At first sight this costume has a very singular effect, and it is long before the eye of a foreigner becomes reconciled to it. The narrow saya is by no means graceful; the wide saya, on the other hand, is very becoming, and sets off to great advantage a good figure and elegant deportment. When I first arrived in Lima and saw the ladies closely m.u.f.fled up in their _mantos_, and carrying embroidered cambric handkerchiefs and nosegays in their hands, it struck me that the nuns enjoyed greater freedom in that country than in any other part of the world. After vespers, that is to say half-past seven in the evening, the police regulations prohibit any woman from appearing in the streets dressed in the saya.

As this garment may be worn over a dress of the ordinary kind, it is found to be very convenient, inasmuch as it saves the trouble of a careful toilette. During short visits the ladies do not take off the saya; but when making long visits they usually lay it aside.

The Saya y Manto are found to be very useful auxiliaries in the numerous intrigues in which the Limenas frequently engage.

A _Tapada_[18] indulges in a vast deal of freedom when in the streets, and scruples not to make satirical observations on anybody or anything that strikes her as strange or ludicrous. The veil, or manto, is sacred, and should a man attempt to remove it by force, he would run the risk of being severely handled by the populace.

In intrigues of gallantry the Saya y Manto play a conspicuous part. A lady has been known to arrange an a.s.signation with a gentleman in the street, whilst her husband, standing at the distance of a few yards and conversing with a friend on some matter of business, has little suspected that the _Tapada_ whose graceful figure he admired, was his own faithful better-half. It frequently happens that Dona Mariquita obliges Dona Merceditas, or Dona Panchita, with the loan of her saya, for the purpose of hood-winking the Argus-eyes of a jealous husband;--the lady being well convinced that her kind friends will render her the like service in similar circ.u.mstances. Sometimes a lady may be seen in an old tattered saya, such as scarcely the poorest female might be expected to wear; but the costly shawl, the worked pocket-handkerchief, the silk stockings, and satin shoes, betray the rank of the _Tapada_, and plainly denote that she has sallied forth on an adventure. It is difficult, nay almost impossible, to recognize a lady thus m.u.f.fled up. The one eye alone visible, is, as may be supposed, a very uncertain token of ident.i.ty, and the figure and walk may be easily disguised.

It will readily be supposed that these concealments sometimes occasion mortifying mistakes. On beholding a tall slender figure whose symmetrical contour is discernible even through the unwieldy saya, and a bright dark eye beaming beneath the folds of the manto, one may be induced to imagine that the charms of a Hebe are concealed beneath the disfiguring garb. But how great is the disappointment when an accidental movement of the manto discloses the wide mouth of an ugly mulatta grinning from ear to ear.

Most foreigners who marry Limenas stipulate that from the time of betrothal, their wives shall no longer wear the saya y manto. The condition is agreed to; but how far it is faithfully observed the husbands best know. Many, no doubt, lull themselves in the confidence of their wishes being implicitly obeyed; but female ingenuity readily devises opportunities for deception. The women of Lima never willingly renounce the saya y manto, for it is inseparably a.s.sociated with customs to which they are, heart and soul, devoted.

If we follow the Limena (the white Creole, be it understood) into the retirement of domestic life, we find that she is an affectionate mother, but not a very clever housekeeper. Every lady has at her command a great many more domestics than are necessary: some are servants, but most of them slaves. The establishment usually consists of a cook, a nurse-maid, one or two house-maids, a needle-woman, several men-servants, and a little negro or Indian, whose chief business is to carry a carpet behind his mistress when she goes to church. These servants all do as they please, and the lady of the house concerns herself very little about the indolence which her want of vigilance encourages. She rises at a late hour, and having dressed herself and decorated her hair with sprigs of jasmine and orange blossom, she takes her breakfast. That meal being ended, she goes out to make visits. During the sultry hours of mid-day she reposes, either by swinging in a hammock or reclining on a sofa, and meanwhile smokes a cigar. After dinner she again makes visits, and the evening is spent in the theatre, on the plaza, or on the bridge. Some few ladies employ themselves in needle-work, in which they are often most accomplished adepts; they especially excel in embroidery and fancy work; but they never pursue these employments before company.

The ladies of Lima are pa.s.sionately fond of music. Most of them play the piano-forte or the guitar, and also sing; but for want of good instruction neither their playing nor their singing is above mediocrity.

Smoking is pretty general among females, at least those of mature age; but they indulge in this practice only in their own apartments. Of late years the custom of smoking has been on the decline in Lima, in proportion as it has been increased on the continent of the old world.

Though snuff-taking is prohibited in the convents, yet the nuns practise it to a great extent. They use an exceedingly fine kind of red snuff, which has the effect of closing the breathing pa.s.sage through the nostrils, and of producing a peculiar nasal tone of voice.

With the ladies of Lima, vanity and the love of dress appear to have reached their climax. To this pa.s.sion for personal adornment they sacrifice everything. Formerly, when none but _real_ pearls and diamonds were worn, many a lady was known to have ruined her husband by the purchase of those costly articles; now, however, thanks to French mock jewelry, they are enabled to bedeck themselves in glittering ornaments at trivial expense. Another of their pa.s.sions is a fondness for perfumes. They are continually besprinkling themselves with _eau de Cologne_, _esprit de Lavande_, _agua rica_, or _mistura_. The latter is a fragrant yellow-colored water, prepared from gillyflower, jasmine, and flor de mistela (_Talinum umbellatum_). They perfume their apartments daily with _Sahumerios_ (pastiles). When the lady of the house wishes to show particular attention to her visitors, she offers them perfumed water, dropping it into the bosoms of the ladies, and on the pocket-handkerchiefs of the gentlemen. Considering their free use of perfumes, it is not surprising that the fair Limenas should be constantly complaining of headache, vertigo, and other nervous ailments, or, to use their own phrase (_los nervios_).

Above all things the Limenas pride themselves in the excessive smallness of their feet. Whether walking, standing, sitting, swinging in the hammock, or reclining on the sofa, the grand object invariably is to display to advantage the tiny foot. To praise her virtue, her intelligence, her wit, or even her beauty, would be less complimentary to a Limena than to admire the elegance of her feet. All possible care is taken to preserve the small form of the foot, and the Lima ladies avoid everything that may tend to spread or enlarge it. Their shoes are usually made of embroidered velvet or satin, or of very fine kid, and are so exceedingly small, that they cannot be drawn on and off without difficulty. It is usual to have two new pairs every week, and the expense of a lady's shoes not unfrequently amounts to two hundred dollars per annum. A large foot is a thing held in horror by the Limenas: they call it _una pataza inglesa_ (an English paw). I once heard some Lima ladies extolling in high terms the beauty of a fair European; but all their praises ended with the words:--"Pero que pie, valgame Dios! parece una lancha." (But what a foot, good Heaven! It is like a great boat.) Yet the feet of the lady alluded to would not, in Europe, have been thought by any means large.

_Gourmanderie_ is one of the evil habits of the female inhabitants of Lima. Between meals they are continually eating sweetmeats and a variety of things. At one moment they order _tamal_,[19] next _omitas_,[20] then _pan de chancay_ (a sweet sort of bread), and biscuits, then _masamorita morada_,[21] or _frijoles coladas_,[22] &c.; and yet dinner is partaken with as hearty an appet.i.te as though none of these interludes had been introduced. Can it be matter of surprise that the good ladies are constantly complaining of indigestion and _mal de estomago_?

In the interior of the houses cleanliness does not extend beyond those apartments which are open to visitors, namely, the _sala_ and the _cuadro_. The other rooms of the house frequently bear more resemblance to a stable than a human habitation, and their condition reflects little credit on the domestic habits of the female inmates.

But even this is typical of the national character,--a great outward show and little inward worth.

At first a stranger is struck with the singularity of the names of many of the women of Lima. A child receives the name of the saint or of the festival whose celebration falls on the day of its birth. Those who happen to come into the world on the days on which the Romish Church celebrates the several manifestations of the Virgin receive the most extraordinary names. For example, a child born on the anniversary day of the manifestation to St. Francis on the Snow Mountain, is named _Nieves_ (snow). _Pilar_ (fountain-basin) is another strange name, conferred in honor of the manifestation of the Virgin at the Fountains in Saragossa.

Then there are _Conceptions_, _Natividads_, and _Asuncions_, without number. A girl born on Candlemas-day is named _Candelaria_, and one born on the first day of the year receives the name of Jesus. The singular effect of these names is heightened by the Spanish custom of using diminutives, formed by adding to the name the particle _ito_ or _ita_, the former being the masculine, the latter the feminine. It may be readily imagined that a foreigner is not a little startled on hearing a young lady called Dona Jesusita. In some names the diminutive takes a form totally different from the full name; as, for example, Panchita for Francisca, Pepita for Josefa, Conchita for Concepcion. A married woman does not take the family name of her husband, but retains her own, adding to it her husband's name preceded by the particle _de_, as, for example, Dona Maria Juana Rodriguez de Salazar.

On attaining a certain age, the Limenas totally alter their habits of life. When their beauty fades, and they cease to be the objects of compliment and flattery; or when weary of an idle, luxurious, and, in too many instances, a no very virtuous life, they betake themselves to piety, and become _Beatas_.[23] The Limena who thus renounces the vanities of the world attends church two or three times every day, confesses at least once every week, retires during Lent to a house of penitence; fasts, prays, and receives the visits of her confessor, to whom she sends presents of sweetmeats;--and should the holy man, as is usually the case, prefer riding to walking, she shows her piety by giving him the use of her _Calesa_ to convey him from place to place.

The women of Lima are gifted by nature with extraordinary natural talent, though unfortunately it is rarely cultivated. They possess shrewd and penetrating intelligence, clear judgment, and in general very just views on the ordinary affairs of life. Like the women of the southern provinces of Spain, they are remarkable for quickness and smartness of repartee, and in a wordy contest a Limena is sure to come off triumphant. They have a great deal of decision of character, and a degree of courage which does not usually fall to the lot of the female s.e.x. In these respects they are infinitely superior to the timid, spiritless men. In the various political revolutions of the country, the women have often taken an active, and, in some instances, a more decided part than the men.

The Indians in Lima form but a small portion of the population, being about 5000 in number. Among them are as many emigrants as natives. Most of the former are from the mountainous districts, and but few are from places on the coast. Their character is, of course, much modified by continual intercourse with the whites; but I will endeavor to describe them as they show themselves in their original purity, marking the distinctions observable between the _Indio Costeno_ (the Coast Indian), and the _Indio Serrano_ (the mountain Indian). The Indians in Lima are active and industrious. Many of them are shopkeepers, and by the integrity of their dealings they stand on a footing of good credit with the great commercial houses. Those who are employed as servants are less remarkable for industry and honesty. They are reserved and suspicious; qualities especially observable when they have but recently emigrated into Lima. They combine personal vanity with an inconceivable degree of dirtiness. Their intellectual faculties are far beneath those of the white Creoles, of whom they stand in a degree of fear, which is not easily eradicated.

At a former period there existed in Lima a college exclusively for n.o.ble-born Indians; and the eldest sons of the families descended from the Incas, when they wished to study, were received at the expense of the State into the College of San Carlos; but since the declaration of independence, all the privileges enjoyed by the Indians have been annulled.

The negroes in Lima form one-fifth part of the population. Their number amounts to upwards of 10,000, of which 4800 are slaves. Though an article in the Charter of Independence declares that "in Peru no person is born a slave," yet the National Congress has on various occasions thought fit to deviate from this principle. In Huaura it was decreed that children born in slavery shall be free on attaining the age of twenty-five, and the Congress of Huancayo prolonged the period to fifty years. There are no new importations of negroes from Africa, for an article in the Charter just mentioned sets forth that "every person who may be brought, as a slave, from another country to Peru, is free from the moment when he sets foot on the soil of that republic." Accordingly, if a Peruvian take his slave with him on a journey to Chile, and brings him back again, the slave may, on his return, claim his freedom. The only exception to this rule refers to runaway negroes, who, even after years of absence, may be reclaimed on their return. The value of slaves is not so high in Peru as in the southern states of North America. In Lima, the average price of a young, strong, and healthy negro is 400 dollars; the price of a negress, especially a _Negra de Chavra_ (capable of field work), is 100 dollars higher. The value of those destined for domestic service depends on character and qualifications. A negress who is a good cook or needlewoman, is of course worth more than a negro who is to be employed as a water-carrier or a footman. In the plantations their value depends wholly on health and strength.

The treatment of slaves in Lima, especially by the Creoles, is exceedingly mild, and generally much on the same footing as the treatment of servants in Europe. It is seldom that a master inflicts severe corporal chastis.e.m.e.nt on a slave. If the latter requires punishment, he is sent into the _Panaderia_ (the bakehouse) to knead the dough and bake the bread, which work they perform under the supervision of a Mayordomo, who is usually a hard task-master. Owing to the heat of the climate, working in the _Panaderia_ is more feared by the slaves than any other kind of punishment.

In Lima the special laws for the protection of slaves are more favorable to them than the similar laws of any other slave country.

The slaves bring their complaints before a particular judge, whose business it is to protect them against ill-treatment. A slave is free whenever he can pay the sum which his master demands for him,--which sum, in disputed cases, is fixed by legal decision. The slave also possesses the right of selling himself to another master, and the latter may pay the purchase-money to the former owner, who, however unwillingly, is obliged to conclude the bargain. The negroes have ample opportunities for saving money. They are permitted, during five or six hours of the day, to work for themselves; so that in the course of a few years they may with ease save the sum requisite for purchasing their independence. But in general they spend their earnings in mere idle enjoyments, and care but little about obtaining their freedom. As slaves they are provided with lodging, food, and clothing, and they are nursed in sickness; but as soon as they become free, they must supply all these wants for themselves; an undertaking which their natural indolence renders them little inclined to. On the whole, domestic negroes may be said to be willing slaves; it is possibly different with those employed in the plantations, who are liable to harder work and harsher treatment. I knew an old negro, who had h.o.a.rded up 6000 dollars, and yet did not purchase his own freedom, though he had paid for the liberation of his children and his two sisters. He often observed to me, that he should not be half so well off if he were free.

The negroes brought from Africa, who are called _Bosales_, are far better than the Creole negroes. In physical strength they are inferior to the latter, and are less lively; yet they are patient, and much more faithful and attached to their masters than the Creole negroes born in Peru. The Bosales all have a certain degree of pride, but especially those who are of princely blood. A gentleman of old Spain bought a young negro princess, who not without the greatest difficulty could be brought to perform the duties of servitude. When she was directed to go to market, she set her basket down on the ground, and signified that she had been accustomed to be served, and not to serve. Some chastis.e.m.e.nt was resorted to, with the view of compelling her to do the duty allotted to her; but in vain. Her pride and obstinacy remained unconquerable.

Sometimes she would sit for hours gloomily, with her eyes fixed on the ground, and muttering between her teeth, in her broken Spanish, the words, "_Yo clavita! yo clavita!_"[24] Then suddenly springing up, she would strike her head against the wall until she became almost senseless. As she showed a fondness for the children of the family, she was relieved from household work, and became the nursery-maid. In that way she discharged the duties which devolved on her with the most touching affection and fidelity; but she never would do anything, however trivial, which she considered to be menial service, and her master and mistress were reasonable enough not to require it.

When the number of the African negroes in Lima was more considerable than it now is, the various races kept together, and formed themselves into unions, called _Cofradias_. They used to meet together at regular periods. At these meetings the negroes of princely descent were treated with marks of respect which they could scarcely have received in their native home. Speeches were delivered, and religious ceremonies performed; whilst music, singing, and dancing, revived recollections of past happiness, and of the far-distant native land. These Cofradias were also conducive to philanthropic ends; for when a slave had a hard master, the sum requisite for purchasing his freedom was raised by a general subscription in the union to which he belonged. Since the independence of Peru, and the consequent prohibition of the importation of negroes, the Cofradias have declined, and have lost much of their original character. Creoles and free negroes have now become members of them. The places in which these meetings are held are situated in the suburb of San Lazaro. The walls of the rooms are painted with grotesque figures of negro kings, elephants, camels, palm trees, &c.

In Lima, and indeed throughout the whole of Peru, the free negroes are a plague to society. Too indolent to support themselves by laborious industry, they readily fall into any dishonest means of getting money.

Almost all the robbers who infest the roads on the coast of Peru are free negroes. Dishonesty seems to be a part of their very nature; and moreover, all their tastes and inclinations are coa.r.s.e and sensual. Many warm defenders of the negroes excuse these qualities by ascribing them to the want of education, the recollection of slavery, the spirit of revenge, &c. But I here speak of free-born negroes, who are admitted into the houses of wealthy families, who from their early childhood have received as good an education as falls to the share of many of the white Creoles--who are treated with kindness and liberally remunerated, and yet they do not differ from their half-savage brethren who are shut out from these advantages. If the negro has learned to read and write, and thereby made some little advance in education, he is transformed into a conceited c.o.xcomb, who, instead of plundering travellers on the highway, finds in city life a sphere for the indulgence of his evil propensities.

What is the cause of this incorrigible turpitude of the negroes? To answer this important question is not easy, if we admit the principle that the negro is as capable of cultivation as the Caucasian; and in support of it the names of some highly-educated Ethiopians may be cited.

Those who are disposed to maintain this principle, and who are at the same time intimately acquainted with the social relations of the countries in which free negroes are numerous, may solve the problem. My opinion is, that the negroes, in respect to capability for mental improvement, are far behind the Europeans, and that, considered in the aggregate, they will not, even with the advantages of careful education, attain a very high degree of cultivation; because the structure of the negro skull, on which depends the development of the brain, approximates closely to the animal form. The imitative faculty of the monkey is highly developed in the negro, who readily seizes anything merely mechanical, whilst things demanding intelligence are beyond his reach.

Sensuality is the impulse which controls the thoughts, the acts, the whole existence of the negroes. To them freedom can be only nominal; for if they conduct themselves well it is because they are compelled, not because they are inclined to do so. Herein lie at once the cause of, and the apology for, their bad character.

The negro women differ but little from the men, in their general characteristics. They are, however, more active and industrious, and better tempered. As domestic servants they are superior to the mixed races. They are much employed as nurses, and in those situations they discharge their duties well. Their personal vanity is boundless, and every real they can save is spent in dress and ornaments. It is amusing to see them, on festival days, parading about the streets, dressed in white muslin gowns trimmed with lace, and short sleeves displaying their black arms. Very short petticoats, seldom extending below the ankle, serve to exhibit the tawdry finery of red silk stockings and light blue satin shoes. From their ears are suspended long gold drops, and their uncovered necks are not unfrequently adorned with costly necklaces. A negress, who was a slave belonging to a family of my acquaintance, possessed a necklace composed of fine Panama pearls, worth several thousand dollars. The pure white of the pearls was wonderfully heightened by the contrast of the jet-black skin of the wearer; and for this reason they were more ornamental to the negress than they would have been to the fairest lady in Europe.

Having noticed the princ.i.p.al races, we will now consider the variegated ma.s.s of people of mixed blood, who in Lima form a considerable portion of the population. Stevenson[25] gives a long list of these mixed races, and specifies the proportionate degree, that is to say, how many eighths or sixteenths of black, brown, or white color belong to each. But these data respecting tint are fallacious, for, being founded solely on external appearance, they are liable to endless modifications. Stevenson falls into the mistake of giving to the children of a negro father and a white mother, the name of Zambos; whilst to the offspring of a white father and a black mother, he gives the name of Mulattos. By a similar error, he terms the children of a white man and a Cuarterona, Quinteros; and to those of a Cuarteron and a white woman, he gives the designation Cuarterones. It is, however, an established rule, that the children bear the designation, denoting the same degree of mixed blood, whatever may respectively be the colors of the parents. Accordingly, the child of a negro and a white woman is, properly speaking, a Mulatto; just the same as though the relations of race on the part of the parents were transposed. When a man of mixed blood marries a woman darker than himself, and his children thereby become further removed from the white tint, it is said to be _un paso atras_ (a step backwards).

In Europe it is very common to attach to the term _Creole_, the idea of a particular complexion. This is a mistake. The designation Creole properly belongs to all the natives of America born of parents who have emigrated from the Old World, be those parents Europeans or Africans.

There are, therefore, white as well as black Creoles.[26]

The subjoined list shows the parentage of the different varieties of half-casts, and also the proper designations of the latter:--

PARENTS. CHILDREN.

White Father and Negro Mother Mulatto.

White Father and Indian Mother Mestizo.

Indian Father and Negro Mother Chino.

White Father and Mulatta Mother Cuarteron.

White Father and Mestiza Mother Creole (only distinguished from the White, by a pale-brownish complexion).

White Father and China Mother Chino-Blanco.

White Father and Cuarterona Mother Quintero.

White Father and Quintera Mother White.

Negro Father and Mulatta Mother Zambo-Negro.

Negro Father and Mestiza Mother Mulatto-Oscuro.

Negro Father and China Mother Zambo-Chino.

Negro Father and Zamba Mother Zambo-Negro (perfectly bl'k).

Negro Father and Cuarterona or Quintera Mother Mulatto (rather dark).

Indian Father and Mulatta Mother Chino-Oscuro.

Indian Father and Mestiza Mother Mestizo-Claro (frequently very beautiful).

Indian Father and China Mother Chino-Cholo.

Indian Father and Zamba Mother Zambo-Claro.

Indian Father and China-Chola Mother Indian (with rather short frizzy hair).

Indian Father and Cuarterona or Quintera Mother Mestizo (rather brown).

Mulatto Father and Zamba Mother Zambo (a miserable race).

Mulatto Father and Mestiza Mother Chino (of rather clear complexion).

Mulatto Father and China Mother Chino (rather dark).

Besides the half-casts here enumerated, there are many others, not distinguished by particular names, as they do not in color materially differ from those above specified. The best criterion for determining the varieties is the hair of the women: this is far less deceiving than the complexion, for the color of the skin is sometimes decidedly at variance with that characteristic of the race. Some of the Mulatta females have complexions brilliantly fair, and features which, for regularity, may vie with those of the most beautiful women of Europe; but they bear the unmistakeable stamp of descent in the short woolly hair.

The white Creole women of Lima have a peculiar quickness in detecting a person of half-cast at the very first glance; and to the less practised observer they communicate their discoveries in this way, with an air of triumph; for they have the very pardonable weakness of priding themselves in the purity of their European descent. Despite the republican const.i.tution, there prevails throughout Peru a strong pride of cast, which shows itself at every opportunity. In quarrels, for example, the fairer antagonist always taunts the darker one about his descent. By all the varieties, the white skin is envied, and no one thinks of disputing its superiority of rank. The Indian looks with abhorrence on the Negro; the latter with scorn on the Indio. The Mulatto fancies himself next to the European, and thinks that the little tinge of black in his skin does not justify his being ranked lower than the Mestizo, who after all is only an _Indio bruto_.[27]

The Zambo laughs at them all, and says "if he himself is not worth much, yet he is better than his parents." In short, each race finds a reason for thinking itself better than another.