were formed by indigenous people (tapuios, among other nations), free poor and blacks who revolted with
the misery in which they lived added to the political crisis that settled in Brazil after the abdication of D. Pedro I. The
resolution culminated in the Gerra dos Cabanos between the years 1835 and 1840. With the defeat of the Cabanos, 30
to 40% of the population of the state of Grão-Pará (current state of Pará) was killed.
3
Shallow water course.

From then on, Igarapé das Almas. This duality of names has already taken our historians banging
their heads. However, as this is about stories and legends and not of history, what matters is that,
being of the Arms or the Almas, the famous Igarapé has always been used for fearful comments or
amazing stories. Here's one more of them.
Without specifying the time, but certainly many years ago, when Belém was a provincial city, with
electricity rationing, precarious transport, and the families placing chairs on the sidewalks, it is said
that people who lived on 28 de Setembro street were scared every night by a suit strange: around
22:00, a considerable-sized pig came out in rush from Praça Magalhães to Igarapé das Almas
(always the stream). Families residing on that street, in the aforementioned passage, were
nonchalantly talking, when suddenly the noise of a career weird interrupted the conversation: she
was the pig in her daily run. Some residents were not worried, but others, more curious, sought to
know who was the owner of the animal.
Ask here, ask there, and... nothing! It looks like the pig didn't have the owner. The most interesting
thing is that every time he arrived at the Igarapé, the pig mysteriously disappeared. Some thought:
he got into the woods! but others began to think that there was a "rabbit's tooth". Another
suspicious fact was the presence of an old woman that no one knew in the neighborhood, but,
daily, it went from Igarapé das Almas to Praça Magalhães, most of which remained of the day
wandering around the square.
The pig's running began to bother certain people in such a way. residents, that some suggested
killing it, as its owner did not appear. AND thus, a group was organized and willing to put an end
to the swine experience.
Every night the people gathered with a makeshift arsenal: clubs, stakes, stones, cobblestones, in
short, everything was worth putting an end to life.
of the pig. So, from then on, whoever lived on the animal's itinerary would watch an
unprecedented show: the hunt for a pig in the middle of the city, this beyond 10 p.m.
However, either because the pig was too light or because her pursuers
were very slow, the fact is that the hunt lasted many days. and every night there was the voice of the
kids, screaming "kill" and "catch" accompanying the throwing of sticks, stones, and other
improvised weapons. And then the boo reciprocal, each blaming the other for the fact that the pig
had escaped...!
But... one day, finally, they hit the pig's head squarely, instead of
near the Igarapé das Almas. It stopped, staggered, then they all stood
to give clubs and stones, in an authentic lynching. The pig died, and the fact was talked about until
late by the "heroes" of the night!
The next day, the "brave" pig fighters rushed to his death and... oh! surprise! The pig had
disappeared but in the same place
into which he had fallen was the mysterious old woman, dead, all wounded, as if had been hit by
stones and sticks...

Some say the old lady was the sow or vice versa; some think that everything is nothing but
imagination. But when the fact was in doubt, there was always
an old resident to say:
-- Yes, my friend, you didn't live that time and you didn't even see the pig. If you
saw her, he would not doubt that she had parted with the Devil...!

Matinta Perera from Acampamento
Matinta Perera or Mat-taperê is too mythological known in the Amazon interior. Everyone has
heard of the mysterious bird which gives whistles similar to its name, always at night, and only
stops when they promise you tobacco. The next day, in the morning, an old lady requested the
promise…
Metamorphosis of people into animals (or vice versa) or simply cleverness who knows how to take
advantage of the regional belief? Anyway, there is always a Matinta Perera in the interiors of the
Amazon and, in some places, you can even identify who it is...
As progress comes in, and villages transform into villages and these into cities, such characters move
away... It's as if we're enemies of progress and development. where they arrive
those retreating to less inhabited places...
For this reason, the fact is narrated by the young Maria de Belém and Oscarina Vasconcelos.
According to them, one of these characters lived (or lives) in Belém He ran for one year in the '60s.
In Acampamento, next to Rua Nova, the residents were restless. Every night after 12 chimes,
shrill whistles from Matinta Perera.
They looked everywhere and saw nothing of the annoying bird.
The whistles continued until the day when a certain housewife owner of the headquarters where
the Estrela Negra club operates, decided to clear up the mystery and clear it all. They consulted a
knowledgeable person and, one night, after the required preparations, in possession of a pair of
virgin scissors, a key third, put the plan into action.

Around midnight they opened the scissors, buried them in the backyard, in the middle of it, was
the key, and above them the rosary. After this ritual, they said several prayers and waited inside the
house.
Around 4 o'clock, they heard the formidable snoring of a pig, which was debated in the backyard,
next to scissors and accessories. (A question for the informant if Matinta Perera was not just a bird,
replied that Matinta Perera transforms into whatever he wants, according to his will, which for the
signal is very unstable: it could be a pig, a chicken, or any other animal determined only by the
direction of your desire at the moment). But despite the pig's snoring, no one wanted to look at
what it was.
Despite Matinta Perera being "trapped" by the "formula" placed in the backyard, no one was to see,
until the moment of transformation.
At dawn, just after 6 o'clock, everyone rushed to the site. In the backyard, in the middle of the
mud, quite dirty, was a woman, who couldn't get away from the place. They held the woman, dug
up the scissors, took out the key and the rosary, and, after that, they called civil guards to whom
they handed over the woman.
She was taken to Pedreira Police Station, accompanied by a large number of people. And, to the
person in charge of the Post, a terrible accusation was made: she had "turned" Matinta Perera!
When heard, the woman said she had no relatives and lived in the Jurunas neighborhood and did
not know what they accused her of. And, as it is not considered a crime to "turn" Matinta Perera
after the mob had disbanded, they released the woman who followed her course.
Only, in the Camp, at night, they continued to hear the whistling strident noises from Matinta
Perera... The most faithful said: - It's her, the bastard. She is taking revenge for what we did to her...!

The Pedreira Werewolf
The Pedreira Werewolf we know about Matinta Perera's supernatural powers: the woman who is
Matinta can transform into a bird, emitting, on these occasions, a high-pitched whistle similar to
her name, or even in the animals that she wants, giving preference, however, to the swine...
However, in pigs, it is also transformed the Werewolves, who, not being originally from the
Amazon, are here found the possibility of metamorphosing, too, into pigs and not only in wolves,
as its name suggests, and as in other places...
In fact, this creates a problem: the pig, while in its pig form, how to distinguish if it's Matinta or
Werewolf? The answer is given by the sex of the animal: if female, it is Matinta Perera; if it's sex
male, it's a werewolf...
As a rule, such beings are paying for faults committed, hence the horrible transformations! But it
could also be something else... it could be a pact with the Devil which is usually made by men - who
deliver, Friday, at a crossroads, your blood (and with the blood, your soul) Devil -- for luck in
gambling or happiness in love... This would explain the extraordinary luck of certain individuals at
cards or the fact of ugly, even hideous men, to be loved so passionately by beautiful maidens... But
on Fridays, when the midnight, the price of luck is paid...and comes to the transformation into
Werewolf...
"I liked to walk alone through the streets of the Pedreira neighborhood, especially on a full moon
night. He was kind of weird, the boy: brown, medium height, dark brown, curly hair, he spoke
softly and never faced people, which made him What was weirder, however, was a black spot on her

forehead which, starting at the roots of her hair, extended to her eyes, and also irregular teeth in a
large mouth with thick lips.
This would be a portrait that could be taken of the character of the story," says Guapindaia Assu de
Moraes, our informant, as the narration continues.
In 1946, one of the many clubs in Pedreira was preparing its stars for the dom championship that
would be held in August.
Hoping to look good, or rather be champions, the club tested as many as appeared, selecting the
best. And with that, the salons filled up every night, when the pairs were distributed among the
tables, always surrounded by the infallible "scouts" and "turkeys", having on them the watchful eyes
and supervision of the directors. The selected pairs called the candidates to see if the registration
cards were in order
and, stopwatch in hand, they ordered the games to be started. Seated aside were the candidates who
were waiting for the call to compete for a place in the representation of the club; anxious, nervously
waiting to hear their names
to go to the game table.
Meanwhile, outside, that Friday's full moon was strolling
peacefully on its itinerary through the sky, turning night into a silver day. The roosters, in the
distance, crowed, and the hall was still full, despairing Termelindo, a regular partner, who asked
desperate to hurry, as he had to work the following day. Given Termelindo's considerations, the
directors decided to make the last call of the night, which was almost halfway through. Among the
contestants was a boy with a spot on his forehead.
He identified himself as sitting at the card table, quite nervous, constantly checking his watch.
They thought his condition was due to the dispute and that he looked at his watch for fear of not
having time to play. But the case was very different...
At one point, suddenly, he leaned across the table; partner,
opponents, "scouts" and "turkeys", all waiting for your move and...
anything! He was still bent over. And he began to tremble, to tremble, to tremble... and foamed...
little by little, his physique was changing, while emitting strange sounds, a mixture of snoring of a
pig and the squeals of a cornered animal... and he raised his head! Everyone backed away in horror,
while partners and opponents rose as if by lightning they were propelled... There was the playmate:
eyes bulged and flashed, teeth had grown, looking like fangs, hair fell from his forehead through the
sign
dark, the hands metamorphosed into claws...
In a kind of "save for yourself", patrons hurriedly left the clubhouse, knocking over tables and
chairs, jumping windows, squeezing through the door... And the strange being emitted a terrifying
roar, shooting out the door, in towards the bush that grew ahead.

Termelindo, the permanent member of the club, who was Guapindaia's brother-in-law, when
telling him the story, said: - It was a horrible thing... the man turned into a werewolf in front of us...
a horrible thing.. .!

The Homunculus of Largo da Sé5
There are names of streets and squares in Belém that, despite having been modified for a long time,
are still the old name that prevails. Thus, São Jerônimo is spoken of for Governor José Malcher,
Tito Franco instead of Almirante Barroso, Largo da Pólvora instead of Praça da República etc.
Some of these names are beginning to be accepted by the population; others, on the contrary,
remain ingrained in the popular mind.
Such is the case of Largo da Sé. Speaking of Praça Frei Caetano Brandão, some are reluctant to
locate it. But if we say "Largo da Sé", the association with the place is made immediately.
Located in the city's home district, Largo da Sé is the stage for some fantastic stories, ranging from
the appearance of strange characters in the vicinity of the old Cathedral, until the fact, told by
many ancient inhabitants of the city, that there is a huge snake under Bethlehem, whose head
would be well below the Cathedral and the tail under the Basilica of Nazareth. Legend has it that
the day such a snake leaves its rest, the city will collapse and be swallowed by the waters of Guajará
Bay... The belief in the legend is so accepted by certain inhabitants that, during the earthquake
verified on dawn of January 12, 1970, there was no shortage of people who said that the snake was
moving and fearfully affirmed that it was a demonstration of what many did not want to believe...
Perhaps the fear of the place is linked to the fact that it has. It is known that the Tupinambá lived
there and naturally buried their dead there, as the first settlers must have done with those who
could not be buried in the churches. Yes, because it was customary at the time for burials to be
5
The starting point of the encounter between colonists and indigenous peoples, as well as the colonization of Belém
and the interior.

carried out in religious temples and only slaves and those condemned to death there could not rest
their mortal remains. This practice, although prohibited in 1801 by the then regent D. João, was
disobeyed in Belém until 1850, when there was an epidemic of yellow fever. Therefore, from the
foundation of the city until this date, many were buried in the Cathedral. All this, naturally, for the
least and also the most courageous...
One night, in the '50s, José, after having taken the three "Cuba-libre", went on foot to the Cidade
Velha neighborhood, where he lived in Ver-o-Peso and, passing near Largo da Sé, experienced the
sensation of being watched. He stopped, looked
everywhere, and saw no one. He continued walking again and was forced to stop again, under that
strange sensation. José began to feel fear, a progressive fear that became a dread when he heard a
noise coming from inside a culvert close to where he was.
- It's mice, he thought.
He was going to continue, but the noise increased. It was something different that could not be
produced by rats, however large they were. José wanted to investigate, but the feeling he had of
being watched, while not seeing anyone, made him turn his back on the manhole and think about
disappearing from there. It was at this moment that it happened. The moment he turned around,
he heard a bigger noise in the manhole, and as he was about to turn around, he felt grabbed.
A small being, in human form, had held him by the arms, preventing him from moving, including
walking. They were real tongs that immobilized him. Horrified, completely unable to move, José
could still look and see that whoever was holding him was completely covered in hair, from head to
toe. His hands were more like claws. José let out a chilling scream in the middle of the night and, at
the same time, tried to free himself from the nameless assailant.
The little hairy man then began to hit and scratch him, while José screamed louder and louder,
asking for help.
Windows began to open, some people ran up and, as they approached, the Homunculus released
José, slipping back into the culvert. Anything.
Again, the people looked at each other and looked at José. I felt your breath from the "vats" he had
ingested.
- Look, my friend, go enjoy your caspana at home. enough of being scaring others with these loud
night screams. Go home, go rest. -- But... What are you thinking? I'm not "scratchy", I swear!
I only took three doses. I swear I was assaulted by a furry little man who came out of the sewer and
jumped there as you approached.
I swear to God, I give my word of honor! Look how marked I am!
And José pointed out the marks he had on his body, produced by the blows and
Homunculus scratches.
But the people didn't believe him!

They looked at José with amusement, saying that he hadn't seen anything, that he had been "she";
the "cane"; that the scratches had been caused by the fall that he had taken; in fact, when they
arrived, Joseph was still on the ground.
- Go, go, boy, go away. What you need is good sleep.
Some offered to leave Joseph at home. The boy's protests for nothing advanced. Nobody gave him
credit. José avoided telling the case to his friends. They always thought it was his impression, that
he was drunk, etc. From then on, Joseph avoided walking alone at night. And he never came close
to sewers and sewers. Especially those close to Largo da Sé.

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