essay on the battle of canudos by ligia ramos

Extended Essay

The Prophecies of a Man Who Created War

Subject: HistoryHow did Antonio Conselheiro’s prophecies influence Brazilians in the Battle of Canudos, and to what extent did such prophecies determine the end of the war?

Ligia Ramos

Candidate number: 001046-0045

(Com a baixa das águas do Açude de Cocorobó a velha Canudos reaparece)

Ligia Ramos – Candidate number: 001046-0045 1

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Table of Contents

Abstract:................................................................................................................................ 3

Introduction:........................................................................................................................ 4

Prelude................................................................................................................................... 6

Chapter I:.............................................................................................................................. 8

Chapter II:......................................................................................................................... 11

Chapter III:........................................................................................................................ 14

Chapter IV:........................................................................................................................ 16

Epilogue:............................................................................................................................. 18

Conclusion:......................................................................................................................... 20

Works Cited:..................................................................................................................... 21


Extended Essay

Abstract:

This essay investigates the questions: How did Antonio Conselheiro’s prophecies influence

Brazilians in the Battle of Canudos, and to what extent did such prophecies determine the end

of the war?.

This essay is structured to answer these questions by analyzing many prophecies made by the

preacher Antônio Conselheiro during the Battle of Canudos (1896-1897) verbatim, in order to

find its influence over the Canudenses – the people of Canudos.

This essay begins with the Prelude, introducing the two main sources used in the

investigation of this paper. Each following chapter is one excerpt from the prophecy, which

will be analyzed in order to answer the research questions. In the Epilogue, this paper will

investigate how this prophecy affects the descendants of the Canudenses today, in the current

manifestations against the Brazilian Republic. All quotations used, and referenced were

translated by the writer of this paper.

The response to the research question that will subsequently be developed in the body of the

essay, is that Antônio Conselheiro’s prophecies were of extreme importance and greatly

influenced the Canudenses whilst the war was fought; it gave the Canudenses a way of

knowing when their end would be, and not wishing to die in vain, made them ferociously

fight against the Republic. Its influence over the Canudenses was such that it still holds

strong today, in the current manifestations Brazil holds. The prophecy did not influence the

outcome of the war, however, because the Republican soldiers obtained more technologically

advanced weaponry, and fought in higher numbers than the Canudenses did.

Word count: 245


Extended Essay

Introduction:

The Battle of Canudos (1896 – 1897) is the single, most devastating war Brazil has ever

experienced. In this war, 30,000 people died for one single cause – to halt the injustice of the

Republic. The Republic of 1889 – 1930 was led by president Prudente de Morais and it was

corrupt because it stole money from the poor through high taxes, and failed to provide food,

water, and education (Pinto). On one side of the war, there were soldiers fighting against

resistance, and on the other there were thirsty, poor and famished civilians, fighting for their

lives, losing their family members, one by one.

In the shades of draught, poverty and unhappiness, these civilians found hope in the

prophecies of a preacher - Antônio Conselheiro (1830-97) – who promised them a land of

independence and freedom called Canudos. Slowly, family after family moved to this highly

reputed land, which reached a population of 25,000, by November 1896 (Equipe Brasil

Escola). In Canudos, there were no prisons, thieves, taxes, or police. There were two schools,

and decisions were made with the input of all citizens (Monteiro). The Republic began to fear

Antônio Conselheiro as he became popular, believing he might be appointed the leader by the

people of Canudos. Conselheiro understood this fear, and in order to protect his people from

trusting the Republic again, he engaged them in a labyrinth of prophecies.

In 1896, the government sent soldiers to fight against the Canudenses. The Canudenses

assumed that the only leader was Conselheiro, and the only belief was the belief in the

termination of the Republic. They believed they should stand against the government, and

this is the thought and belief they took with them to war. With powerful faith, Canudos won

the first three battles against the Republic. In the fourth battle, however, the Republic military

was ordered to mercilessly kill all Canudenses in a brutal genocide (Equipe Brasil Escola).


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Years later, attempting to forget its history, the Republic ordered the debris of Canudos to be

further destroyed in the building of a dam (Villa).

Conselheiro’s prophecies are of utmost importance because upon investigation, because one

may find that the Canudenses would not have fought as tenaciously, and vigorously as they

did. Their example of bravery was of such influence, that it still effects Brazilians in their

current manifestations against the Republic.


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Prelude; an explanation of the sources used in this essay.

Antônio Vincente Mendes Maciel (1830-97) was a preacher who led the religious village of

Canudos into combat against the Republican troops. Known as Antônio Conselheiro to his

people, he believed his prophecies were from God himself and gave sermons every night

relating to these prophecies, which were found by Euclides Cunha in Antônio Conselheiro’s

hut after his death (Navarro).

Euclides Cunha wrote the book Os Sertões about such prophecies in 1898, publishing his

work in 1902, during the interim of the war and shortly after, in the purpose of educating and

informing Brazilians of their history. Because Cunha burned the original prophecies, in order

to have no one copy Antônio Conselheiro’s work, no one knows if the writings of the book

are consistent to the inscribing of Conselheiro. Additionally, being written during the period

of the war, and shortly after, the information is biased because not enough time had passed

for impartial conclusions to be drawn. The tone of the text is also biased because although it

consists of facts from the war, and quotes from victims, Cunha’s pro-Republican tone is

detectable. Because of such annihilating of Conselheiro’s notes, this book is the closest one

gets to a primary source, and as this was written during the war, its factual details are precise,

and being from Conselheiro himself, should give readers an insight into how the preacher

thought and why he did things the way he did.

The documentary Os Sobreviventes; Filhos da Guerra de Canudos was made in 1998 as a

university thesis by Paulo Fontenelle. was made in 1998 as a university thesis by Paulo

Fontenelle, and has twelve people interviewed, who either survived the war, or had relatives

tell them stories about the war. Through video footage, they explain how the war impacted


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their lives, and the lives of their ancestors. The purpose of this documentary was to divulge

the different voices of the battle and not have the voice of the government as the only

anecdote.

This documentary is minimally biased; it mostly shows facts about the war, and has people

who experienced those facts. It also informs the audience of their memories. This source is

limited to the opinions of the survivors, and the survivors’ children; for they are all victims

of, or descendants of the victims of the war, they posses certain ire for the Republic, and this

is noticeably portrayed in the film. The great value of this documentary is that it gives one

insight into how they were affected by the prophecies of Conselheiro, and to what extent such

prophecies drove them to fight.


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Chapter I:

“There will be much pasturage and a few trails, and one

shepherd and one flock only.” (Cunha, 99)

Due to unemployment and an economic crisis, the people in Bom Conselho were very

impoverished, and unhappy with the Republic. Rubber constituted 40% of the exports of

Brazil, and due to various immigrations to the East, rubber exportation fell by 80% from

1890 to 1920 (Rego and Marques). “Bahia suffered for around three decades with an almost

stagnant economic growth and little population increase, after the crash of the rubber

economy” (D. Costa). With the monarchy, the slaves, although in servitude, were fed and had

work, but with the Republic, many, who were recently freed, suffered with having nothing

but hunger. “The country’s economic structure is changing rapidly, influencing and being

influenced by the political instability”, and due to this political instability, taxes rose for the

people, and many were forced to give their houses and valuables to pay the Republic (Prado).

The people were frantically looking for a savior, or a leader to help put them out of their

suffering. Antônio Conselheiro was considered the one leader, or one shepherd from the

prophecy noted above. Famous for his good deeds like rebuilding orphanages and churches,

Antônio Conselheiro offered a solution to such economic problems: Canudos, a land where

no taxes were paid, and all work was shared. Canudos incessantly grew, to the extent of

25,000 people by November 1896, which was 13.5% of Salvador, the second most populated

estate of Brazil at the time (Canudos - a luta pela utopia real). “Everyone wanted to come to

Canudos, as everyone, today, wants to go to Sao Paulo: to have peace, calm and bread”, says

Dona Salustiana (Fontenelle, 34:09). As Canudos grew, the people grew closer together.


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Even in between expeditions, the Canudenses knew how to leave but didn't - they believed in

what they fought for, they were against everything the Republic stood for, and therefore they

died believing in a better life (Paixão e Guerra no Sertão de Canudos).

Conselheiro used the trust people imposed on him to construct his flock from the prophecy.

Antonio Olavo argues that Conselheiro was an educated man, who had a talent for charisma,

and therefore kept his followers as friends, rather than servants (Paixão e Guerra no Sertão de

Canudos). “Conselheiro was a great friend that we had”, says Dona Júlia, who was 90 years

old when the interview was made and who was in the war as a child (Fontenelle, 39). When

giving sermons, Conselheiro would, to the knowledge obtained by historians, never give

these prophecies at once, and instead in small parts so that the Canudenses would believe the

prophecies to be of their own mind and it would be like Conselheiro felt as they felt

(Dobroruka). The crisis the Canudenses were in was essential for Conselheiro to gain their

trust – with this trust, faith on his prophecies was easy to be established.

Shepherd established and flock grown, Conselheiro and Canudos became a threat to the

Republic. Historian Vitalício José dos Santos believes that “he [Conselheiro] didn’t want a

Republic, he certainly wanted monarchy” (Alo Escola). Although, during the war, the

Canudenses didn’t believe that Conselheiro wanted to rule as a monarch, the current Republic

used this proof as evidence that Conselheiro was a lunatic and to ward off any who try to

subjugate the Republic again. Therefore, when the prophecy described Much pasturage and

trails, it could be referring to the madness of Conselheiro. Some historians, like Vincente

Dobroruka, believe that Conselheiro, in the aim for the augmentation of the number of his

followers, psychologically disturbed the minds of the Canudenses, with pretenses and deceit

(Dobroruka). The shepherd, who was believed to be a figure of trust, was manipulated into


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one of lunacy because of the threat he imposed on the Republic. This provoked empathy

within the Canudenses, who loved Canudos and Conselheiro, and this empathy only

augmented their faith in the preacher.

By following Antônio Conselheiro and leaving Bom Conselho, much empty space was left

behind, thus pasturage from the prophecy. The shepherd could be Conselheiro and the one

flock could be the Canudenses, or the beliefs which they stood for. Few trails could be

considered the little hope felt at the end of the war. In the start of the war, hope was high;

“when the soldiers attacked, our people ran with such faith that the soldiers couldn’t win. We

only ran away when Conselheiro died. He died” (Fontenelle, 40:20). The Canudenses only

ran once they learned that the person they had as much faith in as in God himself had left

them. They relinquished because there could be no hope for them if the messenger of God

was gone, and thus fulfilled the excerpt of the prophecy about few trails, or little hope.

In the end, the prophecy had a huge influence because, although it didn’t impact the end of

the war per se, it influenced how much the people believed in and trusted Conselheiro. With

this line, the people assumed that they needed to follow the rules of Conselheiro, the

shepherd and the belief of the termination of the Republic, the flock, even though this would

leave much pasturage, empty spaces, and a few trails, interpreted as little hope of life.


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Chapter II:

“The waters shall turn to blood” (Cunha, 99).

“There will be many hats and a few heads” (Cunha, 99).

Fear of past biblical history was paramount for the Canudenses to believe in Conselheiro

because if history repeated itself, the Canudenses would die unsuccessful, without having a

voice. This line of the prophecy is mentioned in the bible innumerous times; “The water that

you shall take from the Nile will become blood”, and “I will smite with the rod that is in mine

hand upon the waters which are in the river, and they shall be turned to blood” (The Holy

Bible, Exodus 4:9, Exodus 7:17) .But, like the Egyptians, the Canudenses were afraid of the

hunger and thirst that would hamper them in their fight for a better life. “And the fish that was

in the river died; and the river stank, and the Egyptians could not drink of the water of the

river; and there was blood throughout all the land of Egypt” (Exodus 7:21). The Canudenses

were afraid that if they had no water, they would die without a say in the government, or in

their children and grandchildren’s lives.

Whilst blood symbolizes death and war, water could symbolize neutrality. The first prophecy

could mean that the little happiness or neutrality they had at that point in their lives, would

vanish. And it is apparent, through the documentary Sobreviventes, that the people suffered

enormously with the 30,000 deaths from the war, and with the flooding of Canudos by the

government, displacing 100 families (Villa). Along with physical suffering felt, there was

psychological suffering, like that of Zefa de Mamende: “There was a scalp from a woman,

cut from her face entirely, hanging from the roof. Because our roof was low, her hair would

touch the floor. I never forgot about that girl and the dripping of blood” (Fontenelle, 59:15).

This woman experienced psychological suffering her whole life, remembering this corpse in


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her family’s house. The water turned to blood because people died, and the ones that survived

died on the inside, living life just for the sake of living while reliving memories of their slow

mental murder.

One literal meaning of the first prophecy, is that there was more blood than water. “My

mother told me that there was a lagoon that was called the lagoon of blood because there was

a fire that killed many people. The police was there waiting for our people to come, they

knew we hid there, and they incinerated that whole place with our people inside. Many fell in

the shallow lagoon and they said it was like a deep lagoon of blood” (Fontenelle, 15:03). The

fire that killed many people and the lagoon of blood are symbols of more deaths and blood

than water, showed by the shallow water lagoon turning into a deep lagoon of blood. Having

less water than death meant that the Canudenses couldn’t easily survive and this knowledge

gave them more vigor to persist and beat the odds. Euclides Cunha writes that in the end,

‘there were only four people left: an old man, two almost dead men and a child, facing the

five thousand [soldiers], which furiously roared at them, and they would not stop, even

against five thousand, fully armed soldiers’ (Cunha, 351).

A second meaning of the first prophecy is that draught, to the Canudenses, was seen as

something worse than blood because it meant a nonsensical and vacuous death. “Her hand

would shake and I had to wait for everyone to get water, because I couldn’t get it. She would

just stay there dying, without fighting for our creed”, says Zefa de Mamede (96 years old),

describing her grandmother, who would shake of thirst (Fontenelle, 51:05). This prophecy

showed the Canudenses that there would be even more draught, giving the Canudenses

strength to fight a war because they didn’t want to live in a world without water and

freedom.


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The meaning of the second prophecy also gave the Canudenses strength to fight a war – it

made them more determined and obstinate in their beliefs because this line, to the common

eye, has a mysterious and gruesome sound to it. It secured the interest of the people, like

having hell exist makes Catholicism more real, or like having a prison makes the law seem

more just. Faith walked them to war. “Of course they were afraid to die. My father always

told me he was afraid to die. But the prophecies made death a certain thing… so they

fought.”, says Ioio da Professora (94 years old), whose father fought and died in the war,

explaining the connection between the Canudenses’ tenacity in the battlefield and their faith

(Fontenelle, 25:03).

Many hats could symbolize the high number of deaths in this war. It is not known for certain

how many soldiers or Canudenses died during the war. The government chooses to divulge

the death number of 15,000, which upsets many people in the north because they believe

more than 30,000 were killed (Araujo). The death toll, however, didn’t interfere in the

doctrine of the Canudenses, for the daily sermons of Conselheiro kept them at ease with what

was to come. “From the word [of Conselheiro] grew the faith of better days”, says historian

Antonio Olavo (Paixão e Guerra no Sertão de Canudos). Whilst people grew scared of death,

Conselheiro kept them calm with his prophecies – the Canudenses never left, even though

“they [the bombs] would hit the cornices of the churches, exploding them in splinters, or

bouncing widely, towards the sanctuary…the people seemed to know what was to come, they

seemed to have been waiting for that and to not be afraid” (Araujo). Clearly, the faith was

shared between the Canudenses. The second prophecy therefore influenced the outcome of

the war to a very large extent because it augmented the faith in the fighters, and how much

they believed in their doctrine; they knew they would die, and, they fought regardless.


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Chapter III:

“There shall be a great rain of stars, and that will be the end

of the world. The lights will go off” (Cunha, 99).

In the fourth battle, the Republic’s military was much more prepared. They had grenades,

dynamites and two columns of soldiers, one coming from the front and the other the back of

Canudos, whilst the remaining soldiers would border on all exits. On October 1st, the

cannonade started and for the first time in Brazil, dynamite was used in an attempt to destroy

all the Canudenses (Canudos - a luta pela utopia real). The Canudenses knew, from the first

lit dynamite, that this would be the end of their lives because of the connection to the stars

from the prophecy; ‘they reverenced the starry sky’ on that night, and ‘the march was made

under the shine of the stars’ prove the association of stars, and dynamite made by the

Canudos (Cardoso and Cunha, 185). A soldier described the Canudenses as such: “and

dominantly, over this stupendous setting, without hiding themselves, stood the last defenders

of the village… with sinister physiognomies and craziness in their eyes” (Cunha, 424). The

effect of the apocalyptic knowledge brought by the prophecy on the Canudenses was such,

that they had more vigor to fight.

Canudos seemed to have known about an end, but not which end. The Canudenses didn’t

know if the end of the world was to be the Christian world, Antônio Conselheiro’s world, the

end of Canudos as a village. When Conselheiro died, the ceiling upon which he was looking

at, was said to have stars stuck onto it and when Canudos was bombed, the dynamite looked

like stars, and on the night of the victory of the Republic, the sky was starry (Canudos - a

luta pela utopia real). Consequently, in the comparison to the prophecy, there shall be a


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great rain of stars, the people recognized their end, but instead of suppressing the

Canudenses, the knowledge gave them will to fight more persistently (Monteiro). Dona

Salustiana, the daughter of a survivor, said that once her mother wished to give up on life and

lay down, and her brother told her to “have faith in God and stand up – the sky is starry; die

we all will, but have faith that your life will have its worth” (Fontenelle, 33:42). With the

prophecy, the Canudenses fought more pugnaciously and tenaciously, even if, as a newspaper

from the interim of the war stated, ‘Not one of them [the Canudenses] is respected and no one

gets out free’ – until the stars came, they would fight (Polyearpo).


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Chapter IV:

“A thousand flocks shall run from seacoast; and the

backlands will turn into seacoasts, and the seacoasts into

backlands (Cunha, 99)”.

The government, trying to hide its history, ordered the debris of Canudos to be disposed of in

1950, and a dam to be built shortly after, leaving the Canudenses homeless – backland to

seacoast (Villa). Dona Salustiana said in a documentary “In the flood of Canudos, I went

through much distress… We said we wouldn’t leave our house and that we’d rather drown…

But Ave Maria, who has ever wanted to drown” (Fontenelle, 1:03) With the construction of

the dam, around 200 people were left with no job and 100 families with no home (Villa).

Dona Salustiana, for example, had to sell all her 500 goats and doesn’t have space to start her

business again for there’s no space for grazing.

The irony was that water was the main thing that the Canudenses wanted during their

uprising. “We only wanted water, you know” One way to interpret this prophecy would be

that because water was the Canudenses’ necessity, the seacoast was their water supplier – the

government (Fontenelle, 14:36). Not providing the Canudenses with water, made them leave

the Republic. Thus, thousands ran from the seacoast to the backlands. The reason for the

backlands turning into seacoast and the seacoast into backlands could be because with the

war, the whole of Canudos, 5,200 houses, but eight, were annihilated, and after the war, in

the building of the dam, Canudos was completely effaced (Monteiro). A utopia turned into a

dystopia.


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Another interpretation arises with the most recent news that the draught in Bahia-Brazil is

reviving Canudos; the dam is drying out because of the magnitude of the draught, and the

debris and rubble of Canudos are reappearing: many tents and the main church are

reemerging from the 11-meter drop and 3.5km shortening of the water (Raimundo). In this

scenario, it can be interpreted that whilst the dam was built to turn the backland into seacoast,

the hovering draught made the seacoast turn into backland by evaporating most of the water

and making Canudos resurface. “The hick is stubborn, he doesn’t give up”, says Pedro

Oliveira in reference to the spirit of the Canudenses that will never die (Raimundo). Even

today, the government has to face the spirit of the one village that never gave up.


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Epilogue:

These prophecies, indeed all of Antônio Conselheiro’s prophecies, gave the Canudenses faith

in their beliefs and helped them fight with force, vigor and tenacity. The influence over the

Canudenses was such, that it still remains stagnant in their descendants in the current

manifestations opposing the Republic- it gives purpose to their protests, arguing that the

government should be supplying its people with what is necessary, and should not be as

corrupt. “The influence of Canudos still holds strong in the current manifestations” is the title

of the first-page article of the magazine Época (D. Costa).

Whilst the government tries to divulge some lines of this prophecy as proof that Conselheiro

was a figure of corruption, lunacy and deceivability, Conselheiro’s current followers increase

their ire, and rage, and ergo, push them to advertise their creeds and gain more followers.

Two years ago, there were 20-50 people, who brought the beliefs of Antônio Conselheiro

against the Republic. Today, with the protests in Brazil, an increasing number of people are

alluding to the subject of Canudos for motivation everyday, bringing emphasis to how they

left everything for their doctrine. “For much less, the Canudenses fought with their lives, and

the government thinks they can still order us around?”, writes Rafael Moraes, a journalist in

the São Paulo state newspaper, in an attempt to motivate (Moraes).

Brazilians argue that the prophecies also apply to the current manifestations. An example is

that there will be much pasturage and a few trails, and one shepherd and one flock only from

the prophecy mentioned previously, refers to how the shepherd is the people, and the flock the

government, not the other way around.


Extended Essay

The prophecies have been of so much relevance, that it influences Brazilians not only in

fighting, but in their everyday lives. They have been mentioned even in social network

threads: "Canudos reappears in every fight of the people, every resistance, every protest, every

change, because the people is what makes the prophecies count. The people are us. Let’s make

them count everyday” (N. Costa). This was used in order to further motivate one to dream,

and give all to achieve such dreams. Canudos is nowadays used as a general motivational

story.


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Conclusion:

This investigation was structured to answer the question: How did Antonio Conselheiro’s

prophecies influence Brazilians in the Battle of Canudos, and to what extent did such

prophecies determine the end of the war?

The degree of which these prophecies influenced the Canudenses, however, was so

vehement, that they still influenced their descendants sixty years after the war, with the

building of the dam, and currently influence Brazilians in their manifestations, and everyday

lives. Such prophecies determined the belief in the Canudenses that they either died or lived

with a purpose – to halt the corruptness of the Republic.

The interpretations considered illustrate that the prophecies influenced the outcome of the

battle to no extent. The prophecies did have a psychological influence in how the

Republicans were afraid of the ferocity, and tenacity of the Canudenses, and how the

Canudenses fought more persistently, and ferociously. The prophecies did not influence the

outcome of the battle, however, due to the physical limitations of the Canudenses, as they had

worse machinery, and worse man-power, than the Republic.


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