[^0]
[^0]:    5 Biblioteca Nacional, Manuscript section, Coleção Morgado de Matheus, Codex I - 30, 9, 42, document number 4, 04/06/1766 and Codex 22, 1, 27 - Memórias Chronológicas da Capitania de Mato Grosso, mainly from the Provedoria de Fazenda Real and Intendência do Ouro written by Felipe Joseph Nogueira Coelho, 1775.
6 Arquivo Público do Estado do Maranhão (hereinafter 'APEMA'), 'Report presented to Commander Dr Francisco Maria Correia de Sá e Benevides, President of the Province of Maranhão, by Mayor Honorato Cândido Ferreira Caldas, on 13 January 1877, on the results of the expedition designed to destroy the Quilombo do Turi'.
7 Report by João Manoel da Cunha on the first invasion of the Limoeiro quilombo, 24 January 1878, (transcribed in Araújo, 1994, p. 28).  
Traces of metallurgical activity in Brazil's quilombos, reported in sources from the seventeenth, eighteenth and nineteenth centuries, may point to cultural, ritual and religious practices and reinvented African technologies, rather than to the socioeconomic expectations of the communities forged. The 1838 Manoel Congo slave revolt in Vassouras, Rio de Janeiro, was led by many ironworkers. The enslaved people fleeing were described as bearing 'the tool from the "ironworker's stall" and the "ironworker's goods", such as anvils, hammers and lathes, in order to carry out their work in the jungle'; ${ }^{8}$ this suggests that the spiritual power attributed to ironworkers was maintained in the diaspora. As the rebels themselves attributed supernatural powers to Manoel Congo, who was to be the king of the future quilombo they intended to found (Dos Santos Gomes, 2006), this reminds us of the Central African societies that placed the ironworker as their founding hero.