Anthropophagite Manifesto

Only anthro­po­phagy unites us. Socially. Eco­nom­ic­ally. Philosophically. The world’s only law. The masked expres­sion of all indi­vidu­al­isms, of all col­lect­iv­isms. Of all reli­gions. Of all peace treaties. Tupy, or not tupy that is the ques­tion.1 Against all cat­ech­isms. And against the mother of the Gracchi. The only things that interest me are those that are not mine. Law of man. Law of the anthropophagite. We are tired of all the sus­pi­cious cath­olic hus­bands put in drama. Freud put an end to the woman enigma and to other frights of prin­ted psychology.

What hindered truth was cloth­ing, the imper­meable ele­ment between the interior world and the exter­ior world. The reac­tion against the dressed man. Amer­ican movies will inform. Sons of the sun, mother of the liv­ing. Found and loved fero­ciously, with all the hypo­crisy of nos­tal­gia, by the immig­rants, by the slaves and by the tour­istes. In the coun­try of the big snake. It was because we never had gram­mars, nor col­lec­tions of old plants. And we never knew what was urban, sub­urban, bound­ary and con­tin­ental. Lazy men on the world map of Brazil. A par­ti­cip­at­ing con­scious­ness, a reli­gious rhythm.

Against all import­ers of canned con­scious­ness. The palp­able exist­ence of life. And the pre-​logical men­tal­ity for Mr. Levi Bruhl to study. We want the Carahiba revolu­tion. Big­ger than the French Revolu­tion. The uni­fic­a­tion of all effic­a­cious rebel­lions in the dir­ec­tion of man. Without us Europe would not even have its poor declar­a­tion of the rights of man. The golden age pro­claimed by Amer­ica. The golden age. And all the girls.2 Des­cent. The con­tact with Carahiban Brazil. Oú Vil­le­gaignon print terre. Mon­taigne. The nat­ural man. Rousseau. From the French Revolu­tion to Roman­ti­cism, to the Bolshevik Revolu­tion, to the sur­real­ist Revolu­tion and Keyserling’s tech­ni­cized bar­bar­ian. We walk.

We were never cat­ech­ized. We live through a somn­am­bu­lar law. We made Christ be born in Bahia. Or in Belém do Pará. But we never admit­ted the birth of logic among us. Against Father Vie­ira. Author of our first loan, to gain his com­mis­sion. The illit­er­ate king had told him: put this in paper but don’t be too wordy. The loan was made. Brazilian sugar was recor­ded. Vie­ira left the money in Por­tugal and brought us wordiness. The spirit refuses to con­ceive the spirit without body. Anthro­po­morph­ism. The need for an anthro­po­phagical vac­cine. For the equi­lib­rium against the reli­gions of the meridian. And for­eign inquisitions.

We can only attend to the orac­u­lar world. We had justice codi­fic­a­tion of ven­geance. And sci­ence codi­fic­a­tion of Magic. Anthro­po­phagy. The per­man­ent trans­form­a­tion of Taboo into totem. Against the revers­ible world and object­iv­ized ideas. Cada­ver­ized. The stop of thought which is dynamic. The indi­vidual vic­tim of the sys­tem. The source of clas­sical injustices. Of the romantic injustices. And the for­get­ting of interior conquests.

Routes. Routes. Routes. Routes. Routes. Routes. Routes.

The Carahiban instinct. Life and death of hypo­theses. From the equa­tion I part of the Kos­mos to the axiom Kos­mos part of I. Sub­sist­ence. Know­ledge. Anthropophagy. Against plant elites. In com­mu­nic­a­tion with the soil. We were never cat­ech­ized. What we really did was Car­ni­val. The Indian dressed as a Sen­ator of the Empire. Pre­tend­ing to be Pitt. Or fea­tur­ing in Alencar’s operas full of good Por­tuguese feelings.

We already had com­mun­ism. We already had the sur­real­ist lan­guage. The golden age.

Cat­iti Cat­iti
Imara Notiá
Notiá Imara
Ipejú.

Magic and life. We had the rela­tion and the dis­tri­bu­tion of phys­ical goods, of moral goods, and the goods of dig­nity. And we knew how to trans­pose mys­tery and death with the aid of some gram­mat­ical forms. I asked a man what Law was. He replied it was the guar­an­tee of the exer­cise of pos­sib­il­ity. That man was called Galli Matias. I ate him. Determinism is only absent where there is mys­tery. But what do we have to do with this? Against the stor­ies of man, which begin at Cape Fin­is­terra. The undated world. Unsigned. Without Napo­leon. Without Caesar.

The fix­a­tion of pro­gress through cata­logues and tele­vi­sion sets. Only machinery. And the blood transfusors. Against the ant­ag­on­ical sub­lim­a­tions. Brought in caravels. Against the truth of mis­sion­ary peoples, defined by the saga­city of an anthro­po­phagite, the Vis­count of Cairu:-It is the often repeated lie. But they who came were not cru­saders. They were fugit­ives from a civil­iz­a­tion that we are eat­ing, because we are strong and venge­ful as a Jabuti. If God is the con­scious­ness of the Uncre­ated Uni­verse, Guar­aci is the mother of the liv­ing. Jaci is the mother of plants.

We did not have spec­u­la­tion. But we had the power of guess­ing. We had Polit­ics which is the sci­ence of dis­tri­bu­tion. And a planetary-​social system. The migra­tions. The escape from tedi­ous states. Against urban scler­osis. Against Con­ser­vat­or­ies, and tedi­ous speculation. From Wil­liam James to Voro­noff. The trans­fig­ur­a­tion of Taboo in totem. Anthropophagy. The pater fam­il­ies and the cre­ation of the Moral of the Stork: Real ignor­ance of things + lack of ima­gin­a­tion + sen­ti­ment of author­ity before the pro-​curious (sic).

It is neces­sary to depart from a pro­found athe­ism to arrive at the idea of God. But the Carahiba did not need. Because he had Guaraci. The cre­ated object­ive reacts as the Fallen Angels. After Moses wanders. What have we got to do with this? Before the Por­tuguese dis­covered Brazil, Brazil had dis­covered happiness. Against the Indian with the torch. The Indian son of Mary, god­son of Cath­er­ine de Médici and son-​in-​law of Don Antônio de Mariz.

Hap­pi­ness is the proof of the pudding. In the mat­ri­archy of Pin­dorama. Against the Memory source of cus­tom. Per­sonal exper­i­ence renewed. We are con­cret­ists. Ideas take hold, react, burn people in pub­lic squares. Let us sup­press ideas and other para­lyses. Through the routes. To believe in signs, to believe in the instru­ments and the stars. Against Goethe, the mother of the Grac­chi, and the Court of Don João VI.

Hap­pi­ness is the proof of the pudding. The struggle between what one would call the Uncre­ated and the Creature illus­trated by the per­man­ent con­tra­dic­tion between man and his Taboo. The quo­tidian love and the cap­it­al­ist modus vivendi. Anthro­po­phagy. Absorp­tion of the sac­red enemy. To trans­form him into totem. The human adven­ture. The mundane final­ity. How­ever, only the pure elites man­aged to real­ize car­nal anthro­po­phagy, which brings the highest sense of life, and avoids all the evils iden­ti­fied by Freud, cat­ech­ist evils. What hap­pens is not a sub­lim­a­tion of the sexual instinct. It is the ther­mo­met­ric scale of the anthro­po­phagic instinct. From car­nal, it becomes elect­ive and cre­ates friend­ship. Affec­tion­ate, love. Spec­u­lat­ive, sci­ence. It devi­ates and trans­fers itself. We reach vili­fic­a­tion. Low anthro­po­phagy agglom­er­ated in the sins of catechism-​envy, usury, calumny, assas­sin­a­tion. Plague of the so-​called cul­tured and chris­ti­an­ized peoples, it is against it that we are act­ing. Anthropophagi.

Against Anchi­eta singing the eleven thou­sand vir­gins of the sky, in the land of Iracema - the pat­ri­arch João Ramalho founder of São Paulo. Our inde­pend­ence has not yet been pro­claimed. Typ­ical phrase of Don João VI:-My son, put this crown on your head, before some adven­turer does! We expelled the dyn­asty. It is neces­sary to expel the spirit of Bragança, the law and the snuff of Maria da Fonte. Against social real­ity, dressed and oppress­ive, registered by Freud-​reality without com­plexes, without mad­ness, without pros­ti­tu­tions and without the pris­ons of the mat­ri­archy of Pindorama.

In Pir­at­ininga: Year 374 of the swal­low­ing of the Bishop Sardinha.

1. Ori­ginal in Eng­lish [T.N.].
2. Girls: Ori­ginal in Eng­lish [T.N.].

Ori­gin­ally pub­lished in Rev­ista de Antropof­a­gia, n.1, year 1, May 1928, São Paulo.

Trans­lated by Adri­ano Ped­rosa and Veron­ica Cordeiro

Tags: Series: Surrealism

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