Soon after the conquest of Peru, when the Spaniards treated the Indians and all their customs with contempt, coca became an object of aversion to the whites. The reverence rendered by the natives to the coca plant induced the Spaniards to believe that it possessed some demoniacal influence. The officers of the government and the clergy, therefore, endeavored, by all possible means, to extirpate its use, and this is one cause, hitherto overlooked, of the hatred with which the Indians regarded the Spaniards. In the second council held at Lima, in 1567, coca was described "as a worthless object, fitted for the misuse and superst.i.tion of the Indians;" and a royal decree of October 18, 1569, expressly declares that the notions entertained by the natives that coca gives them strength, is an "illusion of the devil" (_una elusion del Demonio_). The Peruvian mine owners were the first to discover the importance of the _chacchar_ in a.s.sisting the Indians to go through their excessive labor, and they, together with the plantation owners, became the most earnest defenders of coca. The consequence was, that, in defiance of royal and ecclesiastical ordinances, its use increased rather than diminished. One of the warmest advocates of the plant was the Jesuit Don Antonio Julian, who, in a work ent.i.tled, "Perla de America," laments that coca is not introduced into Europe instead of tea and coffee. "It is," he observes, "melancholy to reflect that the poor of Europe cannot obtain this preservative against hunger and thirst; that our working people are not supported by this strengthening plant in their long-continued labors."[100] In the year 1793, Dr. Don Pedro Nolasco Crespo pointed out in a treatise the important advantages that would be derived from the use of the coca plant, if introduced into the European navies, and he expresses a wish that experiments of its utility in that way could be tried. Though it is not probable that Dr.

Crespo's wish will ever be realized, yet there is little doubt that the use of coca as a beverage on board ship would be attended with very beneficial results. It would afford a nutritious refreshment to seamen in the exercise of their laborious duties, and would greatly a.s.sist in counteracting the unwholesome effects of salt provisions. As a stimulant it would be far less injurious than ardent spirits, for which it might be subst.i.tuted without fear of any of the evil consequences experienced by the _coqueros_. After a long and attentive observation of the effects of coca, I am fully convinced that its use, in moderation, is no way detrimental to health; and that without it the Peruvian Indian, with his spare diet, would be incapable of going through the labor which he now performs. The coca plant must be considered as a great blessing to Peru.

It is an essential means of preserving the nationality of the Indians, and in some measure mitigating the melancholy fate of that once great race which disease and excessive labor now threaten to destroy.

In former times the cultivation of coca in the Montana de Vitoc was very considerable. Upwards of 4,000 arobas used to be annually forwarded to the market of Tarma. Now only fifty arobas are sent. Vitoc produces no fodder for horses or mules; those animals, therefore, are very lean and feeble in this district, and are usually unfit for work after two years.

Indeed, they suffer so much from the attacks of the blood-sucking bat and the gad-fly (_tabano_), that after being only a few weeks in the Montana de Vitoc, their strength is exhausted, and they are scarcely able to reach the Puna. Black cattle, on the contrary, thrive excellently; but it is not possible to keep up herds, for the young calves are all devoured by the numerous animals of prey. The llamas, which the Cholos bring from Tapo to Vitoc, are so enfeebled and overcome by the journey, that on the second day after their arrival it is often found necessary to send them to a colder district.

In this Montana the large animals of prey seldom approach human habitations, though sometimes the ounce pays them a visit, and the Cuguar descends from the Ceja. Other animals of the feline genus are very numerous, and their depredations render it impossible to breed poultry. Even the fabulous animal, called the _carbunculo_, is said to have been seen oftener than once in Vitoc. In almost every place I visited on the coast, in the Sierra, and in the Montanas, extraordinary stories concerning this animal were related; and many persons even a.s.sured me they had seen him. The carbunculo is represented to be of the size of a fox, with long black hair, and is only visible at night, when it slinks slowly through the thickets. If followed, he opens a flap or valve in the forehead, from under which an extraordinary, brilliant, and dazzling light issues. The natives believe that this light proceeds from a brilliant precious stone, and that any fool hardy person who may venture to grasp at it rashly is blinded; then the flap is let down, and the animal disappears in the darkness. Such are the stories related by the Indians; and it appears that the belief of the existence of the carbunculo has prevailed in Peru from the earliest times, and certainly before the conquest, so that its introduction cannot be attributed to the Spaniards. It is even prevalent among many of the wild Indian tribes, by whom the early missionaries were told the stories which they in their turn repeated about the animal. As yet n.o.body has been fortunate enough to capture such an animal, though the Spaniards always showed themselves very desirous to obtain possession of the precious jewel; and the viceroys, in their official instructions to the missionaries, placed the carbunculo in the first order of desiderata.

What animal may have served as a foundation for those fabulous stories, it is certainly difficult to decide; probably a different one in each particular district. On the coast it may have been the _anash_ (one of the mephitic animals), which seeks for his food only at night. I have often observed for a moment a singularly brilliant flashing in the eyes of that animal when irritated.

The worst enemies of the delightful Montana de Vitoc are the wild Indians, who are only separated from the Christian Indians by the two rivers Aynamayo and Tullumayo. They belong to the ferocious race of the _Chunchos_, and in their savage manners they somewhat resemble the Casibos and Campas. They have their chief residence in Chibatizo, nine leagues from Pucara. Only three leagues from Pacchapata, at the confluence of the Chanchamayo and Tullumayo, they have a pretty large village; and Palmapata, which they temporarily took possession of, is situated still nearer. They frequently extend their hunting excursions to the banks of the great rivers, and make inroads upon the territory of Vitoc, cruelly murdering all the Cholos they meet with. Any kind of friendly intercourse with them is impracticable. I took some pains to accomplish that object, but without success. While they were on their hunting expeditions I have left in their huts knives, fish-hooks, ear-rings, and other things. In return for these presents they left for me some of their edible roots, among which were yuccas, but all were poisoned, so that, had we not observed caution, I and my venturous companion, Klee, might have fallen victims to the treachery of these Indians. The Chunchos, when on their expeditions, are almost in a state of nudity. Sometimes they wear a short whitish-brown shirt without sleeves. This garment, when worn by the chiefs, is red. Most of them dye their hair with achote (_Bixa Orellana_, L.), a deep vermilion, and paint the face and breast of the same color. Their weapons consist of a bow of chonta (_Guilielma speciosa_), with which they use two kinds of arrows. One kind are very long, with round points and barbs of chonta; the others are shorter, and have points made of reed, which inflict deep wounds, very difficult to be healed. They also use the great wooden sword, the _macana_. A cross having been put up in the forest, they fastened to it a few days afterwards a macana and two arrows, as symbols of irreconcilable enmity to Christians. Their warlike instrument is a reed, two feet long and four inches broad, through which their howlings resound in horrible discord.

It is a custom with the inhabitants of Vitoc to undertake two expeditions every year against the Chunchos. They are the most laughable enterprises imaginable. All the Cholos of the valley, with the Alcalde at their head, or rather in the midst of them, proceed, armed with sticks, axes, forest knives, and _two_ muskets,[101] to explore the banks of both rivers. The front ranks advance with drums beating, and a number of Indians carry large calabashes filled with guarapo, to which they pay their earnest devotions every half hour. When by accident some of the Chunchos are seen, the Cholos fly with all the rapidity that terror can inspire, and cannot be got together again till they reach their village; then they raise a tremendous shout, and when safe in their dwellings boast proudly of their heroic deeds.

The Chunchos are in possession of a very rich bed of salt, some twelve or fourteen leagues from Vitoc, from whence they permit the neighboring tribes with whom they are at peace, to supply themselves with salt.

Hostile tribes, such as the Campas and the Callisecas, sometimes attempt to carry away salt, and then a sanguinary contest ensues. This stratum of salt comes from the top of a hill, called the Cerro de la Sal, and it runs in the direction from south-west to north-east, to the length of nearly three leagues, covering a breadth of about thirty ells. The salt is mixed with red earth. It is probably a continuation of the great salt bed of Maynas, stretching eastward along the left bank of the Perene. It may be presumed that it does not extend as far as the immense Pajonal, as the Campas go for their salt to the Cerro de la Sal.

In former times various attempts were made to convert the Chunchos to Christianity; and these attempts were partially successful. The first missionary who ventured among them was the intrepid Fray Geronimo Ximenes. In 1635 he penetrated from Huancabamba to the Cerro de la Sal, and there preached the gospel in the language of the people. He built a chapel, and then directed his course south-west to Vitoc, where he founded the village San Buenaventura. Two years after he embarked on the Chanchamayo, with the intention of extending his mission to the Campas tribe, by whom he was killed, together with his companion, Fray Christoval Larios, and twenty-eight other Spaniards. Several missionaries subsequently proceeded to the Cerro de la Sal, and found favor with the natives, so that in 1640 they had no less than seven villages of converted Chunchos, Amagas, and Campas; but only a few years afterwards all the missionaries and soldiers were killed and the chapels were destroyed. The Franciscan monks, inspired by their indefatigable zeal, ventured in 1671, on a new mission to the fatal Cerro de la Sal; and they had the good fortune to found a village in which eight hundred Neophytes were collected. A second and smaller village was founded in the vicinity of the destroyed San Buenaventura, and named Santa Rosa de Quimiri; but the avarice of some Spaniards who fancied there were gold mines in the Cerro de la Sal, induced them to get the missions withdrawn from the superintendence of the priests, and to turn the whole into a political system. Then commenced the oppression of the Indians in those parts. The consequence was a great insurrection in 1674, when all the whites were ma.s.sacred. Thus were the labors of the missionaries a second time annihilated. Every attempt for the conversion of Indians was for a long time fruitless, and the missionaries who ventured to approach them were shot. After the lapse of about thirty years, during which interval the Chunchos had fallen back to their original savage state, the founder of the Convent of Ocopa, Fray Francisco de San Jose, with four priests and two lay brothers, penetrated into the valley of Vitoc, and entered upon the territory of the Chunchos. At this time (1709) Vitoc was first peopled, and in the course of twenty years six large villages were built. In the year 1739 these missions, again flourishing, counted ten Christian villages and three thousand baptized Indians. Three years afterwards the Indian insurrection, headed by the apostate Juan Santos, destroyed all the missions of Central Peru.

Juan Santos was an Indian born at Huamanga, and he claimed descent from the last of the Incas. This claim was probably well founded, for before the revolt he was called Atahuallpa, which was the name of the Inca put to death by Pizarro. Juan Santos was haughty, high spirited, and clever.

In the year 1741 he killed, in a quarrel, a Spaniard of high rank, and to elude the pursuit of justice, he fled to the forests. There he brooded over plans for taking vengeance on the oppressors of his country. He first addressed himself to the tribes of the Campas, and having gained them over, he proceeded to Quisopongo in the Pajonal. From thence, in the year 1742, he made his first attack on the mission of the Cerro de la Sal. The Spaniards had already been warned of the intended rising, but they considered it too unimportant to call for serious measures of repression; and whilst lulling themselves in their imagined security, they were surprised and ma.s.sacred by the Indians. The insurrection spread with incredible rapidity. Juan Santos himself led all the princ.i.p.al attacks. In one night he took the fortress of Quimiri with sixty-five men, all of whom were ma.s.sacred in the most cruel manner. The well-defended fort of Paucartambo was next taken by a small number of Chunchos, commanded by Juan Santos. All the Christian churches were destroyed by the insurgents. The sacred images and the priests were tied together, and cast into the rivers; the villages were burned, and the cultivated fields laid waste. The number of Spanish soldiers killed in this insurrection was 245; the number of priests, 26. In the course of a few weeks all the missions of central Peru were completely destroyed, and terror spread even to the mountains. The Spanish government found it necessary to adopt the most vigorous measures, for there was reason to fear that the mountain Indians would revolt. Castles and forts were built on the frontiers of all the Montanas and strongly garrisoned; but the insurrection did not extend further. The ultimate fate of Juan Santos Atahuallpa has never been satisfactorily ascertained. Some a.s.sert that he became a powerful ruler, and that as long as he lived the races of the Chunchos, Pacanes, Chichirrenes, Campas, and Simirinches, were united. On an old ma.n.u.script in the monastery of Ocopa I found a marginal note, in which it was said, "As to the monster, the apostate Juan Santos Atahuallpa, after his diabolical destruction of our missions, the wrath of G.o.d was directed against him in the most fearful manner. He died the death of Herod, for his living body was devoured by worms."

Shortly after the tragical downfall of these missions, two priests, Fra Francisco Otasua and Fray Salvador Pando, visited the ruins of Quimiri, and endeavored to conciliate the rebels; but in vain. After three months, during which they suffered dreadful ill treatment from the Chunchos, they returned to the monastery of Ocopa.

These missionaries were all monks of the order of San Francisco. Their active zeal and heroic submission to any sacrifice in furtherance of the cause in which they were embarked must excite at once astonishment and admiration. Undaunted by incredible privations and laborious exertions in the pathless forests, without food or shelter; undismayed by the continual apprehension of a violent and cruel death, they courageously obeyed the inward impulse which inspired them to preach the gospel to the wild Indians. When intelligence was received of the violent death of one of the brotherhood, others immediately offered to supply the place of the victim, and the superiors of the order had much difficulty in restraining the zealous monks. In the central and northern missions of Peru, 129 Franciscan monks were murdered by the wild Indians. Those who compose that number are recorded by name, but many others disappeared without leaving a trace of what had become of them, and of course they are not included in the list. The number of lay brethren who perished is much greater. It is indeed melancholy to reflect how little advantage has been obtained by the sacrifice of so many valuable lives. The missions have nearly all disappeared, and the Indians have now retrograded into the savage state in which they were before the conquest of Peru.

The Franciscan monks were mild and patient teachers. They proceeded on the principle of leaving the Christian religion to act for itself, and they scorned to promote it by any kind of compulsion. The Dominicans, on the other hand, who came to Peru with the conquerors, preached Christianity with fire and sword. The Jesuits, who headed the missions of Southern Peru, adopted the one way or the other, as they found most advantageous to the object they had in view. By this means they secured the attachment of the neophytes, and retained most of their conversions.

Many of the Jesuit missionaries were highly intelligent and well-informed men. We are indebted to them for important geographical and statistical information, and in particular for some philological works of great value, viz., a grammar and dictionary of the language of every tribe they converted. The Dominican monks, who were mere ignorant fanatics, sacrificed to their blind zeal for conversion all the monuments of the early civilization of the Peruvians, and restrained, rather than promoted, the intellectual development of the people. The Franciscans, animated by pious inspiration, earnestly preached the doctrines of Christ to the wild inhabitants of the distant forests; but they communicated little information to the rest of world. A few imperfect maps, and some scanty notices on the manners and customs of the Indians, are the whole amount of their laical labors.

In the year 1779 an attempt was again made to penetrate to the Cerro de la Sal, and a road was opened leading from Palca to Chanchamayo, where a fort was built; but at the expiration of five years the government destroyed it, as continued irruptions of the Chunchos could not be checked. In 1784, the governor of Tarma, Don Juan Maria de Galvas, supported by the Superior of Ocopa, Fray Manuel Sobreviela, visited the valley of Vitoc, which had been abandoned since the Indian insurrection.

The new village of San Teodoro de Pucara was founded, and the destroyed fort, Santa Ana de Colla, was rebuilt. The Montana was soon peopled, and in a short time it contained upwards of forty haciendas and large chacras. The village of Sorriano, scarcely two leagues from Colla, was then inhabited by Chunchos, who showed a willingness to maintain friendly intercourse with the occupants of Vitoc, from whom they took meat, tools, and other things, which they repaid by agricultural labor.

Unfortunately, the plantation owners soon began to take an undue advantage of this friendly intercourse, and to charge exorbitant prices for the articles required by the Indians. For a pin or a needle they demanded two days' work, for a fishing-hook four, and for a wretched knife, eight, ten, or more. A rupture was the consequence. The Chunchos burned their own village, and returned again to Chanchamayo. Still, however, they continued on a sort of amicable footing with the Cholos, until one of the latter wantonly shot a Chuncho at a festival. The tribe then mustered in thousands to avenge the murder. They destroyed the Christian villages, and ma.s.sacred all the inhabitants who were not able to fly. Thus was Vitoc once more depopulated: Cardenas, the military governor of Tarma, made a fresh endeavor to restore the cultivation of this fine valley. He made the road again pa.s.sable, laid out the large plantation Chuntabamba, built and garrisoned the Colla fort. The site of the former Chuncho village, Sorriano, was converted into a _cocal_ (or coca field), and the Montana began once more to a.s.sume a flourishing aspect. Still, however, the Chunchos continued to hara.s.s their neighbors, particularly during the time of the coca harvest, which could not be gathered without military protection. During one of the harvests a laborer was shot by the wild Indians, which so terrified the Cholos, that they all fled to Sorriano. Soon after, Cardenas died, and the coca plantation being neglected, became a waste. A few years afterwards the hacienda of Pacchapata was laid out. During the war of independence the Spaniards destroyed Fort Colla, and the inhabitants of Vitoc were left without any means of defence against their savage enemies. The last attempt to reduce the Chunchos to subjection and order was made by a military expedition under the command of General Don Francisco de Paula de Otero, but owing to ill-arranged plans it totally failed. No more than twenty-five years have elapsed since the valley of Vitoc, with its rich plantations, was in the most flourishing prosperity. Now only faint traces of its past cultivation are discernible.

The history of the Montana of Vitoc is the history of all the Montanas of Peru. In all, we perceive the alternate rise and decline of cultivation and civilization, caused by the efforts of the missionaries, and the incursions of the wild Indians. Throughout all these districts the present condition exhibits a marked inferiority to the past, a circ.u.mstance which may be accounted for by the long-continued civil war, during the contest for independence. Nevertheless, the internal tranquillity of the country, and the increasing population, suggest favorable prognostics for the future.

FOOTNOTES:

[Footnote 98: See page 189.]

[Footnote 99: I allude here to individuals (and such cases are by no means singular) who have attained the great age of 130. Supposing these Indians to have begun to masticate coca at ten years old, and calculate their daily consumption as a minimum at one ounce, the result is the consumption of twenty-seven hundred weight, in 120 years.]

[Footnote 100: The worthy Padre forgets the high price that would be charged for coca in Europe. In Tarma and Huenuco the aroba (twenty-five pounds) costs at an average six Spanish dollars; add to this the carriage to Lima, the freight to Europe, custom-house duties, &c., and this price would be nearly doubled.]

[Footnote 101: The whole valley of Vitoc can furnish only two muskets, and these are in as useless a state as possible. As for powder, there is a constant want of it. During my residence in Vitoc I usually gave the Alcalde some of my powder when he went out with his Cholos, or when there was a firing on festival days. The want of a suitable number of muskets, and sufficient powder in the dangerous vicinity of the Chunchos, is characteristic of the improvidence of the inhabitants of Vitoc.]

CHAPTER XVI.

Oppressions exercised by the Spaniards upon the Peruvian Indians--The Repartimiento and the Mita--Indian Insurrections--Tupac Amaru--His Capture and Execution--War of Independence--Character of the Peruvian Indians--Music--Dress--Superst.i.tions--Longevity--Diminished Population of Peru--Languages spoken by the Aboriginal Inhabitants--Specimen of Quichua Poetry--The Yaravies--The Quipu--Water Conduits--Ancient Buildings--Fortresses--Idols--Domestic Utensils--Ancient Peruvian Graves--Mode of Burying the Dead--Mummies.

A glance at the history of Peru serves to show that prior to the Spanish conquest the Indians were the subjects of a dynasty, to which they rendered willing obedience. We find, indeed, an uninterrupted series of revolutions and wars, arising out of the continued extension of the empire, to which nations differing one from another in language, religion, and manners, were gradually annexed. For some time after their subjugation these nations struggled to recover their independence, but the wise and mild government of the Incas gradually restored peace, and established unity. In course of time, the magnitude of the empire led to its downfall. Huayna Inca-Capac divided his dominions between his two sons. To the elder, Huascar, he gave the southern portion of the empire, and to the younger, Atahuallpa, he gave the northern division. Between the two brothers there arose disputes, which led to a sanguinary war; and in that fatal interval, Pizarro, with his invading forces, landed in Peru. With a degree of speed, which internal union among the people would have rendered impossible, the Spaniards made themselves masters of the country, ma.s.sacred alike sovereigns and subjects, destroyed the sanctuaries, and established a new religion and new laws. The barbarous cruelties by which that religion and those laws were upheld are too well known to require repet.i.tion here. Of the many oppressive measures to which the Spaniards enforced submission from the conquered people, I will briefly notice two: the _Repartimiento_ and the _Mita_. The Repartimiento was the distribution, among the natives, of articles of European production. These distributions were under the superintendence of the provincial authorities, the corregidores, and the sub-delegados.

The law was doubtless intended, in its origin, for the advantage and convenience of the native Indians, by supplying them with necessaries at a reasonable price. But, subsequently, the Repartimiento became a source of oppression and fraud, in the hands of the provincial authorities. All the corregidores and sub-delegados became traders. They purchased consignments of manufactured goods from Europe, at a cheap rate, and sold them to the Indians at exorbitant prices. To add to the grievance, the articles thus forced upon the natives were, in many instances, not necessaries, but objects of luxury utterly useless to them. Even more oppressive and cruel than the Repartimiento, was the Mita, which consisted of the forced labor of the Indians in the mines and plantations. Every Spaniard who wished to work a mine, obtained from the corregidor a certain number of Indians, to each of whom he gave daily four reals as wages, with the agreement of paying to the government a yearly tax of eight dollars. The condition of the Indians who were distributed to the plantation owners was even worse than that of the mine laborers; they received only two reals per day, and were required to work in the fields from three in the morning until after sunset. The Indians employed in this compulsory labor, whether in the mines or the plantations, were called _Mitas_. But there was another sort of forced labor, for which no wages were paid. It was indeed less toilsome than working in the mines and plantations, yet the Indians employed in it were frequently subject to much ill-treatment. I allude to domestic service in the houses of the corregidores, sub-delegados, and priests.

The Indians thus employed were called _Pongos_, and they were required to continue in their places for the s.p.a.ce of a year, after which they were discharged. A corregidor frequently had half a dozen of these pongos, whom he provided with miserable food and wretched clothing.[102]

In the mines and plantations countless numbers of Indians were annually swept away by the excessive labor consequent on the mita. Some writers estimate at nine millions the number of Indians sacrificed in the mines in the course of three centuries. This estimate is certainly too high; but three millions more may be added for the number of victims of the mita in the plantations.

That the government in Spain should have tolerated this barbarous system, so obviously calculated to bring ruin on the nation, may naturally be matter of surprise. But a glance at the Indian laws (_Leyes de Indias_) suffices to show the distinction between the intentions of the Spanish government and the corrupt legislation of the country. The laws are, with some few exceptions, conceived in a mild spirit, and show that their framers had in view the well-being of the colonies. The execution of these laws was consigned to the superintendence of what was termed the Indian council (_Consejo de Indias_). This council consisted of a certain number of men who resided in Spain, and who either were only in part acquainted with the real state of things in South America, or were bribed by Indian gold to wink at the abuses committed there.

From this council were chosen the viceroys and high authorities of the colonies, who, whilst in the exercise of their official functions, ama.s.sed enormous wealth by unjust exactions from the Indians. One of the latest viceroys of Peru was a man who arrived in Lima in a state of utter poverty, and who, in the short s.p.a.ce of three years, ama.s.sed the immense sum of five millions of dollars.

Could it be matter of surprise if at length the Indians rose against their oppressors, and made an effort to shake off the heavy yoke of their tyrants? For two hundred years they had borne it silently, without a single attempt to emanc.i.p.ate themselves. Juan Santos Atahuallpa was the first who stirred up revolt against the Spaniards. The insurrection which he had headed, though deemed too insignificant to fix the attention of the short-sighted government of Lima, nevertheless, convinced the Indians that they were strong enough to make a stand against their oppressors. Several partial risings in Southern Peru were speedily put down; a leader was wanted to organize the disconnected plans and movements of the insurgents. This want was at length supplied in the person of the ill-fated Tupac Amaru, cacique of Tungasuca, a descendant of the last Inca.

The event which caused Tupac Amaru to attempt a movement against the Spaniards occurred in 1780. In that year, the corregidor of Tinta, Don Antonio Ariaga, made repartimientos to the amount of 340,000 dollars, and with the most cruel rigor enforced payment of the useless articles distributed. The cacique of Tungasuca a.s.sembled the irritated Indians, who seized the corregidor and hanged him. This was the signal for a general rising in all the neighboring districts. The forces of Tupac Amaru augmented daily. He was invested with the t.i.tle of Inca, and treated with the honors due to sovereignty. For several months an active war was maintained in the Puna, where several towns and villages were taken by the insurgents. Tupac Amaru had made himself master of the village of Chucuito, and was preparing to advance upon Cuzco, when, about the end of April, 1781, he, and all his family, were made prisoners by the Spaniards. He was tried and condemned to death, together with his wife, two sons, his brother-in-law, and several other individuals of note among the Indians.

But the execution of Tupac Amaru, which was marked by circ.u.mstances of monstrous barbarity, far from stemming the tide of revolution, served only to stimulate the vengeance of the insurgents. They once more mustered their warlike bands, under the command of Casimiro Tupac Amaru, the brother of the late cacique, his son Andres, and an intrepid Indian chief, named Nicacatari. The latter, a.s.sisted by Andres, burned several villages of Upper Peru, and murdered all the whites. They next advanced upon the strongly fortified town of Sorrata, whither the Spaniards of the surrounding districts had fled for protection. The town was taken by the insurgents, and the inhabitants, 22,000 in number, inhumanly put to death, with the exception of eighty-seven priests and monks. The Indians then advanced westwards, defeating several Spanish corps, and spreading terror and dismay through the country. But, that which neither the arms nor the executions of the Spaniards could accomplish, was effected by their gold. A treacherous Indian, bribed by the promise of a large reward, conducted a division of Spanish soldiers to the spot where the chiefs were accustomed to meet, unattended by any guard, to hold their council. They were surprised, captured, and condemned to death. Once more deprived of leaders, the Indians disbanded and withdrew, some to their homes, and others into the forests. Numberless victims paid the debt of retribution to the Spanish government, which now adopted every measure that could tend to annihilate the nationality of the native Indians. Their dances, their music, their dress--all that could revive the remembrance of their progenitors, was condemned to rigorous prohibition; they were even forbidden the use of their mother tongue, the Quichua language. The only beneficial result of these wars, in which upwards of a hundred thousand lives were sacrificed, was the abolition of the Repartimientos, which had been the cause of the insurrections.

Peace was now, at least to appearance, restored; and if, occasionally, symptoms of disturbance arose, they were immediately repressed. This state of things continued until the Creoles themselves gave the signal of revolt, and the War of Independence broke out in all the Spanish colonies of South America. In this enterprise the Indians readily took part. But it is a great mistake to suppose that the Indian natives made common cause with the Creoles against the Spaniards for the purpose of bringing about the present form of government. They wished to emanc.i.p.ate themselves in order to establish their own dynasty and a government modelled after that of their forefathers. They wanted not a republic, but a monarchy, and a sovereign chosen from the sacred race of the Incas. Having no clear comprehension of the real object of the War of Independence, the Indians, when they saw whites fighting against whites, directed their hostility against all _Pucacuncas_ (pale faces) without distinction, killing loyalists or patriots, just as they happened to fall in their way. This hatred was so bitterly manifested, that in some provinces all the whites and mestizos were obliged to fly, even though they were the most decided enemies of the Spanish loyalists. In Jauja the Indians vowed not to leave even a white dog or a white fowl alive, and they even sc.r.a.ped the whitewash from the walls of the houses.

The provisional government ordered levies of troops to be made in the provinces which had fallen into the hands of the patriots; and then, for the first time, Indians were enrolled in the army as regular troops. But it was only in a very few districts that they voluntarily took part in the conflict for independence: they performed the forced service of conscripts, and whenever an opportunity enabled them to retire from it, they did so. The Spanish dominion being overthrown, the war terminated, and a republican const.i.tution was established. The Indians then clearly perceived that they had been made the tools of the leaders of the revolution. Upon the whole, their condition was but little improved; for if they were relieved from some oppressive laws, other hardships weighed heavily on them, and they found that they still were slaves in the land of their fathers. The creoles, like the Spaniards, will draw the string of despotism till it snaps. Then will arise another Indian insurrection like that headed by Tupac Amaru, but with a more successful result.

After a fearful struggle, they may reconquer their fatherland, and re-establish their ancient const.i.tution; and can it be matter of surprise if they wreak cruel vengeance on the enemies of their race?

Since the War of Independence, the Indians have made immense progress.

During the civil war, which was kept up uninterruptedly for the s.p.a.ce of twenty years, they were taught military manoeuvres and the use of fire-arms. After every lost battle the retreating Indians carried with them in their flight their muskets, which they still keep carefully concealed. They are also acquainted with the manufacture of gunpowder, of which in all their festivals they use great quant.i.ties for squibs and rockets. The materials for the preparation of gunpowder are found in abundance in the valleys of the Sierra.

In the year 1841, when I was pa.s.sing through a miserable village on the confines of one of the Montanas of Central Peru, I took up my abode for some days in the hut of an Indian, and whilst there I accidentally saw eighteen muskets which were deposited in a place of concealment. I, quite unsuspectingly, inquired of the Indian, why he thought it requisite to keep so many weapons of defence? He replied, with a sinister frown, that the time would come when he should find them useful. I could easily perceive that my accidental discovery was by no means agreeable to him; and from the very marked change which I observed in his manner. I deemed it prudent to withdraw from the village and its vicinity. Whilst my horse was being saddled, I noticed my host and some of his confidential friends engaged in very earnest conversation, and I could easily perceive that I was the subject of it. On my departure the Indian asked me, with apparent friendliness of manner, which way I was going? When I was beyond the sphere of his observation, I deemed it prudent to proceed quite in an opposite direction from the route which I told him I intended to take.

The character of the Peruvian Indian is essentially gloomy. It was not always so, if we may give credit to the animated pictures drawn by early travellers in Peru; but three hundred years of oppression and suffering have impressed their melancholy stamp on the feelings and manners of the people. This gloominess is strikingly manifested in their songs, their dances, their dress, and their whole domestic economy. The favorite musical instruments of the Indians are those called the _Pututo_ and the _Jaina_. The former is a large conch, on which they perform mournful music, as the accompaniment of their funeral dances. In early times this conch was employed in the solemnities of royal interments; now its use is exclusively reserved for the anniversaries held in commemoration of certain events connected with the fallen Inca dynasty. The _Jaina_ appears to be of more modern origin; it is a rude kind of clarionet, made from a reed. Its tone is indescribably melancholy, and it produces an extraordinary impression on the natives. If a group of Indians are rioting and drinking, or engaged in furious conflict with each other, and the sound of the _Jaina_ is suddenly heard, the tumult ceases, as if by a stroke of magic. A dead stillness prevails, and all listen devoutly to the magic tones of the simple reed; tones which frequently draw tears from the eyes of the apathetic Indian.

Their garments are all of dark and sombre hues. Dark blue is a favorite color, and appears to be generally adopted for mourning; for whenever the Indians follow a corpse to the grave, they always wear dark blue ponchos. The dress of the men usually consists of short trowsers, of coa.r.s.e brown cloth, fastened round the waist by a girdle, and a woollen or cotton shirt. They seldom wear a jacket, the ponchos of Alpaca wool being always the outer garment. On their feet they wear sandals of untanned leather, which merely cover the toes, and are fastened round the ancle.

The dress of the women consists of a loose under garment, without sleeves, and made of coa.r.s.e blue woollen cloth. It is confined round the waist by a broad girdle, called the _huccau_. Over the arms are drawn black sleeves, reaching from the wrist to about the middle of the upper arm. A sort of robe or tunic, called the _anacu_, descends from the shoulders to the knees. It is fastened, not in front, but on one side.

This garment is made of a thin sort of woollen stuff. It is always black, being worn in token of mourning for the Incas. On the occasion of certain festivals, the Indian women wear a particolored dress, called a _faldillin_. This garment frequently exhibits the most glaring contrasts of color, one half being bright red, and the other yellow, in addition to which it is sometimes adorned with flowers of brilliant hues, and tasteless, gold embroidery. A _mantilla_, consisting of a narrow piece of woollen cloth, pa.s.sed over the shoulders, and fastened under the chin, either with a long silver pin, or a cactus-thorn, completes the costume. In this mantilla, or in a poncho, mothers are accustomed to wrap their infants, and fastening them to their backs, they carry them about in this manner for a whole day, whilst engaged in their work.

In their domestic relations, the Indians are unsocial and gloomy.

Husband, wife, and children live together with but little appearance of affection. The children seem to approach their parents timidly, and whole days sometimes elapse without the interchange of a word of kindness between them. When the Indian is not engaged in out-door work, he sits gloomily in his hut, chewing coca, and brooding silently over his own thoughts. To his friend he is more communicative than to his wife. With the former, he will often discourse, apparently on some secret topic, for the s.p.a.ce of half a night; nevertheless, he cannot be accused of treating his wife with any degree of cruelty, or of regarding her merely in the light of his slave, as is customary among many uncivilized races of people.

Besides the official authorities, to which the Government exacts obedience, the Peruvian Indian acknowledges other authorities, whose functions and power are similar to those which existed under the Inca dynasty. In like manner, though they have embraced the Christian faith, yet they obstinately adhere to certain religious ceremonies, which have been transmitted to them by their idolatrous progenitors. Thus their religion is a singular combination of Christian principles and heathenish forms. Hitherto the most patient and intelligent of their religious instructors have failed to outroot this attachment to old forms. The Christian religion has been spread among the Indians by force; and for centuries past, they have regarded the priests only in the light of tyrants, who make religion a cloak for the most scandalous pecuniary extortions, and whose conduct is in direct opposition to the doctrines they profess. If they render to them unconditional obedience, accompanied by a sort of timid reverence, it is to be attributed less to the operation of the Christian principle, than to a lingering attachment to the theocratic government of the Incas, which has impressed the Peruvians with a sacred awe of religion.

The superst.i.tion with which the Indians are so deeply imbued is adverse to the inculcation of pure religious faith; it is the more difficult to be eradicated, inasmuch as it has its origin in early tradition, and has in later times been singularly blended with the Catholic form of worship. Of this superst.i.tion I may here adduce some examples. As soon as a dying person draws his last breath, the relatives, or persons in attendance, put coca leaves into the mouth of the corpse, and light a wax candle. They then collect together the household goods and clothes of the deceased and wash them in the nearest river. They put on the dead clothes, which are made after the pattern of a monk's habit, and they hang round the neck of the corpse a little bag, containing seeds of coca, maize, barley, quinua, &c., for his plantations in the next world.

In the evening ashes are strewed on the floor of the room, and the door is securely fastened. Next morning the ashes are carefully examined to ascertain whether they show any impression of footsteps; and imagination readily traces marks, which are alleged to have been produced by the feet of birds, dogs, cats, oxen, or llamas. The destiny of the dead person is construed by the foot-marks which are supposed to be discernible. The worst marks are those of hens' claws, which are believed to denote that the soul of the deceased is doomed to irrevocable perdition. The marks of the hoofs of llamas are considered favorable, and are believed to indicate that the soul, after a short purgatory, will be transferred to the joys of paradise. The funeral is conducted according to Christian forms, and under the superintendence of a priest. But as soon as the priest takes his departure food is put into the grave along with the dead body, which is interred without a coffin.

I have sometimes seen one of the nearest relatives leap into the grave and strike the body with his foot, but the meaning of this strange proceeding I never could clearly understand. Some curious ceremonies are observed on All Souls' Day. In every house in which a member of the family has died in the course of the year, a table is laid out with brandy, coca, tobacco, together with some of the favorite dishes of the deceased person, and the chamber is kept closed the whole day. The family firmly believe that the spirit of their departed relative on that day revisits his earthly abode, and partakes of the repast that is spread out on the table. A widow usually wears mourning for the s.p.a.ce of twelve months. In some provinces, on the anniversary of her husband's death, the widow puts on a bridal dress, and over it her ordinary garments. All her relatives visit her in her dwelling, where, to the accompaniment of doleful music, she takes the lead in a funeral dance.

As the hour approaches at which the husband died in the previous year, the dancing and the music become more and more mournful; but whenever the hour is past one of the female friends approaches the widow and removes her black mantilla. The other females then strip off the rest of her mourning garments, and adorn her head with flowers. At length she appears in a complete bridal dress. The musicians strike up a lively strain, to which the whole party dance, and the evening is pa.s.sed in drinking and merry-making.

Among the Peruvian Indians there are marked varieties of form and complexion. These differences are most distinctly observable between the inhabitants of the coast and those of the mountain and forest regions. In general, the Peruvian Indian is of middle height, rather slender, and not very robust. The coast Indians are more plump than the inhabitants of other districts, because they lead a less laborious life, and are less exposed to privations. It is scarcely possible to trace any particular national physiognomy among the Indians. In each province a distinct character is observable in the features of the inhabitants. The varieties of feature are less distinctly marked than the differences of complexion. The peculiar tints of the skin are decidedly defined, and indicate respectively the inhabitants of the three princ.i.p.al regions.

The colder the climate, the fairer is the skin. For example, the color of the Puna Indian is a dark red-brown; that of the native of the Sierra is considerably lighter; it is a rusty red, but still darker than that of the coast Indians; and the natives of the forests are yellow, nearly approaching to maize color. These differences are singularly striking, when one has an opportunity of seeing the inhabitants of the different regions in juxtaposition. It is curious that the Cholos of the Puna, when they settle in the forests, become only a very little clearer; and that, on the other hand, the yellow Indians of the Montana, after being several years in the Puna, still retain their characteristic tint. The women are, on the whole, extremely ugly, with round, inexpressive faces.

Their hands and feet are very small.

The Indians are, on the average, remarkable for longevity, though they frequently shorten their lives by the intemperate use of strong drinks.