anymore since the French have arrived, perhaps due to past experiences with Europeans digging up graves for jewelry. On the first night the body is buried, the Tupinambá people have a feast on the grave of the deceased person and do this until they believe the body has fully decayed. The rationale behind this custom is that the Tupinambá people believe that Aygnan, the evil spirit mentioned before, is hungry and finds no other meat around, he will dig up the dead body and eat it. Thus, the celebration occurs for protection. Still, Jean de Léry finds this custom disrespectful and tried to convince the Tupinambá people not to do it through interpreters with little success. Lastly, the Tupinambá people place the plant called pindo used to build houses on graves as well so that they can recognize where their loved one was buried. Reception History of a Voyage to the Land of Brazil is regarded as a significant work in many fields. Reviewers of the text note the breadth of its scope and the varying opportunities for its use. It is fundamental in ethnographic studies and South American ecology. It also provides insight to history, colonizer and native languages, religion, and political theory. Because of its wide disciplinary coverage, it is a valuable source for historians and colonial scholars as well as geologists and biologists. For colonial historians, it contributes to a greater understanding of “the meaning and significance of the European conquest of the Americas” and helps to describe native people, their relationship with the Europeans, and the cognitive justifications of European domination. It also details “how Brazil was created out of a fusion of Indian, European (and later African) elements” and highlights larger historical themes. Reviews of Janet Whatley's 1990 English translation of History of a Voyage to the Land of Brazil are overwhelmingly favorable. There are two main components to most reviews beyond the text's significance: praise for the detail provided by de Léry and praise for Whatley's translation. De Léry describes the lives, culture, and rituals of the Tupinambá with “detailed thoroughness” and is seen as exceptional in “his surprising openness to an alien culture.” The great detail of de Léry's work and his willingness to intimately engage with the Tupinambá is only critiqued by his “naive comparisons between the savagery of the Indians and the savagery of the Europeans.” Whatley is noted as a